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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 |
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,
"
Once Ramanuja finds lot of noise and confusion in the place where ‘prasad’ is regularly distributed in the temple. Everyone who serves in the temple receives a share of the food offering to the Lord. On enquiry he learns that a man is angry for not being given a second share. Ramanuja calls him aside and questions him, “Are you really a Vaishnava? How could you create such a scene?”
Ramanuja had even forgotten that he had blessed a man in this way.
When we offer food or any dish to the Lord the ‘Divya katasha’ (the Divine sight) falls on the food (and cleanses it). Sri Ramakrishna Paramahamsa has witnessed this. The ‘prasad’ that is distributed in temples should be accepted in all humility. There is no greater sin than refusing it. It is said that anyone who refuses to accept the prasad of Perumal will suffer from mental disturbance. We should not treat God’s Prasad indifferently. In Bhãgavatam it is seen how Indra suffered untold misery by refusing the prasad of Durvãsa muni. Therefore, we should never refuse Swamy’s teertha (Holy water), flower or prasad. It is said that the Vaishnavas do not see ‘pathu’ (touching any cooked food requires washing the hands with water). After they accept the teertha (holy water) or prasad they wipe their palms on their body because they do not like even a crumb of the prasad to be washed away in water. Some even wipe their palms on their heads only with the view of not wasting even the last bit of it and not as a matter of going against any religious act or act of cleanliness. Ramanuja peeped into the Sanctum Sanctorum and what did he see? Perumal was filling up a tiffin box (!) with all the dishes that had been offered to him! This was because he had to take the food to this man’s home. Had not the Ãcchãraya (Teacher/Guru) told this man, “Just do your duty to Perumal sincerely and He will take care of providing you with food?” Then should not Perumal keep up the word of the Ãcchãrya? Ramanuja was one of such great glory! Ãndãl, therefore, sings the pãsuram ‘Nãyaganãi ninrra’, referring to Sri Ramanuja. Ãndãl sings, ‘Koyil kãppãne’ - There are two types of guards. ‘Kshetra pãlakãs’ and ‘Dwãra pãlakãs’. ‘Dwãra pãlakãs’ are those who are inside. Kumuda, Kumudãksha and Vamana are Kshetra pãlakãs. Jaya and Vijaya are ‘Dwãra pãlakãs’. Beyond these two guards are the ‘spatika doors’. Since the doors are made of ‘spatika’ they can see the Lord even from outside. It is only with the desire to see the beauty of the Lord’s ‘sayana thirukolam’ (lying posture) that the girls have come here. Since the Lord’s ‘sayana’ is yoga sayana the beauty of His opening the eyes touches the heart. They have now seen the Lord through this ‘spatika doors’, but their next desire is to sing ‘palliezhuchhi’ (song waking up the Lord) to the Lord. ‘Tuyilezha pãduvãn’ - “We wish to sing the Palliezhuchhi for Him, this morning.” ‘Tooyomãi vandom’ - This phrase has occurred in three places in Tiruppãvai. While singing ‘Nãtkãle neerãdi, maiyittezhudom’ (2nd pãsuram) they have already spoken of their physical purity. ‘Tooyomãi vandunãm toomalartoovitozhudu’ (5th pãsuram) - While speaking of purity the second time they refer to the worship with the pure flowers of ‘brahmacharya’ (celibacy), ‘ahimsa’ (non-violence), ‘shãntam’ (peace/calmness), ‘satyam’ (Truth), ‘shamai’ (forgiveness), ‘daya’ (kindness), ‘bhakti’ (devotion), ‘virakti’ (dispassion), ‘premai’ (Love) and ‘jnãna’ (knowledge) - mental purity. ‘Tooyomãi vandom’ (16th pãsuram)- The third time the term purity refers neither to the physical purity nor mental purity but to the purity of possessing ‘ekãnta nishta’ - one-pointed mind of the ‘pativrata stree’ (the loyal dedicated wife). What is the nature of a ‘pativrata stree’? She holds her husband in high esteem (as verily the God) whether he is rich or poor, a man of high status or a low one, highly learned or a fool, healthy or sickly. If she were to accept anything from another man how could she be called a loyal wife? There is no question of our going to any other Sannidhi. We will not even turn to another’s side. Krishna is our all. We will accept the ‘parai’ only from Krishna. We possess unflinching loyalty to Krishna - High or low, heaven or hell, whether He blesses us or curses us, whether He looks at us or ignores us we will not move away from the shadow of His Lotus Feet. Our minds and hearts will seek none else Therefore, ‘tooyomãi vandom’!
‘Ambarame, tanneere, chore aranjcheiyum
Click here for Thiruppãvai (17) in Tamil
‘Ambarame, tanneere, chore aranjcheiyum
Sukãcchãrya describes Nandotsav in Nandababa’s palace. He says, “ Nanda was aged and so everybody thought that Nanda would not be blessed with a child.” Providence proves otherwise. The lady who had come to assist Yasoda in her delivery is unconscious and so is Yasoda. But when this lady wakes up she finds a beautiful, charming male child lying beside Yasoda. She is astounded. She says, “Did not the astrologers declare that it was going to be a female child? But here is a male child!” She runs to the sleeping Nandagopa and wakes him up. She gives him this joyful news. “You are very fortunate. You have been blessed with a son to propagate the family lineage. Wake up!” - ‘Jãtã hlãdo mahã manãh” Sukãcchãrya describes, “The great-hearted (‘mahã manãsthan’) Nanda woke up”. What did he do on waking up? ‘Ahuya viprãn vedagjyãn’ - He called the learned Brahmins (not just Brahmins but Brahmins who had Vedic knowledge). Nandababa bathed and dressed exquisitely - ‘Snãta suchiralankritah’ and invited the learned Brahmins and offered as ‘dãna’ all that they desired. First day he performed ‘dãna’ to the Brahmins. ‘Mãnikkam katti vairamidai katti ãni ponnãl seida vanna chiru thotil’--- (pasuram of Periyãzhwãr). On the day Bhagavãn was placed in the cradle, Nandagopa offered ‘vastram’ (cloth), ‘Go’ (cows), ‘dhanam’ (money) to those who narrate stories (‘sutar’), singers (‘gãyaka’), those who were learned in the Shastras and even to those who show petty tricks. He showered all with gifts. Nanda did not leave out anyone. ‘Amabarame’ means ‘vastram’ (clothes), ‘tanneere’ (water) - Nanda builds ‘tanneer pandal’ (provision of water in a shaded place) and ‘chore’ (‘anna dãna’ - offering food). In the second pasuram ‘Vaiyattu vãzhveergãl nãmum num pãvaikkuch’, Ãndãl described their way of worship. Through the words ‘Iyãmum picchaiyium’ they explain to whom they will offer food. So, here Nandababa is performing all these acts promised by the little girls, as they have to take up the ‘nonbu’! The last line in this pãsuram shows the feelings of Nanda towards the children. He feels sympathetic towards them. The little girls have taken up the vow of doing ‘dãna’ (charity) as part of the ‘nonbu’. But, where will they go for money to buy food or clothes to give away in charity? So he offers it all - ‘vasthram’ (clothes), ‘teertam’ (water) and ‘choru’ (food). He arranges for supply of water for the whole town. So, ‘ambarame, tanneere, chore, aranjcheiyum’. ‘Aram’ means dharma. He performs three kinds of dharma. He makes elaborate arrangements for ‘vastram’ (clothes), ‘annam’(food) and ‘teertam’(water) required by these girls. ‘Emberumãn nandagopala ezhundirãi’ - The son should inherit the qualities of his father. It is said that whatever ‘gunãs’ a child possesses can be seen in his father. The Swamy analyses if only Nanda has done this offering of ‘vastram’, ‘teertam’ and ‘annam’ to all or his son Krishna has also done these three acts of charity. The Swamy explains that in Rama avatãr, too, Bhagavãn performed ‘dãna’. A particular instance of Rama’s laughter is imprinted in Sita’s heart. Both Rama and Sita did not forget this particular incident that evoked their whole-hearted laughter. Sita describes this incident to Hanuman when the latter comes as a messenger from Rama. In ‘Sundara kãnda’ Sita tells Hanuman, “Maruti! The laughter of Rama on that particular day remains fresh in my mind’s eye.” Rama also remembers the laughter of Sita. Seeing Rama’s openhearted enjoyment Sita, too, had laughed. When Rama is set to go to the forest he finds Sita ready with all her bag and baggage! To the surprised Rama, Sita explains, “When I was a child my mother sought an astrologer to know my future. He said that I would be married into the best of families but within a short period of my marriage I would go to the forest with my husband. Ever since I came here I have been anticipating this day and have been ready to go to the forest with you!” Rama was highly pleased to hear Pirãtti’s (Sita’s) words. Rama decides to give away everything in charity, as they were leaving to the forest. There was a Brahmin and his wife in Ayodhya who lived in dire poverty. They did not possess even a single a cow to provide milk for their only child. The wife advised him to meet Rama who was performing ‘dãna’ and get a cow. He refused to comply with her request, saying, “Rama is set to go to the forest. The whole of Ayodhya is drowned in sorrow. Will anyone go seek anything in ‘dãna’ from Him at this point of time?” The wife pointed out, “I learn that Rama is giving away all his things. We are not seeking anything on our own. I am not asking you to seek gold but only a cow so as to provide our child with milk.” Though hesitant, at the insistence of his wife, the Brahmin went to the palace. He reached the palace but felt very embarrassed and shy to seek anything from Rama. Everything had already been given away but for a thousand cows. Rama asked him, “Could you not have come a little earlier? Everything has been given away. Only the cows are left.” The Brahmin said haltingly, “I am willing to accept a cow because I do not even have a cow to provide milk for my child”. The Brahmin had a stick in his hand. Rama in a mood of jest told him, “Well! You can have as many cows as the distance that your stick can cover!” The very thin weak Brahmin at once, pulled up his dhoti (!) and set out to throw the stick. Seeing this Rama burst out with laughter. Seeing Rama laugh Sita, too, laughed out. When Sita describes this incident to Hanuman, in Asoka vana, she informs him, “That was the last time I saw Rama laugh. Never again did I see Him laugh. It is this laughter of Rama that remains imprinted in my mind’s eye.” This was the charity that Rama had performed. Well! Rama had done charity. How about Krishna? None has done ‘vastra dãna’ as Krishna. He has done ‘vastra dãna’ in the case of ‘Draupadi’. For a girl the parents are her guardians until marriage, her husband is the guardian after marriage and if the husband fails to protect her, the people of the town should take of her. When they, too, fail to provide security, the Sadhus should protect her. When the Sadhus fail, the court of justice (‘needi stãnam’) should take care of her and when the court fails, the King himself should protect her. But when the King, too, fails the Lord protects her. This is what is seen in the case of Draupadi. ‘Mama duryodanãdi lajja’ - ‘Look at my Duryodana with lust’, says Dushãsana to Draupadi, having dragged her to the court. Duryodana commands Dushãsana to drag Draupadi physically to the court. No lady steps into the Court. Draupadi pleads with Dushãsana. But, he catches her by the hair and drags her to the court. At Duryodana’s instructions Dushãsana sets to strip her of her clothing. She has not one but five husbands but all of them remain dumb, bound by ‘Satya’. All of them remain helpless. They remain silent with folded hands and bent heads. The citizens of Ayodhya have gathered but do not raise their voice against Duryodana. Elders like Drona and Bhishma who have to advise dharma remain silent. The Court filled with highly learned men and men of Justice remains silent. The King who has to protect the citizen is himself involved in this atrocity. So, ultimately it is God who has to protect her. Draupadi, therefore, lifts both her hands and cries out to Krishna, “Hey! Krishna! Hey! Ramãnatha!” and the Lord sends piles and piles of clothes that cover her up thus protecting her honour - ‘Ambarame’(‘vastram’)! Will not the son of Nandababa perform ‘vastra dãna’? The father had performed ‘lowkeeka’ (worldly) ‘vastra dãna’ but Krishna had performed ‘Allowkeeka vastra dãna’ - out-of-world ‘vastra dãna’! Is this not the greatest of all ‘vastra dãnãs’? ‘Tanneere’ (Water)- a calf sucks milk from the cow’s udder but it does not know how to drink water! So what does Krishna who loves the ‘just-born’ calf do? He bundles up the calf in his hands and takes it to the Yamuna. He himself sits on his knees on the banks of the river, folds his hands behind his back, bends and sucks up the water - showing the calf how to drink water! Well! Has he ever done ‘neer dãna’ (provided water) to a man? In the ‘Great War’, when Krishna played chauffeur (‘Sãraty’) to Arjuna, Krishna shoots an arrow into the ground and brings out water in a gush to quench the thirst of the Pandava army. Hence, ‘ambarame, tanneere’. The Ãzhwãr also sings this lila of the Lord in a Pãsuram. Now, ‘vastra’ and ‘neer dãna’ (offering of clothes and water) have been seen. What about ‘Choru’ (food)? Has he offered food (‘anna dãna’) to anyone? His ‘anna dãna’ was out of the world (‘allowkeeka’). The Pandavas are living in the forest and Durvãsa (the sage known for his bad temper and curse) arrives with a big crowd. And he demands food for all. The Sage instructs Draupadi to keep the food ready and goes to have his bath. Draupadi becomes desperate. Durvãsa first visits Duryodana and enjoys his hospitality. While taking leave of Duryodana, Durvãsa asks him if he desires anything. Duryodhana, whose mind is forever set on creating troubles to the Pandavas, requests the Sage, “Please visit the Pandavas living in the forest and enjoy their hospitality!” So, now Draupadi has been pushed into an anxious situation. The divine pot (‘akshaya pãtra’) given by Krishna works only once a day. It can provide any amount of food but only once a day. She has already used it up for the day. In sheer desperation she prays to Krishna. As usual, the Lord comes to her help. He tells her, “Bring the ‘akshaya pãtra’ that I had given you”. She brings it to him. Fortunately a grain is found stuck in the pot! Krishna removes and licks it up. And lo! Durvãsa and the whole crowd behind him feel so full that they leave in full satisfaction of having had a sumptuous meal! Is this not the greatest of all annadãnas? (!) Yet another incident of ‘anna dãna’ is the one involving the ‘yagna patnis’ (wife of the Brahmins performing yagna). ‘Mimãmsa’ Shastra contains twenty chapters in all. The first twelve chapters called ‘Poorva mimãmsa’, speaks of ‘nitya karma’ and ‘Naimittika karma’. The former details the performance of daily rituals of dharma viz. sandhya vandana, oupãsana etc. The latter details the performance of rituals on specific days like new moon, full moon, etc. Thus, these twelve chapters speak only of ‘Karma kãnda’ (these 12 chapters which constitute Karma kãnda speak only of karma.) The next four speak on the upãsana of various Devatas (gods), that is, how to worship Agni, Vãyu, Indra, Lord Subrahmanya, etc. Which god should be worshipped for a particular desire - long life, good eye-sight, ‘vajra sariira (strong body), etc. These are called ‘Upãsana kãnda’. The next four speak of Brahma ‘tatva’ -- knowledge of Ãtma. So, there are twenty chapters in all. Desikan, however, concludes that the essence of all these twenty is only ‘Bhagavat upãsana’ (worship of the Lord). The purpose of all these practices is only the worship of Lord Nãrãyana. “If you perform karmas, offer the fruits to Nãrãyana. Do not worship the lower gods like Indra but worship Nãrãyana who is ‘Para tatva’ (the highest philosophy). If you take up Ãtma tatva it is only Sriman Nãrãyana, who is Para tatva”, says Desikan. Krishna is in the forest with his playmates when they complain of hunger. The Ãzhwãr describes that Krishna was also hungry as Yasoda had not packed his food for him - ‘verthu, pasithu, vayir asaithu! - he was sweating profusely due to hunger. His empty stomach had become very soft. Krishna instructs the boys to approach the Brahmins who were performing the ‘Angirasa’ yagna, nearby. The Brahmins, however, do not respond and the boys return as they had gone - in hunger. Krishna then sends them to the ladies - the ‘yagna patnis’ The ‘yagna patnis’ give away all the food kept as offering in the yagna to these boys. Krishna thus happily appeases the hunger of these boys. This is one kind of ‘anna dãna’ performed by Krishna! So, if Nanda performs ‘anna dãna’ won’t Nandagopa’s son do the same? ‘Emberumãne Nandagopãlã, ezhundirãi!’ - Here, the Swamy, in his vyãkyãna, shows his disappointment. Is it not Bhagavan who is called ‘Emberumãn’ (the great Lord) but here She has addressed Nandagopa as ‘Emberumãne!’ “How could She bestow the status of the Lord to Nandababa?” asks the Swamy. Whom does Krishna prostrate as soon He wakes up? He prostrates to Yasoda and Nandababa. Therefore, it is not wrong to address the one at whose feet ‘sãkshãt Vaikuntapati’ (the Lord of Vainkunta) falls, as ‘Emberumãn’. ‘Emberumãne Nandago pãlã, Ezhundirãi!’ - Nandababa! Please wake up quickly.
‘Kombanãrkellãm kozhunde! Kulavillakke!
There is an interesting story in Thirunaraiyur Pãsuram - there lived a crab couple in Thirunaraiyur. The female crab was pregnant. The male desired to get some food for the wife and so set out to the nearby pond. It entered the flower in the pond in an attempt to draw the honey in it to bring to its wife. Before the job was done the sunset and the flower closed its petals. The male crab was caught inside the flower until the next morning when the flower opened out on seeing the Sun. It was quite worried about its wife and hurried back home taking the honey along. Since it had spent the night inside the flower, the pollen had got smeared all over its body. Seeing the male crab return only in the morning with all the pollen smeared over its body the female crab suspected it of adultery! Then, yes, the usual anticipated ‘pranaya kalaga’ (tiff between the couple) followed! While Perianambi was discoursing this he was asked, “Is it right on the part of the female crab to behave so? Should it not give an opportunity for the male to explain?” Perianambi explains, “No! This is Thirunaraiyur kshetra. Prominence is given only to Ladies. The Lady rules here! The man’s word will not hold good!” Though everything seems to be done as per Nanda’s bidding, it is not actually so. Everything goes as Yasoda deems! It is Yasoda who rules and it is Yasoda who has the last word! The girls are aware that it will be sometime before Yasoda gets out of her bed to attend to her work. This is the reason that they wake up Nandababa and not Yasoda! ‘Yasodai arivurãi’ - Yasoda! Just know that the day has broken!
‘Ambara mudarut thongi ulagallanda
Balarama! You and your younger brother Krishna should not stay in bed any longer. Please wake up! " "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 Fifteen (PAGE 2) 