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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 |
PUBLICATIONS/PERIODICALS |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
PUBLICATIONS/PERIODICALS |
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Premika Bhavanam, Chennai
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Sri Swamigal has been rendering ‘Upanyãs’ (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 ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.
Sri Swamigal, " ‘Katrruk Karavai kanangal’ was yesterday’s pãsuram and today’s pãsuram is ‘Kallathilang katrerumai kanruk kirangi; ninaithu mulaivazhiye ninrupãl sora’ - in yesterday’s pãsuram it was said that the big herd of cows were being milked whereas today it has been pointed out that the big herd of cows milked themselves! No one milked them. Well! yesterday the Gopãs milked the cows but why have they not done so today?
Click here for Thiruppãvai (12) in Tamil ‘Kattruk Karavai kanangal pala karandu’ - That Gopa has milked the cow at the scheduled time yesterday. Then why has this Gopa failed to carry out his duty today? Now, the Gopa in this house where the girl is being invited to join has not milked the cow. Why has he not milked the cow? What is the reason for this? Just as there are two Dharmas of Vaidika Dharma and Bhãgavata Dharma there is also one that is called ‘Visesha Dharma’ (special dharma)! While explaining what is ‘visesha dharma’ (special dharma) it is said that for the sake of a ‘visesha dharma’ one can give up ‘sãmãnya dharma’ (ordinary dharma). This will not amount to committing a sin. Suppose a man is on his way to Kasi, by train. While traveling by train he will not be able to adhere to the ‘ordinary dharma’ of bathing as he is in the train for say, two or three days. Since his purpose is pilgrimage to Kasi, which is a ‘special dharma’ giving up or inablility to adhere to the ‘ordinary dharma’ does not earn him any ‘pãpa’ (sin). And his inability to adhere to his other ‘anushtãnas’ (the normal ‘karmas’ that a man has to follow as per the ‘varna’ - caste of his birth) also does not bring any sin upon him. Parãsara Bhattar follows Sri Ranganatha’s ‘Purappãdu’ (the Lord being taken in procession). He tells how one should go behind such processions; (‘Avane gadhi enru kadarikondu po!’) the way you would stand in front of a generous donor and seek help crying out to him that only he could save you. The same way, cry out to Sri Ranganatha, “Hey! Lord! You are my only refuge!” and rush behind Him! His disciples call Parãsarabhattar for performing the ‘anushtãna’ of the hour. He refuses to come leaving the procession. He does not refuse to perform the prescribed duty but says, ‘I cannot leave Perumal half way through on the street. I will come back and after performing ‘prãyachitta’ will carry out the routine duty.” This is ‘vishesha dharma’. But after the procession returns to the temple he does ‘prãyaschitta’ (purifying ceremony for not adhering to the prescribed rules) and does the ‘anushtãna’. He does not give up the ‘anushtãna’ altogether but only postpones the time of adhering to it and carries out the ‘prãyaschittta’. Adhering to the routine ‘karma’ does not come in his way of devotion. When Lord Rama goes to the forest he takes Sita along. At first when Rama hesitates to take her along Sita questions him, “Nin pirivinum sudumo vanam? (Will life in the forest be worse than the separation from you?)" She says, "Being separated from you is a greater grief, so I will accompany you.” Vãlmiki writes the reason for Rama’s decision to take Sita. He writes that even in solitude Rama and Sita would speak only subjects relating to ‘dharmas’. The reason for Rama taking Sita along with him to the forest was that a man could do ‘Agni hotram’ only in the company of his wife. So, if Sita accompanies him he would be able to perform ‘Agni hotram’. Research scholars of Ramayana point out that Lord Rama had carried out forty ‘Agni hotrams’. In Sage Agastiya’s ashram Rama does an ‘Agni Hotram’ and asks the sage where else could he do it. The Sage tells him to conduct it in his brother’s Ashram. Another reason for Rama taking Sita along with him to the forest is because when Sadhus or Munis move about in the forest and happen to see his dwelling they would pay him a visit. ‘Atiti satkãra’ (hospitality to guests) could be adhered to without fail if Sita were to be with him. Well, if these points justify Rama taking Sita along with him, then what about Lakshmana? Is he not also a householder? Does he also not have such duties to perform? Why then did he not take his wife ‘Urmila’ along? Well! He was involved in the ‘visesha dharma’ of service to Rama. Therefore, ordinary dharmas were not applicable to him. This does not in any case mean that one should not do the regular ordinary ‘dharmas’. It only goes to show that when you are involved in ‘visesha dharma’ and are unable to adhere to the ‘sãmãnya dharma’ you incur no sin. When the Gopis come for ‘Rãsa’, Bhagavãn who at first tells them, “Bartu sisrushanãm Streenãm paro dharmah” - All of you serve your husband, serve your old parents-in-law, take care of your children and follow the ‘grihasta dharma’ (dharma of one in family life) then adds, “If you are totally absorbed (‘nishtai’) in ME, then your mother, father, mother-in-law, father-in-law, husband and children are all in ME; thus, by rendering service unto ME everything becomes ‘saphala’ (bear fruit). This is Bhãgavata Dharma - ‘Visesha dharma’. So, one who has come to a Guru (‘ãshraya’) and serves Him sincerely, serves all. ‘All their work bear fruit’, says Bhagavãn, subtly, in Bhãgavatam. In the same way, though it is dharma to listen to one’s parents Bharata did not listen to Kaikeyi's words, Prahlada did not listen to Hiranyakasipu’s words? Meera did not listen to her husband’s words. Since, they had taken up ‘visesha dharma’, they were not bound by ‘sãmãnya dharma’. Here, the Gopa who has not milked the cow must be adhering to some ‘visesha dharma’. Every subject can be viewed in two angles. Once, a royal elephant garlanded a young boy and thus made him the king of the country. In those days, when the king suddenly died without an heir, it was usual to send an elephant out with a garland in its trunk and the one it garlands was to be placed on the throne. So, it happened that this young boy became the chosen one for the royal throne. He came home and informed the mother of what had happened. The mother warned him, “Son! Be warned! To occupy the throne is no easy matter. If you rule justly the people will criticize and pressurize you to be otherwise. If you do not rule justly God will be displeased. So, do not accept the throne.” However, the son pointed out to the mother, “Mother! Why do you view it on such lines? Why don’t you look at it this way - If I rule unjustly people will be pleased and if I rule justly God will be pleased! So, either God or the people, one of them is going to be pleased by my rule. Why don’t you look at it this way?” There are thus two different angles (‘reethi’) of looking at the same matter. So, it is not wrong to forsake ‘sãmãnya dharma’ for the sake of ‘visesha dharma’. Generally, Mahãtmas need not adhere to any dharma. If they do, it is only to help the world learn the dharma, to set an example. It is only to show how one should lead his life. There is neither ‘visesha’ nor ‘sãmãnya’ dharma for Mahãtmas. An incident from the life of Parãsarabhattar is narrated to show this. Parãsarabhãtar used to perform discourses every day. He was a great Rama bhakta (devotee). But people desired to hear him speak of Krishna’s greatness! They desired to hear the greatness of Krishna through the lips of a Rama bhakta! Since they pressurized him, he agreed to do so. That day’s discourse began at 7.00 in the evening and went on till 9.00. Till 8.59 p.m. Parãsarabhattar spoke on the greatness of his Lord Rama! What was the topic of the evening? It was ‘The glory of Krishna’! Exactly at 9’o clock he declared, “All the greatness of Lord Rama that I have spoken of, please, deem it to have been spoken of Krishna! I am unable to speak about Krishna!” and concluded his discourse! Such was his one-pointed devotion to Lord Rama. During a discourse, Parãsarabhattar detailed how a Brahmin should conduct his life. A story is narrated in this context. A man had written a book detailing the way a man should conduct his life from the time he wakes up until he goes to bed. Another man happened to read this book and he wished to see for himself how the author conducted his life. So he went to Kerala where the author lived. And what did he find? This man reached the author's house around 12 noon and found him wearing a ‘kaili’ (lungi) and brushing his teeth just then! Parãsarbhattar, in one of his discourses, explained how a man had to follow his daily routine. A man from amongst the audience felt so ashamed of having lead such an undisciplined life so long and met Parãsarabhattar in person. He requested the Mahãtma to personally list it out to him. And Parãsarabhattar did! Hardly two or three days had passed in this man trying to follow the rules scrupulously when he felt totally sapped of all his strength! He found that he was unable to concentrate on any other business other than trying to follow the ‘dhãrmic rules’! He also had the doubt if he were following it in the prescribed manner. Normally, while learning you may feel that you have grasped it all, but while putting the same into practice the doubt arises if it is being followed as per the guidelines laid down. Is that not so? He wondered, “Does this Swamy really adhere to all these? Is it possible for anyone to do it? Let me go and check it up.” So one day he hid in Parãsarabhattar’s house and watched his movements. The Mahãtma chanted Bhagavan Nãma. He brushed his teeth, bathed and wrote some granta. That day he did not even remember to perform puja but sat to have his meals. His wife reminded him of the puja to be performed. Immediately Parãsarabhattar took the ‘thevãram’ (vaishnava puja vessels) and offered some flowers to the Lord and said to his wife, “Puja has been performed! Now serve me food.” This fellow who was watching all these was totally aghast. He went up to Parãsarabhattar and questioned him, “Swamy, you furnished me with a long line of karmas to be adhered to. But you do not seem to be adhering to any of these! Is there any justification (‘nyãya’)?” Parãsarabhattar explained, “Whatever you have been asked to do is not enough to cleanse yourself of all the sins committed so far. And as for me even the little that I did now are not needed!” So, no ‘ãcchãra or anushtãna’ (religious practices) is needed for a Mahãtma. No dharma is required to be followed by Mahãns. ‘Kanaitillang katrrerumai kanrukk kirangi’ - The cows’ udders are filled with milk and they wish to pour it out. They are unable to hold the milk in them that is overflowing. The cow, unable to bear the pain of holding the milk sits down and with its legs presses its udders and pours forth the milk. One can witness this in a village. Likewise, Bhagavãn who is full of Grace (‘krupa’) is in such a state as the cow. Bhagavãn is in search of a true devotee to pour His Grace on him. (‘Krupai varshikka oru avastai’). Here the cows have poured out the milk from their udders themselves. Protection of the cows is one of the dharma of the Gopas and that includes milking it. Where has this Gopa then gone without attending to his dharma? So, the Swamy here explains that if he has missed performing his dharma it only meant that he had gone to attend to some other important dharma - ‘visesha dharma’. ‘Narrselvan thangãi’ - ‘Narrselvan’ means good or blessed/fortunate Gopa. ‘Narrselvan thangãi’ thus means sister of the blessed/fortunate Gopa. ‘Narrselvam’ means great punya - ‘iswarya’ (wealth) or ‘ananda’ (bliss) or ‘bhãgya’ (good fortune) or ‘sukha’(comfort), it can mean anything. The sister of the Gopa who has great wealth, enjoys great happiness, is greatly fortunate, enjoys comfort and good merits. While describing that he has done great ‘punya’, the Swamy shows that he has a ‘visesha dharma’ to attend to! What is it? The Swamy explains interestingly, “This Krishna always keeps swaying. He can never stand without a support! And he holds the shoulder of any boy nearby for support! - ‘Shyãmam! Hiranya paridhim, vana mãlya barha’ - Lord Rajagopãla’s dhyãna sloka! That person who gives such support for Krishna is known as ‘Sridhãma’. This Gopa must have gone to lend his shoulder to Krishna. Hence, he does not earn any sin if he has failed to milk the cow, which is only a ‘sãmãnya dharma’. Now, for how long did Krishna thus hold on to the shoulder of this Gopa? Until he married Satya Bhama! He then held on to her shoulder! Is this possible then that this is the Gopa whose shoulder Krishna is holding on to, now? This must be reason for him having left without milking the cows!”
‘Kanaithilang katrerumai kanruk kirangi
Click here for Thiruppãvai (12) in Tamil ‘Nanaitillam cherãkkum narrselvan nangãi’ - in this place what is referred to are buffaloes. And buffalo milk is very thick, full of fat. The milk that has flowed down from the udders of the buffaloes have filled up the tank, the courtyard and it has got mixed with their dung and urine and the whole is place is very slushy. So Ãndãl sings, ‘My friend! We are unable to step in because the ground is very slushy due to the mixing of milk, the dung and urine of the cows and buffaloes! ‘Panithalai veezhamin vãsal kadaipattri’ - Therefore, we are standing outside and the mist is falling on our heads. We have moved a little near the pillars on the corridor that stands mid-way between the courtyard and the place outside the house. Please wake up and save us from this trouble.’ Now, where does this Gopa sleep? It is interesting to note what the Swamy (Periyavãcchãn Pillai) has to say in this context. He says - ‘This Gopa sleeps here in this place near the slush! And he feels very comfortable! (‘Swastham’) He is used to the stink of these animals’ urine and dung that without it he will not have a peaceful sleep! But this Gopa is not to be seen today.’
‘Sinatinãl tennilangaik komãnaich chhetrra
What was the reason for the separated Sita and Rama coming together again? Hanuman nurtured the wish to prostrate to Rama and Sita, the divine couple, together. That was the reason Rama and Sita came together once again. Rama killed Ravana not through his arrows in a battle but through the anger that rose up against him - ‘sinathinãl thennilangai komãnai’. Just as said the other day, the Mahãtmas' happiness is ‘Anugraha’ (blessing) and their anger is ‘Nigraha’ (destruction). They do not do anything on their own will. Rama did not kill Ravana, as widely known to get Sita back, but to avenge the death of Jatãyu, who was his father’s friend and of the same age as his father. ‘Manatukk kiniyãnai’ - Rama has one ‘rãsi’- so to say, he is one up on Krishna! Because of his ‘gãmbiirya’ (dignified carrying) everyone including his enemies praise him. ‘Vãli’s wife sings his (the slayer of her husband) praise! Soorpanaka whose nose he cuts off sings the praise of his beauty! Even Mandodari, wife of the slain Ravana praised him! Whereas, Krishna is abused by his own creed as he was very (‘sowlabya’) friendly. He was easily available and approachable! ‘Eka simhãsana’ (occupy the same throne) sevai for Lord Ranganãtha and Thãyar is performed in Sri Rangam on ‘Panguni’ (the name of a Tamizh month) ‘Uthram’ (the name of a star). This is the only day that Perumal and Thayãr sit together on the same throne. On that day 18 kinds of dishes (‘Taligai’) are prepared. 18 kinds of worship (‘Tiruvãrãdanai’) performed and 18 kinds of garlands offered to the divine couple. Ramanuja asks Perumal (Sri Ranganãtha), “Will you give Vaikunta to all who have sought me?” Perumal gives a positive response. But Ramanuja enquires of the Lord, “Are you Rama or Krishna? If you are Rama I tend to take your words but if you are Krishna I cannot believe your words because Krishna has two mothers, two royal queens and two kingdoms. Hence, his words might also have dual meaning! If you are Rama I will believe your words.” Perumal confirms that He spoke only as Rama. Ramanuja astounds him with the reply, “As Krishna you may be bluffing that you are Rama. So when you speak thus, my suspicion is raised!” Ãndãl tells the Gopi inside, in bed, “Here we are, having forsaken Krishna’s Name, singing the praises of Rama. Does this not provoke you to wake up and question us about it?”
‘Manatuk kiniyãnaip pãdavumnee vãitiravãi;
"GOPIKÃ JEEVANASMARANAM Page 1 Page 2
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 Eleven (PAGE 2) 