Our Sanãtana Mata! Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.
<< Part I

All the 'grantas' (Holy Texts) in the world - be it Vedãnta granta, Bhakti granta or Itihãsa-purãna granta - speak of 'Ãtma tattva'. While the Vedãnta grantas speak directly about 'Ãtma tattva' the Itihãsa-purãnas speak the same in an enjoyable ('rasokti') manner.

We advise someone to speak only the truth. He would adhere to this only if he feels 'nishta' (resolute) in it. If he happens to listen to the touching story of Harischandra, does he not feel attracted to it and thinks of becoming a truthful man like Harischandra? The 'tattvas' of Itihãsa-purãnas are like this. Our great ancestors have filled the Purãnãs with 'tattvãs' and given it to us in an enjoyable manner ('rasokti'). Therefore, Mahãtmas like Manu request the Pourãnikas (one who discourses on religious/spiritual matters) to expound the 'tattvas' in the Purãnas. Harischandra's story contains the 'tattva' of speaking the truth. 'Charitra' (the life history) and the 'tattva' cannot be separated. They are hand in glove.

Rama tattva and Krishna tattva can be comprehended only by reading the Ramayana and Bhãgavatam well. Krishna tattva cannot be comprehended without reading the 'charitra' of Krishna. In Ramayana, Rãvana has ten heads. These ten heads are verily the ten 'indriyas'. He also has beside him Vibhishana, Indrajit and Kumbhakarna. They represent the sattvic, rajasic and tamasic nature. Vibhishana possesses sattvic nature; Indrajit, rajasic nature and Kumbhakarna, tamasic nature. All these three are with Ravana. Likewise, the sattvic, rajasic and tamasic 'gunãs' depend on the ten 'indriyãs'. Only on reading the Ramayana wholly can one, through the character of Kumbhakarna, comprehend the 'tamo guna'; through Indrajit's character 'rajo guna' is comprehended and 'sattvic guna' through the character of Vibhishana. One cannot comprehend these 'gunas' (nature) through mere verbal explanation. If seen through a charitra it is well understood.

If the hero of a charitra follows the 'tattva' of the charitra we feel great respect and affection for him. Otherwise, these charitrãs do not create any impact in us.

Many give 'upadesa' of Ãtma tattvas. Those who listen to it do not think of doing dhyãna, even for a few moments. Many listen to Ãtma tattvas only as some form of entertainment.

Whereas, on reading the Epics like the Ramayana, the Bhãgavatam great reverence ('poojyata bhãva') is felt towards Rama and Krishna, respectively. What is the reason behind this? It is because these Divine Incarnations have lived their lives exemplifying the 'tattvãs' in these 'charitrãs'. In the same manner, one cannot ignore (Bhagavãn) Ramana while looking into his 'tattva'. One cannot comprehend Ramana tattva ignoring Ramana. Ramana advocates turning the vision inwards and performing 'Ãtma vichara'. While speaking of Ramana's path of 'Who am I' one cannot be indifferent to knowing about Ramana through the study of his 'charitra'. If one has to comprehend Ramana tattva one has to read his 'charitra' well. When we look into Ramana tattva along with his 'charitra' and learn how he practised in life what he preached we begin to feel 'prema bhakti' towards him. This very bhakti would gradually bring into our experience the 'mãrga' that he has preached. And, it would also gradually take us to the Advaitic state that he was in.

Many Vedãnta grantas have advocated against bhakti. Though the Vedãntins do not feel the need for bhakti for God they seem to possess greater love and devotion for their Guru than would an ordinary bhakta have for his God! The Vedanti, ignoring the Lord, has genuine bhakti for his Guru. The Guru's 'upadesa' is comprehended. The 'mãrga' as advocated by the Guru is comprehended. Without bhakti for the Guru his (the Guru's) 'mãrga' cannot be comprehended. "

To be continued.....

NOTE: Any discrepancy/lapse in the translated version of the Upanyãs is the sole responsibility of the person/s who translated the work from Tamizh into English.

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