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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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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
MISSION |
NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Premika Bhavanam, Chennai
Page 1 Page 2
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
"
All Mahãtmas opine that in this Kaliyuga when all dharmas are dying (‘malinamãna kãlathil’), the only way to liberation is Nãma Sankirtan. Even Bhãgavatam says that innumerable Sadhus will come down to the earth to show the path of Nãma Sankirtan. Bhãgavatam, which at first says,
The ten incarnations of the Lord proved futile. The purpose of His Incarnations was not fulfilled. Mahãtmas say, “Nãma Sankirtan is the only way out.” - (‘Nãma Sankirtaname gati’). Many Mahãtmas have come down to the earth to show this ‘mãrga’ (path) in Kali. Even if Bhagavãn were to incarnate, He would not be able to change the course of this Kali (Yuga) to one likeiH W Treta or Dwãpara Yugas. If one reads the ‘Bhavishya Purãna’ the suspicion arises if it had been written 2000/3000 years back or in recent times after actually seeing the events of Kali Yuga. The reason for this is that its every prediction is turning out to be true --‘nidarsanam’. It has been predicted in it that those who had served (‘kutreval’) will now rule. But will their rule be just? No, not at all. Their rule will not be just. Only anarchy (‘arãjakam’) prevails. King Dasaratha desires Rama to rule Ayodhya even after giving his word to Kaikeyi. Why? ‘Putra Vãtsalya’ - love for his son. He even tells Rama, “Let Bharata rule the Kingdom but you remain here. You do not have to go to the forest.” The love for Rama blinds him to go against dharma. Even if Mahãtmas are aware of future happenings they behave like ‘ajnãnis’ (ignorants) because of their love for the ‘jivas’. Love blinds them and binds them! Just as dark clouds hide the Sun, just as fog hides the great Himalayas, so, too, ‘Premai’ (love) blinds the Mahãtmas. 'Premai' (love) is very powerful. It is not surprising if Dasaratha spoke thus, but even the Maharishis present there including Sage Vasishta request Rama to occupy the throne and advise him that there was no need for him to go to the forest. But Rama says, “To sit on the throne is not for comfort or for pleasure, but to rule. It is not for pride or fame that one occupies the throne, but it is a big responsibility. It is only to establish ‘dharma’ (righteousness) and ‘nyãya’ (justice) that a person occupies the throne. It is only to punish those who go against dharma and to encourage those who adhere to it, does he sit on the throne. If I occupy the throne, overlooking dharma, then how will I be able to establish dharma? Such a rule will be a big deception and a shameful one.” In those days none thought of the throne as a means of comfort and convenience. Nor did they look upon it as a means to attain fame;but thought of it as a matter of great responsibility to establish ‘dharma’ and ‘nyãya’. Many including those who have written commentary on Ramayana have accused Dasaratha. They say, “The lust-filled Dasaratha fell into the net of Kaikeyi!” However, Dasaratha did not bend to his wife Kaikeyi’s* wishes as a result of lust. He was not a man filled with lust. But only to adhere to ‘satyam’ (Truth) did Dasaratha accede to Kaikeyi’s wishes to send Rama away to the forest. Here he fell in trying to adhere to ‘satyam’. When Rama leaves Ayodhya to live in the forest, Dasaratha, unable to bear the grief of separation becomes unconscious. When Sumanthra reports back, having left Rama, Sita and Lakshmana in the forest, Dasaratha who regains consciousness asks of Sumanthra, “Are all the trees and plants in full bloom?” He is in a state of delirium and therefore, his speech has become disoriented. If the King himself forsakes ‘satyam’ (Truth) and rules the kingdom how can he preach it to the citizens? If the King himself is corrupt (‘oozhal’) how will he be able to control those who work under him? A King should be a ‘Satyasantha’ (Truthful) and ‘Dharmãtma’ (one who is righteous). But today, those who were in the position of serving the King occupy the throne. Injustice (‘anithi’) will prevail everywhere. The world will not know what ‘karpu’ (loyalty-applied to a woman’s loyalty to her husband) is! There will be no fear. People marry one day and separate the very next day! They tell each other, “Well! You go your way and I mine!” The separated couple will not regret or grieve the separation. This Kali is moving in such direction. The children will not respect their parents and take care of them in their old age. And parents will not deem it their responsibility to teach good things to their children. They will not bring them up in a ‘dharmic’ way showing the good from the bad. (‘oru nalla samskãram illãma’ - without a good background). Instead of having cows, people will have dogs in their homes. The sons will not support their parents but instead their parents-in-law! ‘Purãnas’ have predicted all these --- that there will be no ‘karpu’ or pativratã dharma (loyalty to one’s husband) amongst women. There will be no zest (‘ruchi’) for and belief in Righteousness (‘nermai’), Truthfulness (‘satyam’) or Justice (‘nyãyam’) There will be no reservation in the way men and women fraternize with each other. They will mingle freely. There will be no line drawn in their relationships. ‘Satan’ (devil) will occupy the ‘hrudaya’ (heart). The other day I explained how this satan works. When we go to a Sadguru it will cry out from within, “No! this is not necessary. Get away from here!” We will be the losers if we fall into this trickery of the satan. But we should take control and act with ‘viveka’ (maturity of mind). Who is this ‘satan’? It is the ‘Kali Purusha’. This Kali Purusha will try to dissuade those who follow ‘sattvic’ (good/pure) path and try to turn them to ‘pãshãnda’ (bad/evil) paths. The Purãnas predict that those who study the Vedas will not follow the ‘anushtãnas’ (the religious duties to be performed as ordained by the scriptures) but go a step further to earn money by selling the Vedas! They will only look at the material benefit that the Vedas can bring them and will not even be aware of the real benefits (‘prayojanam’) of the Vedas. In the same way, the Bhãgavatas will sell the ‘Nãma’ (Name) of the Lord. Those who perform Ramayana, Bhãgavata upanyãs will sell the epics. Nãma Sankirtan and Bhajans will be sold. This is the hideousness (‘goram’) and flaw (‘dosham’) of Kali. Thus, those who learn the Vedas and those who perform Bhajans will turn out to be like this. The chanting and discourse of ‘itihãsa’ and ‘purãna’ (epics) will also be rendered towards the same goal. There will be no quality/value/class (‘vyavastha’) in all these. The Sanyãsis will not stand in sanyãsa dharma. Any one and everyone will take to Sanyãsa (ascetic life). A ‘Yati’ (an ascetic) has to adhere to strict disciplines.The life of an ascetic is not an easy one. But the Yati will not even be aware of the Yati dharma. They may be just dressed like one, wearing the ochre robe and holding the holy staff (dandam). If anyone were to ask a sanyãsi about Sanyãsa dharma, he will not be able to tell him, for, he himself does not know what it is! Even those who are not born in the caste of Brahmins will take to Sanyãsa ashrama. Adherence to dharma comes first. Only then the experience (of reality) follows. Until then one cannot experience it. In modern days anyone and everyone embraces ‘sanyãsa ãshramã’ (a stage in the religious life of a brahmin). Those who cannot appreciate this ‘ãshrama’ embrace it. Such ascetics abound in some ashrams found on the banks of the Ganges. They just live without any ‘tapas’ and in the evenings spend their time on the banks of the Ganges to get some fresh air! This is ‘Kali goram’- the hideousness of this age called ‘Kali’. There is no use of such sanyãsa. By leading such a life they not only fail to earn ‘punyas’ (good merits) but earn ‘pãpas’ (bad merits). There is atonement (‘prãyaschitta’) for all types of sins. The shãstras offer ‘prãyaschitta’ for any mistake committed in a householder’s life and even in a brahmachãri’s (one who is celibate - celibacy here refers to the control of all ‘indriyas’(senses) and not just lust) life. As I have already said Bhagavãn does not punish anyone immediately. He gives enough opportunity for the defaulter to correct himself, to atone for the mistakes/sins committed. Bhagavãn does not punish (‘sikshai’) them and so the sins do not earn any ‘phalan’ (effect) immediately. If the defaulter regrets deeply for his mistakes and corrects himself, he is forgiven by the compassionate Lord. But it is not so for a sanyãsi. The Shastras do not offer any ‘prãyaschitta’ for sins committed by a sanyasi. SANYAASA ASHRAMA IS LIKE FIRE. ONE SHOULD BE VERY CAREFUL IN EMBRACING IT. The shastras say that an ascetic who has fallen down goes to hell. And it is said that in hell Lord Yama (the lord of death) makes a wolf bite him. All his sins are noted/written down. In Kali, since the satan is occupying the man's ‘hrudaya’ whatever our elders have said will appear to be wrong to him. It will sound as if such things have all been said in a jest. He will find fault in the writings of the Purãnas. He will criticize their views and thoughts. He will not eat Sattvic food (the kind of food that will help us to control our senses). He will not like eating simple food. He will eat onions and garlic that arouse his senses. He will develop a taste for this type of food. These are all the work of the mind (‘buddhi kedu’). People will not wish to cook adhering to religious disciplines (‘madi’- purifying the body with a bath and wearing clean washed clothes). They will not cook their own food but eat anywhere and everywhere. A married woman should wear ‘kumkum’ on her forehead, wear eardrops, nose ring and bangles as these are auspicious signs (‘sowmangalyam’) and only a widow has her hair cut. But what is the situation today? All inauspicious signs seem beautiful for them! What a mockery! This is ‘Kali purusha goram’ (the hideousness of this age). Its onslaught is in full rush (‘pravãha’) and it cannot be pulled and stopped. Vasudeva Parabrahmam (a Mahatma), grief stricken to see the ways of the world, cries to Ranganatha, “Lord! It is very painful to see such anarchy prevailing everywhere in Kali yuga! Can’t You do something about it?” The Lord consoled him, “This Kali will be like this only. It is I who has kept it so. So do not say or ask ME to change Kali. This is Yuga dharma. If you want to see ME, do bhakti. I will bless you. Spare ME of the request to change Kali!” Ranganatha Himself has told him (Vasudeva Parabrhmam also known as Vasudeva Thatha), “Idu pãvigalai padaikkum yugam (It is an age that will create sinners)." Even as I see, there is so much change, from bad to worse, since my childhood. I am not very old and in these forty years things have changed from bad to worse. When I was a child I heard Vedic sounds (chanting) very commonly. People would bathe early. In those days every house used to have a silver rishaba (Nandi - bull). Every family performed Siva puja (worship). On ‘Shrãdha’ days (the ritual performed for the dead parents) even the five rupees offered to the ‘vaideeka’ (the brahmin who conducts the ritual) made him happy. That was sufficient for them. They were not greedy. The Bhãgavatas (One who ever enjoys singing the Name of the Lord) would always be calling out ‘Rama! Rama!’ There would be a Tulasi mala around their neck. They were a very innocent lot. They could be satisfied with a dhoti and a rupee as ‘dakshinai’(offering/gift) and ‘pongal’ (a kind of dish prepared for offering to God). Our own needs were also very little. We, too, lived in a big house with a garden and there was no dearth of rice or milk.. It was a very healthy atmosphere. If guests arrived unannounced, none worried over it. But now things have all changed. In the name of civilization and advancement we have increased our needs. This has become hazardous to our living. We are neither able to adhere to the dharma nor able to give it up totally. We are like the monkeys found in the villages that go after the groundnuts kept in a pot to trap them. Unable to bear the nuisance of the monkeys in the fields, the villagers set a trap for them. They place some groundnuts in a pot with an iron hook that traps the palm of the monkey when it touches the groundnuts. The monkey is neither able to remain there nor leave. We are also in a similar situation - neither able to live in this world as shown by the shastras nor live otherwise. All the Vedas will meet with destruction. First Sãma Veda will get wiped out; only Krishna Yajur Veda will live for sometime before dying out totally. People will also take to fake religions (‘pãshãnda madangal’). Nobody will practice true religion that has the Shastras as its foundation - The religion shown by Mahãtmas. Today, many fake swamijis have come up. Does any one of them have any philosophy (‘siddhãntas’) to offer? Or does the path shown by them adhere to Sanãtana Dharma or is it the one that had been embraced by Mahãtmas? People will run behind such fake swamijis and behave in an uncivilised manner. This is the state that shall prevail in Kali. What is the way out for the people in such a state? Only the company of Sadhus. But how is one to recognize a genuine Sadhu? It is very difficult, indeed, for the layman (in this state of Kali) to recognize one. Out of delusion, people will take to fake swamijis, who perform ‘miracles’ like producing ‘vibhuti’ (holy [here it is unholy!] ashes). Such a man will only end up in hell as also all those who look up to him. These are the words of the Smriti and not mine. The ‘smriti’ says so. Parasara Smriti says that the one who takes refuge in such a fake Guru will only end up in hell, as would such a Guru, Himself! These are all the blemishes of the age (‘yuga kolãru’). To save ourselves from its onslaught, we have to seek refuge in a Mahatma. But it is very difficult to recognize one in this Kali Yuga. Vasudeva Thatha was a Mahatma who lived in the recent past. Hardly ten or may be a hundred might have recognized him. People will not recognize a genuine Mahatama so easily. It is very difficult to understand them. This is because, though possessed of great power (‘Prabhãva’) they do not disclose it. This is their attitude (‘manobhava’). They do not publicise themselves but live hidden - that is to say, show themselves as ordinary people. They do not go about declaring themselves as a Mahatma. One cannot comprehend their greatness judging on the strength of their behaviour. People cannot understand their greatness (‘mahimai’). The fake swamijis will publicise the power that they do not possess! On the other hand, real Mahãtmas will not exhibit their power! It is the fake ones who will have ‘disciples’ around them who bring out books on the life of their ‘Swamiji’! What do people know? They fall for this trap and believe that these ‘swamijis’ possess such great power! All this is ‘fever’ (‘jwaram’) that we suffer from, in this Kali. It is a disease (‘rogam’). In case of a physical illness we go to a doctor, take the medicine prescribed by him and regain our normal health (‘swastham’). What then is the medicine for this fever of Kali? ‘Kevalam Nãma Kirtanam ‘(only singing the Praise of the Lord). This medicine of Nãma Kirtan will cure us of this disease in Kali. Wherever Nãma Sankirtan is performed, there Kali Purusha will not enter. If we wish to attain the serene Vishnu, we should perform incessant Nãma Sankirtan. This will take us to Him. We should seek the company of a true (‘uthamamãna’) Guru. And who is a true/real Guru? One who advocates the path of Nãma Sankirtan to the people. For this disease of ‘Kali’, Mahãtmas are the doctors. For this disease of Kali we should seek treatment from them. Just as a good doctor prescribes medicine as per the disease, as per the state of the patient, the Mahãtmas advocate the way in tune with the Yuga. There is no use of advising people to wear a tuft on the head, wear ‘kacham’, wear the sari in the traditional manner, live as prescribed by the Shastras, perform ‘Agni hotrams’, etc. Are there not people who would follow these if instructed? Well! There are a few who would. But even if they do, one cannot perform all these in the manner as prescribed by the Shastras because of the state prevailing today. One may say that he is performing ‘Agni hotrams’ but the reality is that in today’s world it cannot be done in total adherence (100%) to the ways prescribed by the Shastras. Thus it will prove to be futile for, to obtain the desired result, one has to follow all the laid down rules and regulations strictly. And without total adherence to prescribed ways we may end up facing adverse effect! If we are unable to follow all that the shãstras say, then there will be no ‘phalan’ (effect). Yoga bereft of celibacy and Jnana bereft of dispassion (‘vairagya’) will not be fruitful. Whereas, Nãma Sankirtan has no conditions laid down. It can be done in any manner. It is singing the Name of the Lord! There is no strict discipline set for performing Nãma Sankirtan. You can do it anywhere and at anytime. One receives the benefit; whereas, in yoga if the set rules are not followed you are back to square one! For ‘jnãna’ (meditation on the higher truth), ‘vairãgya’ (dispassion) is a prerequisite. There are ever so many who discourse on the Bhagavat Gita. It has become just an intellectual exercise. Those who discourse do not possess ‘vairagaya’ (dispassion). But in the presence (‘sannidhi’) of Mahãtmas we earn ‘vairagya’ even without any Upanyãs (discourse)! This is because they are in such high state! This is the reason why Dakshinamurthy sits in Silence. The four disciples who sat down in front of His pedestal grasped His Silent teaching and attained knowledge in no time. So, in Kali Yuga there is no use asking people to lead a life as prescribed by the Shastras. This is not the fault (‘dosha’) of the people but of the Age. It is of no use. There may be someone who would be able to attain liberation through Yoga but we are concerned about the mass and not just some one here and there. Through the path of ‘jnãna’- Vedanta vichãra, (Self -enquiry) say one or may be even a thousand reach ashore (get liberated). But what about the rest?
“Tapaswãdhyãyaniratam Tapasvi vãgvidãmvaram
The easiest method by which one can bind Bhagavãn is Bhakti. Performance of Nãma Sankirtan is bhakti. For this one should always seek sattvic company only. We should never seek the company of those Bhãgavatas who get together and just dance around without any iota of bhakti in their singing or dancing, for, we will also be spoilt. ‘Sambãvanai’ (Gift) should not be the intention of doing Nãma Sankirtan. It is only the Name of the Lord that is important. No ostentatious performance of bhajan, with all sorts of instruments is required. People may applaud but Bhagavãn will never care to look at us. Why then perform such Nãma Sankirtans that will end as a wasteful exercise? Instead it will suffice if we just sing ‘Govinda! Hari!’ in Bhagavãn's sannidhi. Bhajan does not necessarily mean performance in the form of Kirtan. It is ‘Kevalam Nãma Ucchãdanam - mere chanting of the Lord's Name. Chant ‘Rama’ repeatedly. Rama is a Nãma. Rama is a ‘Beejãkshara’. Or chant ‘Hare Rama! Hare Krishna!’ Keep chanting such japa all the time. Only this will hold down Bhagavãn in Kali. What will attract Bhagavãn in this Kali? ‘Na ham vedaih tapasa’ says Bhagavãn. Veda or Tapas do not attract ME. Only ‘premai’ (love) magnetises ME. It is ‘premai’ that is known as Bhakti. (Bhagavãn can be mesmerized through love only). For Bhagavãn, bhakti is nothing but limitless love (‘ellaiillãda kãdal’); Boundless ‘Priyam’ (Love). This ‘priyam’ (love) cannot be explained in mere words. When a person who is dumb dreams, is there anyway he can explain to you verbally what he saw in his dream? (‘oomai kanavu kandã mãdiri’- Just as a dumb man who had a dream.) Saints like Meera, Tukkaram, Thiagaraja etc. possessed such Bhakti. They were forever steeped in the thought of their Bhagavãn. They had no worldly thoughts. It is called ‘Parakãshta nilai’. ‘Jãgrat, swapna, sushupti’-- (the three stages of wakefulness, dream and profound sleep) I should be thinking only of You, my Lord’. What does Bhagavãn expect? BHAGAVAAN EXPECTS NOTHING BUT ‘PREMAI’ - LOVE. " 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 Twelve (PAGE 1)