Discourse by Sri Swamiji

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“Sadgurunãtha Maharãji Ki!
Jai!”

“Kãshãya danda karakãdi vibhooshitãngãm
Vairãgya bhãgya jaladhe karnunanidhetvam
Samsãra koopapatitasya samãkulasya
Bodhendra deva mamadehi karãvalambam!”

“ Our Bhãrata Desa (Country of India) is very pure in all ways. We find ‘Desa Bhakti’ (love for the Nation) and ‘Deiva Bhakti’ (Love for God) in all the Mahatmas who have been born in this Country. They have not been able to treat the nation and God as separate entities. From the life of our Bhagavãn Yogiramsuratkumar, Papa Ramdas, Aurobindo we learn the deep patriotism that they possessed for the nation.

While looking at the great glory of this nation we find the Holiest of Holy rivers Ganga, Yamuna, Godavari, Narmada, Saraswati, Sindhu, Cauvery, all running across the length and breadth of this great nation. The Seven Holy Places (‘Sapta Mokshapuri’) are found in this country. It is only in this country that all the Avatars (incarnations) of the Lord have taken place. All the three and thirty crore Devas desire to be born in this Bhãrata Desa!

Further, though materially, financially, scientifically or in military power other nations are far advanced than our country, we find that to satiate their spiritual thirst people from there come to our Bhãrata Desa. In fact, in most of the ashrams in our country we find more number of people from other nations doing japa and dhyana than our own countrymen! This goes to show that to earn peace (‘shanti’) one has to come to our country. We find that from days past till date it is our country that stands foremost in spirituality.

In our country and in our Religion, we find a continuous lineage of Mahatmas. It is not as if a great Maharishi like Adi Sankara or a Vasishta or a Viswamitra or a Agastya lived only in days gone by. Even today we can show such great Maharishis. Yogiramsuratkumar has lived in this period. We can say that we have seen such great Maharishis! We can show such Maharishis! This continuous lineage of Jnanis is a great fortune (‘bhãgyam’) of this nation.

We find that each soil is fit for the growth of some type of crop only. In Southern parts, the soil is more fit for the growth of rice while in Northern parts it is fit for the growth of wheat. Thus, I feel that this soil of ‘Bhãrata Bhoomi’ (the land of India) is one that grows Mahans! Innumerable Mahans are being continuously produced on this soil. This land is indeed such a pure one. Moreover, the existence of innumerable Holy Places (Ksehtras) is another pride of the Nation. This Holy Place of Tiruvannamalai is one of the ‘pancha bhoota Kshetras’ (Five Holy places of Lord Siva that represent the five elements viz. Water, earth, fire, space and wind).

Tiruvannamalai is ‘agni Kshetra’ (represents fire). What is the evidence for this? This Holy Mountain is verily the form of fire (‘agni swaroopa’). Midnight of Sivaratri is called ‘Lingotbhava Kãla’. This Holy Mountain that came into existence on ‘Lingotbhava Kãla’ remains as the very form of Lord Siva. Even today many people undertake pilgrimage to Kailasa. They face lot of difficulties in undertaking this Holy trip. What I say is that pilgrimage to Tiruvannamalai is indeed greater than the pilgrimage to Kailasa. What is the reason for saying so? Kailasa is only the residence (‘vãsastala’) of Lord Siva while this Tiru Annamalai (Tiruvannamalai) is verily Bhagavãn (God)! So, which is greater - to visit the residence of Parameswara (Lord Siva) or seeing the Lord Himself?

Since performance of ‘archana’, abhishekha, offering of clothes (‘vastra’)/ ornaments to this huge Mountain is difficult, a Linga has been installed in a temple for whom all these are performed. The fact is that it is verily this huge Mountain Arunachala that is the real Linga here. It is this Mountain that is verily Lord Arunachaleswara.

There is lots of evidence (‘pramãna’) to show that this is verily ‘Agni Kshetra’. Generally in most villages of Tamizh Nadu, a festival (‘utsav’) called ‘thee midhi utsav’ (walking on hot burning charcoal) is performed in Mariamman or in temples of other village deities. But, such a festival is not to be seen in Siva temples maintained as per ‘ãgama vidhi’. However, in the Tamizh month of ‘Ãdi’, when the star ‘Pooram’ is on the ascent, this ‘thee midhi utsav’ is performed in front of Goddess Abithakuchãmbal’s (consort of Lord Arunachaleswara) ‘sannidhi’ (sanctum sanctorum). This is a proof to show that this is verily a ‘agni kshetra’.

Similarly, in villages yet another festival called ‘Kãman pandigai’/’Manmatha dahanam’ is celebrated in ‘Vasanta ruthu’ (spring); this is done at the junction of three roads/streets. It can be seen even today. Unlike in other Siva Kshetras, this ‘Manmatha dahanam’ is performed in front of Lord Arunachaleswara sannidhi, as this is ‘agni kshetra’.

There once lived a king, Vallala Maharaja, who was deeply devoted to Lord Arunachaleswara. He has renovated and built a huge tower in this temple that is called ‘Vallala Maharaja Gopuram’. He prayed to the Lord for a son, as he was heirless. The Lord said to him that He (the Lord) would Himself be his son. True to His word, the Lord performed the death rites of this king, just as a son would. Even today after 600 years, on every ‘Mãsi Makha’ (the Tamzih month Mãsi when the star 'Makha' is on the ascent), the day of the death of the king, the Lord performs the annual death rites (‘srãrdam’) for the king! This tradition of the Lord going to the nearby village Pallikondãnpattu to perform the annual death rites is followed scrupulously in this temple. This goes to show the glory (‘prabhava’) of Lord Arunachaleswara as also the glory of this great Temple.

The temple tower of Lord Brahadeeswara, Thanjavur (Tamizh Naud State, S.India) is said to be the tallest. It is 126’. But, the tower of Lord Arunachaleswara temple here is a foot taller. It is 127’!

Yet another glory of this Holy Place is the fruitfulness of the tapas of women. Some say that women (‘strees’) should not perform tapas (spiritual austerities). But, Tiruvannamalai is a place where the tapas of women bears fruit easily! Even in Kanyakumari (the southern most tip of India) one knows not if the tapas of Devi (Goddess Parvati, consort of Lord Siva), who is doing tapas, as a young girl, has borne fruit. She is said to be doing tapas even today. However, Goddess Parvati performed tapas here in Tiruvannamalai and attained a place in the body (left half) of Lord Siva. This is the Kshetra where the tapas of Goddess Parvati bore fruit. It is here that the form ‘Ardha-nãreeshwara’ (Half-a-woman - ‘ardha’ means half and ‘naree’ means lady) came to be. [It is a form where the right half is the form of Lord Siva and the left half, the form of Parvati, His consort] A Murti (idol) for Ardhanareeshwara is found in this temple. This idol is very lustrous (‘agni pizhambu’). On ‘Deepam’ evening when the ‘Pancha Murti’ (five deities) are taken in procession, Ardhanareeshwara also goes along. Thus, this is a Kshetra where the spiritual austerities of women bear fruit very easily.

Moreover, the visit to the temple in Palani (Lord Muruga’s temple, Tamizh Nadu, S.India) fulfills one’s prayer. The visit to Vaitheeswaran temple (Lord Siva’ temple, Tamizh Nadu, S.India) cures all kinds of diseases. People say that this is due to the existence of the samadhi (place where the physical body of a Mahan has been placed to rest) of Bogar (a Siddha Purusha) in Palani and the existence of samadhi of Dhanvantri in Vaitheeswaran temple. The reason for the ‘sannidhya’ (Holy Presence) in a Temple is being credited to the existence of the ‘adhishtãnam’ (samadhi) there.

Similarly, today everyone undertakes pilgrimage to Ayodhya as it is the birthplace of Lord Rama and to Mathura, as it is the birthplace of Lord Krishna. Kãladi, the birthplace of Adi Sankara, is also being looked upon and visited by all as a place of pilgrimage. The birthplace of a Mahan, the place where a Mahan had lived, things that had been touched or used by a Mahan, those who are connected with Mahans, all become pure and holy. Mahatmas purify the whole world by their actions (‘chestai’) and very Presence. One does not even know if Sankara who left Kãladi at the age of 8 ever returned here.

If these above mentioned places are Holy then what to speak of the glory of Tiruvannamalai? Ramana Maharishi came here and never left this place; Seshadri Swamigal came to this Kshetra and never left this place; our Bhagavãn Yogiramsuratkumar came to this Kshetra and never left this Holy Place; and so were Mahatmas like Guhai Namasivayam, Guru Namasivayam, Virupãksha muni who came to and lived in Tiruvannmalai. If so many Mahans came and spent all their lifetime here and their samadhis are to be found here, can one extol on the purity/Holiness of this Kshetra? The known ‘charitra’ (life history) of these Mahans (Ramana Maharishi, Yogiramsuratkumar, etc.) are all within this past hundred years. The ‘stala purana’ (history of this Holy Place) says that five Jivan Muktas are always to be found living in this place. Therefore, even today there are Jivan Muktas living in this place, though unseen/not comprehended by us. How many Jivan Muktas must have lived here in the past? If all their samadhis exist in this place, one cannot through mere words extol the purity of this place. This is the Holiest of all Holy places.

While speaking on the fruit of the tapas of women, we find that neither does Devaki, the mother of Lord Krishna nor does Kausalya, the mother of Lord Rama have a temple anywhere. But, the mother of Bhagavan Ramana Maharishi (Azhagammai) has a temple in Tiruvannamalai (in Ramanashramam). It is called Mãtrubhuteshwara temple. This is yet another proof of the fruit of tapas of women.

It is indeed difficult to speak on the glory of this place if such innumerable Mahans have come and lived in this place and attained samadhi.

‘Jnanatapodanarai vã enru azhaikkum malaiyãm Tiruvannamalai’ - It is verily a Mountain that calls out to all the Jnanis to come here. This is a kshetra that attracts Jnanis from all over the world. This kshetra attracts a Jnani, wherever he is; in whichever part of the world he is and never lets him go out. Such is the glory of this Kshetra, this Mountain. The life histories of these Mahans stand as testimony for this.

We can find innumerable ‘arulãlargal’ (spiritually blessed) - those who do Nãma japa, Nãmakirtan, those who have earned the blessings of Bhagavãn, those who have attained lot of ‘siddhis’ (supernatural faculties) and many other holy personalities. But, it is rare indeed to see a Mahatma who has attained the highest state of Jivan Mukti. Our Shastras say that only due to the tapas performed in crores of janmas (births) one attains such high state of jnana.

In Srimad Bhãgavatam we find that it took only one ‘muhurtam’ (nearly one hour) for Katvangar to attain this state. But, in the case of Ramana Maharishi, we find that the sudden fear of death forced him to shut himself up in a room in his uncle’s house in Madurai (Tamzih Nadu, S.India). He lay down to ‘experience’ and find out all about death. He controlled all his senses and in minute fraction of a second attained ‘Brahma sãkshatkãra’! What a great Mahatma is he! His ‘charitra’ is very attractive and astounding.

One can discourse that Atma is different from the body and that one is not the body but verily the Atma and claim that he has attained ‘jnana’! But, if a lizard were to fall on him he would scream and run away! Thus, his standard of ‘Brahma jnana’ is brought to light! However, in the case of Bhagavan Ramana we find that he arrived at Tiruvannamalai in the highest state and sat in ‘pãthãla linga guhai’ (a small underground cave in the Arunachaleswara temple precincts). In the photograph taken as soon as he was brought out of this cave one finds his hair and nails grown long, the body bitten and attacked by several insects! The ‘Atma nishta’ (‘Realisation that He is verily the Atma’) of Ramana is evident from the fact that he could stay for a very long period in this state in this cave. During this period he had remained there without food!

It is found that Bhagavan Ramana stayed in the same state from the day he arrived in Tiruvannamalai until the day he left his mortal coil. Through ‘Ulladu nãrpadu’, ‘Upadesa undiyar’ and ‘Aksharamanamalai’, Bhagavan Ramana has explained in very simple terms the highest ‘Atma tattva’ that the Upanishads, Brahma sutra, Gita Bhãshyam have tried to explain with great difficulty. It is verily the pride of this Kshetra that Ramana Maharishi had lived and attained siddhi here.

The ‘stala purana’ (history of the place) says that Lord Dakshinamurty is seated on top of this Holy Mountain under a banyan tree. Ramana Maharishi has seen this, not in any vision but directly, just as you and I see each other. Similarly, he has also seen many treasures inside the tunnel (as spoken in the ‘stala purana’) that runs from ‘Adi Annamalai’ temple (on the western side of the Mountain) to the Holy Mountain and ordered closing of the tunnel as it is ‘deiva rahasyam’ (divine secret). I say all these only to show that ‘stala purana’ speak only the truth. Mahatmas are able to see all that the ‘stala purana’ speaks of.

Such great Ramana Maharishi lived and attained siddhi here.

Seshadri Swamigal was born in the Kamakoti family that had been brought from the banks of the Narmada and settled in Kanchi (one of the seven holy places [‘Sapta Mokshapuri’]) by Adi Sankara. He was born to his parents with the blessings of Goddess Kamakshi. Even at the young age of 13 he had attained the siddhi of leaving a locked room. Devas were visible to him. He was forever going around Kamakshi temple (Kancheepuram), chanting the ‘Mookapancha stuti’ that is filled with dispassion. Even as a young boy he drew the Holy Mountain (even without having seen it) and worshipped it. After his mother’s death he moved from Kancheepuram to Tiruvannamalai.

The Swami would walk right through a marriage hall into the kitchen and empty the vessel there. The shocked people would find a snake in the dish prepared. The Swami would walk on the water of the pond near Ramanasramam. He would clap his hands and a thousand ‘Garuda pakshi’ (the divine eagle) would appear! With a clap of his hands thousand peacocks would appear! The Swami would enter a shop and picking up the coins from the cash box, throw it all over. The shopkeeper would be very happy, for, his business would boost up. The Swami was usually found in the graveyard, ‘Kambathu illaiyanãr sannidhi’ in Annamalai temple or in Durgai amman temple. Somebody would offer the Swami a new dhoti. Wearing it, he would go to the graveyard and give the new dhoti to the keeper there in exchange for his dirty dhoti! He had given up food and water. ‘unmatha, mooka, jadavatu,’ (mad, dumb, inert) - explains Srimad Bhãgavatam of the state of Jnanis. Seshadri Swamigal was such a great Mahatma. He had also lived and attained siddhi in Tiruvannamalai. Seshadri Swamigal had performed Giri Pradakshina 1,00,008 times!

Bhagavan Ramana Maharishi who never advocated any external spiritual practices (like japa, dhyana) strongly recommended circumambulation of this Holy Arunachala. Can then one speak on the glory of this Giri Pradakshina in mere words? Many are the greatness of this Giri Pradakshina. No other spiritual practice is needed. Once a young boy came in search of his mother who had not returned home after her daily Giri Pradakshina. Seshadri Swamigal said to this boy that his mother had become one with the Holy Arunachala and that she would not return home! Such is the glory of this Mountain; such is the glory of this Kshetra; such is the glory of these Mahatmas and Yogiramsuratkumar arrived here to crown it all!

God takes each unto Himself in different ways. Some incident or words sparks off the spiritual quest in a Mahan and he does not stop until ‘Realising’ the Truth. We also come across lots of incidents/happenings in our lives but they do not seem to bring about any transformation in us. This only goes to show that this is only the Will of God.

Sadasiva Brahmendral was a Mahatma. There are lots of ‘pramãna’ (proof) in his life for his ‘advaita anubhooti’ (experience of oneness). Once, while still a young boy he was not able to get food when he was hungry. His mother told him that it would take some time. He thought, “Of what use is this home where one cannot get a morsel of food when hungry?” and left home! Hunger brought about a great change in his life. We also suffer lots of sorrows in our lives. But, no change seems to occur in us!

Ramana’s father’s death brought about a transformation in his life. Buddha was a prince who had a beautiful wife and children. But, the scene of an old man, death and disease led him out of the comfortable palace to a forsaken ‘bodi’ tree and he ‘Realised’ the Truth. We also see such scenes of old age, death and sickness but it does not create any impact on us.

Pattinathãr was a famous Minister in the court of the King in Kaveripoompattinam. He was a rich merchant, too. He sent his young son across the sea on trade. On its return journey the ship was caught up in a storm and there was danger of the son losing his life. The father prayed fervently for the safe return of his son. But, when the son returned he asked him what he had earned out of his business trip abroad. The young son showed a needle with a hole that could not be threaded. The enraged father beat up the son. The young son asked Pattinathãr, “Father! What was your prayer to the Lord last night when I was caught up in the storm? Did you not pray that you did not seek any wealth but only my life? But, now you are angry with me. Know that even this needle that cannot be threaded will not accompany you when you leave this world!” These words were a slap on Pattinathãr’s face. At once he left his home, his wealth, his post, to seek God

In Sundaramoorthi Nãyanar’s life, it is found that the Lord stops his marriage and takes him unto Himself.

Thus, God takes each unto Himself in different ways.

Purandaradasa, filthy rich but a miser, at the age of 30 gave up everything in a moment to seek God.

On a stormy night Tulasidãs goes to join his wife who was on a visit to her parental home. His shocked wife who was spiritually evolved through the japa of Rama Nãma points out to him, “Do you know how you have reached this place on this stormy night? No boatman has had the courage to bring you across the flooded Ganga. You have ridden on a dead body taking it to be a block of wood! You have taken hold of the most poisonous snake mistaking it to be a rope hanging from the tree and jumped over the wall to enter this house. This is because of your desire for this bag of flesh and bone. If only you had one percent of this earnestness (that you possess to see this bag of bone and flesh) to see Lord Rama, you would have seen Him long back! Have you ever felt this deep restlessness to see God?”

These words of his wife rang in his ears as he lay down to sleep that night. In the morning it took him away to Kãsi Kshetra! We find that he sacrificed everything (‘sarva sanga parityãga’) and wrote Ramayana. Some word or incident seems to have been the reason for making them into a Mahan. Such incidents seem to occur due to God’s Will.

It is seen that the arrow shot by a hunter at two birds that were together affected Valmiki deeply and altered the course of his life. From that very moment he began chanting Rama Nãma (the Name of Lord Rama) and later wrote the ‘ãdi kãvya’ (the first Epic) Ramayana. Similarly, it is seen that Yogiramsuratkumar’s life also changed due to the death of a sparrow. As a young boy of 16 he went to draw water from the well for his mother. He saw a sparrow sitting on the well wall. He playfully threw the ‘drawing’ rope on the sparrow. It hit the sparrow which fell down dead! The shocked boy tried to revive the life of the sparrow by splashing water on it, but to no avail. This totally changed the course of his life. Just as a bird was the cause of transformation in Sage Valmikis’s life, so it was in the case of Yogiramsuratkumar’s life. Valmiki did incessant chanting of Rama Nãma and so did our Yogiramsuratkumar. The difference between the life of the two is that Valmiki composed the first epic, Ramayana, while the very life of Yogiramsuratkumar became verily Ramayana! One yearns the ‘punya’ (good merit) of reading Ramayana by reading the life history (‘charitra’) of Yogiramsuratkumar. His life had become verily a Ramayana!

Rama Nãma enjoys a special status. This Mantra is called ‘Tãraka mantra’. ‘Tãraka’ means to cross over. This Mantra helps one cross over the ‘janma’ (birth). Hence, it is called so. ‘Sruti, Smriti, Purãnesu Rama Nãma prakiirtitam tan Nãma kirtanam bhooyah pãpatraya vinãshanam’ - It is said that the very essence (‘ssaram’) of all Epics, Shastras and the Vedas is only ‘Tãraka Mantra’. The fruit earned by chanting all other Mantras is earned by chanting this Rama Mantra. Sri Thiagaraja, the famous devotee of Lord Rama and one of the musical trinity (Shyãma Shastri and Muthuswamy Dikshitar being the other two) explains in one of his compositions (on Lord Rama) that the letter ‘Ra’ had been taken from the Nãma ‘Narayana’ (Lord Vishnu) and the letter ‘Ma’ from the Nãma ‘Namasivaya’ (Lord Siva). These two letters are the ‘jiva akshara’ (life giving letters). Without this letter ‘ra’, ‘Narayana’ would read as ‘Nayana’ that means one without a way (‘gati’); without the letter ‘ma’, ‘Namasivaya’ would read as ‘Nasivaya’ that means inauspicious. Thus, the Nãma ‘Rama’ has been coined from the two most important Names of the two great Lords. It, therefore, bestows all blessings (‘anugraha’) on the one who chants it. It is also said that when Rama received ‘upadesa’ of the Mantra of all devas and devatas from Sage Viswamitra, even before Rama could utter those Mantras the respective deva/devata stood in front of him and refused to leave him. Rama absorbed them (‘ãvãhana’) all within himself! Thus, worshipping Rama is akin to worshipping all devas and devatas.

In Adyãtma Ramayana the question is put forth, ‘what does one who has received the Grace of Lord Rama by doing japa (chanting) of Rama Nãma attain?’ Every morning Lord Rama comes to the Royal court from His palace on foot. He then wears the Pãduka (footwear). The Kula Guru (Family Guru) Vasishta is seated in the Court; Brahmins who perform ‘agni hotra’ are all seated in the court; Rama’s father, the King and His mother, the Royal Queen are seated on the throne; great Ministers are also present in the Court. Since the Court is filled with Mahans it is not proper to enter it with the ‘pãda rakasha’. Therefore, Lord Rama leaves the Pãduka at the entrance to the Royal Court. Lord Rama then looks compassionately at the Pãduka and blesses it with his 'katakasham’ with the feeling, ‘You have protected my feet from the thorns and stones. But, I am unable to take you into the Royal Court!’ Adyãtma Ramayana then reads, “This ‘kataksham’(compassionate look) of Lord Rama made the Pãduka sit on the throne of Ayodhya for 14 long years!” Did not Bharata (Lord Rama’s brother) rule the Kingdom of Ayodhya with this Pãduka (of Lord Rama) placed on the throne? If the Pãduka that earned the ‘kripa kataksham’ (the graceful look) of Lord Rama attained such a status can one extol on the Grace of Lord Rama?

There is no Mantra easier than ‘Tãraka Mantra’. There is no Mantra greater than ‘Tãraka Mantra’. Worship of Rama earns the fruit of worshipping all devas and devatas. The blessing that one receives on earning the Grace of Lord Rama can never be expressed in mere words. Being aware of the glory of Rama Nãma, our Bhagavãn (Yogiramsuratkumar) performed incessant chanting of ‘Sri Ram Jaya Ram Jaya Jaya Ram!’ As a result of this how many miracles have been performed by him? While looking into the ‘charitra’ of other Mahans we may find some miracles. But, some awesome feat/miracle have been performed every moment (‘pratikshana’) in the life of Yogiramsuratkumar! He has had astounding feats and siddhis (supernatural faculties) performed. But, all these were done without any publicity! None knew the happenings. One wonders if even the beneficiaries were aware of it! The reason behind this is that he (Yogi) had no thought that he was doing it. He had no desire that others should know them. All that he wished was that his devotees should be protected somehow. Therefore, every moment he has poured forth his Grace (‘krupa’). He was a great tapasvi who suffered for the welfare of the world.

Some ten/twenty years back when I used to visit Tiruvannamali to do ‘Giri pradakshina’, one could have darshan of Lord Annamalai and Abithakuchãmbal in the temple here very easily. Giri Pradakshina on full moon (‘poornima’) is considered highly auspicious. In Ramanasram a warning board used to be placed requesting people to go in group as it was not safe to go alone. But, what do we find today? Lakhs of people come to Tiruvannamalai to do ‘Giri Pradakshina’ on every full moon and it is not very easy to have darshan of Lord Annamalai and Abithkuchãmbal in the temple. It is said that on ‘Chitra poornima’ and ‘Kãrthigai deepam’ there is flooding of people! It was not so in earlier years. What is the reason for the sudden flooding of people in Tiruvannamali? It is because Yogiramsuratkumar sat here and did tapas! Otherwise why should people feel such great attraction all of a sudden? This is the real reason (‘satyamãna kãranam’). This is the truth. But, it was like Yogi to have maintained silence about it all. We cannot comprehend it.

Moreover, a time will come when it will be just impossible to step into Tiruvannamali! People from all over the world, from all directions of the world are going to come to this ashram. This is certain.

In Kali yuga it is not possible for people to do any hard sadhana. It is only out of compassion that this ‘Tãraka Mantra’/Bhagavan Nãma Mantra has been blessed to all.
Once a Vaishnava devotee came visiting Yogi.
He asked Bhagavãn, “Are you an Advaiti or a Visishtadwaiti?”
Bhagavãn questioned back, “Who was the founder of Advaita and who was the founder of Visishtadwaita?”
The devotee said, “Adi Sankara and Ramanuja”
Bhagavãn shot back, “Do you mean to say that there was no Advaita before Adi Sankara and no Visishitadwaita before Ramanuja?”(!)
The devotee blinked!
Bhagavãn continued, “Where does Advaita and Visishtadwaita differ?”
He could not answer.
Bhagavãn, “Do you know ‘Vadagalai’ and ‘Thengalai’ ‘sampradãya (tradition)?”
The man remained silent, as he did not know the answer. It was the same to all the other questions regarding the founders of the above ‘sampradãya’ and several other questions shot at him by Yogi.
Yogi then said to him, “Advaita and Visishtadwaita are for my Masters like Ramana Maharishi and Papa Ramadas. For you and for this beggar Rama Nãm is enough. Get out!”

Thus, this japa of Rama Nãma is a very easy way. ‘Kalau Kalau bhavishyanti Nãrãyana parãyanah tamraparani nadi yatra kritamãla payasvini’ - it is only to teach the glory of Bhãgavata dharma (Nãma kirtan) that innumerable Mahanas have taken Avatar.

It is more than sufficient if one could receive ‘upadesa’ of this ‘Tãraka Mantra’ through a Guru. Whatever state is attained by the Vedantis who practice Brahma vichãra to annihilate the mind, the state attained by practice of ‘ashtãnga yoga’, the state attained by execution of ‘karmanushtãnãs’, the state attained by practice of tuff yoga practices is easily attained through the japa of Rama Nãma. The very same fruit (‘phala’) is attained. A huge old banyan tree that is tried to be brought down through axes or modern machines is easily brought down by the work of innumerable white ants! Likewise, annihilation of the ‘manas’ through the difficult method of Vedanta vichara or ashtãnga yoga is easily brought about by the incessant japa of Rama Nãma.

This is the reason that Mahans like Kabirdas always speak on the glory of Rama Nãma, Satsangh (company of Sadhus) and Guru. In one of his ‘dohãs’, Kabir sings, ‘If my Guru and Govinda (‘deivam’ - god) appear before me, I would ignore Govinda and prostrate unto my Guru!

He gives the reason, ‘it is verily the mother who bears the child in her womb. She eats food as suited to the infant within. She bears the pain caused due to the ‘kicks’ of the infant in the womb. At night, sacrificing her own comfort, she lays down in a position that would not cause any inconvenience to the infant within. She gives birth to the child through unbearable labour pain. She takes meticulous care of her child day and night. She feeds the child at proper time; cleans the child. When the child is sick, she is awake all night taking care of the child. She brings up the child through much suffering. A father does not bear the child in his womb. He does not undergo any labour pain; he does not clean the child; he does not feed the child with milk. But, in later years when the son has grown up and is employed well, he proudly declares to all, ‘this is my son employed abroad!’ It is only after the child has attained a status that the father owns him proudly!

‘Deivam’ (god) appears only to one who is a ‘dharmãtma’ (the Righteous), has ‘druda viswãsa’ (unstinting faith) and is ‘satyasanta’ (Truthful) and not to one who does not possess these qualities. World does not appear to one who sees God and the one who sees the world cannot see God. It is verily a bluff if one says that he sees both the world and God. This is because light and darkness cannot exist in the same place. Likewise, ‘ajnana’ (ignorance) and ‘jnana’ (Knowledge) cannot co-exist.

Thus, only if one is totally dispassionate and is of clean mind (‘chitta shuddhi’) does God appear before him. But, the Guru is not like this. We are scared to go near him because we possess such ‘vikãrãs’ (wrong/bad thoughts) in our ‘chitta’ (mind). In spite of it, when we go to Him, the Guru pours loads and loads of affection on us. He pours forth such compassion that we are deceived into believing that we have some good quality in us! He accepts us when are totally impure, transforms us into a pure being even without our knowledge. He converts us into a beautiful Rose and offers us unto the Lotus Feet of God!

Kabir, therefore, says, ‘When I was totally impure, god did not turn towards me. God looks at me only after I attained ‘jnana’. It was only the Guru who took me unto His fold even while I was not pure. Therefore, if the Guru and Govinda appear before me, it is Guru whom I would prostrate ignoring Govinda!’

Kabir could speak thus because he attained a Guru through much trial and tribulation!

Kabir desired to receive upadesa of Rama Nãma from Ramananda. Ramananda was a great Mahatma. There are innumerable Gurus in the world. They may be some 10% , 20% or 30% spiritually progressed than we are. But, until one attains Brahma sãkshãtkãra everyone nurtures doubt. One can fall down any moment until one attains Jivan Mukti state. Therefore, to take refuge in one who is not a Jivan Mukta is akin to a blind man seeking the guidance of another blind man! One should, therefore, have only a Jnani who has attained ‘Brahma sãkshãtkãra’ for his Guru.

How is one to spot such a Jnani? How does a Jnani look? What are his mannerisms? One cannot understand this through the intellect (‘buddhi’). It is said that one should necessarily attain a Guru but at the same time it is also said that one cannot easily recognize a Sadguru. Then how should one go about it? We should not go about seeking a Guru as we would only be fooled. If we do bhakti to God and have deep thirst for jnana-vairãgya (knowledge-dispassion), God would bring a Sadguru and us together. Instead, if we seek and select a Guru on our own we will only be disappointed. We should never move away from such a Guru given to us by God. Only such a Guru will be a Sadguru.

In the ‘charitra’ of Dhruva, the little boy (of five years) sits on the lap of his father, Uttãnapãda Maharaja. But, his stepmother, Surichi, pushes the boy down from the lap of the king and tells him, ‘if you desire this go seek God and when God appears before you seek the boon from Him to be born in my womb. Only then can you sit on the lap of the king.’

Surichi does not tell the boy to do tapas and receive the boon of sitting on the lap of his father, the king. Instead she tells him to seek the boon of being born in her womb. The reason for this is that Dhruva was a very special child, unlike her own son, Uttama. Uttama is seated on his father’s lap. Before the rising of the Sun the sky is lit up with red light announcing the rising of the Sun. Similarly, one who is going to be blessed with ‘Bhagavat sãkshãtkãra’ (darshan of Bhagavan) glows with divine light. His/her face is bright and lustrous. She finds such divinity in this little Dhruva. Detesting her own son, she yearns for this boy to be born through her womb. She, therefore, instructs Dhruva to do tapas and attain the boon of being born in her womb!

The little boy rushes to his own mother, Suniti, with tears. His mother grieves as the words of Surichi means that this boy has to die first to be born in her womb. However, she comforts her son, Dhruva with the words, “It is the Lotus-eyed Lord who is our protector. You and I have no identity of our own. Leave at once for the forest and do tapas. There is nothing wrong in the words uttered by your stepmother.” The little boy of five who does not know anything - forest, tapas, how to do dhyana, who is Bhagavãn - leaves for the forest for the mere reason that the stepmother had pushed him away from the father’s lap and his own mother, too, tells him to go to the forest to seek Bhagavãn!

When Dhruva goes to the forest with such deep yearning to see Bhagavãn, Narada Maharishi appears before him! Here, the little boy does not seek a Guru. He goes to the forest seeking Bhagavãn. While he goes seeking God, the Guru - Narada Maharishi - appears before him.
The Maharishi asks him, “Where are you going?”
Dhruva, “I am going to do tapas to see Bhagavãn!”
Narada, “Forest is a very dangerous place. Many Maharishis have been doing tapas for tens of thousands of years and have not yet seen Bhagavãn. Go back home.”
Dhruva, “Moving round the world what is it that you preach? Everyone should try to seek God, for, that is the only purpose of this life. No one seems to listen to your words. When I try to, you are stopping me from doing it instead of encouraging me. Is this justified? Is this the Bhakti prachãra that you are doing?”
Naradas is shocked to hear the little boy’s words.
Dhruva then asks, “Will you be happy if I see God?”
Immediately Narada tells, “Who else will be happier than I?”
Dhruva immediately, holding the palms together above his head, goes around Narada Maharishi in circumambulation and prostrates to him. He then prays, “Please bless me that I would see (Lord) Hari. Bhagavãn will not appear for my tapas but would appear for the mere reason that a Mahan has blessed me so. Bhagavãn would appear to make your words come true.”
Astounded by the intelligence of this little boy, Narada blesses him, “Bhagavãn will appear before you.” He also advises him to go to Madhuvan, on the banks of the Yamuna, to do his tapas. Here, the Presence of Lord Hari is ever present. Narada teaches him how to do dhyana (describes the form of the Lord) and gives upadesa of ‘Dwãdasãkshari Maha Mantra’.

Thus, Narada gives the little one dhyana Mantra, describes the dhyana swaroopa (form) and directs him to the place of dhyana. During spiritual practice, an aspirant faces internal and external blocks. External blocks come up from relatives and friends. Narada Maharishi is worried that Uttanapãda Maharaja might send some soldiers in search of his son Dhruva as he had left the palace to go to the forest. This would disturb the ‘tapas’ (spiritual austerities) of Dhruva. Therefore, Narada goes directly to the king and seeing his worried face asks him, “Oh! King! You seem to be worried over something. What is it?”
The king informs, “My son Dhruva has left for the forest in anger to do tapas. I am worried over this.”
Narada consoles the king with the words, “Do not worry about Dhruva. He has gone to perform tapas. He is quite safe. He will return with lot of fame. So, do not worry.”
Narada stops the external problem that might arise from Dhruva’s relatives.

The intensity of Dhruva’s tapas shakes the whole earth just as a boat would topple when a foot is placed on it. All the devas run to God and plead, “Please give your Darshan to Dhruva, for, we are unable to bear the intensity of his tapas!”
The Lord tells them, “You devas never permit anyone to carry out his tapas successfully. You would send some heavenly damsel like Urvasi, Ramba or Menaka to disturb their tapas. How is it that you have spared Dhruva?”
The Devas explain, “We tried all means but to no avail. If we had succeeded in disturbing Viswamitra’s tapas, it was only due to the reason that the Sage did tapas out of his own effort and intelligence. But, this little Dhruva is doing tapas with the blessings of Narada Maharishi. Narada Maharishi’s ‘anugraha’ (Blessings) is protecting the child, as would the strong armour. We are, therefore, unable to disturb his tapas!”

Thus, the Guru removes internal and external blocks. The Guru brings the Lord to the presence of his disciple! And feels exhilarated at the ‘Bhagavat sãkshãtkãra’ of the disciple. The Guru expects nothing in return! A mother feeds a child. When the child is fully fed the mother feels very happy. She feels that the child is a great help! What help did the child render? Absolutely nothing! It ate the food offered quietly without creating any problem. In the same manner, when the disciple does his japa, dhyana properly and attains ‘Bhagavat sãkshãtkãra’, the Guru feels inexplicable joy.

To the ‘samsãriis’ (one living in this world) Mahans, repeatedly, offer the advice of attaining God. It is enough if we take hold of such a Guru. ‘Samsãra’ (Life) is mere gutter into which we have fallen.

A man falls into a ditch while walking on the street. He has not lost his life but remains neck deep in the ditch. The next morning another man passes by and finding this man fallen into the gutter asks, “Oh! You have fallen into the ditch. What shall I do for you?” An intelligent man would say, “Please lift me out of this. It is stinking in here and I am unable to remain here any longer,” but, a fool would say, “I am hungry. Please get me something to eat!” and would prefer to remain there. Likewise, life is a stinking gutter where there is no end to man’s problems. Only Mahans can give us the highest state where there is no birth and death. So, when you meet with such a Mahan do not ask for blessing of marriage or employment. All these will come to pass some day if not today. Jnana can be blessed only by such Mahans. Therefore, when we meet with Mahans, it is only ‘chitta shuddhi’ (cleansing of the mind), Hari Bhakti (devotion to Lord Hari) and ‘Bhagavat sãkshãtkara’ that should be sought. Mahans just wait to give these to us.

We have fallen into this gutter of a ‘samsãra’. It is out of sheer compassion that they lean down to look at us. They tell us, “Oh! Child! You have fallen into this gutter. Let me help you out of it!”
But, what does the one inside say?
He says, “Oh! Swami! You desire to lift me out. But, what if you fall into it while trying to lift me out?”
This is because he is unable to develop faith in the Guru.
The Mahan says, “Don’t you think that I value my life? If there were the risk of my falling down, would I offer to lift you up? I have the tapas to lift lakhs of such people. Do not worry on that account.”

Now, the man in the ditch while believing in the strength of the Mahan begins to doubt the strength of the rope that is being thrown down to hold for climbing up.
The Mahan says, “Please look at the trademark of the rope! One should fear only a new path. The path that is being shown is Nama Sankirtan - ‘Sri Ram Jaya Ram Jaya Jaya Ram!’ It is by chanting only this that innumerable Mahans like Samarta Ramadas attained the highest state. This is the path that was followed by the Ãzhwãrs (the 12 ardent devotees of Lord Vishnu), the Nãyanmãrs (the 63 ardent devotees of Lord Siva), Thiagaraja Swami, Bodendral, etc. Innumerable Panduranga Bhaktas have attained the Lord through Nama japa and Nama kirtan. If I advocate a new path it should instill fear in you. But, innumerable Mahans have followed this. Therefore, hold on to it tight.”
The man asks further, “Would you ask for ‘dakshina’ (fee) once I come up?”
The Mahan says, “The satisfaction of having helped you out will suffice. I need no other ‘dakshina’ other than your coming out of this!”

In this way, Mahans feel full of compassion for the society and expect no return.

Mahans are full of ‘vairagya’ while doing sadhana (spiritual practice). They totally dislike the company of people as they move ahead in their sadhana. They will be unable to mix with people. But, once they attain ‘Bhagavat sãkshãtkãra’, compassion flows out of them and falls on all who come to them, irrespective of their status - sinner or virtuous. Pouring forth Grace becomes their very nature. When milk collects in the teats of a cow it calls out to the cowherd who is around. It wants to pour forth its milk. Similarly, a Mahan wishes to pour forth his Grace. The Grace filling up their hearts pours forth on all crossing all boundaries of caste, creed, good, bad, deserving or undeserving. If we are unable to do any sadhana like japa or dhyana, it will suffice if we have deep, unstinted devotion to their Lotus Feet. This devotion would certainly lift us up. In the forest we find chain of small hillocks. The distance between two such hillocks may not be too wide. The bees, worms or other insects in one hillock will not be able to cross over to the other hillock as it is too small to take the leap. But, a lion is able to jump across easily. If these bees, worms or insects hold on to the lion it easily crosses over as the lion moves over to the other hillock. In the same manner, even if we are too weak to do any sadhana for the attainment of Bhagavãn, it is enough if only we could hold on tightly to the Lotus Feet of Sadhus who have attained Bhagavãn, if we have deep unstinted bhakti to their Lotus Feet. They would take us across this ocean of ‘samsãra’, as they cross it over. This is the reason that Mahans like Kabirdas extol the glory of Guru. He says, ‘if Govinda and Guru appear before me, I would ignore Govinda and prostrate to my Guru!’ Thus, more than the glory of Rama, the ‘dohas’ (verses in couplets) of Kabirdas speak only on Guru Bhakti, on the glory of Sadhus and Satsangh.

How are the Sadhus? In this world they live in a trance. We, of the world should never complain, ‘when I visited the Sadhu he did not look at me, he did not enquire after my welfare, he did not speak a word to me,’ for, one should not move with them as one does with other humans and one should also not expect such things. We should understand that they are in a state where the world (that we experience) does not exist for them and move with them accordingly. During our visits, at times they would speak to us, at times they would appear to be angry with us but their every action is only a blessing (‘anugraha’). They possess ‘bhãva bhushti hrudaya’ (heart filled with fine inexplicable feelings) and we should behave in a suitable manner. It is not in us to comprehend in what ‘bhãva’ (deep inexplicable mood) they are in. Do not move away from a Sadhu or your Guru because he did not/does not speak to you.

Kabirdas explains, “We move with our neighbours, friends and relatives. If some misunderstanding arises with them feel happy and blessed. Just drop that relationship because if they are affectionate towards you, you will not come out of it. If any misunderstanding arises with Sadhus/your Guru, do not give it up as a blessing but somehow try to earn back their association. Do everything to earn their Grace back. Kabirdas gives a wonderful example for this - ‘we go to the market and buy a ‘mãla’ (chain) made of ordinary beads worth some 5 or 10 rupees for our child. When this breaks we throw it away as it is not of much worth. However, when the diamond or gold necklace bought for the child gets cut, we repair it and keep it safe. Relationship with other people is akin to the chain made of ordinary beads while association with Mahans is akin to diamond or gold necklace. Do not feel happy and blessed if their association gets cut. Go repeatedly to their Presence and somehow manage to bring about reconciliation.’ He speaks on the glory of Satsangh and Sadhus. The reason for this is that he yearned very deeply for a Guru and attained Him with lots of difficulties.

Kabirdas, in spite of belonging to Islam religion, was attracted to Rama Nãma. He desired to receive upadesa of this Mantra from Ramananda, a great Mahatama in Kãsi.
Kabirdas dressed up only as befitting his religion. Everyday he would go to the gates of Ramananda’s ashram and await him. He would plead with everyone who walked out of this gate, “I desire to receive upadesa of Rama Nãma from the Guru. Please recommend my case to him.” But, none seemed to help him. Instead they advised him to chant the Mantra of his religion. He would plead, “No! My heart desires only Rama Mantra. Please speak about me to the Guru.” Not at all discouraged by the words of others, he would stand at the gates of the ashram all through the day, everyday, without fail. He never once felt that he should not return here as none seemed to help him. For months he stood at the gates of the ashram, awaiting the Grace of the Guru. Mahans have no sleep. The ‘Atma’, remaining as a ‘Sãkshi’, watches the body taking rest. This is a kind of ‘nishtai’. Humans are caught in the three states of ‘jagrat’ (waking), ‘swapna’ (dream) and ‘sushupti’ (dreamless sleep). But, Mahans are in the fourth state of ‘turiya’. Therefore, there is no sleep for them. When Ramananda was in this state, he heard the conversation between his ‘puja murtis’ Rama and Lakshmana. Rama told Lakshmana, “Oh! Lakshmana! Let us leave this ashram!”
Lakshmana asked the brother, “Brother! Why do you wish to leave this ashram?”
Rama explained, “There is a person coming to the gates of this ashram every day desiring to receive upadesa. But, none seem to help him. Why then should we remain here?”
Immediately, Ramanada pleaded with Rama, “Oh! Lord! I was not aware of this till now. I will find out and give upadesa to this person. You should not leave this ashram. You must remain here, please.”

Early the next morning Ramananda took his ‘kamandalu’ and japa mãla and wearing the ‘Pãduka’ walked to Hanuman ghat on the banks of the Ganges for his bath. Kabirdas was lying on the steps leading to the river, weeping, “Today, too, I have not received upadesa of Rama Nãma. I have not been able to receive the Grace of the Guru!” He lifted his head when suddenly the Pãduka worn by Ramananda hit his head! Mahans always have the Lord’s name on their tongue. Since, his foot hit against something in the dark, Ramananda uttered, ‘Rama! Rama! Rama!’ The Sun had not yet risen but Kabirdas looked at this Sun that was Ramananda! Ramananda stood there lustrous like the Sun! Kabirdas’s heart leaped with joy as he heard Rama Nãma uttered from the lips of the Guru. He thought, “I desired upadesa of Rama Mantra from the Guru. But, how blessed am I that I have received it at the banks of the Ganga with the blessings of the Guru’s Pãduka touching my head!” From that moment onwards Kabirdas began incessant japa of the ‘Tãraka Mantra’. Due to his deep bhakti he attained the highest state.

Kabirdas speaks of the glory of Sants in his ‘dohas’. Once the great Mahatmas Jnaneswar and his brother Namadev during their pilgrimage visit Vãranasi. Knowing that Kabirdas lived in this Holy City, they knock at his doors at the late hour of the night. On opening the door Kabirdas was overjoyed to find the great Sadhus at his door. Jnaneswar who wrote ‘Jnaneswari’ (commentary on the Gita) even as a child was a great Jnani. Namdev was a great bhakta of Lord Panduranga. Namadev is to Lord Panduranga what Chandikeshwara is to Lord Parameshwara. Kabirdas thought, ‘How blessed am I that these Mahans who would not go to anybody’s doors even if invited have come home on their own!’ He rushes to his wife, Jijibai, inside and tells her, “Great Sadhus have come home. Arrange food for them.” Jijibai sheds tears, “What I am to label myself - Blessed or cursed? There is nothing at home with which to serve them.” Kabirdas was a deeply dispassionate man who would not accept anything from anyone. Hence, there was nothing but empty pots in their home. Kabirdas runs to the market and begs the shopkeepers, who have not yet closed their shop, for a little wheat flour and ghee. Since they had all closed the accounts for the day, none helps him. Kabirdas holds on to the feet of one of them and pleads, “Please do not refuse. I have Sadhus at home. I have to feed them.” The shopkeeper agrees and demands money. But, he gets angry on learning that there is no money with Kabirdas to pay for the flour and ghee. However, he uses the opportunity to covet Kabirdas's wife whom he knows to be a beautiful lady. He points out to Kabirdas, “Well! If you have no money, you can pledge some article.” Kabirdas pleads, “There is nothing with me to even pledge!” It is then that the shopkeeper points out, “You have a beautiful wife at home whom you can give me in return for the wheat flour and ghee!” The statement that would make any man rage with fury fell like sweet notes in the ears of Kabir. This is because his mind was only filled with the thought of feeding the great Sadhus at home. It is a ‘prema avastahi’ (that is incomprehensible by ordinary mortals). Such is the state of Mahans. He thanks the shopkeeper for reminding him of something that was in his possession, rushes home, catches hold of Jijibai’s hand and brings her to him. Leaving her with the shopkeeper and accepting the flour and ghee he rushes back home. He had no thought of his wife at all. Jijibai knew this very well.

Difficult indeed it is for those who live with Mahans. Theirs is greater tapas, indeed! One cannot so easily understand the state of Mahans. One should know how to behave according to their state. However, this is very difficult. Not for a moment does Jijibai mistake her husband. Locked up in a room by this evil-minded shopkeeper she realizes that the Lord was her only refuge. She prays to Lord Rama, “Oh! Lord! Are you not more interested in the protection of your bhakta’s wife than your own? Is that not the reason that while you took ten months to restore your wife Sita from Ravana’s kingdom, you rushed immediately to the call of Draupadi, wife of your bhaktas, the Pandavas? If you are truly interested in the protection of your bhakta’s wife then protect me. Save me.” Immediately two policemen knock at the doors of this shopkeeper and order him to open the doors of the room where Jijibai is locked up. They lead her by hand to her home. Leaving her safely back at her home, the two disappear! It was verily Lord Rama and Lakshmana who had come.

Thus, it was not as if Kabirdas only uttered mere words in his ‘dohas’ about the glory of Guru, Satsangh and Sant Seva (Service to Sadhus). He showed them in deed, in his life.

Association of Sadhus is so great. If only one gets Satsangh (association of Sadhus), he attains everything in life. He becomes totally pure. It does not matter how one was earlier. We go to the Holy Ganga for a holy dip. On the way we find lot of gutter water running in streams. We walk across them very carefully and reach the Ganga for the holy dip. After the holy bath we take the holy water in a pot to be given to our relatives and friends at home, after doing puja to the ‘kalasa’ carrying the holy water. But, what is surprising is that the streams of gutter that we saw while going to the Ganga, also finally mix only in the Ganga! It is verily this water that we have brought home in a pot as the holy water and performed puja to it! Though it was gutter earlier it has become pure on mixing with the holy Ganga; in the same way, it does not matter what was our state earlier. Once we earn the association of Sadhus we also become pure. As soon as we see such Mahatmas we would feel that we are not sinners, for, if we were sinners would it be possible to get their darshan? Moreover any sin performed gets burnt away on the very darshan of such Mahans. We would feel that there is none as rich as we are because we have got such a Guru Ratnam (Gem of a Guru)!

It is enough if we hold tightly to Sadhu sangh (association). Everything is secured through Sadhu Sangh and Sadhu Seva. Through ‘apachãra’ (disrespect) everything is very lost.

In Ramayana, initially, we find that Sugreeva (the monkey king) had lost his kingdom, wife, children, relatives and citizens. He was seated all alone on a mountaintop to save his life from his brother Vali who had abducted his all. But, later we find the same Sugreeva back in his kingdom, enjoying his wealth, wife, children and citizens. What was reason for the great change in his life? While in distress and all alone he held on to the company of the Sadhu, Hanuman! He held on tightly to Hanuman, the Sadhu - Hanuman, the Mahatma - Hanuman, the Guru, even in such distressing situation. This great Guru brought the Lord (Rama) to him and the Lord got back all that he had lost!

In Sundara Kandam, the description of Sri Lanka as Hanuman makes his entry makes one wonder if the wealth of the kingdom was that of Kubera or Indra or Rudra! The kingdom overflowed with such wealth. But, at the end of Ramayana we find the same kingdom totally destroyed and the ruler Ravana dead. What is the reason for this? Ravana, lit the tail of the Sadhu Hanuman with fire. Harassment of a Sadhu brought about the downfall of Ravana and his kingdom while embracing a Sadhu Sangha brought about prosperity for Sugreeva.

It is only through Satsangh, one earns everything. One can get anything in this world but rare indeed it is to obtain the association of a Sadhu. Sankara says, ‘Manushatvam (human birth), Mumukshutvam (desire to attain Liberation), Mahapurushasamsrayam (association of a Mahapurusha)’. It is only due to the good merits earned through crores of janmas one gets human birth. And to desire Liberation is rare still. There are crores and crores of people but only a very few desire to attain God. And amongst these, many move away from their path because they do not have a Sadguru. Only a very few are blessed with the association of a great Mahatma, a great Jivan Mukta! This happens only through the Grace of God. Only the one for whom it is the last janma earns the association of such a great Jnani.

Once a devotee visited Ramana Maharishi. He came with the thought that he should first meet Seshadri Swamigal, receive his blessings and then receive upadesa from Ramana Maharishi. The people of the town said to him that he desired for impossible things, as it was very difficult to even see Seshadri Swamigal who was always wandering here and there around the Holy Arunachala. As for Ramana Maharishi, he never offered anything by way of upadesa. However, this man who came with deep yearning managed to get Seshadri Swamigal’s darshan. Seshadri Swamigal offered him the upadesa, “You have come seeking jnana. What is jnana? Ignore everything. That which cannot be ignored is verily the jnana!” The devotee then went to Bhagavãn Ramana’s Presence. Ramana did not seem to utter anything by way of upadesa to him, though he spent two or three days in his Presence. Unable to wait any longer, one day he wrote a piece of note to the Maharishi, “I desire to take only you as my Guru. But, no upadesa seems to fall from your lips. If you do not bless me with upadesa, I will certainly attain another janma. As I have deemed only you as my Guru, you will also have to take another birth! If you do not intend another janma bless me with upadesa now!” Reading this note, Maharishi, while walking to the dining hall, said, “If there were no Moksha for you in this janma would you have come here?” There was no other upadesa because Ramana says, “I see an Eswara shakti bringing all those who come here!”

Thus, the value of Mahans’ association is incomprehensible. One should not, therefore, feel, “The Mahan did not see me; he did not talk to me.” It is only the Will of Bhagavãn that pulls a person to the Presence of a Mahan.

I have heard Yogiramsuratkumar speak to others. How crisp and apt were the words that fell out of his lips! Only Mahans can speak so wonderfully! Once a young devotee came for Yogi’s darshan along with his mother. He introduced her to Yogi, “She is my mother.” At once Yogi remarked, “She is my mother also!” How spontaneous were his words! How can one describe it?

Once, in Sannidhi street (where Yogiramsuratkumar lived in his earlier days), Yogi was sitting speaking jovially with a devotee. Just then a busload of people arrived to have Yogi’s darshan. Yogi pointed to one or two of them and called them in, “You come! You come!” and chased away the rest of them. After the bus left the place, the devotee who was with Yogi felt sorry for those who had been chased away. This devotee thought, ‘these people have come from some far away place. Here is Yogi speaking with me for more than an hour or two. He could have blessed them all with some sugar candy or some other prasad. It would have made them all happy.’ Immediately, in reply to this thought Yogi said, “You are wrong. This place is not for all. My Father selects the person; I pick them up. That’s all!”

Sometimes, his visiting devotees would ask Yogi, “When would I come back?” Yogi would reply, “When my Father wishes you will come back!”

A single darshan of Yogiramsuratkumar is enough. Yogi himself used to say, “Whatever experience you have had here, whether good or bad, is enough for your lifetime!” Anyone who comes into the ashram is never sent out empty handed by Bhagavãn Yogiramsuratkumar. His ‘sãnidhya’ (Presence) is ever present here.

This morning Ma Devaki said that Bhagavãn Yogiramsuratkumar had opined that there was no need for a separate meditation hall in this ashram as the whole premises was verily a meditation hall! The vibration of His Presence, His ‘Sannidhya’ exists here. Bhagavãn Yogiramsuratkumar truly lives here still. He is watching everything that each one is doing here. This is how I feel and this is also the Truth! There is not a moment that he does not exist here. This place is filled with his ‘sãnnidhya’.

Thus, the words of Mahan are amazing. Yogi had deep devotion for Periya Periyava. He would always say, “Ãchãryal is great! Ãchãryal is great!”
Once a man came to Sannidhi Street to have Yogi’s darshan.
Yogi asked him, “Where are you coming from?”
The man replied, “I had been to Kancheepuram and have had darshan of Kanchi Ãchãrya. I wished to have your darshan, too. So, I have come here.”
At once Yogi said to him, “You have done a great mistake. After meeting such a holy person why have you come to see this sinner?”(!)

Yogi’s bhakti for Ãchãrya was so deep. He had such deep love for Periya Periyava. Yogi was always talking about Peria Periyava. At the time that Periya Periyava was ill and confined to the easy chair, Yogi would enquire of me (whenever I visited him), about Periya Periyava’s health.
“Who is serving the Ãchãrya now? Is Ãchãrya taking food? Has he gone weak of health?”
Once, when I told him that Ãchãrya had not been taking food for 2/3 days and had gone very weak, Yogi at once lifted the coconut shell (that was a part of him) and instructed one nearby to peel the orange fruit and drop them in it. As the devotee kept dropping them into the coconut shell, Yogi kept on eating them. There seemed to be no end to it! As Yogi kept eating here, in Kancheepuram Periya Periyava got back his health! He became strong enough to move about! He became very brisk! By eating the orange fruit here, Yogi had passed on the ‘shakti’ (strength) to Periya Periyava there (in Kancheepuram)!

Periya Periyava would also always enquire after Yogi’s welfare whenever anyone visited him from here. Periya Periyava would say, “We should protect him well!”

Once Bhagavãn visited Periya Periyava along with Justice Arunachalam. Both of them sat quietly.
Periya Periyava had after a time said to Chandramoulee, “The purpose of his visit is over. He may leave!” Later, when I met Bhagavãn in Sannidhi street, I asked him, “You came to Ãchãrya. Both of you remained quiet without conversing. What did you two speak?”
Yogi said, “Ãchãrya asked this beggar to settle down in Govindapuram. But, this beggar said to the Ãchãrya that Tiruvannamalai was enough for him. Ãchãrya said, “O.K.!”
This was what we conversed.”
This is called telepathy - speaking through the mind.

Yogi has visited several camps of Ãchãrya, just as he has visited the tapovanam of Jnanananda.
Once, when I visited Yogi after a visit to Vadavambalam Atma Bodendral’s Samadhi, Yogi asked, “Of all the Samadhis of Kanchi Kamakoti Peetah it is only Atma Bodendral’s Samadhi in Vadavambalam that has a ‘linga’ installed. Am I right?” I was really astounded! There are several ‘adhishtãnãs’ (Samadhis) of the several Mahans who adorned the Kanchi Peetah. They are located in various parts of the country - Illayãngudi adhishtãnam, Vadakoti Brindavanam, one in ‘keezh’ Hambi, etc. When had he visited them all? How did he take note of all of their constructions?
So, I asked him, “Have you been to all these places?”
Yogi said, “Once I went to ‘keezh’ Hambi (near Kancheepuram). I visited the Ãchãryal when he had camped there.” And continued, “There was an elephant there. Suddenly the Ãchãryal lifted a big bunch of banana for the elephant; seeing that this beggar got frightened!” Yogi enacted it for me!

Once a wealthy man brought 50,000/- rupess for Yogi. But, Yogi refused it and asked him to take it away and leave the place. When the man stubbornly refused to take back the cash, Yogi called some 50 beggars and gave them each a thousand rupee! Later, Yogi would ask someone, “Please! Is it possible for you to send me 10 rupees!” He would have the 5 rupee note/10 rupee note thus collected placed below his mat. He would then buy rice with the amount thus collected and send it to the camp of Ãchãryal saying that it would be used by Periya Periyava. When the Jeeyar built the ‘Gopuram’ (Tower) of Srirangam temple, Yogi used to keep sending money order for 10rupess or 5 rupees. It is only the Will of Yogiramsuratkumar that this ‘Rajagopuram’ came to be built. It was possible only through his ‘anugraha’ (blessing). Even while it was still at base level, Yogi used to exclaim, “It has come! It has come! I can see the Rajagopuram!” It is verily the Will (‘satya sankalpa’) of Yogi that the Rajagopuram of Srirangam temple came to be. Yogi had deep bhakti for Periyava. His ‘jnana drishti’ or ‘shakti’ has been experienced by all those who are here. There is just no end to it. One should think of these (‘smarana’) and this is the reason that I speak of these.

Once a devotee who used to visit him daily was instructed by Yogi to leave for Madras immediately. The devotee said, “I do not have enough money.” Yogi immediately gave him a particular amount (327.40p). On reaching Madras, his wife took ill and was immediately hospitalized. The doctor said to them that they had come at the right time. Even a moment delay would have cost her life. The doctor was surprised at the timing of their visit. She had been in perfect health while leaving Tiruvannamlai. At the time of discharge after three days the medical bill showed the amount 327.40!

There is no end to Bhagavãn Yogiramsuratkumar’s greatness. There might have been only a few miracles performed now and then by other Mahans, but, every moment of Yogi’s life was performance of miracles. Some beneficiary of his blessings would come rushing to him and say, “Bhagavãn! You…” Yogi would cut him off saying, “Let’s talk something else!” he did not even remember it. He would only say, “Let us talk something else!” He was so deeply compassionate. He was verily a ‘krupa swaroopa’ (form of compassion).

Once, Yogi took a devotee of his to ‘oya madam’. The English writer Ayn Rand has written a book titled Virtue of Selfishness. She has condemned all Mahans, Jnanis and Gurus in this book and speaks of selfishness being a virtue! Yogi asked this devotee, “Have you read this book of Ayn Rand?” The devotee said, “No!” For the next three hours Yogi spoke about the contents of the book, page by page, how she was wrong and what was the reply for it all. Yogi then said to the devotee, “This beggar is very tired. Let me take some rest.” And lay down. Within ten minutes a foreigner knocked at the door. He said to Yogi, “I learnt that you are a great saint living in Tiruvannmalai. I desire to discuss Ayn Rand’s book with you!” At once Yogi looked at his devotee and said, “Answer!” The devotee poured forth all that he had just listened to Yogi! In reply to Ayn Rand’s accusation that Mahans were also selfish, Yogi said, “When Mahans have no self how can they be selfish?”

Thus, one can forever speak on His (Yogi’s) greatness, this Kshestra Mahãtmyam (greatness of this Holy place) and Sant Mahãtmyam (greatness of Sadhus). Yogi’s connection with Periya Periyava can be spoken unendingly. Only due to Grace can we attain such association (‘sangha’) of such Mahans. All the devotees of Yogiramsuratkumar are fortunate indeed! When we read the ‘charitra’ of great Mahans like Sri Ramakrishna Paramahamsa we yearn, “We did not live during his period. We have not had his darshan. We have not been blessed to move with him.” But, one need not grieve in this manner, for, Yogi is no different. From now on it is enough if we think back on the days spent with Yogi. We can live the rest of our lives. I pray that all are blessed with his ‘anugraha’! "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

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

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