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,

" Another question arises - ‘It is said that Ravana bore a curse on his head that if he touched a lady against her wishes his head would burst to pieces. How then could he have lifted Sita by her hair and yet had his head intact?’- But Valmiki explains here, “Ravana was not of such low calibre (‘alpan’) but was a great Siva bhakta. One who had destroyed his mind. One who had done ‘agni hothra’ and ‘Veda adyayana’ He was a Tapasvi. He had total control of his mind. So, while he lifted Sita he had no evil thought in him. Therefore, his head did not burst to pieces.” Brahma’s curse on him was that if he were to touch a lady with a wrong motive then his head would break into pieces. But here he had total control over his thoughts and he entertained no such immoral thought while lifting Sita. So, his head was saved. He is in the form of an asura while lifting Sita who runs hither and thither like a terrified deer. But when he arrives at this place, Ravana comes only in the form of a sanyãsi (ascetic). Here, Valmiki subtly shows how in Kali Yuga men in the garb of a sanyãsi will carry ladies away. We do get to read such happenings in the newspapers. Don’t we? It is said that Kali Yuga is not at all the right Age for sanyãsa. Even if one does take to sanyãsa it will do no good but only end up as ‘anartha’ (dangerous outcome).

In Rama and Krishna-avatãr Bhagavãn had to carry out umpteen numbers of activities. It is, therefore, not surprising that in Rama-Krishnãdi avatãrs Bhagavãn lived the full period of life. In Ramayana, Bhagavãn lives the life of an ideal son. Lifting the curse off Kabanda, bestowing ‘Moksha’ on Jatayu and Sabari, Bhagavãn glorifies the path of surrender and performs numerous other activities. In Krishna-avatãr, too, ever since He was born and all through His 125 years of life, Bhagavãn was involved in innumerable activities.

But, in other avatars, for eg. in Matsya-avatãr Bhagavãn’s only work was to save the Vedas. In Varãha-avatãr He had to lift the earth from the water of ‘Bhoo-garba’. In Koorma-avatãr, Bhagavãn had to sit beneath the Mandara mountain, which was being churned by the Asuras and Devas. This was, indeed, a simple feat for Him, for, holding such a colossal mountain over His back was but a rub on His skin! In Nrisimha-avatãr Bhagavãn had to keep up the words of His devotee Prahlada. In all these avatãrs, Bhagavãn appears just at the precise moment (whence His Presence was needed) and disappears immediately on accomplishment of the work. None knows wherefrom the Matsya came. So it is with Koorma-avatãr. None knows wherefrom it appeared and where it disappeared once the work of churning the Mandara mountain was completed. Varaha came from the nostril of Lord Brahma, took a colossal form and lifted the Earth from the waters of Bhoo-garba and then disappeared. Nrisimha, too, appeared suddenly out of a pillar, saved Prahlada and disappeared.

Now, what was the intention of Vãmanamurti (Trivikrama-avatãr)? Receiving ‘dhãna’ (charity) in Bali’s Yajna Sãla was the only reason. Receiving charity in Bali’s Yajna Sãla and annihilating the ego of Bali was the only work of this incarnation. Then could not have Bhagavãn just appeared suddenly, as in Nrisimha-avatãr, in the Yajna Sãla and accomplished His work? Vãmana-avatãr is the only Brahmin avatãr of Bhagavãn. Rama-Krsihnãdi avatãrs were all Kshatriya avatãrs. Bhagavãn was apprehensive that if He were to suddenly appear in the garb of a Brahmin others might follow suit and claim to be a Brahmin. To show that it is only by birth one can be Brahmin, Bhagavãn took birth in a Brahmin household and grew up to be one. So, only to show that one’s caste is decided only by birth and not by the garb that one may adorn or the profession that one may follow, Bhagavãn was born in a Brahmin family. So, Bhagavãn is born as a son to Aditi-Kashyapa couple in Srãvana Dwãdasi. Furthermore, it is only in this Avatãr that Bhagavãn was going to receive charity (‘yãchaga’). Who has the right to accept ‘yãchaga’? ‘Yãchaga Dharma’ belongs to only to a Brahmin. When Arjuna tells Krishna that he was going to throw away everything and take to sanyãsa, Bhagavãn advises him, “You are Kshatriya. Your Dharma is to fight. Ascetic life is not your Dharma. If you do take to sanyãsa you will not get ‘Moksha’, instead you will only go to hell.”

When Krishna sends the children to the ‘Yajna patnis’ to beg for food for his sake they are refused. Krishna sends the children repeatedly but they return empty handed. Krishna advises the children, “Do not go to the Dikshitars. But approach their wives (‘Yajna patnis’). The commentary on this is well written, “One who goes begging should not give up if refused once. He should approach again and again! Even for this it is Krishna who is the Teacher! “Krishnam vande Jagadgurum!” He is the Guru for everything. Is He not? That is why Krishna is an adept even in this art of how and whom one should approach for food! One should always approach the Lady of the house in such matters! That is the reason He advises the children to approach the Yajna patnis and not the Dikshitars!

So, here Vãmana avatãr is only to receive charity (‘yãchaga’). Who can receive charity? Only a brahmin. The Shastras do not prescribe any sort of ‘vriddhi’ for a brahmin who receives ‘yãchaga’. One who labours is not a brahmin. The work of a Brahmin is to teach Vedas, learn Vedas, conduct Yãgãs, give and receive ‘dana’ (charity). This is his ‘vriddhi’. A brahmin should not feel ashamed to receive charity. Even if others abuse he should bear it with fortitude. Therefore, as He was to take up ‘yãchaga vriddhi’ at this instance, Bhagavãn was born as a Brahmin in this avatãr. The right of ‘yãchaga’ is conferred only on the day one is invested with the holy thread. It is only after the ‘upanayana’ (the holy thread ceremony) is he called a dwijan. It is then that he is initiated into the Gayatri Mantra. It is called ‘Brahmopadesa’. Through the mere chanting of Gayatri Mantra one can attain ‘Brahma sãkshatkãra’ (liberation). In the commentary on ‘Gayatri mantra pramanam’, it is said that even Rama, Krishna were able to perform great feats only through Gayatri mantra. When one does incessant chanting of Gayatri he becomes lustrous (‘tejasvi’). He is then called as Vipra. When this Vipra performs Veda adhyayana he becomes a Vaideeha. When he performs, as per scriptural injunctions, karmas such as agni hotra, oupãsanãs, yajna, he becomes a Shrowthi. On learning the Shastras he is known as Shastri. After learning the Shastras if he chooses to do ‘upãsana’ of a particular Mantra and attains ‘sãkshãtkãra’ of the devata of that Mantra, he is known as a Rishi. With the purpose of attaining Brahma ‘sãkshãtkara’ (the real Self) if he controls his mind, he becomes a Muni. If he controls his mind and attains Bhagavat darshan he then becomes a Brahmin a status that is greater than the Rishi and the Muni. One who has attained Brahma sãkshãtkãra is a Brahmin. The Tamizh term ‘Pãrpãn’ actually refers to one who is ever seeing Bhagavãn in the ‘hrudaya’.

As Vamana murti, Bhagavãn was going to seek ‘yãchaga’. Hence, the birth as a brahmin. He waits until the initiation into the holy thread ceremony (‘upanayana’). During the ‘upanayana’ the sky provides the umbrella for Him. Kubera provides the bowl for the alms (‘bhiksha pãtra’). Goddess Annapoorani herself offers bhiksha to Him. Bhagavãn walks so charmingly with anklets on His little feet and the hands rotating the umbrella. The moment Vãmana steps into Bali’s Yajna sãla all the Vidwans, Vaideehas and Maharishis rise up from their seats, in awe. They stand up even without their own knowledge. This is because His Presence carries such ‘Tejas’. Bali welcomes the exceptionally glowing little boy. He washes the little Feet and enquires about his need. Vãmana says, “I learn that in this Yajna you are giving away in charity anything sought for. So, I have come to ask for ‘dana’.” So Bali enquires, “Hey! Brahmin! What do you desire?” The little Brahmin says, “My need is not much. Will you give anything sought for?” Bali, “Surely! Anything that you ask will be given. Do you need cows or a girl in marriage or money? Anything that you ask I will offer you.” Vãmana says, “All that I need is three paces of land measured by my foot!” He is so tiny, the feet so small; how can three paces of land measured with these tiny feet suffice? Bali is wonder struck. “I have never seen such a Brahmin”, he says. The little Brahmin explains, “Do I not know that one who seeks beyond his needs loses his ‘tejas’? We should never accept anything just because it is being offered. This is because our ‘tejas’ will be reduced. Moreover, I seek these three paces of land only for doing tapas. I am aware that a portion of my tapas will go to the one who has given the land (‘bhoomi’) to me. So, just three paces of land measured by my feet will suffice.” Thus Vãmanamurti explains the ‘garba-sukshmas’. Bali tries to talk him into accepting something ‘more’ but in vain. When Vãmana refuses anything but the three paces of land measured by His feet Bali looks at him. Vãmana is holding an umbrella, a staff (‘danda’), a begging bowl (‘bhiksha pãtra’) and his hair has been knotted. He is a picture of fascination and beauty. Bali cannot but be fascinated by the charisma of the little Brahmin. Sukracharya, the Guru of the Asuras, warns Bali, “Do not give your word to him. He is not a brahmachari. He is a great actor. He is not a Brahmin. He is none but the Mayavi Vishnu!”

Can Sukracharya, a Guru, offer such advice to his disciple, Bali? What is the work of the Guru? It is to show Bhagavãn. So, here Sukracharya, the Preceptor, shows Bhagavãn to Bali! Why does the Guru advise Bali to refuse giving any word to Vãmana? This is only in the way of testing the disciple’s steadfastness (‘vairagya’). Sukracharya tests Bali to see if he would sacrifice everything in order to gain Bhagavãn or send Bhagavãn away to withhold his wealth. But Bali is a man of true words (‘satya santha’). He says, “Whoever it is, be it even Lord Vishnu, I will stand by whatever I have said.” The reason that Bhagavãn did not destroy Bali as he had Ravana or Kamsa is that Bali respected Brahmins, was a man who stood by his words (‘satya santa’) and a man of great charity (‘dãta’). He was capable of giving away without any restraint. It is this that led Bhagavãn to take Bali unto His fold.

Now, how did Sukracharya find out that the one who had come was none other than the Lord - ‘Sãkshtãt Vaikuntapati’? Brahmachari children have a ‘mekhala’. They have a deer-skin wrapped around. Mahalakshmi lives in the ‘vakshastala’ (chest) of Bhagavãn. ‘agalugilen imaipozhudum’ - not a moment will I move away from You. In ‘Tirupathi Mahãtmiyam’ Mahalakshmi says, “Imaipozhudum agalugilen-iraiyumenru alarmelmangai-uraimãrba!” in reply to Perumal’s request to her to stay separately. Mahalakshmi says, “I will, at all times, stay only in your heart. I will not move away from You even for a moment. I have suffered enough for having stayed alone. Did not Ravana carry me away? I will not commit that mistake again.” So Bhagavãn said, “Well! Sit beside me”. But this, too, was not acceptable to Mahalakshmi as she explains, “When Gajendra called out to you, you rushed to his aid leaving me all alone! So I will occupy the place in your heart!” And thus, Mahalakshmi occupies and holds court in the ‘vakshastala’ of Bhagavãn. She holds a permanent place here. Even this is only out of sheer compassion. When we prostrate to Bhagavãn, Mahalakshmi looks at us first and then moves her beautiful large eyes up at Bhagavãn and beseeches Him, “Poor Child has fallen at your Feet. Please bless him/her!”

Now, Mahalakshmi is wonder-struck. Bhagavãn, who is verily Lakshmipati (whose consort is goddess of wealth), Vaikuntapati (the Lord of heavens), one to whom all the wealth in the world belongs, one who holds her - the Goddess of wealth - in His heart, should stretch out His hand begging! When Lakshmi came out of the ocean, Kalpakavruksha (the tree bounty), Pãrijata (the divine tree), Airavata (magnificent elephant) and many more came along with her. Lakshmi is of such great glory. Mahalakshmi is astounded that housing her in His own heart Bhagavãn is extending His hand out begging. So, out of curiosity, to look at the one to whom Bhagavãn is holding His hand out for alms, she drew the ‘vastra’ (cloth) on the chest a little. And Sukracharya caught sight of Her! Mahãns possess divine sight (‘divya drishti’). What does ‘divya drishti’ mean? That which cannot be seen/comprehended by anyone can be seen/comprehended by Mahãns. This is a great wonder, indeed. There is nothing that can escape the Mahãns. So, here even as the little brahmin entered Bali’s Yajna Sãla, Sukracharya saw through the (Lord’s) act. Mahalakshmi is very eager to see the ‘bhãgyasãli’ ( the blessed one) to whom Bhagavãn is stretching out His hand for ‘dãna’!

One should know that when we offer something to a Mahatma, our hand should never be on top with their hands at a lower level. The tradition while offering anything to a Mahãtma or Achãrya is to place it down in an act of ‘Pãda Samarpana’ (offering unto the Lotus Feet). But here Vãmana is stretching out his hand in front Bali. And Bali gives the ‘dãna’ demanded. As soon as Bali gave away the gift and Bhagavãn had received it, He (Bhagavãn) grew to a gigantic proportion (‘akhilãnda koti brahmãnda nãyaka’) covering the sky and the earth, in Trivikrama Kshetra. Even in Tirukovilur Kshetra one can see the Lord standing in immense proportion. All those in the yajna sãla are astounded as they witness this.

When the doubt arises if the Lord’s ‘tejas’ (lustre) was reduced as He took the form of Vãmana (little Brahmin), the Swamy explains, “No, it was not so. If a hundred litres of milk were boiled down to some ten litres or one litre of milk would the taste be reduced? NO, instead it would only be enhanced greatly. It would taste far better. Thus, when Bhagavãn came as Vãmana nothing reduced, neither His tejas nor His beauty nor His charm. In explanation to another question that is thrown, “Is He not a cheat (‘kapatan’)? He first shows tiny little feet but while measuring they get transformed into immense proportion. The Swamy explains, “The reason for this is Bhagavãn swelled up in pride seeing His bhakta’s ‘dãna’ (charity)! In deep happiness He grew into a colossal form! So there was nothing wrong in it!”

As soon as Bali saw the colossal form of Bhagavãn, He prays to Him, “Please help me keep up my promise to you.” Bhagavãn measured the Sky with one Foot and the earth with the other. In this Trivikrama-avatãr there is one big wonder. Thinking, “Can one get such a Swamy?” Jãmbavan circumambulated Bhagavãn’s colossal form of Trivikrama-avatãr hurriedly! For the third pace Bhagavãn placed His Foot on Bali’s head! Prahlada, the grandfather of Bali, overjoyed that a descendant of his had been taken over by the Lord came to pay his obeisance to the Lord. A ‘dãna’ received should be guarded safely. When a girl is accepted in marriage (‘kanyã dãna’) she is well taken care of. So, here Bali who had come into the care of Bhagavãn was offered Pãtalaloka. Bali stands there even today guarding Pãtalaloka. This is a ‘charitra’ of Bhagavãn taking Bali unto His fold. Therefore, this avatãr of Bhagavãn became very dear to Piratti. So, here Ãndãl sings, ‘Ongi ulagalanda uthaman perpãdi’. Hence, She says, “Let us sing Trivikrama-avatãr.

Click here for Thiruppãvai (3) in Tamil

‘Ongi ulagalanda uthaman pe pãdi
Nãmumnam pãvaikuch chatru neeradinal’ -“While performing the ‘nonbu’ whom shall we sing in Nãma Sankirtanam? We shall sing Trivikrama-avatãr. We shall all bathe (‘sunai neeradal’) singing the praise of this avatãr. What will such a performance bring about? “Theenginri nãdellam thingalmum mãripeidu” (adequate rains) - The reason given by these gopis to Chãndilya Maharishi, Nandababa and Yasodha for their ‘nonbu’ was to bring rains to the Kingdom!

“Theenginri nãdellam thingalmum mãripeidu” - there should be three rains in a month. In ancient days when the King held Court he would pose the question to his minister, “Does the Kingdom have three rains every month (‘thingal mumãri peigiradha’)?” The Shastras declare, “A rain for the chaste women (‘Karpu neri tavarãdha mãdarku oru mazhai’), a rain for the King who does not swerve from the path of Righteousness (‘Needhi tavarãdha mannarukku oru mazhai’) and a rain for the Brahmins who chant the Vedas ( ‘Vedam odum andhanarku oru mazhai’). A rain for the women who are chaste, one for the Righteous king and one for the Veda chanting Brahmins. But how does it rain these days? The newspapers report depression in the bay and it pours down cats and dogs creating havoc. Or else it does not rain at all resulting in famine - ‘athivrishti’ or ‘anãvrishti’. It should not be so.

Periavãchhãnpillai explains, “A mother while giving oil bath to her child, first takes a handful of oil and applies it on the child’s head. She takes a good amount of time in massaging it on to the child’s head until all the oil seeps into the head completely. Only then will she take the next handful to apply. Similarly, only after the earth has totally absorbed the water sent down should the sky pour down the next rains.

“Theenginri nãdelãm thingalmum mãripeidu
Ongu perunchennel loodu kayalugalla’ - the tall grains have all matured. The grain stalks are tall and grains on them huge. There are fish in the water below at the foot of the plants. And these fish go round and round the grains giving the picture of Jambavãn circumambulating Trivikrama-avatãr!

‘Pooguvallai podil porivandu kannpaduppa’ - There is a ‘neiydal’ flower by name ‘Poonguvallai’. The black bees sit on these flowers very earnestly. Here the flowers seem like the Lord’s eyes and the bees inside like the pupil of the Lord.

‘Thengade pukkirundu seertha muali patri
Vãngakkudam niraikkum vallal perumpasukkal
Neengadha selvam niraindhelo rembãvai!’ - here Nandababa is not in want of anything. Only in present times things like various kinds of jobs, factories have come up. In days gone by, a villager needed just two things for his welfare. One was agriculture and the other cattle. Here, Krishna, one son of Nandababa, grazes the cattle from dawn to dusk while Balarama is ever holding the plough in his hand. His only occupation was to plough the field. Even his flag bore the symbol of a plough. Later, it was a plough that he held in his hand while going over to fight Jarãsanda. Jarãsanda, in fact, laughs at Balarama, “Have you come to fight? I thought some farmer had come to plough the field!” However, it was with the plough that he hit Jarasanda!

One son takes care of the cattle while the other ploughs the field. Therefore, Nandababa is bereft of any worry. Gokulam is overflowing with prosperity. Hence, ‘thengade pukkirundu seertha mulai patri’ - How are the cattle in Gokulam? They do not yield milk out of grass or the cattle feed fed to them. Instead, they yield milk after listening to the ‘venu gãna’ (the music from the flute) of Krishna! All of them enjoy Krishna’s touch and are petted by him. So, ‘seertha mulai patri vãngak kudam niraikkum vallal perumpasukkal’ - The cows are filling any number of pots! ‘Neengada selvam niraindelo rembãvãi’- So, by keeping up this ‘nonbu’ all the ladies are blessed with all prosperity (‘ishwarya’). Worldly comforts are spoken of here. It is but natural that first we seek worldly welfare. Just as a piece of iron is transformed into gold by the touch of ‘sparsavedi’ so, too, does a devotee with worldly yearnings (‘kãmyãrta bhakta’) is blessed with ‘nishkãmya bhakti’ only with the grace of a Guru. So, here Ãndãl says in ‘stula reethi’, ‘Neengãda selvam niraindelo rempãvai’ - Let all in this Gokulam be blessed with wealth and long life.

While looking into the subtle (‘sukshma’) meaning, Mahãtmãs say, “Neengada selvam (everlasting wealth) is only Krishna bhakti. "

"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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