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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
Page 1 Page 2
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, " It was Kachhiappanambi who was the cause of Sri Ramanuja taking to Sanyasa Ashrama. Seeing the deep devotion of Kacchiappanambi and his relationship with the Lord, Sri Ramanuja desired to offer food for him. He invited him home one day. As Kachhiappanambi did not turn up at the expected time Sri Ramanuja went in search of him. Meanwhile, Kachhiappanambi arrived at Sri Ramanuja’s residence. Sri Ramanuja’s wife offered him food outside the house and asked him to clean up the place after eating. He did so and left. Sri Ramanuja returned home and enquired, “Did Kachhiappanambi come home and have food? Where did you seat him?” As soon as she explained what had happened Sri Ramanuja left home embracing Sanyasa Ashrama! Later, Sri Ramanuja says, “In Srirangam a huge crowd had gathered to speak of the Lord’s Glory”. A Sadhu will listen to anyone who speaks of Bhagavat Gunasa. They will not deem it below their dignity to listen to any Tom, Dick and Harry speaking on Bhagavat Guna. The Sadhu is pleased by anyone who speaks devotedly about the Lord. It should not be sprinkled with the worldly colour of jokes, etc. So, anywhere that the Lord is spoken of with deep devotion the Sadhus rush to hear. The Sadhus enjoy it even if children speak of the Lord. In the same manner here Sri Ramanuja went to a group where the Lord’s Gunãs were being spoken. While listening to the speaker, innumerable enjoyable thoughts spring up in his heart. He, therefore, enthusiastically opined how the commentary could be given from a different angle, too. This annoyed the interrupted speaker who stopped Sri Ramanuja from attending the discourse. Sri Ramanuja was thrown into anxiety because he was forbidden from listening about Bhagavãn. He, therefore, approached Perianambi who lived in the same Town for speaking on his behalf. “Please help me attend the Satsang. I desire deeply to enjoy Bhagavat ‘Gunãs’.” Perianambi enquired of the person who was discoursing the reason for the refusal of permission to Sri Ramanuja. The latter explained, “It is not because he suggested different view points to reading the Text that I refused him permission to attend my discourse. Whatever I discourse is what our Achãrya Ãzhawandãr has written. How can another try to outbeat our Achãrya?” Perianambi immediately explained, “Ramanuja is also a disciple of Ãzhawandãr. He has also been blessed with the Grace of the Guru”. This man who discoursed immediately called Ramanuja and asked, “Perianambi says you are also a disciple of Ãzhawandãr. All of us here are his disiciples but never once have we seen you while he taught us. Where and when did you learn from him?” Sri Ramanuja said, “Perarulãlar (Ãzhawandãr) visited Kancheepuram while I served the Lord with ‘teertha kaingaraya’ there. Everyone showed him to me and said that this was Ãzhawandãr. Immediately He looked at me and blessed me. Since that day all these are springing forth from within me.” Thus, the Swamy explains the above interesting incident while speaking of ‘Ãzhi mazhai kanna’.
In the next pãsuram Ãndãl sings,
The next pãsuram starts with, “Pullum Silambinakãn!” - the chirping of birds are different for different calls. When it is hungry it produces a particular type of sound; when it meets its kith and kin it makes another type of sound in joy; in danger it makes yet another kind of sound. It is said that even birds have a language though all the sounds that they make are felt by us to be the same. If it spots a hunter it immediately screeches loudly. Those who know ‘pakshi shastra’ (language of the birds) can understand the meaning of the sounds made. It is said that in ancient days a burglar knew ‘pakshi shastra’. While trying to rob a house he stands warned by the birds when someone tries to catch him! ‘Pakshi Shastra’ is nothing but the knowledge of the bird's language. Click here for Thiruppaavai (6) in Tamil In Upanishad there is a story of a king by name ‘Jãnasruti’. He was famed for ‘anna dãna’. He offered food to everyone who came to his door. He never refused food to anyone. His fame had spread even to Deva loka. The Devas decided to bestow him with something in return for his ‘anna dãna’. Some suggested wealth, some long life but it was found that these were in no way equal to his ‘anna dãna’. The only fruit (‘phalan’) for ‘anna dãna’ was ‘Jnãna’. Sankara in his commentary for Brahmasutra writes, “If you desire ‘atma Jnãna’ do three things - 1. ‘anna dãna’ (offer of food ) 2. Guru prakãse deeman (be one who spreads the Guru’s greatness) and 3. Worship of the Guru’s Paduka. By performing these three one is bestowed with Jnãna. Through ‘homa in agni (fire) we perform ‘agni hotram’. In everyone’s stomach is what is called ‘Jadaragni’. The food for this is ‘anna’ (foodstuff). Therefore, when food is offered to the hungry it amounts to ‘agni hotram’! Thus, there is no charity greater than the offering of food. So it was decided that Jnãna should be bestowed on this King in return for his ‘anna dãna’. Two devas took the responsibility of accomplishing this task. They took the form of two birds and reached the King’s palace. They sat on the windowsill of the King’s room and spoke amongst themselves. The King could follow the language of the birds and he heard them. One bird flew hither and thither over the King’s bed. The other bird warned this bird not to go too close to the King. This bird asked, “Why do you forbid me from going close to the King? Is he Raikver Maharishi? Will he burn me up with his tapas?” The King who understood the birds’ conversation grew curious, “If the birds have to speak of Raikver Maharishi then he is one to be had darshan of. Let me seek him out”. Where was this Maharishi? Wearing a loincloth the Maharishi was found to occupy a place below the wheel of a cart that stood over a gutter! The King surrendered himself to this Maharishi and learnt ‘Atma Tatva’ (knowledge of the Self). Kumarila Bhatta, Mandanamisra were adept in Mimãmsa Shastra. When Sankara visited them in Kasi to win them over in a debate he found the birds in their homes debating if the Vedas was ‘Pourushya’ or ‘Apourushya’! Listening to the debates held in the homes of their Masters day in and day out even these birds gained the ability to conduct debates! This goes to show that birds do have a language of their own. Sankara who won over Mandanamisra is challenged by the latter’s wife in ‘Kãma Shastra’. Sankara leaves his body in a cave in the custody of his close disciples and enters the body of a King. In this King’s body he leads a marital life with the queens. He later returns to his own body and begins his writing on ‘Kãma Shastra’ with the scene of a newly wed couple being together at home. The new bride had brought up a parrot as her pet. This parrot was never separated from her. This parrot enters their ‘sayana graha’ along with them and listens to all their talks. Sankara has written ‘Kãma Shastra’ in the style of the parrot repeating the words of the newly wed in their privacy. Thus, the birds have the ability to speak intelligibly. This does not mean that their language is like that of the human’s. They produce different types of sounds that carry a particular meaning. It is similar to a code word. In days past the telegraph office used code words through the sound of a machine. The sound ‘tak’ ‘tak’ produced carried meaning as per the number of times such a sound was produced. The birds communicated with each other in this manner. Jayadev says in his Ashtapati that birds produced the sound, ‘kuhu’! ‘kuhu’!’ and ‘gala’! ‘gala’! In the same way Ãndãl says, “Pullum silambinakãn’ in this Pãsuram and “Keechu Keechenru” in the next Pãsuram. “Pullum silambinakãn” - ‘Putkal’ means birds. Even today we find the holy place by name ‘Tiruputkuzhi’. Here the Lord is Vijayarãghava Perumal. ‘Pul’ means bird. ‘Thirupul’ means great bird. Which is the great bird? ‘Jatãyu’. This was the place where Jatãyu was given Moksha by Rama. Hence, it is knows as ‘Thiruputkuzhi’. ‘Kuzhi’ is the place where cremation and the last rites are performed. This place where Jatãyu was bestowed liberation and the temple of Lord Vijayarãghava Perumal now stands is known as “Thiruputkuzhi”. Those who are childless spend a night in this temple. The ‘Madapalli’ (where the food offerings for the Lord is prepared) provides fried gram to them in the morning. The childless woman ties it up in a cloth around her stomach and bathes in the pond of the temple. The next morning the fried gram sprouts. This wonder can be seen even today. “Pullum silambinakãn” - “The birds have begun to chirp. Do you not hear them?” asks Ãndãl of her friend sleeping inside her home. From this sixth Pãsuram till the fifteenth (10 Pãsurams) Ãndãl is going to wake ten gopis from sleep. She addresses each by a different name and in this Pãsuram the friend is addressed as ‘Pillãi’. In the next Pãsram she addresses the friend as ‘Pei penne’. Though she thus addresses her friends in the next ten Pãsurams, there is a difference between the nine Pãsurams and the tenth one. In the nine Pãsurams it is only those outside who keep calling out to the one sleeping inside without extracting any response from the one inside. It is only in the tenth Pãsuram that the one who is inside responds with a reply. The Swamy explains that there are two types to be found amongst those who enjoy Bhagavãn. The first is of the restless type who can never keep anything to herself. She would loudly and agitatedly announce to all, “I had been to the Perumal temple. I felt the Lord smile at me. The temple bells rang out loud and I saw the flowers adorned by the Lord fall down.!” The other type is the one who would maintain a tight lip even if Bhagavãn Himself had appeared before her and spoken to her! So, these are the two kinds of Bhaktãs. One is of the type who cannot stop to share even a little of the grace showed to her by the Lord. The other is the type who will maintain top secrecy of even the highest experience. The Swamy says, “Bhagavãn uses two kinds of weapons (‘astrãs’). ‘Mohana astram’ and ‘Jimbana astram’. When Bhagavãn uses Mohana astram the victim falls down in a swoon. The victims of ‘Jimbana astram’ will not fall down in a swoon. But they will also be unable to do anything but just move their hands and legs in frantically in sheer excitement! Those who are outside calling out are victims of Jimbana astram and those inside still asleep are victims of Bhagavãn’s Mohana astram! They are still in a state of swoon! The group that is inside belongs to the category who maintains secrecy of their Bhagavat experience and that which is outside is one who likes to enjoy sharing their experiences with others. This group in their enthusiasm to listen to and enjoy the experiences of those inside call out to them, “What experiences you have had with Bhagavãn. Come out and share them with us.” ‘Pullum silambinakãn’ - “The birds are all up and chirping but you are still in bed.” The term “‘silambinakãn’ is explained as the sound produced in ‘viraham’ (yearning to be together). The term ‘Keechu keechu’ in the next Pãsuram refers to the sound produced by the male and female birds while together. If the male or the female bird is alone it yearns for the other’s company - so ‘silambum’. It searches for its mate and out of its anxiety in not finding the other cries out - ‘silambum’. “Can you not hear the birds crying out in ‘viraham’ (in search of its mate)? The birds are up and chirping but you are still asleep!” The Swamy, here, writes the commentary taking the term ‘Pullum’ referring to it as ‘ummai thogai’ (Tamizh grammar). We say ‘Ammavum Appavum’ (the mother and the father). In the usage of the sound ‘um’ two words come together. Like, Ammavum Appavum; Thãyum Thandaiyum. However, here another similar one does not follow the word ‘Pullum’. The Swamy in his imagination writes, “these people must have already used another term before the word ‘Pullum’ (silambinakãn’). The Swamy also wonders, “What is the word that they must have uttered before this word ‘Pullum’?” and continues, “The group on the outside must have first questioned, ‘All of us have gathered here but you are not yet woken up.’ With no response to this call of theirs they must have then pointed out, ‘the birds have also come out chirping’. The reason for the one asleep not waking up even after the loud noise made by her friends outside is explained by the Swamy as, “These girls are in “Krishna viraha’ always. Those who suffer from ‘viraha’ know no sleep. If one is able to sleep then it is not ‘viraha’!” In Gopika Gitam a Gopi laments, “Why did Brahma ever create the eyelids as I am unable to see the Lord for that fraction of a second when they close in their natural movement!” Another Gopi says, “How do you say that you cannot see Bhagavãn when your eyelids close? I am able to see Him in my heart!” The former replies, “Leave aside the Bhagavãn seen in the heart! He is ever present there! The one seen on the outside is ever changing His form. He is different every moment. He appears to have various forms. So the moment my eyelids close in its flickering habit I might have missed one aspect of Bhagavãn! This is the reason I wonder why Brahma created these eyelids!” Such is the devotion of the Gopis. Therefore, those who are in Krishna ‘Viraha’ know no sleep. But the one inside says, “You who know no sleep find no difference between day and night. You are ever wandering about be it day or night. So how do I know if the day has dawned!” The ones on the outside point out, “Well! let us deem you are right in suspecting us. But how do you answer the chirping of the birds?” Not to be out beaten the one inside replies, “I do not know if they are free birds or those brought up by you!” The Nayakiis (the beloved) bring up birds because it was only the birds that patiently listened to the outpourings of their hearts. No human had the patience to listen to the outpourings of their love-lorn hearts. Only those who experienced the same depth of Bhakti would be able to listen to their hearts’ sufferings and not the rest who would only feel bored by such talks. Whereas, these birds that were the girls’ pets would even join their mistress in her love-lorn outpourings. So, here the one who is still in bed says, “If they are your pets they, too, know not day or night just as you. Only a free bird follows the routine of day and night and comes out with the rising of the Sun. Not your pets!” So, she refuses to leave the bed. ‘Pullaraiyan koiyilil’ - “Well! You are not leaving the bed in response to our calls from your doorstep. You are not responding to the chirping of the birds. ‘Pullairaiyan Koyil’ - ‘Pull’ means bird, ‘Araiyan’ means ‘Raja’ (King). It is Garuda who is the Raja of all birds. ‘Koyil’ (temple) means the Sanctum Sanctorum of Garuda. If it is read as ‘Pullaraiyan ‘Ko yil’, it refers to the temple of Nãrãyana. In Gokulam there is a sannidhi of Nãrãyana. In the olden days there was a practise of blowing the conch on the streets during the month of Margazhi. During the days of the Kings such a practise of blowing the conch on the streets at night on Dasami (the 10th day after the full/new moon) existed. The reason was to announce the coming of Ekãdasi on the morrow and asking all to take the vow of Ekãdasi fast on Dasami. People used to fast on Dasami night and take the vow (‘sankalpa’) of Ekãdasi fast. It was the practice in those days to remind people of their religious responsibilities. Thus, in the month of Mãrgazhi the conch was blown to wake the people early in the morning for worship of the Lord. The friends outside ask the one in bed, “You do not accept the sign of dawn with our presence and the chirping of the birds. But do you not here the loud blowing of the conch from the temple of Nãrãyana?” They then go on to address her as, “Pillãi!’ In a Satsang there are three categories of people - Those who have just entered the Satsang, those who have been coming for some time and those who have been in it for a long time. Similarly, amongst the Sadhaks (those who practice spiritual discipline) are those who have just begun practising sadhana, those who have been practicing for sometime and those who have earned the fruit of their sadhana. Here, this friend (‘sakhi’) is one who has just entered the Satsang. So they address her as, ‘Pillãi’! They go on to say, “ ‘Pillãi! Ezhundirãi’, you are still not up from bed! Have we not come out of our homes with permission from Nanda Baba for the performance of a ‘nonbu’?” ‘Peimulai nanjundu, Kallachh chagadam kalakariya kãlochhi’ - Here, the Swamy explains interestingly that the friends try to scare her out of bed with the usage of the term ‘pei’ (ghost) and ‘kallan’ (thief)! One should use only auspicious terms in the morning to wake up those in bed. But here since such auspicious terms fell on deaf ears they try words that would jolt her out of bed. So, here they speak of such Lilas of Bhagavãn as those involving the sucking the life out of the breast of Putana and the destruction of Sakatasura (‘kallach chakadam kalakazhiya kãlochhi’) who came in the form of a wheel, by kicking him with His Lotus Feet. Such a one who performed these feats is also accompanying us. “Even after learning this you are asleep!” ‘Vellath tharavil thuyilamarnda vithinai’ - In the ‘Ksheerãbdi’ (divine ocean of milk) Bhagavãn is in lying posture (‘sayana kolam’). The Swamy describes amusingly, “In those days a man would continue to stay in his father-in-law’s house without any sign of leaving, if it is found comfortable! Who was the model whom the rest followed suit? None other than Lord Nãrãyana! It is from ‘Ksheerabdi’ that His consort Lakshmi came; and the Lord is comfortably lying down there now! He does not seem to be leaving the place! Hence, ‘Vellath tharavil thuyilamarnda vithinai!’ ‘Ullathhukondu munivargalum yogigalum’ - Mahãns do not sleep at night. They do not get into sleep just as an ordinary ‘jivas’ do. The body rests and the ‘Atma’ (‘the antaryãmi’) watches this as a witness (‘Sãkshi’)! Even while they move about in the world they are not involved in the movement of their physical body here. Only physically they move about here in this plane but mentally they wander about in a higher plane. Hence, ‘vellath tharavil thuyilamarnda vithinai’! In accordance with the regulations of the world they, too, seem to lie down for some time. Bhagavãn is in meditation (‘dhyãna’) even while lying down (‘sayana’). One should wake up in the morning with the loud chanting of ‘Hari’! ‘Hari’! ‘Hari’! ‘Hari’! This will remove all the obstacles that await us during the course of the day.
‘Ullathhukondu munivargalum yogigalum
On waking up what do the yogis do? They chant “Hari! Hari!” louldly. ‘Ullam pugundu’ - It is the Yogis who thus chant Hari! Hari! loudly. When the Munis and Yogis call out the Lord’s Name loudly does it not penetrate deep into you creating joy and excitement? You need not wake up either for our presence here or for the chirping of birds or for the sound of the conch or on hearing the Lilas of the Lord or even for the reason that Krishna is also accompanying us but will you not wake up to the loud chanting of Hari Nãma by Mahãns? Should you not come out and prostrate to these Mahãns who pass the street singing the Name of the Lord? How can your Bhagavat Bhakti be deemed true if you are still lying in bed? Should you not pay your respects to the Sadhus? Should you not then 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 Six (PAGE 2) 