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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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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, " After all, even a man seeks love and affection. In the village the ox slogs for the man. The ox is harnessed to the plough and it ploughs the field throughout the day in the hot sun. The ox is harnessed to the cart and made to draw it with heavy load. It is tortured in many ways. Bhagavãn has given the tail to chase away the insects that might sit on its body. As it draws the cart, sometimes the tail moves in-between its hind legs and slows down the ox. So its tail is cut off. While it is still a calf its horns are cut and soldered. A hole is made in its nose and a rope is passed through it. When it moves its head this rope rubs against its nose causing wounds. When the cart driver pulls the rope to stop it, the ox suffers untold misery. Even ways and means are adhered to stop it from reproducing young ones. It undergoes many more tortures. If it falls down, chilli powder is dropped in its eyes or its eyes are pricked with the thin broomstick or a burning match stick is held near its eyes. While speaking of the consequences of various ‘punya’ and ‘pãpa’ the Shastras say that the one who borrows lot of money and does not pay back his debts is born as an ox. The ox works very hard for the man, daylong. In the hot noon it slogs for the man; if thirsty, it is unable to ask for water and its mouth foams. And the day it becomes useless it is sold in the market for its meat. Man does not feel sad when it dies or is sold away. Why? Because it does not show any sign of affection for him. It only labours hard for him but does not show any affection to him. When it is sold to another man it works for him, too, as well as it did to the earlier owner. There is no sign of affection in this animal. Whereas let us take a dog - what does the dog do? Does it plough the field for a man, or draw a cart or perform any other work that the ox does for him? Nothing. Not a single chore like the ox. But its master gives this dog a royal treatment. It sleeps in the master’s air- conditioned room. If it falls sick, it is taken to the doctor. Man grieves over his pet dog’s death. The reason for this is that the dog is very smart. Even if it does not work for the man, it pours lot of affection on him. It does not eat if the master is not at home or is sick. When the master returns home it jumps on him, licks him and shows its affection in various ways. If affection binds even this ‘alpa’human being, then what to speak of God? God is also bound only by love. Likewise, you may count the beads in the japa mãla innumerable times or do intense meditation. Bhagavãn is not attracted by it. Bhagavãn ‘yearns’ only for love. Only love from the 'jivas' stimulates and attracts Bhagavãn. Perform Nãma Sankirtan with ‘premai’. When you utter the name of the one whom you love deeply, don’t you do it with deep feeling and earnestness? Call out to Bhagavãn in the same way. Do not perform Nãma Sankirtan as if it is a burden laid on you but utter it elatedly as you would pet your dear one (‘konji konji’). Feeling blessed, “How fortunate am I to have been blessed with this Nãma!” one should drown Bhagavãn in ‘premai’ - love. (‘Premaiyil tocchu tocchu Nãma Sankirtan pannanum!) Only such Nãma Sankirtan will bring in results. Keep Bhagavãn soaked in love! (‘Premai dahikanum’ - One should be set ablaze with Love for God!)And this can be experienced only in a true Satsang. Only in the company of Sadhus is ‘premai’ experienced in one’s heart. You may question that one is asked to be devoted without a trace of lust, anger, fear and hatred (bhakti without ‘kãma, kopa, bhaya, asuyai’) and is also simultaneously advised that only if one were devoted would lust and anger be destroyed. They sound contradictory. Don’t they? But no, the fact is that they are not contradictory! Let us say that you have contracted typhoid. The doctor who advocates medicine also advises you to avoid oily food. So, when you are under treatment you adhere strictly to the restrictions laid down so that the medicine becomes effective. To recover from the illness we somehow keep our desire to consume such tasty food under control. Likewise, lust, anger, fear and hatred will get wiped out totally through spiritual sadhana, but while practicing spiritual discipline try to have your emotions under control. Once you do this, your heart will be cleansed of all the dirt. Then there will be no fear of falling for temptations. A real bhakta will not be tempted by the world. Feeling entranced by worldly affairs will become next to impossible for him. If he does get tempted then it only goes to show that his bhakti is not true! So, in our attempt to move towards God we should make an all-out effort to keep away from worldly affairs. So, if Bhagavãn appears before you, ask of Him, “Hey, Lord! I desire only You.Give me Yourself!” (‘Appa! Unnaiye enakku kudu!’) He will surely give Himself unto you. If HE occupies our heart we will become our own complete Self. Sadãsiva Brahmendra, a great saint, asks of the Lord, ‘Mahyam dehi cha Bhagavãn madiyameva swaroopam, ãanandam’ - ‘Give me my own Self, which is blissful in nature’. Some seek long life from Bhagavãn; some seek wealth; some seek beauty; some seek health and some ask Him to remove their sorrows. Bhagavãn is a’ kalpaka vruksha’ (the tree of bounty). If HE comes into the heart we are blessed with everything. What does this mean? We realize that all these are of no value. When Bhagavãn occupies our heart we experience such bliss. In sleep, which is only a ‘tamomaya’ state (there is only manolaya - only the mind rests) we do not suffer from/remember the ‘samsara’ (worldly) worries. Or does the drunkard experience the worries of ‘samsara’? If a person who is in ‘tamomaya’ does not experience the worldly worries what to speak of one who is in ‘Brahmãananda’? What a great bliss it is! It is then not surprising that this world ceases to affect him. We are able to understand this to a certain extent with things that are visibly experienced by us. While sleeping we are not aware of any sorrow. We are not even aware of the clothes on our body or where we are lying down. Only on waking up do we become aware of these things. In sleep the mind rests in ‘tamo guna’. The drunkard is also in the same state. The mind has attained ‘laya’ (rests) in ‘tamo guna’. Then, if the mind becomes ‘laya’ in Brahmãananda, if the limitless ‘ãananda’ rises up wave after wave (‘Pongi! Pongi!’) in him, will he able to enjoy this world? Everything in this world will become worthless, for him. Bhagavãn should occupy our hearts. He is a 'Kalpaka Vruksha' (the tree of bounty). Start Nãma Sankirtan now. Do it incessantly. It will work at the right time. Say, a man receives upadesa of the ‘scorpion sting’ mantra. (there is a mantra, chanting which the poison in the body of a person stung by a scorpion is removed). Suppose, he chants it only at the time a person stung by a scorpion is brought to him. Will it work? No, it will not. He should chant the mantra (‘ãvrutti) regularly for it to work when someone has to be cured of a scorpion sting. Similarly, when we receive ‘Nãma upadesa’ (initiation into a Name of the Lord) we should keep chanting the Nãma incessantly even while we enjoy a peaceful life. Only then, when we are faced with a big danger and seek refuge in this Nãma, it will work. We should not waste our time while we enjoy a calm and comfortable life. We should not eat and sleep while still enjoying a peaceful life but practise the chanting of the Nãma. We should practise it as if we are in great danger. When some sorrow befalls us how intense our prayer to God becomes? We should now think that we are in such deep sorrow and chant the Nãma. This world is ‘Bhavaroga’. Is there a worse disease? Feel the torture of this disease (‘bhavaroga’) and think, “Time is running out fast. I am getting old.” And while sitting down for supper at night one should question himself, “Do I deserve to eat this food? Is there anything worthwhile that I have done since morning?” and chant the Nãma that has been received as upadesa, incessantly. One who chants the Nãma will not face any dire circumstances in his life. If, however, he happens to face any adverse circumstance, the Nãma will work wonders when he chants it then - with or without belief. Nothing else is required. If without such a practice one were to take the Name of the Lord only at the time of trouble how will it work? It is then meaningless to blame, “Nãma is ineffective!” So, Mahãtmas come only (‘kevalam’) to show the way of Nãma Sankirtan. We should, therefore, do Nãma Sankirtan every moment (‘anavrata’) without fail, even while Bhagavãn has placed us in all comfort. The Gopis say that the Lord is protecting them like the armour (‘vajra kavacham’). Why does Bhagavãn feel so towards them? ‘Kevalam Kesava Kirtanam’ - The Gopis are always doing Krishna kirtanam with such deep ‘premai’! Whatever it is that is done to the Lord - be it Service (‘kainkarya’) or Naivedya- everything (‘sarvam’) should be done dipping Him in ‘premai’ (love)! Soak Him in ‘premai’! Drown Him in ‘premai’! We should feel, “We are serving the Lord! What a great fortune we have been blessed with! In the grantas it is said, ‘Durlabam Iswarãnãm’. We are much more fortunate than even Lord Brahma! We have secured Govinda’s dasya! We have secured Govinda Nãma! We have secured this Satsang!” We should realize this at every moment and make proper use of it. It is very rare to feel love for Bhagavãn. To receive the grace of the Lord is rare indeed.
Yesterday, I spoke of ‘Markata kishora’ and ‘Mãrjãra kishora nyãya’ - the devotees searching out for Bhagavãn and Bhagavãn searching out for the devotees, respectively.
Then the successive two pãsurams were taken up where one kind of Gopa milks the cow while another kind leaves without milking the cows. The reason for this was explained as ‘visesha dharma’ (special dharma). Though here the ‘tãtparya’ (attitude) of all is to be alone with Krishna, what is the real desire of the heart?
But even while commencing their ‘vrata’ in this spring season (‘hemanta rutu’)
what do the Gopis say? In Bhãgavatam, Sri Sukãcharya uses the terms very guardedly while narrating Ãtmadeva charitra. The Sage writes that this Brahmin (Ãtmadeva, who was childless) in a worried state of mind meets a sanyasi at noon. Sukãcharya writes, ‘Reading the fate of the Brahmin (‘talai aksharam’), the ‘Yogi’ predicts, instead of saying the ‘Sanyasi’ predicts.' Sukãcharya uses the term ‘Yogi’ to show that Yogis possessed such power to read one’s past and future happenings! The Yogi says that the Brahmin had not been blessed with a son in his last seven janmas and further predicts that he will not have a son for another seven janmas.
Similarly, here all the five lakh Gopis desire to attain Krishna as their husband! Is this possible in the worldly point of view? Therefore, while they pray to Kãthyãyini, how do they address her? -‘Mahãyogin’!
Mahãtmas are full of compassion (‘kãrunya’). They can give Bhagavãn to us very easily. Their ‘tapas’ is of such depth. This is not a privilege that only they enjoy; we can also enjoy this privilege through proper sadhana. We should strictly adhere to the way shown by the Guru. We should avoid unnecessary worldly affairs and exercise caution. It may seem like a climb over a huge mountain. But all the Mahãtmas have gone through this grilling. They have also undergone such arduous tasks but have finally succeeded. Has it not been said, “Even the longest journey has to start with a single step?” So start now. It is only gradually that we will achieve such a high state. Everyone can achieve. Everyone can do it. ‘Krishnãnubhava’ is a ‘rãsikyamãna vishaya’ --- the experience of Krishna is a matter of delicate, subtle, fine feelings/enjoyment.
‘Pullinvãi keendãnai, pollã arakkanaik,
Click here for Thiruppãvai (13) in Tamil The ‘pravesa’ (emergence) of Bhagavãn - Bhagavãn used to come here (Vrindãvan) from Gokulam to play with His friends. We had been to Nandgaon (the village where the palace of Nandababa, Krishna’s father was) and Barsana (the village of Radha) during our last visit to Vrindãvan. But, in those days Vrindãvan was a dense forest and did not have buildings as it does today. Krishna’s house was not here but he came here only to graze the cattle and play with his playmates. As many dangers, one after another, had to be faced by his playmates he decides to leave Gokula. He goes over to the forest area of Vrindãvan. His playmates used to imitate the dance of a peacock on seeing one, jump like the monkey when they saw one and croak and jump like the frog when they heard/saw one. Krishna conducted many a divine play here in Vrindãvan. Even there the Asuras begin attacking Him.
Once when Krishna and his playmates wondered what game they would play. They finally decided to play the ‘game of cranes’. Each boy covered himself with a white cloth to seem like a crane, walked like one and went around imitating a crane. Taking advantage of this game, the asura Bakãsura, dressed himself just as the boys had and mingled amongst the crowd of Krishna’s playmates. The innocent boys mistook him to be one of them. But ‘vesha bhooshana’ - the external appearance, does not deceive Bhagavãn. In the case of Putana, all the Gopis mistook her to be Mahalakshmi (consort of Lord Vishnu) because of her deceptive charm and beauty. But Bhagavãn was not duped. Bhagavãn knows everything. So in this case Bhagavãn made Himself tiny and entered the mouth of the crane. The Lord then took a mighty form. Using His hands He slit opened the crane’s upper beak and using His legs the lower beak! -
‘Pullin vãi keendãnai’ - slit open the mouth of the crane.
Swami (Periyavãcchãnpillai) says, “There is one difference between Rama and Krishna. In the first ‘yajna samrakshana’ (protection of ‘yajna’) Viswãmitra had taken Rama. Rama’s actions cannot be applauded. Two asuras were harassing the rishis. One was Mãreeccha and the other Subãhu. But Rama killed only Subãhu and spared the former. It was this Mãreeccha who later came in the form of a beautiful deer and deceitfully pulled Lakshmana, who was guarding Sita, away from the scene to assist Rãvana in abducting Sita. Had Rama killed Mãreeccha, he would not have later come as the deer. During his ‘vana pravesha’ (entry into the forest) Rama spared Adambana who later created lot of problems for him. Likewise, Rama also spared Surpanaka. Did he not earlier kill a Tãtaka? He could have done the same to Surpanaka. But he spared her and it was this Surpanaka who sowed the seed of lust in Rãvana who later abducted Sita. In the battle with Rãvana, Rama spared him instructing him to leave the field and come back the morrow! Rama always spared the evil minded without destroying them totally; thus giving place to problems; whereas Krishna never spared the evil. He destroyed every asura who came in his path immediately and totally. If the two ‘Pullinvãi keendãnai, ‘Polla arakanai’ are handled separately it depicts the lilas of Rama and that of Krishna.
If the above two pãsurams are taken together, here
‘Pull’ means a bird. Jatãyu - the big eagle who was killed by Rãvana
in its attempt to retrieve Sita from his (Rãvana’s) clutches. Here, it is read
as Rama killed the one who slayed the bird Jatãyu! -
‘Pulllinvãi keendãnai polla arakanai’.
‘Killik kallaindãnai’ - Rama killed Rãvana not because he carried away Sita but because he had killed Jatãyu who was of his father’s age and also a friend of his father. Rama’s anger killed Ravana.
‘Pillaigal ellorum pãvai kallampukãr’ - ‘kallam’ means field - agricultural field, battle field, etc. Here Ãndãl tells the sleeping Gopi, “All the girls have entered the ‘pãvai kallam’ - place where the worship is to be performed. This is another sign that the time is up for you to wake up and join us.”
Even the Maharishis have come to the bank of the river and it seems that they are waiting for the Gopis to bathe! Why? It is cold early in the morning. Only after the Sun
rises wholly will there be warmth. The water of the Yamuna is very chill (to bathe). But if the Gopis bathe in it the chill waters would at once be turned warm due to their ‘virahãgni’ - (the fire of passion) - (yearning for their Beloved Krishna causes heat in the body which is transferred to the waters when the Gopis bathe, thus warming it up!)
Ãndãl points out to the ‘sleeping’ Gopi, “Even the Maharishis are waiting for us to bathe first and thus their ‘snãna’ (bath) is also being delayed. So, please hurry up!
There is no need for me to tell you that this is an auspicious day, a day for Krishnanubhava, to go to the Yamuna. You are indeed aware of all these. In spite of this if you are still in bed, it only raises my suspicion!"
‘Kallam tavirndu kalandelo rembãvai’ - ‘There is something more going on inside. Is Krishna appearing in your dream? Or did he come here in person? Or has he promised to come? Is there any secret plan? Hold all these for another day.’
"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 Twelve (PAGE 2) 