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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Premika Bhavanam, Chennai
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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. 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 ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.
Sri Swamigal,
"JAI JAI GOVINDA JAYA HARI GOVINDA!
"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho! "HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE " ‘Sãkshãt Piratti’ (the consort of Lord Vishnu) incarnated Herself in Sri Villiputtur to show us how to do bhakti (devotion) in this world. Such Incarnations (Avatãrs) are great souls (‘Mahapurushãs’). They are different not only from ordinary humans but also from Mahãtmas. Mahãtmas and Avatãrapurushãs are different. Suppose we earn Jnana, Vairagya (dispassion) due to our deep bhakti and thus attain Bhagavatsãkshãtkãra we then become Mahãtmas. We are not ones who have taken birth in this world for the purpose of some great work. The bliss experienced by both - Mahãtmas and Avatãrapurushãs, the Bhagavat ‘darshan’ (vision of God) that the two have are all the same. There is no difference in these. But ‘Avatãrapurushas’ (Incarnations) are those sent by Bhagavãn for uplifting the people of the world (‘loka uddhãrana’). In Sundara kãndam (Ramayana) - Vedanta Desikan points out that a Guru should be like Hanumar. Why? Desikan takes up the scene of Vibhishana’s (brother of Ravana, the King of Sri Lanka) surrender (to Lord Rama). Since Rama was a king he called for a meeting to discuss and debate on the acceptance of Vibhishana into their fold. In any matter one can try to find out the opinion of say, ten or even hundred others. It is not wrong. But the final decision should rest with one - You. There will only be utter confusion if we try to adhere to the opinion of all the ten or hundred others. Here in this court a debate is being conducted for deciding if Vibhishana should be accepted or not. How were Rama’s feelings then? He yearns, "Won’t someone opine that Vibhishana could be accepted?" And how were Vibhishana’s feelings? He, too, yearns, "I have left my brother, my country and all that was familiar to me only to surrender at the Lotus Feet of Rama. Won’t someone recommend my case strongly to Him so that He would accept me?" Almost all those who were gathered there speak against the acceptance. One says, “He has betrayed his own brother, so he should not be accepted.” Another points out, ‘He is an asura. So he should not be accepted’. But it is only Hanumar who understands both Rama’s and Vibhishana’s longing to come together. So, he recommends accepting Vibhishana in their fold and using this one supportive opinion, Rama accepts Vibhishana. Similarly, when one who is caught up in ‘samsara’ (worldly life) desires the Lotus Feet of the Lord (Bhagavat ‘Charanam’) and comes here to the ‘Sannidhi’, he is not to be chased away. He cannot be told, “No, you cannot attain the Lord. It is not for you”. Instead he should be accepted and be drawn in this line. This is the work of a Sadhu. A Sadhu is greater than Bhagavãn! Bhagavãn waits patiently for a man to transform but if he does not the Lord punishes him or destroys him. But since Sadhus are full of compassion they transform him and make him one of their own. They will not give up on him. They somehow take everyone, who comes to them, to the Lotus Feet of the Lord. This is the reason that Hanumar speaks supportively for both, which gladdens Rama’s heart. Another surprising fact seen here is that the debate was only on whether Vibhishana could be taken into the fold or not: and not about others who had come along with him. What does this mean? Once the Guru has been accepted all those who are with him are also taken in unquestioningly. No separate petition is required for those who are under his wings. Therefore, here, acceptance of Vibhishana included all those who had come along with him. If we embrace a great ‘Ãchhãrya’ (the Master) in all sincerity and with deep devotion we are assured of Liberation. If the Master is one who has seen God and we surrender totally to such a Master we are sure to attain the Lotus Feet of the Lord - ‘Bhagavat charanam nischayam undu’. That is why in this case, the meeting/debate is only to decide on the acceptance or rejection of Vibhishana and not for the others who were with him. It has earlier been said that Piratti (Sita) was the ‘jivãtma’, Bhagavãn (Rama) was ‘Paramãtma’ and Hanumar who is the messenger between the two to bring them together was the Guru. Sundarakãndam begins only with these words - In the status of a Guru (‘Ãchhãrya’) Hanumar was going to bring Piratti and Perumal together. Well! Can anyone wear the garb of a Guru? From amongst the innumerable monkeys who go out in search of Sita, Rama gives the ‘kanaiyãzhi’ (ring) only to Hanumar. Giving the ‘Kanaiãzhi’ is the stamp of acceptance of Hanumar as his messenger (‘thoodhuvan’) to Sita. Therefore, a Guru should be one who has been sent by Bhagavãn. And if we seek refuge in the Lotus Feet of such great Mahãtmas we are sure to attain liberation. There have been innumerable Mahãns like Ãndãl. Many Ãzhwãrs have lived in the past. These Mahãns do still exist. If we do bhakti we can have their darshan in yogic vision (‘yoga disai’). Even today there are bhaktas who have seen Sage Sukacharya in this way. In Vrindãvan lives a Sadhu who has by the ‘tapo bala’ of his bhakti (power of devotion) attained ‘sãkshãtkãra’ of Sage Sukacharya. It is possible through yogic vision. However, if we are blessed to be born during the lifetime of the Mahãns, and blessed with their darshan, it surely cheers us up. The holy places (‘divya kshetra’) where the Mahãns were born are filled with divinity (‘sãnidhya’). Thus if you visit Sri Villiputtur one can still see Ãndãl. When we visit Divya Kshetras (Holy places) like Sri Villiputtur we should recall all the Mahãns who have been connected with that Kshetra. The thoughts of Mahãns are on such lines. When Mahãtmas go to a holy place they are steeped in thoughts related to the holy place. Whenever I visit Holy Places whether I think of the Deity of the place or not, I am sure to be filled with thoughts of the Mahãns who had visited the Kshetra. When I visit Pandaripura I am filled with the thoughts of all the Mahãns who had lived there and how Pãnduranga played His divine lilas with them. The Mahãn Vasudeva Thatha had a desire for living in Kshetras (holy places). He has lived in Sri Rangam, Sri Villiputtur, in Kallazhagar koil for a while. When he lived in Sri Villiputtur, Ãndãl, as a little girl, wearing a silk skirt (‘pãvãdai’) has accompanied him to the shops. He has enjoyed several such experiences. I say these only to show that Piratti still exists there. The Lord in temples of such great kshetras has ‘sãnidhya’. So, all these Mahãns do live, even today. But they like to live hidden - ‘Aparoksha priyah devah’ - says the Vedas. It is the nature of the Devas to remain unseen. One can perceive them when their heart has been cleansed of its impurities and has acquired divine perception (‘divya drishti’). When we see Bhagavãn through physical eyes (‘sthula drishti’) He is seen as ‘sthula’. But when see Bhagavãn in ‘sukshma drishti’ (subtle vision) He appears ‘sukshma’. Even today the Lord conducts various lilas with His bhaktas, in Kshetras like Vrindãvan, Sri Villiputtur, Sri Rangam and Tirupathi. One should not think that Bhagavãn performed His divine plays only in ages past with such bhaktas as Thirupãnãzhawãr, Anantãzhwãr, Tukãram, Nãmdev and not with bhaktas of today. Such Bhaktas do exist even today. But they maintain secrecy of their experiences. Some may share their experiences with us while others may not. So, such Mahãns do still exist. While speaking on Mahãns I said, ‘'Thee’yinul Thoosãgum’ (will be burnt to dust/ashes in the fire) - Every Kshetra has a divine Presence (‘sãnidhya’). Why does Ãndãl use the term ‘thee’! (fire!)? Both good and bad come out of the use of fire. Good comes out of fire when used properly/carefully and we have to face the repercussions if we are careless. The same way one should be very careful in his approach to Mahãns. We should pay attention to them and learn how to behave towards them. We should understand their feelings (‘hridayam arindu’) and behave in such a way as to please them. We should never argue with them. We should not criticize them on any account. We should not try to ‘outsmart’ them with our talks or behaviour. Our behaviour should be such as to please them. Our thoughts should move in such direction as to please the Mahãns. For example, Maha Periyava had high regard for Vedic scholars and was highly pleased if they were supported. So think on such lines, “If we support Vedic Scholars, Periyava will be pleased.” And lend your support to them. ‘Tatvittih pranipatena pariprasnena sevaya’, says the Gita - Speak pleasingly and approach the Guru when He is ‘shãntam’ and learn the ‘Tatvãs’. Serve the Guru and when he is pleased get your questions answered and doubts cleared. Click here for Thiruppãvai (5) in Tamil When Mahãns bless us with their ‘katãksham’ even impossible things take place. I have cited incidents where people have suffered because of their misbehaviour towards Mahãtmas. But I should tell you all about the other side, too. When you are devoted to them even impossible things become possible. A young simple minded son of a high Government official in full faith and innocence placed before a Mahãtma his desire for his father securing another higher position but unconnected to his qualification. Within a few days the father did receive orders for the post! Similarly, the same Mahãtma blessed an ardent devotee of his with a son. This devotee was childless and desired for a son who would serve the Mahãtma. There are many such incidents. If they, the Mahãtmas, are pleased, the ‘anugrahas’ are rained forth on you. One should be (with ‘Shãnti’, ‘vinaya’, bhakti and shraddha) calm and collected, humble, devoted and have total faith in them. ‘Theeyinul thoosãgum’ - All our past, present and future sins will be burnt away in this fire of the Mahãns. Next song is
‘Thoomani mãdatu sutrum villakeriya
Click here for Thiruppãvai (9) in Tamil We have already said how in two pãsurams Ãndãl points the sounds of the birds ( ‘KeechuKee chenru’) to her friend and asks her to wake up and join them for the ‘nonbu’ - worship. First it was sound and then it is the visual pointed to - ‘Keezhvãnam vellen trerumai siru veedu’ - First that which could be heard was spoken of and then that which could be seen with the eyes. Now, here in ‘Thoomani mãdatu sutrum villakeriya’ - she describes the sleeping state of the Gopis. The walls of their homes are studded with ‘Navaratnas’ (the nine gems). The lamps that have been lit give out light and the gems on the walls reflect them manifold. There is a glow all around as the gems throw back the light multifold. Are these not cleansed gems? Hence, they reflect the light manifold. ‘Thoobam kamazhum thuyilanaimel kanvalarum’ - incense had been added to spread fragrance all around. In (the month of) “mãrgazhi’ the weather is chill and the ‘thoobam’ (smoke from incense stick/powder) gives warmth and comfort. And here the gopi is sleeping on a soft, comfortable silken bed.
‘Mãmãn magale’ - Now Ãndãl has a relationship
not just with Bhagavãn but strikes one with His devotees, too. So she addresses this Gopi as
‘mãmãn magale’ (daughter of maternal uncle).
In ‘Annapoornãshtakam’ (the prayer written by Adi Sankara on Goddess Annapurani) it is said,
‘ Matã cha pãrvati devi, Pita devo maheswarah, Bãndava Siva bhaktãsccha’ - If Goddess
Parvati is my mother and Lord Siva my father all Siva bhaktas become my relatives! Here, all Krishna
bhaktas have become her relatives. All those who have embraced Bhagavãn are her relatives. So here
she strikes a bond with her friend as ‘Mãmãn magale’!
In the next pãsuram
‘Nottruch chuvargam puguginra ammanãi
Click here for Thiruppãvai (10) in Tamil The two are different, indeed - Our seeking Him and Bhagavãn embracing us on His own. The reason for this is that we should show deep love (‘premai’) for Bhagavãn. It is this that comes back to us from Him. What is bhakti? When someone asks the son, pointing to his father, “Who is this?” the son says, “This is my father”: When the same question is put to the father, pointing to the son, he says, “This is my son”. Similarly, the love that we have for Bhagavãn is known as Bhakti; and the same returns to us from Bhagavãn as ‘kripai’ (Grace). Well! Is the ‘Return’ of the same degree as shown by us? No! The ‘Return’ is multifold! The depth of devotion shown to Bhagavãn returns multifold. The Grace thus depends on the depth of devotion shown. Even if we show just a little, ‘pint of ’ love for Him, it returns from Him in multifold - in an incalculably large proportion. ‘Bhakta’ (devotee) and Bhagavãn compete with each other to see who is bigger (!) Seeing the devotion Bhagavãn feels, “Ah! How devoted he is!” and showers His Grace on the Bhakta. What does the bhakta do? He feels, “The depth of devotion shown does not justify the Grace/Love received” and so he deepens his bhakti! So there is a competition between the bhakta and Bhagavãn. When all the others (loka-world) are living meaningless lives we are here uttering the name of the Lord, “Krishna! Rama!’ - this is how we tend to think. And seeing/feeling the love of Bhagavãn we feel our sadhana is not enough and feel egged on to deepen it. So, we increase our japa, dhyana, etc. And what does Bhagavãn do? Seeing us strive hard Bhagavãn thinks, “Ah! This child is striving so hard. I must make things easy for him (‘anukoola’)! So, both the ‘bhakta’ (devotee) and Bhagavãn compete with each other in ‘giving’! The real ‘anugraha’ (blessings) of the Lord is removing the Maya (illusion) from us. Once an ardent devotee of Ramana Maharishi came in search of the Sage. This young boy’s mother was a very gentle lady who was well read in Vedanta. She taught ‘atma tattva’ and devotion to God to her son during his childhood. When he grew up he said to his mother, ‘Mother! Since my childhood you have fed me with spirituality. I do not wish to marry. I now wish to seek out a ‘Uttama’ Guru (True/Great Master) and with His blessings experience all that you have taught me.” The highly pleased mother said, “I am very glad to hear your desire. The purpose of reading all the Vedanta is only to bring it into experience. There is no use of just reading spiritual matters. You must surely embrace a Guru. Whom do you seek as your Guru?” The young son said, “I intend going to Ramana Maharishi, a big Jivan Mukta living in Thiruvannãmalai. Please bless me! I will not return to you. I desire to cut asunder all bonds. I seek your permission and blessings on this regard.” When Lord Rama left for the forest His mother Kausalya blessed Him, “Let the Dharma that you trust protect you!” Here, the mother advised him, “Son, I am happy you are seeking out a Guru. You have a good ‘buddhi’. But let me tell you this. The mind is a Maya and this Maya will try to pull you out of the company of the Guru. It will time and again instruct you to leave the satsang. Take control of such thoughts and always live in His Presence. This is my blessings to you.” Maya will always try to pull us out of Bhagavat Bhakti. But we should, with maturity (‘viveka’) keep holding on to Bhagavat bhakti. ‘Notruch chuvargam puguginra ammanai’ - Has Bhagavãn caught hold of her? Here, Ãndãl speaks of the beauty of the Bhagavãn taking a Gopi into His fold! When Bhagavãn/Mahãtma takes hold of us it may even become a sort of torture for us because our ego is hit. ‘Ahankãram, mamakãram’ (the ‘I’ of an ego) is thoroughly hit. The anger and the irritation that rises when our ego is hit are immense. Our ego trembles out of fear because it is going to die. In Vedanta this is referred to that of an elephant that sees a lion in its dream. The whole body of the elephant trembles in fear and it jumps up. Likewise, when caught in the net of the Guru the ‘jiva’ shudders in fear. The Mahãtmas will never forsake the ‘jiva’. They will correct him and take him to the Lotus Feet of the Lord. Until then they will not leave you. They do not rest until then! ‘Notrucch chuvargam’- ‘nonbu’- Acchãrya (Adi sankara) asks Yasoda (Lord Krishna’s mother), ‘What Kshetra did you visit? What ‘nonbu’ (worship) did you undertake? What prayers did you offer? For, Bhagavãn Himself has come to you as your child!’ Similarly, here Ãndãl asks of the next Gopi ‘What ‘nonbu’ did you perform? ‘Chuvargam pugugindra ammanãi’ - You seem to be in seventh heaven! Here we are crying out to Krishna, going out at this early hour of the day, to perform ‘nonbu’. Whereas, you seem to be in ‘chuvargam’ - ‘swargam’ (heaven). You seem to be in an out-of-the world joy. In some sort of a bliss. Are you in such deep bliss?’ It has already been said that the doors were made of ‘spatika’. So, Ãndãl is able to see and comprehend the state of the Gopi sleeping within the room.
Ãndãl has been waking up each Gopi, one by one, calling them out to join her.
Here, to this Gopi she asks, “What ‘nonbu’ or ‘tapas’ have you done? Or what pilgrimage had you undertaken? Please do tell me. I can see you enjoying such deep bliss.
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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.
Radhe Krishna |
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Thiruppãvai - Day Ten (PAGE 1) 
