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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
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 " Bhagavãn is forever inventing innumerable ideas to uplift the 'samsãriis' (the worldly). We, however, find that till date none of his ideas has borne fruit. Reason? We see that crores and crores of living beings are drowned in worldly comforts, without seeking Bhagavãn. To take each 'jiva' unto His Lotus feet, Bhagavãn thinks up innumerable ideas. He exerts immeasurable effort towards this cause. Bhagavãn possesses indescribable compassion in this matter. Bhagavãn does not benefit in any way either from our belief in His existence or by our devotion to Him or by our worship or by our celebration of festivals ('utsava'). But, the very same Bhagavãn who is described by the Shastras as one above all qualities ('Nirgunam'/'Nirvikalpam'), "That which IS" ('Sathã mãthram') and One who has no ('sankalpa') desire (or pledge) to do/not to do something has taken a pledge ('sankalpa') in the case of 'jivas'. A 'sankalpa' coming forth naturally ('swãbhãvikam') is different from taking up a 'sankalpa'. And Bhagavãn has taken up a 'sankalpa' to pull each and every 'jiva' unto His Lotus Feet; and is forever devising innumerable ideas to this end. It is said that an enquiry ('vichãra') was carried out when Bhagavãn commenced this creation of the Universe ('Jagat Srishti'). When the question arises as to which came first, Form or Sound ('Roopam' or 'Shabdam'), the Vidwans have given verdict in support of sound. And so is the opinion of the Maharshis. When this work of creation ('srishti') commenced there arose a loud sound of 'OM"- the'Pranava shabdam' ('OM' is called the Pranava; 'shabdam' means sound). From the Pranava creation begins. It is from this 'Pranava' sound that such a Universe ('Prapancha') the earth ('Bhoo mandalam'), the stars ('Nakshatra mandalam') and very many large 'Prapancha' were born. It is only sound that comes (is born) before anything else. Well! We speak of the Sanskrit language ('Samskrita bhãsha'). If someone leads an indisciplined life we say that he does not possess good ‘Samskãram’ (upbringing/tradition). 'Samskãram' means cleansing. Forty ‘samskãrãs’ are laid down for a Brahmin. Sanskrit is thus a language that is pure; it needs no cleansing. " Let us say that somewhere lies a stone. Someone smokes a 'beedi' (cigar) and rubs it on this stone. He sits on this stone. It is even 'dirtied' by people. Some sculptor passes that way and notices the stone. As soon as his vision falls on the stone, a 'samskãram' has been done. He then brings some men, removes the stone and places it elsewhere. This is the second 'samskãram'. The stone is washed clean and taken to a place of sculpting to sculpt out a form of a deity ('devata murthi') and eventually this work is carried out. This is a 'samskãram'. Someone does 'jala vãsam', 'Bhoo vãsam', 'dhãnya vãsam' -(before the consecration of the idol in a temple it is subject to various rituals of which one is to place it for a certain period in water, inside the earth and inside the grains). This is one 'samskãram'. It is then consecrated ('prãna prathishtai') in the temple. This forms the next 'samskãram'. Once the stone has been subject to all these 'samskãras', how do we look at it? We fold our hands and say, "oh! God! You are my only refuge. It is You who have to help me ashore!" We place ourselves at this Deity's Feet - surrender (do 'atma samarpanam') unto this Murthy. And where was this stone? The stone on which someone had sat, someone had dirtied, has attained this status ('pavisu') only because of the 'samskãras' that had been performed to it. Similarly, for anyone who is born as a human, several 'samskãras' are performed right from his birth - starting with drawing up the horoscope ('jãthakarma'), christening ceremony ('punyãvasanam') till his last journey. Due to these various 'samskãras' each and every 'jiva' is cleansed. The Shastras that lay down these also explain that the word/term 'Samskrit' means 'the language that needs no cleansing'. It is, generally, said that in times yonder humans produced sounds such as 'ah! Ooh!', that the 'Adivãsis' (those who lived in the beginning) spoke thus and only later a language was born. But, our Shastras do not accept this concept. There has been a language in existence since the time human life sprung up. Man also knew to speak that language clearly. It is not as if that man initially produced sounds like 'ah! Ooh!' and then a language was born. And what was that language? It was none other than Samskrit! - Unalloyed Samskrit language! If there is a cat, can it be said that it first produced some incoherent sound and then learnt to mew? Even as it was born the mewing was natural ('swabhãvam'). In the same manner a dog barks, the snake hisses; each animal has its own language. They know only their own language ('shabdam'-sound). Through the same sound it conveys all its feelings - happiness, sorrow ('sukham', 'dukkham'). Each animal or bird conveys the message through its own language. Similarly, when man was born he knew to speak clearly. The answer to the query what was the first sound ('shabdam'), what was the language first spoken with the birth of mankind is, 'it is none other than the Samskrit language'. In its second year a child, even without being taught, begins to speak the language spoken in its home or where it moves about. We find the child handling some 'not so frequently used' ('apoorvamãna') words! It is very amazing. The child is at home in its mother tongue or any other language that is being spoken in the place it grows up. We cannot say that we have taught the child all the words in that particular language. Whether the child had observed keenly or it was only natural, we find that the child speaks the language very fluently. Similarly, let us say, some subject matter comes up and wish to express it in words. At first it is thoughts that are born; only then do they take the shape of sound/words. Having the mind as the base we echo it through words. Don't we? The thoughts are produced in the Samskrit language. Later, it is brought forth in the spoken ('prãkrithamãna') language, be it Tamizh, Telugu, English or some 'Dravida' language or a foreign language. So, when Bhagavãn commenced creation the first ripple ('chalanam') that was created was sound ('shabdam'). It is only this sound that is called Pranava. From Pranava has been born this wonderful Universe ('prapancha'). It is from the Pranava, which was brought forth by Bhagavãn, that the four Vedas arose. Bhagavãn first gave the Vedas and even though they contain the paths of ritual, worship and knowledge ('Karma', 'Upãsana', 'Jnãna' kãndas), in many a place the Vedas declare, "I am 'Paramãtma Roopam' " (I Am Bhagavat form). In what stature are those who have studied the Vedas found to be, commonly? Only if you get to experience what is in the Vedas is it of any use. Otherwise it will only remain as a subject matter. Any subject for that matter, a cookery book, for instance -- Will reading the book over and over again appease hunger? The book explains the method to cook rice, 'pãyasam', curry, etc. Just reading the book does not fill up one's stomach but one has to try cooking as shown in the text. So, only if we put into practice what has been written in the text is it of any use. Therefore, instead of stopping at chanting /reading ('pãrãyana') the Vedanta or any other Text ('Grantha'), we should try to bring the contents into experience. Only then we can receive/reap its full benefit. Of what use will the Vedas be if the fruit ('phala') of the Vedas, the meaning ('purushãrtham') of the Vedas, the intention ('tãtparyam') of the Vedas was not attainment of Bhagavãn but only to study and earn titles like Ganapãti, Shrowthi? Some are even proud of just studying the Vedas! So, Bhagavãn found that giving the Vedas did not serve the purpose. Bhagavãn decided to come down to the earth ('Bhoomi'). His incarnations as Fish ('Matsya'), turtle ('Koorma'), Boar ('Varãha') were but for a split second and He disappeared! These incarnations were taken for a particular purpose; therefore, Bhagavãn disappeared once the same was accomplished. The real incarnation ('Purna avatãr') is Rãma Avatãr. In this Avatãr, Bhagavãn behaved and moved about like a man. Reason? Using a deer to catch another deer! ('mãnai kondu mãnai pidipãr pole') This is how the commentaries have been given --- "Only if I (Bhagavãn) go in the same form as the one whom I wish to liberate can the work be successfully carried out!" --- In a forest some animal has been wounded, say, a deer is lying wounded and we desire to extend help. We wish to apply some medicine to the wound and so move close to it. But, the poor deer gets frightened and runs away. If we are of its kind ('swajãthi') and move close to it, the deer will not be frightened. Similarly, Bhagavãn who decided to liberate the 'jivas' came down to the earth in Rãmãvatãr, in a human form ('oru naran, naran enru') hiding his glory and led a life of a man ('sarva narothamanã'). But did Bhagavãn's desire get fulfilled at least in Rãmãvatar? No! What was the reason? So many questions are thrown - Rãma hid behind a tree and hit Vali. Rãma sent the pregnant Sita away to the forest. Can Bhagavãn behave in this manner?(!) If there are people looking critically at Rãmãyana, then Rãmãyana has not served its purpose. "Well! Questions arise only because I hid all my 'ishwarya' in the human form, so let me take an avatar exhibiting all my glory" (Krishna avatar) --- So right from His birth, "Tam Adbudtam Bãlakam Ambujekshanam, Chaturbujam, Shankagadhãryudãyudam, Srivatsalakshmam Galashobikoustubam". In this avatar Bhagavãn not only gives darshan as a wonderful Divine child ('Tam adbutam bãlakam') but also the locked doors (of the prison) open, guards get into a sleeping state; all non-living things ('achetanam') seem to have come to life while living beings ('chetanam') seem to have become lifeless! (River) Yamuna gives way; Ãdi Sesha (the divine snake bed of the Lord) opens out its hood (to protect the divine baby from the rains). So, Bhagavãn who is full of marvel shows Himself as such all through His life in Krishnãvatara. Well! Did His desire get fulfilled at least in this Avatar? Bhagavãn, sitting in the chariot, reveals His magnificent form ('Vishwaroopa') to Arjuna. What is the reason for such a revelation? Bhagavãn bestows dhyãna, karma yogas, etc. to Arjuna and finally explains, "I AM the essence of all these." But, Arjuna does not understand this. The reason for this is Bhagavãn used to be very friendly towards Arjuna. He used to place His hand on Arjuna's shoulder, Arjuna's leg sometimes used to be placed over Bhagavãn's legs. So, Arjuna wonders, "One whose behavior has been so affable says He has created the Sun, the moon and that He has been the cause of this Universe!" When Arjuna is unable to accept this, it is then that Bhagavãn shows His colossal form ('Virãt swaroopa') and how the whole Universe ('prapancha') is within Him! But what is Arjuna’s reaction on seeing this colossal form of the Lord? It is only for a moment he is amazed. He is utterly confused, "What is this? I am unable to comprehend this". Arjuna did not, all at once, become dispassionate or knowledgeable. Hence, even this Avatãr had proved futile. Bhagavãn contemplated, "I gave the Vedas but it has not served the purpose. Rãma and Krishna Avatar have also proved futile. So, what is the alternative? - "Kalau Khalu Bhavishyanti Nãrãyana parãyanãh". In this Kali Yuga I will send Sãdhus to incarnate in innumerable places on the earth". Therefore, Bhagavãn 'Wills' to liberate the 'jivas' through these Sãdhus. Srimad Bhãgavatam says, "Tãmraparani nadhi yatra Kritamãlã Payasvini" - In this Kali Yuga innumerable Sãdhus will incarnate on the banks of river Tãmrabharani, river Vaigai (kritamãla), river Pennai (that is also known as Pinãkini) and how will these Sãdhus be? --- "Nãrãyanaparãyanãh" --- All of them will show the path of Nãma Sankirtanam. Through this path ('mãrga') of Nãma Sankirtanam the Sãdhus will liberate all the 'jivas'. So, while we speak of these Sãdhus ---- In this world, when we take 'Bhakti', we find that there have been innumerable 'Bhaktãs' (Sãdhus) extending from the Himalayas (in the North) to Rãmeswaram (in the South). There have been nnumerable 'Bhaktãs' (devotees) - Tukarãm, Nãmadev, Meerabai, Janãbai, Rãmakrishna Paramahamsa and many more --- but, even if there have been such innumerable 'bhaktãs' there should be some 'Ãdarsha Purushã' (role model) --- We sing Purandaradãsa kirtan, Thiãgaraja swami kirtan in bhakti and when we read their life histories we feel we should also be as devoted as they had been. There have been so many Mahatmãs here in all parts of the country ('Bhãrata desam') and these Sãdhus have shown the way of Nãma Sankirtanam. Who has been the role model for all these Sãdhus? The Ãzhwãrs, who had lived even before the times of Nãyanmãrs (Sixty-three in number---who were totally devoted to Lord Siva). Twelve Ãzhwãrs incarnated on the earth and these Ãzhwãrs have been the first to show the path of devotion ('Bhakti mãrga'); they had adopted the path of devotion. The Nãyanmãrs belong to the later age (of the Ãzhwãrs). And most of the Bhaktãs belong to the later age of the Nãyanmãrs. As pronounced by the Bhãgavatam, "Tãmraparani nadhi yatra Kritamãla Payasvini", it refers subtly to none other than Nammãzhwãr who was born on the banks of the river Tãmraparani. It refers subtly to Periyãzhwãr and Ãndal who were born in the place between the banks of river Vaigai and Tãmraparani. So, it says that in this Kali Yuga Sãdhus will incarnate to show (the way of) Hari Nãma Sankirtanam. We say that the Ãzhwãrs came first. Who are these Ãzhwãrs? In Sri Vaikuntam is the snake that has coiled itself into three loops and on this is the sixteen year old, ('Kutilãlabara') Para Vãsudev, wearing the 'Urumãlai' (a type of garland) flanked by Sri Devi, Bhoo Devi and Neela Devi. And in this Sri Vaikuntam are those who live in close physical proximity to the Lord, touch Him daily and serve Him personally. They are known as Divya Suris. They are known as Nitya Suris and also Divya Suris. These Divya Suris incarnated themselves on the earth and sang hymns ('Pãsurams') in praise of the Lord of the various Holy Places ('Kshetrãs'). These Holy Places are called 'Divya Desams'. These hymns ('Pãsurams') are collectively called 'Divya Prabandam'. These hymns are four thousand in number. Even today we sing these four thousand hymns in our 'Adyayana Utsava' here (Premika Bhavanam) as also in all the Divya Desams. All these four thousand hymns are marvelous/spectacular. The word 'Ãzhwãr' means one who is deeply devoted! ('ãzhnda bhakti udaiyavã'). Since these Ãzhwãrs were deeply immersed in devotion and it was the experiences of their hearts that poured forth, these writings ('Granthãs') remain unparalleled. This is the reason that Thirumangai Ãzhwãr had the capability to converse (in Tamizh) with Lord Ranganãtha. Thirumangai Ãzhwãr, who was born in the Divya Desam that we are now rendering our Services, is the one who has performed the sanctification ceremony ('Punarudhãranam') in the 11 Nãngoor Divya Desam and also in Sri Rangam; he was one who is capable of speaking to Ranganatha. Pleased by Thirumangai Ãzhwãr's devotion, Ranganatha asks him, "What do you want?" Thirumangai Ãzhwãr could have demanded Sri Vaikuntam (the abode of Lord Vishnu), knowledge ('jnãna') or devotion ('bhakti') but what did he request? "Bestow Nammãzhwãr's Pãsuram the status of the Vedas. Whatever status the Vedas enjoy the same status should be bestowed on Nammãzhwãr's Pãsuram!"
So, this Divya Prabandam is Drãvida Vedam - Tamizh Vedam. Why is it said to be Tamizh Vedam? Mahatmãs have gone through the four thousand pãsurams and, in their commentaries, have pointed out the different pãsurams of the different Ãzhwãrs, which speak the same subject matters that the Vedas have spoken. The place of birth of all these Divya Suris (on the earth) has been mentioned in the Bhãgavatam. They are the ones who are role model to all the Bhaktãs. All the places that have been sung by them are Divya Desams and we call the hymns rendered by them as Divya Prabandam. When a Maharshi comes down to the earth, a man cannot compare himself with Him. A Maharshi and a man cannot be compared. The difference between a Maharshi and an ordinary man is that of a huge mountain and a pit! Periyavãchãnpillai, in his commentary ('vyãkyãnam') writes, "If the difference between the Maharshis and ordinary men is that of a mountain and a pit, what can the difference between the Ãzhwãrs and the Maharshis be? The difference between Ãzhwãrs and Maharshis is that of the lofty Himalayas and a small pebble!" All the Ãzhwãrs are like the lofty Himalayas. In comparison, the Maharshis are like tiny pebbles. The underlining reason for this lies in the fact that 'God', as shown by the Ãzhwãrs is different from the one shown by the Maharshis. While we look at 'God' as shown by the Ãzhwãrs we find that they have sung hymns in praise of Bhagavãn in each and every Divya Desam. There existed a vast stretch of water ('Bhoogarbajalam') out of which the earth was born. Has this been visible to anyone? Probably had we existed before the birth of the earth we might have seen it or if we still happen to exist at the time of destruction ('pralayam') of the world we might get the opportunity to see it. Bhagavãn in Sri Vaikuntam is like this water. May be after our death we may go to Sri Vaikuntam and see Bhagavãn. Or just as we may get to see 'the water' (that was before the birth of the earth) if we happen to live at the time of 'destruction', we may get to see Bhagavãn at the time of our final 'journey'. Bhagavãn in Sri Vaikuntam has become a rarity for us ('durlabam'). Through the practice of breath control ('Prãnãyãma') that involves 'yama', 'niyama', 'ãsanã', 'pratyãhãra', 'dhãrana', 'dhyãna', 'samadhi', and through practice of Yoga we can see Bhagavãn in 'Ksheerãbdi' (the Divine ocean of milk) -- through Yogic power. We may be able to see Bhagavãn in 'Pãrkadal' (the Divine ocean of milk). And how is this? It is like the water contained in the (rain bearing) clouds! How is this water in the clouds? A bird that is smart enough to fly up to these clouds can get to drink it. But those birds that cannot fly up to that height cannot drink this water. To see Bhagavãn in the Divine ocean of milk requires Yogic power. If one possesses this Yogic power then he/she will be able to reach the Divine ocean of milk and see Bhagavãn. Now, we are incapable of reaching Sri Vaikuntam and are not powerful enough to see Bhagavãn in 'Ksheerãbdi'. And Bhagavãn who had wandered about on the earth during His incarnations as Rãma and Krishna, whence He mixed with the people without any inhibition, is like the rains that pour down. And what does this paradigm mean? - rains that pour down? If we are present while it rains then we enjoy it. Instead, if we were to learn from someone else that it had rained much before our visit to that place, what joy could then be experienced by us? In the same manner it is only those that existed during the time of the incarnation of Rãma and Krishna ('Vibava avatãra') who reaped the benefit of and enjoyed Bhagavãn's existence and not the rest (those who had not existed then). "
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 One (PAGE 1) 