Premika Bhavanam, Chennai
22.12.2000 - Friday (Ãrãdhana of Maha Periyava)

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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!
JAI JAI GOVINDA JAYA HARI GOVINDA!"

"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho!
Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Ranganãthã!"

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" Thiruppãvai and Thiruvempãvai were composed in the Tamizh month of Mãrgazhi. So they are sung in ‘Ushat Kãla’(early morning) during Mãrgazhi. Thiruppãvai was composed by Ãndãl and Thiruvempãvai by Manickavãchagar. They are sung in the worship of Bhagavãn (‘ãrãdana’) because it was in Mãrgazhi that these two took shape Thiruppãvai is thirty in number but Thiruvempãvai is only 28 as Siva ‘ãgama’ is only 28. Leaving aside the ‘stuti’ Thiruvempãvai together with Thirupalliezhuchhi consists of 28 verses. Even today Thiruppãvai and Thiruvempãvai competitions are held in schools. Today, their records are played in all the temples. The credit for making these two popular goes solely to Maha Periyava.

Of all the (Adi) Sankara Jayantis celebrated two have been very special. They were celebrated in a large scale. One was in Pondicherry and the other in Tiruvidaimarudur. Only two are known as Jagadguru (Guru of the whole Universe). One is Krishna who is referred to as ‘Krishnam Vande Jagadgurum’ and the other is Adi Sankara Bhagavad Pãdã. These days so many wear this title but that is because the term has lost its real meaning in today’s world.

In Pondicherry, Adi Sankara Jayanti was celebrated with the procession (‘purappãdu’) of Sankara’s picture. At that time Pondicherry was ruled by the French Government while the English ruled the other parts of the country. Many French and English bureaucrats used to visit Maha Periyava and this celebration was participated by both French and English officials. The French stood on one side while the English on the other. And the Indians stood in another line. Maha Periyava invited the foreigners because Adi Sankara was Jagadguru! It was for this reason (that Adi Sankara was Jagadguru) that Maha Periyava desired that all - the Indians, the English and the French to participate together in that spectacular event.

Once, during Sankara Jayanti celebrations in Tiruvidaimarudur, Maha Periyava had invited renouned scholars. He conducted Thiruppãvai and Thiruvempãvai conference (‘mãnãdu’) and asked the popular carnatic singer M.L.V. to cut a disc. It is these records that are very popular today. Tamizh Poets (Pulavargal) participated in Tiruvidaimarudur celebrations. Maha Periyava said that Thiruppãvai and Thiruvempãvai are our two eyes. Poet U.V. Swaminatha Iyer corrected him, “Kann illai! Pãvai!” (Not eyes but the ‘pupils’). Maha Periyava immediately appreciated it, “Nanru Pandidare! Nanru!” (Well said, Oh! Poet, Well said!) Maha Periyava used to converse with those Tamizh Poets in their own style of pure Tamizh (‘shudha Tamizh’). One should not forget that the popularity of Thiruppãvai and Thiruvempãvai is only due to Maha Periyava.

Today is Maha Periyava’s Ãradhana day. ‘Su dinam’- An auspicious day. There are innumerable lives in this world. In the Gita, Bhagavãn says that there are '84,00,000 Yoniis'. Various forms of lives are found on this earth viz. animals, birds, trees, bacteria. Amidst this is human life. We know that human life is precious but because of Maya we fail to understand its significance. It is said ‘aridu aridu mãnidarãi pirathal aridu; adhilum koon, kurudu, sevidãi inri pirathhal aridu’ - It is rare indeed to be born as a human. Further, to be born with normal physical attributes, without being blind, deaf, dumb, lame, etc. is rare. Or to be born with normal mental faculties is yet again rare. Even if we are born with normal physical attributes and mental faculties it is rare to be born in a good ‘kulam’ (family). Only God’s Grace bestowes these on us.

Human life stands in the center of the order of creation (‘srishti krama’). There are innumerable bacteria that are at the lowest level of creation and then come the worms like the earthworm; higher than these are creatures like cockroaches; higher than these are the creatures like mice, mongoose; higher than these are small animals like rabbit; higher than these are the dogs; yet higher are the animals like the donkey, then come the horse; yet higher are buffaloes, cows; of a higher status than these are the wild buffaloes; then come the tigers which are very strong (‘parãkrama’) and powerful than these are the elephants and so on. All these animals, birds, worms and bacteria are at a lower level in the order of creation. But high above man are the ‘Pitrus’ (the dead ancestors), higher than them are the Kinnaras, Devas, Gods and the highest is Vishnu. So human life is located centrally between these two sets of lives.

When the body of a man falls dead, it is not the end. The astral body rises from the physical one and goes up. This is not a story spun by the elders to create fear in us but is a fact. Mahãtmas can see the astral body rise from the physical body when it falls down dead. The physical (‘sthula sariira’) and the astral (‘sukshuma sarira’) bodies are connected at the lower end of the spinal cord (‘muthugu thandu vadam’). We think of ourselves as this body. But we are not. When the body falls the spirit leaves. After death one goes to ‘pitru loka’. If karmas are not performed properly pitrus will curse us. We cannot say, “My mother/father was very good and so she/he will not curse me!” We come to this sort of a conclusion on the basis of the relationship (‘bandam’) that we had enjoyed with them in this world. But it is not so. In the night, we should not empty the vessels totally. We should leave some food and water in the kitchen because the pitrus wander about. They look for food. There is a fruit (‘phalan’) for all merits(punya) and demerits (pãpa) committed. While committing sins it seems very enjoyable. But the ‘phalan’ (the result/fruit borne out of an act) is very dangerous. We will be unable to bear it. God does not relax His rules and regulations (‘niyati’). To do ‘punya’ is very difficult; we have to take a mammoth effort to do a ‘punya’ (meritorious deed). But the ‘phalan’ is enormous (‘anantha’). ‘Phalan’ comes at the appropriate moment when the time is ripe. In our day-to-day life when some mistake is committed, we feel it has been done because of our carelessness; we contemplate on the possible ways by which it could have been avoided. We wonder if we could have acted differently and so on and so forth. But Ramana Maharishi says, “However much we try, whatever has to be happen will (happen) and that which is not to happen will never (take place). This is certain. So, it is best to remain unruffled.” This is the root cause (‘Moola kãrana’) of all happenings in our lives. When some one dies an unnatural death we blame all concerned and pass a verdict that it could have been avoided if proper precautions had been taken. But all these are are only due to the fretting of our minds.

All occur as per ‘Bhagavat Sankalpa’ (the will of God). True death is when the ‘vãsanãs’ (impressions formed due to merits and demerits in past births) are totally destroyed. Until then one is born over and over again. Only when the vãsanãs are totally annihilated it is true death. After death a ‘jiva’ goes to ‘pãpa’ and ‘punya’ world. It lives its course there and then birth occurs once more when the planetary position for that ‘jiva’ is appropriate. But then we do not know if we will be born as a human or otherwise. We see this in the case of ‘Keerai’ Pãtti and Madhavaswami who were very close to Bhagavãn Ramana. The former was born as a cow and the latter as a peacock. In Shirdi Sai Baba’s life, too, there were innumerable such cases. Once as he walked on the road he saw a shepherd with a herd of goats. Baba bought two goats from amongst these at a price much higher than normal. He hugged them, petted them over and over again. Everyone around said, “Baba, you have paid a much higher price than these two goats deserve”. He explained that these two had been his devotees in an earlier birth! This is not just one case but there are innumerable such instances in Shirdi Sai Baba’s life.

The weapon of ‘pitrus’ (forefathers) is curse! If ‘pitru’ ‘karmas’ (religious rites done for the dead ancestors) are not done properly and regularly they will curse the children. One cannot say that his parents were very affectionate people here on the earth! Once they go to ‘Pitru’ loka they undergo deep suffering (‘avasthai’). So, if you forget to offer them food they will curse you. You cannot say that your parents were very caring and loving while they were here with you. Their condition in that ‘loka’ is so bad that they will throw a curse on you. You may question, “Do people of other countries do such karmas? Are they not doing well?” But ‘dharma’ is different for different people. The ‘dharma’ for the Harijans and the Muslims here is the dharma applicable to all the foreigners. We conduct ‘nãndi’ (a kind of religious rite) in marriage functions, etc. The ‘pitrus’ give their blessings then.

We cannot look upon all as God. It is only an illusion (‘bramai’). There is no Moksha for such people. You may say Advaita siddanta says all are one and the same. So why not worship the spouse or the parents or any one else for that matter? But we seek (‘ãsrayikarom’) only a Mahãtma as a Guru. This is because the spouse or the parents do not have a pure heart (‘nirmala hridaya’). They also have ‘rãga’ and ‘dvesha’(likes and dislikes). When we worship (‘upãsanã’) a particular God we inculcate all His/Her qualities (‘gunas’). A Mahãtma is the concrete form of pure love (‘nirmalamãna prema swaroopa’) without any ‘rãga’ and dvesha’. If we perform worship of our forefathers (‘pitru upãsana’) we will attain ‘pitru loka’ only. One cannot attain Moksha by worshipping a God like ‘Kãthavarãyan or a Sasta, etc. Such Gods can only protect or punish you (‘Sikshana rakshana’). But high above all Gods is ‘Tat Vishnoh Paramam Padam’ (The Lotus Feet of Lord Vishnu, who is everything).

So we have so many living beings (‘jiva rãsis’) high above and down below us.

Devas shower flowers on the Mahãtmas. We are unable to see the devas because of our impure minds. But the words of the Mahãtmas are true. They have seen them. It is only out of deep compassion (‘paramakarunai’) that Mahãtmas advice (‘upadesa’) us. There will be no difference between the atheists and us if on the one hand we try to be devoted to them (Mahãtmas) while on the other hand we keep criticizing them. Doubts are cleared only through experience. Until then doubts will continue to rise. And experience comes only through effort.

Three things are necessary for our sadhana to bear fruit - The Grace of the Guru, our own effort and time. If it is questioned why Bhagavãn Ramana Maharshi attained realisation only when he was in his 10th class and not earlier, the answer is that things happen only at the appropriate time - never earlier or later.

Entering the door of the Guru is Guru’s Grace! Once you have come to His door you have come to heaven. Just as the water flows towards the pit (lower level) the Grace is ever flowing but it is directly proportionate to our love, affection and faith in the Guru.

Securing a Satsang (company of a Sadhu/Mahãtma) in the world is very rare indeed. People are very materialistic and worldly. From amongst these, to find satsang is rare and then to be religious minded (‘ãstika buddhi’) is rarer. It is rare indeed to find performances of the prescribed rituals (‘karmanushtanãs’), meditation (‘dhyãna’), penance (‘tapas’) or some other kind of worship (‘upãsana’) amongst those who believe in the presence of God (‘asthikãs’) And in worship (‘upãsanas’), too, there are different kinds. In this, ‘sattvic upãsana’ is rare (‘durlaba’). Sadhana should not be done with pride - egoistically (‘ahankãra’). You may chant the Lord's Name crores of times. You will only attain siddhi (ability to perform rare feats) through this. You may surpass Hiranyakashipu, Rãvana, who are called ‘tapolobigal’ (one who will not spend their penance for the benefit of others). While Mahãns will spend their tapas for the good of others, these people will not. People may do ‘Nãma sankirtana’, ‘yoga’ and there are those who perform wonderful siddhis and hypnotize people through them. But to see a ‘Jivan mukta’ is very rare indeed! Maha Periyava used to say, “ There are so many mango trees. And there are so many flowers in each one of them. But only some flowers turn into fruits while others go waste. If all the flowers in all the trees were to turn into fruits then the world will be full of only mangoes and mango trees! So it is natural that only some turn into fruits ultimately.

We should have the ‘buddhi’ (intellect) to seek a Mãhatma. In Sundara Kãnda Sita tells Rãvana, “Hey! Rãvana, are there no Sadhus in your Kingdom? No, it can’t be so. There must be but only you do not have the ‘buddhi’ to go and seek them.” There have been Mahãtmas in every age. They have ‘divya chakshu’. Nothing is unknown to them. Sri Ekamram (had been a personal attendant to Maha Periyava for nearly three decades) said that once when Maha Periyava had camped in Pandaripura, there lived in this holy kshetra a young boy who used to do severe sadhana. He used to visit Periyava every day. He used to have ‘jadai’ (unkempt hair) and wore religious marks on his body. He repeatedly sought sanyãsa from Maha Periyava. But Maha Periyava’s only response to all his pleadings was silence. Whereas, there was this man who was doing ‘Bhiksha Kainkarya’ (cooking and serving food) to Maha Periyava and who was not in the least interested in sanyasa. But Periyava coaxed him into it! This man went on grumbling, ‘I did not want sanyasa but Periyava has given it!’ And people around found fault with Periyava’s actions. They said, “ How religious and spiritual this young boy is but Periyava has refused sanyasa to him whereas He has given it to another who does not want it and does not seem to deserve it!” People see and judge a person outwardly whereas a Mahãtma ‘sees’ through him and knows him inside out. After some years it was learnt through newspapers that this boy who had sought sanyasa from Periyava had married a foreign lady! With our limited mind we cannot see within. But a Mahãtma’s viewpoint (‘drishti’) is always right. ‘Artham karpikkaradu thappu’ - To comment on their actions or to analyze their actions is very wrong. Maha Periyava came to the peeta (of the Kanchi Mutt) at the young age of 12. Ramakrishna Paramahamsa, Bhagavãn, Maha Periyava - all of them had ‘divya drishti’ (Divine Vision).

Maha Periyava took sanyasa at the young age of 12. He came to the Peeta at this tender age. Just as we say a father should behave like a father, a mother should behave as befitting her status, so was Maha Periyava as a ‘Peetadipathi’ (Head of a Religious Mutt). He was an example of how a Peetadipathi should be. He was so in all aspects (‘reethi’) - as a Sanyasi, as a Guru, as a Vidwan and as a Tapasvi. He possessed highly exceptional (‘alãdhi’) qualities (‘perumai gunangal’) that were beyond description (‘anirvachaneeyam’).

He was an adept in mantra shastras. Once a boy came to Maha Periyava in deep anguish. He was not wealthy. He had none to call his own except a sister whom he had married off. But now she was mentally deranged and her in-laws were pressuring him to take her back. He had no permanent earning or place of stay, and so was perturbed about bringing his sister back. She used to behave abnormally. Periyava asked the boy to bring the sister while He performed Chandramouleeswara puja. Periyava said that after the puja He would do japa with the sandal paste (‘chandan’) which He would splash on her. And she will react violently and run to a mango tree. Periyava instructed, “No one should follow her or stop her”. She was very restless when brought in and would not stand there. Maha Periyava did as He had said. She ran out and hit against a tree and fell. She then became all right as the ‘brahma rãkshas’ that had caught hold of her had left her. No allopathic medicine can cure such troubles. They will call it nervous weakness and at the most put the person to sleep using sedatives. That is why our shastras say that one should not carry babies outside, ‘pitru kãryãs’ should be done properly, women should remain confined during their menstrual cycles, etc. First do pitru kãryãs properly, then go for worship (‘upãsana’) of God. The reason behind this is, to live in the world we do need some ‘artha’ (wealth). We need a house to live in. We need to have a dignified living. We need a peaceful living so that we can do all the rest. We say a person lived for 100 years but what is the use of living that long without a goal? But if Maha Periyava has lived a hundred years it had been a real living. He has shown how one should live. He remained an ornament to the Peeta that he had occupied--‘alankãra purusha’.

Once a topmost official in the Government asked Periyava, “What is the way out (‘gati’) for me? Periyava said, “ Once a goat has been caught by the tiger it can never escape its clutches. So one on whom Guru kataksha (glance) has fallen he/she cannot escape it”. The official said, ‘I am not a goat but a wild buffalo. The wild buffalo escapes tiger’s jaws!’ Periyava said, “But the the scar of the attack (‘arainja vadu’) has been left by the tiger. And that will work!” This person then asked, “Point out to me all the fake swamijis. I will put them all behind bars.” The Government official further inquired of Periyava, “How to differentiate the good from the bad? Periyava said, “Once while camping near Satara I had hidden three ripe mangoes in a basket full of unripe mangoes. When a child came in I asked it to pick a mango from the basket. It picked up a ripe one! A child could pick up the ripe mango from amongst a basket full of unripe ones. If a child is able to recognize the good amidst the bad ones why cannot an adult? One CAN differentiate between the good and the bad.” Just through deep continuous thought (‘smaranai’) of Mahãtmas (‘punya purusha’) we will attain their state. "

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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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