Premika Bhavanam, Chennai
29.12.2000 - Friday

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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,

" Bhagavãn is a ‘samadarshi’ - one who views everything equally - in the same manner. He protects everyone. While bestowing Grace (‘anugraha’) He does not differentiate on the basis of religion, caste, colour, nationality, creed, wealth, health, education or beauty. Immediately we would question, “If it were so, cannot Bhagavãn then bestow His Grace on all?” Bhagavãn has one bias (‘paksha pãda’). And that is (God) looks out for one who desires Him. “Sir! If Bhagavãn is ‘samadarshi’ why has He not blessed me?” The reply is, “You have not sought Him! You have not desired Him!” You should ask Bhagavãn - ‘ I want you’. He just waits for you to ask for Him: desire and demand Him. This is not something that one has to be taught to ask. It has to come as a deep feeling from within the heart. If we try to imitate those who yearn for Bhagavãn it will not work. Sri Ramakrishna Paramahamsa took up a knife to tear open his heart due to his longing for Bhagavãn. But if we attempt to do the same it will only end up as a drama. It is not the act itself but the ‘ãvesa’- the deep yearning to realize God. Demand! If you want Him.

If we do not have bhakti we should then beg bhakti from Bhagavãn. This should be sought sincerely.

In this Kali the Mahãtmas come only to propagate the dharma of Nãma Sankirtan. Since the whole of Thiruppãvai speaks of the glory of Nãma Sankirtan, in every song it mentions Nãma Sankirtan -
‘Pangayak kannãnaip pãdelo rembãvãi’ (sing the Lotus eyed one)
‘Avanai pãdavum’ (to sing His praises),
‘Paramanadi pãdi’ (sing the praises of the Lord’s Lotus Feet),
‘Uttaman perpãdi’ (sing the Names of the Truthful One),
‘Vãyinãl pãdi’ (sing His praises),
‘Kesavanai pãdavum’ (Sing the praises of Kesava),
‘Pãdip paraikondu’ (Sing His praises). This is because only ‘Kirtan’ attracts Bhagavãn.

In Yesterday’s pãsuram we saw ‘pullinvãi keendãnai polla arakkanai’ - In this, the Swamy (Periavãcchãnpillai) gives the commentary (‘vyãkyãna’) - ‘Karpãr Ramapirãnai alãl mattrum karparo?’ This is Nammãzhwãr’s Pãsuram. ‘Ketpãrgal Kesavan keertialãl mattrum ketparo?’ is another Pãsuram. Each one’s commentary (‘vyãkyãna’) is different. However, Swamy Periavãcchãnpillai’s commentary is always unique. His line of thoughts astounds one.

While others have explained - ‘Kãvalil pulanai vaithu kalithannai kadakapãindu’, as ‘perform Nãma Sankirtan holding the senses under control’, the Swamy has explained it as - 'Kãval il pulanai vaithu', i.e, “It is all right even if you do not hold your senses under control. Keep doing Nãma Sankirtan. The ‘indriyãs’ (senses) will automatically come under control!” The Swamy’s perception of each pãsuram and his elucidation (‘bãshya’) for them are wonderful and charming.

In ‘Thirumãlai’ is found the term ‘chalamilã anil’ - this refers to the squirrel that served Lord Rama on the shores of Rameswaram during the construction of the bridge across the ocean. What is the greatness of this little squirrel? Different people were involved in the service of bridge construction viz. Vibhishana’s goshti (group) and Sugreeva’s goshti (group). This squirrel was also rendering its services! Many have written their commentary on the greatness of the squirrel as - ‘the greatness of the service of this tiny squirrel lay in the fact that it was rendered amidst dangers such as huge sea waves that could have pulled it in, big rocks which the monkeys were dropping could have smashed it, etc.'

But the Swamy says, “This was not the only credit to be bestowed on the squirrel. Sugreeva and Vibhishana were calculative (‘thiruttu pasanga!’). Sugreeva came to serve Rama because his desire to retrieve the throne had been accomplished by Rama. Vibhishana came forward to serve Rama as the latter had been promised to crown him the king of Sri Lanka. The services rendered by them had a motive. But what desire did this tiny squirrel nurture? Had this squirrel been offered some throne or been promised one? Nothing! Nothing whatsoever! No return (‘prati’) was expected for the service rendered. This was greatness of the squirrel’s service. Only this kind of service is exceptional, praiseworthy and merit worthy. What did the squirrel earn by this? The fortune of Rama’s ‘lãlanai’ (pets the squirrel - display of the love)! And this is greater than securing all the Kingdoms!”

The Swamy’s observation is thus exceptional.

Ramayana Pãrãyana (chanting/reading) is not meant for ‘Moksha’ (liberation). Even its author, Valimiki does not promise this. One can gain wealth, food, health, long life, etc. It narrates the story of a family. In Ramayana, however, some of the characters have attained Moksha viz. Jatãyu. Valmiki has written that Kabanda was liberated only from the curse (‘sãpa vimochana’). He was not bestowed with Moksha. Ahalya ‘sãpa vimochana’ is also to be found. Why then has Ramayana been written?

I have said that it is difficult to understand Mahãtmas. However, some charitrãs are comprehensible by the limited mind viz. Ramayana or the charitra of Maha Periyava. But, one cannot understand Krishna’s charitra or some Yogeeshwara’s charitra (like Seshadri Swamigal) - Neither their behaviour nor their words can be understood by the world. Only Yogis and Mahãtmas can understand their state. So, it is said, “ Behave like Rama and listen to Krishna (Krishna’s words)!” No one holds any objection to the advice that one should live like Rama. Rama’s Avatar was meant only to set an example for the way that one should lead his life in this world. He lived as a dharmatma. He came to establish dharma, to show ‘pitru vãkya paripalana’ (be an illustrious son), etc.

Thus while speaking of the two pãsurams that have been mentioned a little earlier, ‘Karpãr Ramapirãnai alãl mattrum karparo?’ is taken up by the Mahãtmas to show that one should follow Rama’s footsteps and ‘Ketpãrgal Kesavan keertialãl mattrum ketparo?’ - is taken up to show that one should listen to the Praises of Kesava (Krishna) and not try to imitate his behaviour!

You cannot follow Krishna’s lifestyle because it will only end up in dire consequences (‘vipareedam’)! In Bhãgavatam after narrating the ‘Rãsam’ of Krishna, Suka tells Parikshit, “Others should not try to play ‘Rãsam’ on the ground that Krishna had performed this lila. Such lilas can be perfomed only by Mahãtmas and not by ordinary humans. Lord Siva consumed ‘ãlãkãla visha’ (poison that came out of the churning of the ocean). Can anyone perform this lila?”(!) Can anyone do ‘anukarana’ (depict/playact) of this lila? (!) Ordinary people cannot emulate the work of Mahãtmas. Ordinary people should not try to live such lilas of the Mahãtmas. So, everyone says, ‘Behave like Rama and listen to Krishna.’ Listen to Krishna means listen to Bhagavat Gita.

But the Swamy explains charmingly, ‘Balam vishnoh pravardhatãm’. “It is said that Vishnu ‘sãnidhya’(presence) is spread by Ramayana pãrãyana (reading). It is also said that Ramayana pãrãyana bestows one with wealth, health, long life, etc. But none has referred to it as ‘moksha’ granta (an epic which can give liberation). Only if you follow the words of Rama can you attain Moksha but in the case of Krishna just listening about Krishna will suffice (to attain Moksha)! You need not even follow his advice! Even if you just listen to His praises you get liberated."

‘Ketpãrgal Kesavan keertialãl mattrum ketparo?’ - Keep listening to Bhãgavatam. You can attain Moksha. What is the proof (‘pramãna’) for this? Parikshit himself is the ‘pramãna’. He listened to the story for seven days. Did he put into practice anything contained in it? The story in Ãtma deva charitra is proof (‘pramãna’) enough. MOKSHA THROUGH ‘KATHAA SRAVANA’ (Liberation through mere listening to the story! ---- Story of Krishna, i.e Srimad Bhãgavatam)

Listening to Krishna’s story repeatedly erases the vãsanas in our heart and develops ‘Krishna ãrti’ that will take us to Bhagavãn. Therefore, ‘Ketpãrgal Kesavan keertialãl mattrum ketparo?’ Mere listening to Krishna’s glory (‘Gunas’) singing Krishna (Krishna ‘gãna’), meditating on Krishna (Krishna ‘dhyãna’) and listening to Krishna’s story (‘katha sravana’) bestows the highest state.

‘Ungal puzhakkadaith thotattu vãviyul
Chengazhuneer vãinegizhndu ãmbalvãi koombina kãn
Chengal podikkoorai venpal thavathavar
Thangal thirukkoyil changiduvãn potandãr
Engalai munnam ezhuppuvãn vãipesum
Nangãi! Ezhundirãi; nannadãi! Nãvudaiyãi!
Changodu chakkaram yendum thadakkaiyan
Pangayak kannãnaip pãdelo rembãvai.’

Click here for Thiruppãvai (14) in Tamil

Many signs of daybreak have been spoken of - ‘Keechu keechu enrru’ referred to the chirping of the birds.

Here, Ãndãl speaks of the flowers that bloom at dawn.
‘Chengazhuneer vãinegizhndu’ - some flowers bloom when the moon rises while some bloom with the rising of the Sun. She has been pointing out to the signs of dawn starting with the calls of the birds, the sound of the temple shanka (conch), the cows/buffaloes having gone to the grazing ground, the sound of the ‘mathu’ churning the curd, the sound of the ‘thãliis’ of the women rubbing against each other as they go about their household chores, the bright light of the eastern horizon; one by one she has been pointing to the various signs of the birth of dawn. Here she points out ‘chengazhuneer vãinegizhndu ãmbalvãi koombinakãn’ - There is a flower by name ‘chengazhuneer pushpam’ (flower) that blooms on seeing the Sun. ‘Ãmbalvãi’ is the ‘neidal’ flower that blooms on the rising of the Moon but dries up when the Sun comes up. She, therefore, points out to this sign, “The ‘neidal’ flowers have all dried up and the ‘chengazhuneer’ have all bloomed. Do you then not realize that the Sun has risen and the Moon has set? Is your occupying the bed still, justified?

The Swamy here writes - Why say ‘ungal (your) puzhakkadai thottathu vãviyul’? -- the garden in your backyard.Why particularly refer to the garden in the backyard of this gopi’s house? These flowers are found all over the Town. Then why specifically refer to the flowers in the backyard garden of this gopi’s house? The Swamy, in his ‘vyãykyãna’ writes (that Ãndãl says), “If the flowers outside your house were referred, you may suspect us of having opened the petals of all these flowers. But now I speak of the flowers in the garden in your backyard. You have bolted the door of your house. We have not stepped in. Just have a look at the flowers in your garden. ‘Ãmbal koombi, chengazhuneer vãinegizhndu’ - ‘Ãmbalvãi’ have all dried up and the ‘Chengazhuneer’ flowers have bloomed in your garden. It is all there in your own backyard, for you to see. With the doors closed we are unable to get into your backyard. So, don’t you see this obvious sign of birth of dawn?

Not only in the above but also subsequently she keeps pointing to signs in pairs.

‘Chengal podikkoorai, venpal thavatavar’ - Only through dispassion (‘virakti’) one attains the highest state. Without dispassion it cannot be attained. Where does this dispassion begin? Destruction of senses (‘indriya nigraha’) is only dispassion. One who has physically renounced his home cannot be called dispassionate. One should renounce mentally. One should keep away from the worldly affairs mentally. Even Bhagavãn says that ‘Sarva sangha parityãga’ (sacrificing everything) does not refer to adorning a saffron robe but one should keep away from everything mentally. That is being totally detached (‘patratru’) wherever you are, physically. This is the highest state. This is how the Mahãtmas wander about in the world. What is the basic requirement for attaining this state? ‘Jihva’ - one should control the tongue. If we could control the quality and quantity of food consumed all the other senses come under control very easily. One should not indulge in eating to satiate the tongue. As long as one is unable to control his taste for food he will not succeed in controlling his ‘indriyãs’. This is because food rouses rajasic, tãmasic and sattvic senses.

One cannot, therefore, say that food and thoughts have no connection; that thoughts and body have no connection. When we are sad we are asked, “What is wrong? Why do you look so grief stricken?” Did we tell others that we were grief stricken? The grief is reflected on the face. In the same way when someone is happy we ask him, “You look very happy. What is the good news?” The happiness of the mind is reflected in the face. Thoughts and body do have a connection.

Likewise, thoughts and food have a connection. On Ekãdasi when we are on fast we find that our ‘indriyãs’ are under control. We find it is easy to meditate. With less food the mind gets one-pointed. Such a mind should be directed to God. ‘Upavãsam’ means staying close to God (‘upa’ - close; ‘vãsam’-live).

Mahãtmas will not even think of their dress. Of dressing immaculately! They wear just for ‘mãna-avamãna’ (to protect their honour - in the eyes of the society). Here, Ãndãl points out to ‘Venpal thavathavar’ - the Mahãtmas/Tapasvis passing the streets. How are these ‘Tapasvis’? ‘Venpal’ - Their teeth are white as they eat only fruits or dry leaves and not hot spicy food like we do. ‘Venpal thavathavar’ - All of them are ‘Tapasvis’. Since they are all ‘Tapasviis’ they eat, now and then, only to keep the ‘dehi’ (the life) in the ‘deham’ (body). What kind of food do they consume? Some fruit or gooseberry leaves or ‘arugampul’ (a kind of grass). These are enough for them. Ãcchãryã (Adi Sankara ) says that one should eat food as one would take medicine. Will anyone consume medicine to satiate the tongue? Ãcchãrya points this out in ‘Sopãna Panchakam’.

‘Venpal thavathavar’ - Their teeth shine since they eat only limited, healthy food. This points to the eating habits of the Mahãtmas.

Well! What sort of clothing do they wear?
‘Chengal podikkoorai’ - ‘Chengal’ refers to the Ochre colour. ‘Koorai’ means dress, i.e. the ochre-coloured robe of the ascetics (‘Kãshãya’). It is like the colour of the brick or it may mean that the dress has become dirty. They do not bother about their dress. When they are not body conscious how will they even think of the dress? They are always aware of the fact that, ‘I am not the body’. So they do not desire to protect it. How would they then bother about their dress? A child goes to school. The mother has dressed up the child neatly. But at school a friend throws dirt on this child’s dress and crushes it. The child returns from school saddened and cries to the mother. The mother removes his dress and throws it away. She then points out to him, ‘See! It is only the dress that has been soiled. Not your body. It is as clean as ever!” The child is thus comforted. Similarly, since we wrongly identify ourselves with the body when there is any danger or suffering we mistake it to be for us. But the Mahãtmas show us, “You are not the body. You are indestructible. The body’s afflictions do not endanger you in any way.” When something happens to the body it affects us adversely only because we are under the mistaken notion that we are the body.

Therefore, how will the Mahãtmas who do not entertain any thought of protecting the body think of their dress? - ‘Chengal podikkoorai’

Cauvery is also known as Ponni. She is called so because she is said to contain gold. Some metal is found in every river- in Pinãkini river iron ores are found, in Tãmraparani river copper ores are found. When you just dip the clothes (and do not use soap) in Cauvery a saffron colour catches onto the clothes. A brick red (‘kãvi’) colour catches on to these clothes. The Swamy takes up this also in his commentary for, ‘Chengal podikkoorai venpal thavathavar’ - They are Mahãtmas, ‘Tapasvis’ who have no interest in their clothes. They have restrained their food intake.

‘Thangal thirukkoyil changiduvãn pothandãr’- Here it is not said that they have come to Perumal temple but is said that they have come to their respective temples.
‘Thangal Thirukkoyil’ - the temple of the Deities that they worship. People have gone to worship their gods.

“Even those who worship the lesser gods have woken up and have gone to their temples. But you who worship the ‘Paramãtma’, how could you still be in bed? You who are a devotee of ‘Devãdi Devan’ (the Lord of all Lords) the sattvic God, how could you still be in bed? Is this becoming of you?”

People perform puja in some temples for the fulfillment of some desire of theirs. These gods answer their worldly prayers and they are happy about it. But the Swamy, in his commentary, has said that this is not good. These gods either fulfill your prayers or punish you but do not possess the power to know or bless you with what is good for you. But what does Bhagavãn Nãrãyana do? HE knows and blesses only what is needed for your welfare. We cannot, therefore, call a god great or powerful because our ‘alpa’ (silly/worthless) prayers have been answered on the lines of our desire.

We feel Bhagavãn is good or great only when HE answers our prayers in the manner anticipated by us . The mother of a child that is suffering from wheezing (‘mãndam’) will not give mangoes to the child. The child is angry with the mother and feels that the mother is its foe (‘chatru’). The mother would only smile at the anger of the child and not give the mangoes. The neighbour to whose house this child goes to play might give the mango because the child asks for it. This is because she is not interested in the welfare of the child. The child feels that she is good and affectionate. She is the one who really loves it. Later, the child suffers because of eating the mango. But as it grows, as ‘vivekam’ dawns (as it matures in mind) it realizes the difference. The child then realizes that the mother forbids him/her from eating the mangoes only for his/her own welfare.

If the lesser deities have answered your prayers as per your wish it does not mean that they are great, as, whatever has been bestowed on you is not for your good. Take refuge only in Bhagavãn. If you face trouble even on embracing Bhagavãn, understand that it is only for your own good. For one who has arrived at the Feet of Bhagavãn even troubles are for good only.

So, each went to his temple of worship.

‘Thangal thirukkoyil changiduvãn’- They blew on their conchs in their temples. Did you not hear that? When everyone has gone to his temple for worship, should you, who worship Krishna, not wake up?
‘Engalai munnam ezhuppuvãn’ - Yesterday you boasted about waking us up! Did you not? But what is actually happening? You are still in bed!
‘Vãipesum nangãi! Nãnnãdãr!’ - You did sweet talks. But are still in bed! What is the use of all those sweet talks of yours? Where are you now? Still in bed! Don’t you feel ashamed? It is easy to talk but difficult to act.
‘Nãvudayãi!’ - (She is said to be one who could talk very sweetly). You said that you would do this and that but are still in bed!

‘Thangal thirukkoyil changiduvãn pothandãr
Changodu Chakaram yendum thadakkaiyan
Pangayak kannãlanaip pãdelo rembãvai’

‘Changodu Chakaram' -- Perumal has Shanka (Conch) and Chakra (Wheel). Though we mention Shanka first and then Chakra, it is the Chakra that Bhagavãn holds first. Shanka comes only next. We may say Shanka-Chakra but can Nãchhiãr (Ãndãl) sing in this order? Should She not have sung ‘Chakratodu Shankam yendum thadakkaiyan’? Or is it for ‘cholkattu’ - the physical order of placing the words? The Swamy says, “No, No! This is because Shanka (Shanka) is special (‘sreshta’)." The greater/the higher one should be mentioned first. We say Surya-chandrãl (the Sun and the Moon) because it the Sun that is lustrous. Thus, while saying Mãta-Pitã (the Mother and the Father) it shows that mother is greater. Here Shanka is special because it does not leave Perumal even for a fraction of a second! Whereas, Chakra leaves Perumal’s hand, now and then, to hit or kill someone. It went chasing Sage Durvãsa as also to destroy the innumerable asuras. But Shanka does not leave the physical presence of the Lord even for a moment.

Who circumabulates Sudharshana ãzhwãr? One who desires to get through his examinations and fulfillment of other such worldly prayers! ‘Sudarshana’ Homa (worship of the Chakra) is conducted with a worldly prayer/end in mind. But who worships the Shanka (conch)? The Jnãniis! Conch bestows ‘jnãna’ (knowledge). It is ‘Pranavãkãra’ (the symbol of OM). It is pure. The Jnãniis worship it. So, the Conch is greater than the Chakra in this manner, too.

Well! Whom does this Chakra touch? It was smeared with the blood of the crocodile when it hit one to save Gajendra and the blood of the other asuras whom it was sent to destroy. The Shanka touched the cheeks of Dhruva. Shanka obtained ‘Bhãgavata sparsam’ (touch of Bhãgavatas) while Chakra secured the touch of Rãkshasãs. Therefore, Shanka is great.

Next, the Swamy says, ‘Whenever Shanka feels hungry it moves up to the lips (‘adaram’) of the Lord and satiates its hunger with ‘adarãmrita’ (‘adaram’ - lips; ‘amrita’ - nectar) of the Lord and when it feels sleepy, finds its bed in the Lord’s hands! So, this way, too, it is Shanka that is greater. So, who is great? Shanka, undoubtedly! Hence it is always said - ‘Shanka-Chakra’.

‘Pangayak kannanaip pãdelo rembãvai’ - How could you still be in bed without joining us in singing the praises of the Lotus-eyed Bhagavãn?” "

"GOPIKÃ JEEVANASMARANAM
GOVINDA! GOVINDA!"

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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.

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