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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, " Once Maha Periyava was performing puja in Sanskrit College, Chennai. Suddenly he went into ‘dhyãna’ (meditation). The puja came to a stop. Periyava resumed the puja after a time but again went into ‘dhyãna’. The attendants felt shaken up not knowing the reason for Periyava’s sudden silence. They wondered if they had slipped somewhere in their services. But later Periyava explained that Jagadeesh Shastri who was a Sri Vidya upãsaka was being given a welcome in Sri Pura (abode of Devi). Even as Maha Periyava was witnessing this, the message of Jagadeesh Shastri’s death was received. But Maha Periyava who was in dhyãna did not hear it! Mahãns can see devata lokas. They can see when a soul is being received in those lokas. When Ramana left His mortal coil Maha Periyava said, “Ramana Maharishi is going!” There was a Mahãn by name Vittoba who was a Siva Bhakta. He was a tailor by profession and lived in Mylapore (Chennai). He later moved to Parvatha Malai in Polur near Tiruvannamalai. His samadhi is still to be seen here in Polur. Seshadri Swamigal in Tiruvannamalai saw Vittoba being taken in a ‘ratha’ (chariot). One day Seshadri Swamigal looked up and declared, “adho vittoba therla porãne!’ (Look there! Vittoba is going in a chariot!). Mahãtmas’ words are the proof - (Mahãtma’s ‘vãk pramãnam’). Whatever the Mahãtmas have said is ‘The Truth’. We cannot comprehend it all because we have no such experience. If an ‘anubhuthimãn’ (one who has such experiences) reads Sankara’s bhashya, Ramanuja’s bhashya or Nammãzhwãr’s Vaikunta gatyam, he is filled with tears. He wonders, “What great experiences these Mahãns have had!” They have written all the experiences that a sadhak or a siddha would undergo. ‘Kottukãl kattilmel’ - A divine body (‘diya sariira’) has risen from him. Where does this divine body go? There are 7 lokas above bhuh, bhuvah, suvah, mahah, janah, tapah and satyam. And there are 7 lokas below - atala, vitala, sutala, talãtala, mahãtala, rasãtala, pãtãla. In all there are 14 lokas. Click here for Thiruppãvai (19) in Tamil Lord Vishnu is spoken of as a Mahapurusha - ‘Virãt purusha - Vishno vishwã niyãmaka’. Thus, while saying that the whole universe is in Bhagavãn, the above cited first seven lokas are above his waist and the next seven lokas below his waist. The earth (‘Bhoo mandala’) where we live is the ‘nãbhi stãnam’ (the navel) occupying the center place of the Virãt Purusha (Bhagavãn). When a person dies the ‘jiva’ crosses the seven lokas - bhuh, bhuvaha, suvaha, mahah, janah, tapah and satyam. The punya ‘jiva’ moves to the lokas above and not to the lokas that are below. The ‘jiva’ crosses all the lokas and as it crosses each loka, the devatas there come running with ‘purna kumbha’ to receive the ‘jiva’, garland the ‘jiva’ and go with it till the end of their own loka. How does the ‘jiva’ go? It goes only in a ‘ratha’ (chariot). There was a great Mahãtma by name Vasudeva Thãtha. Just as Nammãzhwãr had visited Sri Vaikunta in this physical body Vasudeva Thãtha also went over and saw Bhagavãn in this very physical body! Such was his glory (‘prabhãva’). There is a holy place (‘kshetra’) by name ‘Thirukurungudi’. The Perumal on top of the mountain here is called ‘Malai nambi’ and the one down is ‘Thirukurungudi nambi’. In Srinivasa Perumal’s ‘archana stuti’ it is said, ‘Deva gana rãtri architãyai namah’ - one for whom the Devas perform archana at night. At night, Devas and Siddahs perform puja to Malai nambi. Thirukurungudi is a place where Mahãns move about. It is a very beautiful place. It is very soothing to the mind and heart (‘Mano ramyam’). It is a mountain forest. A rivulet (‘sunai’) flows there. There is no ‘loka ganda’- it is totally free from worldly affairs. I had been there for a week. Vasudeva thãtha lived here on this mountain. The Lord on the mountain is known as Malainambi and the one down below is Thirukurungudinambi. Vasudeva Thãtha lived here worshipping the Lord through ‘Dwãdasãkshari Mantra’ and consuming only lemon juice. While he stayed here, Srinivasa Perumal instructed him to come over to Tirupathi. But Vasudeva thãtha who was very stubborn ignored the call. He did not go to Tirupathi. We have earlier narrated the incident in his life whence he challenged the Lord to appear before him by dusk. If the Lord failed to appear, he would consume poison and die. He sat on the bank of a lake and at dusk, as challenged, when he tried to consume the poison a Garuda pakshi (the divine vehicle of Lord Vishnu) swooped down on him and carried away the cup containing poison. He writhed in pain and wept incessantly as he did not receive Bhagavãn’s darshan. Vasudeva thãtha had his first darshan of the Lord in the place where Jnãnãnanda tapovanam stands now. The ‘tapovanam’ ãshram had not come up then. But, Jnãnãnanda was alive living in Siddalingamata. Jnãnãnanda used to sit below a peepul tree where a cement platform had been put up. It is here that Vasudeva thãtha had his first darshan of Bhagavãn. He saw the Lord directly. That great a Mahãn was he! Leaving Thirukurungudi Kshetra, Vãsudeva thãtha came to Vizhupuram. He was a very simple person who did not touch money. Therefore, whenever he desired to visit some place, someone known to him would buy him a ticket and put him in a bus. He never cared for good clothing or food. His dress was dirty. His wife did not even possess a good saree to wear. When his wife accompanied him to anyone’s house, the hostess would offer her a blouse piece. But Vasudeva thãtha would take this from her for his Sita (Lord Rama’s consort), tear it into two and use it for Sita! He was totally dispassionate. Subsequently, Vasudeva thãtha went to Tirupathi. It was here at Parakãla mutt that his Sushumna rose up. And as it reached each chakra he had the darshan of the god of that particular chakra, viz. Hayagreeva, Varãha, Rama, Krishna. There is a ‘dwani’ (sound) called anãhata. Why do we chant ‘OM! OM! OM’? This is the sound (‘dwani’) that is heard when the sushumna rises. One can hear this pranava sound (‘OM’) coming from ‘within’ their body! Pranava is the sound that comes from within. It is called ‘anãhata’. When yoga siddhi is attained this sound rises up with full force and could thus be heard by others. Odakaccheri Swamigal lived in Maha Periyava’s Mutt. He used to lie near the Chandramouleeswara puja place. Those who lay near him at night could hear the ‘Pranava’ sound coming from him. He would carry the ‘danda’ (staff) and dance about saying ‘OM! OM!’ Such ‘dwani’ (sound) comes from Mahãns. As Vasudeva thãtha was lying in Parkãla mutt, the sushumna rose in him. The ‘anahatã dwani’ rose up creating fear amongst those around him. A big ‘ratha’ (chariot) came down to the earth. Kali Purusha occupied this ratha. Kali Purusha imparts punishments for the sins committed and no one can escape this. Kali Purusha bowed down to Vasudeva thãtha. Vasudeva thãtha placed his foot on the bowed head of Kali Purusha and climbed the chariot! ‘Naman talai mel’ (on the head of Yama, the God of death) sings Ãzhwãr. It could be seen here in this instance. Lord Vishnu’s servants (‘pãrshadãs’) had come in it to take Vasudeva thãtha. Thãtha was totally amazed. The chariot took him to Vishnu crossing all, the Surya and Chandra mandala. The Sun and the Moon shown by the scientists are different from those spoken by the Shastras. Do not be deceived by the words of the scientists. What is being said here are the experiences of Thãtha. He then went to ‘Vãyu mandala’ and saw Swarga (heaven) and ‘Naraka’ (hell). The Shastras say that the ‘jiva’ has to cross the seven ‘lokas’ (world) above and then cross the ‘saptha samudra’ (seven oceans). How big are these oceans? It is said ‘Panchãshat Veda roopini’. The 14 lokas are ‘Pancha shat vistheeranam’. The first ocean is ten times bigger than this ‘Pancha shat vistheeranam’! The next ocean is ten times bigger than the first and so it goes! Each ocean is ten times bigger than the previous one. These seven oceans form the ‘ãvarana’. Beyond this is the space (‘vetta velli’) called ‘Prakriti’. Beyond this flows the ‘Viraja nadhi’ (river). After the ‘jiva’ bathes in this river, the Vishnu Pãrshadãs (the servants of Lord Vishnu) lift the ‘jiva’ up. While going to Sri Vaikunta, the innumerable nitya suriis offer garland, apply ‘chandan paste’ (sandal) on his body, offer ‘purna kumba’ and take the ‘jiva’ to Bhagavãn. However, Bhagavãn is seated without any sort of involvement in all these. The ‘jiva’ climbs on the ‘Sesha paryanka’ (the bed of Snake Adisesha) of Bhagavãn and sits on Bhagavãn’s lap. The Lord asks, “Kosi?” (Who are you?). The ‘jiva’ immediately feels grieved, “I have created this situation wherein you question me who I am! When you and I have such close relationship I have behaved in a manner calling forth such a query from you!” But, he says, “Aham Brahmãsmi” - I AM THAT I AM! Immediately on hearing ‘Aham brahmãsmi’ Bhagavãn embraces the ‘jiva’. The ‘jiva’ is blessed with the embrace and ‘abhaya hasta’ with the ‘Sariira’ with which Bhagavãn had once embraced Bharata, Akrura and Mãruti (Hanuman). The ‘jiva’ is then helped down. He then joins the group of Ãzhwãrs, Ãchãryas and experiences ‘Sada pasyanti surayãh’ (the nitya suriis who are forever having darshan of the Lord). This is the experience that he undergoes in Sri Vaikunta. We say ‘dakshinãyana’ and ‘uthrãyana’. A year in our world is but a day for the devas. Our six months time is a day and the other six months time is night for the devas. The life span of man is said to be a hundred years - ‘Shata ãyushmãn bhavati’. The life span of devas is also a hundred years, but their count is different from ours as one year on earth is equal to a day in deva loka. And devas’ hundred years is one day for Brahma loka. Brahma’s life span is also a hundred years (as per His loka). In the time scale of Brahma, these fourteen lokas exist during a day of Brahma loka! In Brahma’s night the three lokas of Bhuh, bhuvah and suvah do not exist. Only the rest of the lokas exist. Mahãpralaya (the Great Destruction) occurs once Brahma completes hundred years. ‘Lila vibhuti’ (Prakriti) is destroyed in Mahãpralaya. Sri Vaikunta, which is ‘Nitya vibhuti’ (ever existing) remains. Once, Ramanuja was discoursing on Vaikunta gatyam and this pãsuram. A man from amongst the audience stood up and asked Ramanuja, “Swamy! After attaining Sri Vaikunta will I be sent back here?” Ramanuja asked, “Why do you raise such a question? There are only two reasons for returning here after having attained Sri Vaikunta. Either Bhagavãn should push you down or you should nurture a desire to return. Which one do you think will happen?” The man said, “No. Swamy. I will definitely not nurture the desire to return to this world. Have I not suffered enough in this world? Will I desire to return? But will Bhagavãn push me down to this earth?” Ramanuja assured him, “No, Bhagavan will do no such thing because He has undergone much more trouble in pulling you to Sri Vaikunta than you have suffered on this earth! Only He knows how much trouble he had to undergo, to what (great) length he had to go to pull you unto Him! So, unless you nurture such a desire Bhagavãn will definitely not push you back into this world!”
‘Kuttu vilakeriyak Kottukkãl katinmel -- the term ‘Kottukkãl’ reminds them of the divine form of the Lord in Sri Vaikunta.
The Swamy stamps ‘unfairness’ on three! First, it is Bhagavãn who is accused so. Why is Bhagavãn accused of being unfair? They question Bhagavãn, “Have you taken the Avatar only for the sake of Nappinai or to bless/save (‘uddhãrana) us, too? It is not right that you remain with Nappinai. You must include us also in your company.” The second is Nappinai who is being accused of unfairness. “It is not right on your part to covet the (‘Purusha’) Lord who has come for ‘uddharana’ (save) of the whole Loka. You are not permitting Him to come out! (‘ethhanai podum thuyilezha vottaikãn’). This is not fair on your part, too. Thirdly, the Swamy addresses the Gopis “It is not right on your part to disturb Bhagavãn and Nappinai when they are enjoying solitude!” -- ‘thathuvamanru thagavelo rembãvãi’. Thus, the Swamy stamps down ‘thagavelo’ (unfairness) on three!
Kausalya did not deem Rama as her son but as ‘Loka Purusha’ (the Lord of the whole world). Similarly, Nappinai is being advised to deem the Lord as one who had come to save the whole world.
‘Kottalar poonguzhal Nappinai kongaimel’ - It has already been said that flowers have bloomed in her garden. The cuckoos are singing. Krishna had picked the flowers from the garden, strung them on a thread and had decorated her hair with it, the previous night.
"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 Seventeen (PAGE 2) 