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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 |
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Premika Bhavanam, Chennai
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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 " The ‘vrata’ (vow - of worship) that the Gopis performed in Vrindãvan on the banks of the Yamuna was being performed here in Sri Villiputtur by Ãndãl. She imagines Sri Villiputtur itself as Vrindãvan, the Lake here as the Yamuna and her ‘sakhis’ (friends) here as the Gopis and does ‘anukarana’ (enactment) of the ‘nonbu’ (worship). Yesterday we spoke of the ‘anukarana’ of Nandostava, as mentioned in Srimad Bhãgavatam, in our Ashram. This Thirupãvai ‘nonbu’ is one such type of ‘anukarana’. As these were Mahãns who performed the ‘anukarana’ with their whole heart set in it they were blessed with the same experiences of the gopis. Whatever experiences that the gopis enjoyed whilst in the company of Bhagavan Krishna the same was fully enjoyed not only by Ãndãl but also by her sakhis, through her grace. In the first Pãsuram, ‘Margazhith thingal madhinirainda nanãllãl’, Ãndãl sings of ‘Param’(the highest).. In the next Pãsuram while singing ‘Vaiyathu vãzhveergãl’ she says, “All of you have been blessed with a birth during the time that Krishna has taken a birth on this earth.” She says ‘Vaiyathu vãzhveergãl’ because all of them have been born as girls during the Lord’s ‘avatãr’ (incarnation). In his commentary the Swamy explains ‘Vaiyathu vãzhveergãl’ and ‘Chelvach chirumeergãl’ as, “All of you have not only been born as girls but are also at the right age for playing ‘rãsam’, ‘Krishna milanum’ and ‘sunai neerãdudal’ (all refer to the divine amorous sport). Though there are so many gopis it is you who are all dear to Krishna!” ‘Nãmumnam pãvaikuch cheyyum kirisaigal keleero’ - Here, they explain the performance of the ‘nonbu’. ‘Paiyathuyinra paraman adipãdi’--We shall sing the praises of the devotees of the Lord/the Lotus Feet of the Lord. (‘Paraman’ means the Lord and ‘adi’ means the devotees of the Lord as also the Lotus Feet of the Lord; ‘pãdi’ - sing the praises). There are no rules or regulations (‘vidhi’) laid down by the Shastras for the conduct of Nãma Sankirtanam. However, a ‘homa’ or a puja or a pilgrimage or even a holy dip in a river is performed as per certain laid down rules and regulations. A bath in a river cannot be had as we fancy. It is verily a sin to first place our feet in the river. To spit in the holy rivers while bathing in it, to dirty it, a ‘bahishtai’ ‘stree’ to have a bath directly in it are all verily grave sins. All the ‘punya nadis’ (Holy rivers) have a ‘Devata swaroopa’ (form of a god). So one should first sit on the steps leading to the river, take a armful of water do ‘ãchamana’ (sip a little), sprinkle it reverentially on the head, bow down to the river goddess and only then take a dip in the river. Instead, to first place the feet in the river and wash it is a ‘dosha’ (grave sin). A simple thing as bathing in a river calls for adherence to such rules. Furthermore, while bathing one should face the direction from which the river flows and not the other way round. If it is not possible to face the direction of the river one should face the direction of the Sun. If due to some necessity we bathe at night whence we are unable to know the direction of the Sun and the flow of the river, then we should face the direction where some temple is located. But those belonging to Bodãyana sutra should under all circumstances face North at any time, in any river. If having a holy dip in a holy river calls for such rules to be adhered to then one should understand that everything else from a small puja to a ‘teertha yatra’ (pilgrimage) has rules and regulations laid down. What happens if we do not follow these rules and regulations? It does not just stop at failing to earn any good merits but it ends up in earning demerits. While performing a small puja dire consequences have to be met with, if even a single ‘akshara’ (letter) is pronounced wrongly. Once a man prayed to Bhagavan for ‘Kalpãyush’ (one ‘kalpa ãyush’ - life for a ‘kalpa’). While praying he mispronounced it as ‘alpãyush’ (short life)! So with the change in even a small ‘akshara’ the ‘phalan’ (fruit/outcome) is altered! But if there is a karma that does not lay down any rule or regulation (‘vidhi nisheda’) to be followed, it is only NÃMA SANKIRTANAM. No rule is prescribed for performing Nãma Sankirtanam - One can face any direction; one is not required even to wash his feet before performing it; nothing forbids one to eat before the performance of Nãma Sankirtanam; nor is there any specification about the type of clothes to be worn. There is absolutely no rule or regulation. NÃMA SANKIRTANAM CAN BE DONE ANYHOW, ANYTIME, ANYWHERE AND BY ANYONE. So, here, why do these people (the gopis) lay down rules for performing such an Utsava for which Nãma Sankirthanam is vital (‘Pradãnam’)? -- ‘Neyunnom, pãlunnom, natakãle neeradi’ (we shall not consume ghee, milk; but have an early bath). In this case, Nama Sankirtanam, though vital, forms part of a ‘nonbu’ and this is the reason for the gopis laying down these rules and regulations. Any dharma becomes fruitful only if Nãma Sankirtanam is peformed. This is so even while performing a yajna. If we look at how our epics (‘itihãsa’) came to be, we find that it was only during the rest period (‘virãma kãla’) during yajnas whence the glory of the Lord (‘Bhagavat gunãs’) was spoken about. This is how Prahlada charitra (story) was born. All ‘charitrãs’ took shape only in ‘yajna sãla’ (the place of performance of yajna). Nãma Sankirtanam is performed in Yajna sãla also. While performance of Nãma Sankirtanam does not call for performance of any kind of homa, yajna or puja as a part (‘angam’) of it, performance of other karmas is complete only with Nãma Sankirtanam. Nãma Sankirtanam delivers the result (‘phalan’) by itself. So, here it is ‘nonbu that is being performed and they have already declared ‘Paiyathuyinra Paraman adipãdi’- sing the praises of the Lord’s devotees or sing the praises of the Lord’s Lotus Feet (‘charanãravinda’).
“Seiyãdhanach cheiyyom, theekuralai chenrodhom
Uyyumãreni ugandelo rembãvai - The gopis worshipped and conducted bhajan of Goddess Kãthyãyini whereas here Ãndãl does not worship any other goddess but directly worships Bhagavãn. However, Swamy Periavãchhãnpillai clarifies in his commentary, “the gopis performed puja to Kãthyayani not with the desire to worship her.” The Swamy further explains that as soon as the gopis began their worship three kinds of worries took hold of Bhagavãn. The first worry being that these gopis had gone over to someone else! These gopis, always standing in the ‘sannidana’ of Krishna, found that sometimes he spoke to them while at other times he did not care to; sometimes he looked at them yet at other times he did not bother to even as much as glance at their end. The frustrated gopis, decide to bring him to book, “If we go to some other god (‘devata’) Krishna, out of anxiety, that his people (‘swajana’) had gone away to someone else might do something to get us back to his presence. Krishna would then look at us and also speak to us!” So they go over to worship Goddess Kãthyãyani. They have nothing to benefit or get out of Kãthyãyani. Here, the Swamy’s explanation is interesting, “All these gopis would be chatting in Kãthyãyani mandir. But the moment they realized that Krishna was looking at them they would immediately prostrate to Kãthyãyani repeatedly and call out ‘Ma! Devi! Bhagavati!’ The intention was only to create some envy/anxiety in Krishna so that he would look at and speak to them! Apart from this they have nothing to gain from Kãthyãyani. Another reason for their going to Kãthyãyani is that she is a ‘kanyakumari’ (young unmarried girl). ‘Kãthyãyani mahãmãye mahãyogin yateeshwari!’ She is doing tapas as ‘Kanyakumari’ with rosary (‘japa mãla’) in her hands in order to marry Bhagavãn. When one’s mind is troubled (‘mano vyãkoola’) he/she should speak to another who is in a similar state of mind. If a householder was in trouble he should not speak about his problems to an unmarried man (‘brahmachari’) because the latter would offer no sympathy, instead would only ridicule him, “Well! This is the reason one should not enter married life. Now that you have, you will have to face the consequences!” However, if he shares it with another householder he will earn sympathy as the latter is also in the same boat. This man in trouble then feels consoled that he is not the only one to face such a situation. Here Kãthyãyani is a spinster (‘kannika stree’). So she will be able to understand the longing (‘viragam’) of another ‘kannikã stree’. So the gopis seek her company. Another reason is that Kãtyãyani is a ‘yogin - yateeshwari’. A yogin is capable of performing miracles. Since all the gopis desire to marry Bhagavãn they seek Kãthyãyani’s help. “Perform some miracle so that all of us can marry Bhagavãn.” Thus, even if they stand in Kãthyãyani’s temple it is not goddess Kãthyãyani who is being aspired. (‘lakshya’). The next worry of Bhagavan is that these gopis have declared, ‘neyunnom, pãlunnom, maiyit tezhudom malarittu nãmmudiyom’. - We shall not consume ghee, drink milk, apply collyrium to our eyes, plait our hair and decorate it with flowers. What sort of people does Krishna like? Only those who dress well. One who is ‘suchi-ruchi’ (possesses good taste). Smile (‘mandahãsa’) is the only real ornament (‘bhooshana’). A smile on the face is the loveliest of all ornaments. Would anyone like to look at a person who is decked with jewels but also wears a frown on her face (‘umm moonji’)? The best ornament is only joyful bearing (‘malarnda mugam’). Bhagavãn likes only one who wears a smile on her face, is joyful, speaks sweetly and is amiable to all. Hence, here Bhagavãn is worried over the vow of these gopis to stop taking ghee, drink milk and to bathe at the early hours of the day. Bhagavãn is concerned, “If they do not eat and bathe early in the morning their body (‘tirumeni’) will weaken. How will I be able to play ‘rãsam’ with them? There will be no fun (‘bhogya’) in it. This is the second worry that took hold of Bhagavãn. The third worry was that Bhagavãn was going to declare, in the Gita, ‘Mãm ekam sharanam vraja’ - the path of surrender (‘sharanãgati tatva’). But there are those who do not support this view. What would they say? “It is not enough if one surrenders to the Lord but one should do spiritual practice (‘sadana’). For his/her part one should strive.” And to support this statement of theirs they will cite the gopis as the example. They would point out, “Even the gopis who were ever by the side of Krishna performed ‘nonbu’ to attain Him. So one can attain Bhagavan only through ‘sadana’ and not by mere surrender.” These gopis who belong to me are performing such a ‘nonbu’; then the path/philosophy (‘tatva’) that I have come to show will bear no weight. Thus, the Swamy explains that Bhagavãn was caught up with three worries.
In the next pãsuram, “Ongi ulagallanda uthaman perpãdi”
What is a ‘Purna-avatãr’? Bhagavãn takes human birth, grows up and performs various kinds of lilãs, lives for some 125 years (Krishna) - ‘sadavarusha sahasrãni’ or lives for 16000 years (Rama) on the earth. Only such an ‘avatãr’ is a ‘Purna-avatãr’. All Mahatmãs have called Rama-krishnãdi avatãrs as ‘Purna-avatãr’. Click here for Thiruppãvai (3) in Tamil So, Ãndãl could have sung the ‘Purna-avatãrs’ such as Rama or Krishna avatãr. But she has sung neither Rama-avatãr nor Krishna-avatãr. In fact she must have sung Krishna-avatãr. Why? Since she was enamoured (‘maiyal’) with Krishna she must have sung the glory of Krishna. But without taking up Krishna-avatãr she sings ‘ongi ulagalanda uthaman perpadi’ taking up ‘Trivikrama-avatãr’. Apart from the 3rd pãsuram, she has sung about the ‘Trivikrama-avatãr’ in 17th and 24th pãsurmas also. In three out of the 30 pãsurams she has sung about ‘Trivikrama-avatãr’, which means that in every group of ten pãsurams she has sung one on this ‘avatãr’. Vedas speak fully of Trivikrama-avatãr only. If we take up the question, ‘how did Ãndãl develop this sort of love (‘premai’) or attraction (‘eedupãdu’) for Trivikrama-avatãr?’ we find that Neela devi/Hlãdini shakti is nothing but verily the form of LOVE (‘sãkshãt prema swaroopa’). This Mother of Universe, verily the form of Love (‘Prema swaroopa Jaganmãtha’) did not like the killing (‘vadam’) of Ravana, Kamsa, Putana, Akãsura, Bakãsura by Bhagavãn. Rama’s view (‘paksham’) is that only through violence (‘himsai’) non-violence (‘ahimsai’) can be established. While in Dandakãranya when Rama destroys the asuras, Pirãtti does not support it. She questions Him, “What is the connection (‘sambanda’) between us and the rishis that you are killing all these asuras?” Even though Rama justifies his actions to Pirãtti, inwardly he yearns to possess Pirãtti’s outlook (‘Pirãtiyoda pãrvai namkku varaliye!’). He yearns, “I do not have the vision (‘drishti’) of Pirãtti”. Why does Ãndãl like this avatãr? Though Bhagavãn killed Ravana, Kamsa and innumerable other asuras, in the case of Bali instead of killing him the Lord takes him unto His fold. (‘thaduth ãtkolgirãn’). Bhagavan eliminated whatever fault Bali had. Bhagavãn ‘saw’ only Bali’s virtues (‘gunãs’); through these ‘gunãs’ took him unto His fold and made him his devotee. Pirãtti only likes to correct and accept everyone and does not desire to punish (‘sikshai’) or destroy anyone. So, even if she was in love with Krishna she does not sing his praises but sings ‘ongi ulagalanda uthaman perpãdi’ taking up Trivikrama-avatãra.
The Swamy speaks of yet another glory of Trivikrama avatãr. We speak of varnashrama dharma. Don’t we? In today’s world it is said that one’s caste (‘jathi’) is as per the profession one practices. It is said that irrespective of the caste of one’s birth if one is ‘sãtvic’ he is deemed to be a Brahmin; one who trades is a vysya, one who sits on the throne and rules (‘rajyaparipalana’) is a kshatriya. The modern phisosopher’s outlook (‘navina siddhanti’s paksham’) is that caste is decided not by birth but by ‘guna’. But our Shastras do not accept this. Caste is natural. It is in creation itself. Part and parcel of Creation. Man has not created it. That it is not one created by man can be seen by the fact that we see variety in cows. Country cows, jersey, are some of the varieties found. There are those from abroad. And the ‘gunãs’ of these cows vary. Their milk yield varies as also their nature (‘swabhãva’). If we take up dogs, there are innumerable varieties - Alsatian, Doberman, Pomeranian, country dog, etc. One kind is said to be a hunter, one a sniffer dog, one guards the house, one is used as a pet and so on. So even their ‘gunãs’ vary. They are all not the same. The police use a special type of dog for training for their work. It is used as a sniffer dog whereas for hunting another type of dog is used. While yet another kind is used as a pet. So even dogs have ‘jãti’. So depending on the ‘jãti’ their ‘gunãs’ vary. Did the dogs segregate themselves or some others got together and segregated them into different ‘jatis’? It is but a natural segregation. Similarly, caste system or the Varnashrama Dharma has not been created with some selfish motive. It is in Nature. Even Bhagavãn says in the Gita, “the Brahmins have been born off my face.” In purushasuktam it is said how each caste was born off which part of Bhagavãn’s body. This Trivikrama-avatãr is only to show that ‘jati’ is only by birth and not by the ‘vesha’ adorned or profession followed. In ‘ongi ulgalanda’ the Swamy writes, “Bhagavãn sported Matsya (fish), Koorma (turtle), Varãha (boar) and several other avatãrs. But, out of these, what is the reason to term Rama-krishnãdi-avatãrs as purna-avatãr? In these avatãrs Bhagavãn had innumerable duties to perform. Rama-avatãr was only to establish dharma. If we go through this avatãr we find the ideal father in Dasarata. He possesses such deep love for his son. Rama-avatãr depicts an ideal son in Rama who loves his father very deeply. He adheres to every word of his father (‘Pithru vãkya paripãlana’) and mother. He epitomizes the love and respect for the mother and father (‘Matru bhakti’, ‘Pitru bhakti’). Well! How should a brother be? Bharatha, Shatruguna and Lakshmana exemplify this. How should a mother be? Kausalya exemplifies this. How should a king be? The way Dasarata ruled his kingdom. Vãlmiki says ‘na rãjanya bhaktimãn’. No one citizen in Ayodhya was without loyalty to his or her king. They looked upon their king as verily the God. The reason was that Dasarata ruled his kingdom so well. The King was of such high order and so were the citizens (‘prajãs’). Citizens should be like those of Ayodhya. Not just these, but Rama-avatãr also exemplified an enemy (‘shatru’)! Like Ravana! Likewise, a friend (‘mitran’) should be like Sugreeva. ‘Dãsya’ like Hanuman, wife (‘patni’) like Sita. How should a Patni, a Raja, a Praja , a Sahodara, a Rãjya be? - Ramayana is the repository for all these. But if an Age comes when citizens ever wait for an opportunity to overthrow the king, the king always harasses the citizens usurping their wealth, uses dubious means to earn money, brothers file suits in courts against each other, mother and son file suits in courts, father and son quarrel with each other, husband and wife move with distrust, then there is no hell other than this very world. The family itself becomes verily the hell. Everything - from an ordinary dharma to Bhãgavat dharma has been instilled (‘puguthi puguthi’) in Ramayana repeatedly (‘pade pade’)- Ramayana.has thus been analysed by Mahãtmas. Even Ravana comes in the garb of a sanyãsi (ascetic) to carry away Sita. What is the reason for Ravana to come in the form of a sanyãsi? After all, Pirãtti (Sita) was alone. Rama had gone away chasing the golden deer; Lakshmana had also left, at the instructions of Sita, to Rama’s aide. While lifting Sita, Ravana was very much in his original form of an Asura. Valimiki Ramayana does not speak of any line drawn by Lakshmana forbidding Sita to cross it. It is said that Ravana lifted Sita by her hair. However, Kamba Ramayana (Tamizh) speaks of Ravana lifting the very earth on which Sita stood and carrying her away, as touching Sita physically is against Tamizh culture. " 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 Three (PAGE 1) 
