Premika Bhavanam, Chennai
23.12.2000 - Saturday

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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"

" It is only to show the glory (‘prabhava’) of Nãma Sankirtan (Singing the praise of the Lord) that the ‘Sree Sukthis’ (compositions of Realised souls) of Ãzhwãrs have been brought to the world by Bhagavãn, through them (ãzhwãr mukhena’).

Srimad Bhãgavatam, epics such as Ramayana, Mahabharata and all the ‘Grantas’ (Texts) of the Mahatmas also contain Vedanta philosophy. One can read such Texts with ‘tatvãrta’ (true philosophical import), too. But one should be able to differentiate between ‘tatvãrta’ and ‘bhakti rasa’ (the essence of devotion). One should be able to distinguish (1) where to treat it as Tatva (philosophy), (2) where to enjoy it as ‘lila’ (divine play), (3) where it depicts ‘Bhakti Rasa’ and (4) where it can be looked upon to depict both ‘Tatva’ and ‘Bhakti’. As I have repeatedly been pointing out, while wondering about the language of Srimad Bhãgavatam -- whether it is Sanskrit or ‘Prãkriti’ -- Mahans have opined that it is neither but is the language of Silence (‘samadhi bhãsha’)! This state is called ‘athyantha nilai’. And in this state all that comes from them are Bhagavãn’s instructions (‘preranai’) and nothing of their own. They are in a state where it is only God who speaks through them. All that is spoken by them are Divine speech (‘Divya Vãni’). These are not mere intellectual utterings. It comes from them through God’s Grace. Hence, they contain hidden meanings that a layman cannot comprehend (‘rahasya-artãs’/’sukshma-artãs’).

The question if one can read Epics such as Srimad Bhãgavatam, Valimiki Ramayan or Mahabharata on his own on the basis of his knowledge of Sanskrit or if he should learn to read it with the help of a Guru (‘Guru Mukhena’) it refers to only a formality. ‘Guru Mukhena’ actually means one should listen to the discourse repeatedly and learn the right viewpoint. Here, it is the view point (‘drishti’) that is important (‘pradãna’). Only the Guru can explain to you how a particular message is to be perceived. For example, in the ‘Navaneethachora lila’ (stealing butter, curd) of Lord Krishna one should not analyse into the philosophical import (‘tatvãrta’). One should not question, “What does curd mean here, what does the butter represent, what does the pounding stone represent?” We cannot enjoy Bhagavan’s divine plays if we begin to analyse their philosophical aspects. If the great Sukacharya has spoken of such Lilas of the Lord it is only for the ‘rasika’ (one who enjoys). This does not mean it carries no ‘tatvãrta’. It does. A Mahan’s writing offers different perceptions. One can see the ‘tatvãrta’ but that is not the idea behind it. Here in this case, the Navaneethachora Lila of Bhagavan is for enjoying it the way it has been depicted. Where should one look at ‘tatvãrta’? In ‘Skanda utpatti’(creation of ‘skanda’), Bhagavan takes the form of ‘Mohini’ (a very beautiful damsel). Here we have to see only the philosophical attribute. While reading these epics do not question how episodes portrayed therein could have taken place. In the story of ‘Amrutha mathanam’, whence the ocean of divine milk is churned one can enjoy both the ‘lila’ and the ‘tatva’ behind it. The Manthara ‘parvatham’ (mountain) symbolizes the spinal chord in our body. The snake Vãsuki is the ‘sushumna nãdi’. The ‘koorma Avatãr’ (incarnation as a tortoise) of Bhagavan refers to the control of the five ‘indriyas’ (senses) by Mahans. ‘Pãrijãta’ flower is one of the innumerable things that came out of the churning of the ‘ocean of divine milk’. It is a divine flower that even Bhãma (a consort of Krishna) deeply desired. It is not of this earth but of Deva loka. It is very auspicious to Bhagavan. It is said ‘Pãrijãthatarumoolavãsinam’. In the root of the ‘Pãrijãta’ tree resides Lord Ãnjaneya. In the roots of the ‘Magizhampu’ plant lives Ambãl and behind the leaves of Bilwa lives Goddess Mahalakshmi.

When we go deep in our sadhana (spiritual practice) we will surely have a lot of ‘experiences’. With repeated sadhana our vision turns inward and we will find silver, gold mines within. One should mentally renounce the world and labour hard for this state. From this (as we turn deep within) we will get to understand the worthlessness of this world and our mind, on its own, will stop turning towards worldly affairs. Till the time we get into such experiences we should have faith (‘shraddha’) in Guru’s words, Shastras and continue to place effort. With a telescope one can see far off things and with a microscope the tiniest of tiny things. If the mind is restless it will not be able to perceive subtle matters. Such a mind will not attain one-pointedness. Even if it does succeed in this, it can never get subtle (‘sukshma’). With continuous concentrated sadhana our mind gets very subtle. When the mind gets very subtle (‘sukshma’), we will have visions in our dhyãna. The ‘rajasic’ and ‘tamasic’ vãsanas leave us and only the ‘sattvic’ vãsanas remain. In this ‘sattvic’ state we will have all kinds of visions in matters relating to God or as His Will prevails. But one should be very careful because there are some who, just by listening to these or by reading such books develop illusions. So, be careful. Just as we sometimes have unrelated, confused dreams those who are restless and emotional will have unconnected and meaningless dreams. Such people will mistake these to be ‘divine visions’. But the divine visions that I speak about are ones that cannot be pushed off our minds, try as we may, but will get fixed and be perceived. Only such visions can be deemed to be true.

Sri Ramakrishna Paramahamsa sees Kali. To confirm the truth of the vision he demands that the flower that is lying down to move up! And it does! Now, if he had demanded the flower to fall down it is not something unusual but for the flower to move up is against nature. So, the vision has thus been doubly confirmed. Such visions should be seen over and above everything (‘Athanaiyum meeri nirkannum’).

All doubts get cleared in discourses (‘upanyasãs’). A mother compels the child to study. By this, is she not trying to bring comfort (‘sowkya’) to him/her? Is she not interested in the child’s welfare? So when repeatedly I say, “Do Nãma Sankirtan”, it is only for your own benefit. Not for mine. It is just as a mother does for the child. You should not find fault (‘kutharkam’) with it. Do not look at it critically.

So, ‘Tattva’ is found in ‘Pãrkadal lila’. This refers to ‘nãdi shuddhi’ (cleansing the breath). The breath should be passed alternatively (‘sanchãra’) through right and left nostrils and this is known as churning. It is referred to as churning the ‘sushumna’ (‘sushumnaiyai kadaiyaradu’). It is called ‘nãdi shuddhi’. This is mentioned in Patanjali's ‘Yoga shastra’ and Sadasiva Brahmendra also speaks about it. ‘Moksha’ can be attained through mere ‘nãdi shuddhi’. One who has gone into ‘mano laya’ can attain ‘atma sãkshãtkãra’ through mere ‘nãdi shuddhi’.

One need not do any Yoga ‘abhyãs’ (Yoga practice) separately. Instead one can get initiated into certain Mantras that bestow liberation, through a Guru. ‘Dwãdasãkshara’ Maha Mantra is one that bestows Moksha. It is the Mantra of Para Vãsudeva! The reason for not including the Name of Vãsudeva in the twelve Nãmas such as Kesava, Nãrãyana, Mãdhava is because it is this Vãsudeva who is in these twelve Names. So, this is ‘Moola Mantra’(the Root). If we do japa of this Mantra without proper discipline (‘anãchara’) it will lead to dire consequences (‘vipareetha’). This is the Mantra that Narada initiated Dhruva into. And Dhruva had darshan of Lord Naaraayana just through the japa of this Mantra. Nothing else is required. Even elders while reading the chapter in Bhãgavatam where Narada initiates Dhruva into this Mantra skip this Mantra as it should not be uttered in everyone’s hearing. It is such a great Mantra. ‘Mahã Mantra’. Through mere japa of such a Mantra one gains Yoga siddhis. The mind gets into ‘laya’ (‘mano laya’) and in that subtle state the darshan of the Devata of the particular Mantra is secured.

When the Mantra given by a Mahatma is chanted incessantly the mind turns inward and becomes subtle. Even in mere ‘nãdi shuddhi’ (purification of breath) one can attain ‘yoga’ (unification with God). ‘Nãdi shuddhi’ is churning the breath in ‘idagala’ and ‘pingala’. The breath moves in a particular path, either in ‘idagala’ or ‘pingala’. When it moves more in ‘idagala’ (left) the person develops positive attitude towards life and is able to achieve the set goal whereas the movement of the breath in ‘pingala’ (right) creates negative effect and he develops negative attitude towards everything (in life).

YogiRamsuratkumar of Tiruvannamalai did not practise any ‘yoga’ but performed only the constant chanting of ‘Sri Ram Jaya Ram Jaya Jaya Ram’. This took him to the highest state. Samartha Ramdas also did only Mantra ‘japa’. A Mantra is different from ordinary words. Mantra gives you strength, courage and removes all your worries. It Keeps you worry free! It is ‘Worry proof’!

An old man may hear the Meru parvatha lila of the Lord as just a story. He may not know anything. Yet even this is good. The Ãzhwãrs wrote all these Pãsurams not for conveying any Vedanta. Brahmasutram and Upanishads have said it all. But this does not mean that Ãzhwãrs were ignorants - that they did not know Vedanta! No, it is not so. They were full of knowledge. The very first verse of Tiruvãimozhi of Nammãzhwãr has that which is contained in Chandogyopanishad. Tirumangaiãzhwãr also sings the essence of the Vedas. It is not as if the Ãzhwãrs were not qualified (‘yogyadai’) to say it. It was only that the Ãzhwãrs chose to speak of the essence of Bhakti for God (‘rasa rupa’). Vedanta is like climbing the coconut tree, plucking the coconut, ripping out the fibres, breaking it open and then drinking the water contained in it! Whereas Bhakti is like seedless grapes! Just put it in your mouth and swallow it!

Do you know why Mahatmas do Mantra ‘japa’? Do you know how the Mahatmas feel while doing ‘japa’ of the Mantras? Well, people watch television because they relish it. It exerts a pull on them and they get engrossed in it. People play cricket, chess, and even gamble; some speak over telephone for hours on end. There is no use of all these activities. Yet people do it. Why? They like it. It makes them happy. Does any good arise out of these? No. They take delight in such activities. Nothing else is the reason for getting engrossed in such activities. Likewise, Mahatmas do japa because they like to do it. And they do not do it with any expectation of a result (‘phalan’). They feel joyful just doing the japa. Mahatmas like everything that is related to God. All matters relating to God attract them. It is natural for flame to burn upwards and water to flow downwards towards the pit. In the same manner, it is but natural for the mind to turn outward towards worldly matters. A child is willing to play or watch television. None need to coax him/her to do these whereas the mother has to repeatedly ask the child to study. Why? And it is yet more difficult to pull the child’s mind to religious or spiritual matters. Why? It is the nature of the mind to turn to worldly affairs. The mind is attached to ‘prakriti’ (original source of material world consisting of the three gunas - sattvic, rajasic and tamasic). Mind is Maya. So it will go along the lines of Maya. To have worldly desire is but a natural tendency. None need to push one into it, towards that direction. No effort is required to move along the current of a river. But great effort is needed to pull yourself against the current of the river. And it is just impossible. To pull you away from Maya, to save you from the onslaught of Maya, a Guru is needed. To involve you in non-worldly matters is difficult. Is there any essence in this world?

What is in a ‘Nãma japa’ (chanting the Name of the Lord)? One day a fisherman makes a big catch. When he cuts open the fish he finds an invaluable gem. He takes the gem to the trader who recognizes its value and offers twenty lakh rupees to the fisherman. The trader takes it to the King who in turn recognizes its worth and pays a higher price to him. The King then wears the gem on his own crown. The person who does Nãma Sankirtan for financial benefit or to solve some problems in the family is likened to the fisherman. He is not aware of the real value of the gem. The person who does Nãma Sankirtan for attainment of Moksha is likened to the trader who realizes its worth. And the person who enjoys Nãma Sankirtan and derives pleasure (‘sukha’) with the mere chanting/singing is likened to the King. Mahatmas are like the King. Thiagaraja, Tukaram were all like this. They did not seek any worldly comforts. Japa/Nãma Sankirtan was their life source (‘Jeevana ãdhara’) and ‘dhãrakam, ‘poshakam’ (nourishment). They could not live without uttering the Name of the Lord. It was their very breath. All these Pãsurams of Ãzhwãrs were born only to sing the glory of Nãma Keertanam of Bhagavan.

We are in awe of one who possesses the quality that we lack. They appear to be great souls in our eyes! For example, a person who cannot go hungry even for a short while admires the one who can go without food! In the same way one who talks incessantly is wonder struck with one who practices the vow of silence (‘mouna vratha’)! A woman is, therefore, attracted to the valour of the man as nature has endowed him with more physical power. Should not Ãndal who was in love with the Lord praise his physical attributes and sing on the beauty of His eyes, nose, lips, hands or the Feet? Instead she sings, “ ‘Mãvãi pillandãnai, Mallarai mãttiya devãdi devanai’.” She praises his valour (‘parakrama’). It is but natural for a lady to be attracted to the valour of a Man. Thus, in each verse she refers to the ‘vadham’ (destruction) of an asura by the Lord. In ‘Padmanãbhan kaiyil’ she sings the power of the arms (‘bhuja balam’) of the Lord. In ‘Narayananamurthy, Kesavanai’, she sings the three names of the Lord - Nãrãyana, Murti and Kesava.

She calls out to her friend, “Hey! Foolish damsel! We are singing the praises of Narayanamurti, Kesava. And yet you are in bed. Even after hearing us sing His praises how can you be in bed? Hey! One who is full of ‘Tejas’ (lustre), open the door.” That is, one who is ever thinking of and pining for the Lord will develop (divine) lustre around him/her. "

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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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