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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 |
PUBLICATIONS/PERIODICALS |
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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, " Today we will take up the Pãsruam,
‘Keezhvãnam vellenru erumai siru veedu
Click here for Thiruppãvai (8) in Tamil There should be ‘bhãva’(deep feeling) while worshipping the ‘swami’ (God) in ‘arcchãvatãr’(in the form of idol). A Mahatma, say, Maha Periyava comes here. How will our behaviour be in His Presence? We will be respectful and affectionate and will not be indifferent towards Him. All our attention will be set in attending to His needs. In the same manner, we should behave as if the ‘arcchãvatãr’ is real Bhagavãn present here. It is ‘Bhãva’(feeling) that is Bhakti. Eating or sleeping - we should regard the ‘arcchãvatãr’ the same way as when God would appear to us in flesh and blood. It is termed as ‘Rãsikya hridaya’ (enjoying/loving heart). Even speaking to the ‘Arcchãvatãra’ should be like this - very soft, enjoying the Presence in your heart. We go out of Town or go shopping. We remember to bring some gift for the child at home. The child may have a full wardrobe but still we buy a dress for the child. This is only a display of our affection. The child looks out for a gift from you. And the face blooms when he/she finds some gift and is happy that the father or the mother has remembered him/her even when out of home/Town. So, too, should we treat our God. Get some flower or something for Him. This is ‘rasa roopa’ (the essence of love [depicted]). We should have Mahatmas as our ideal. Initially one imitates the ‘stula’- physical traits and mannerisms of the Mahatma. Say, a Mahatma sports a beard. Now you will find his devotees also sporting a beard. This is because the mind gets attracted/attached to Him even without their knowledge. But it should not stop here with just the physical traits and mannerisms. We should also lead our lives just as they have lived/live. Weep for God. Krishna tells Arjuna, “Arjuna! Are we not friends? Then should we not have ‘aikya bhãva’ (entertain the same line of thinking)? In spite of being a Jnãni I am involved in so many activities but you wish to run away. This is not justified. If both of us are friends our attitude should be the same. Where is the unity in our thoughts if you wish to run away?” Your mental attitude (‘manobhãva’) should be the same as that of your God/Guru. When both physical and mental outlook match with that of the Guru then we will become like him - 100%. (become one with Him). THIS TRANSFORMATION IS POSSIBLE. What happens when we change thus? Krishna is a ‘jnãni’. So if we become like Krishna we, too, will become a ‘jnãni’. While still young, Mahaperiyava used to wrap a long sanyasi robe, with innumerable pleats, around Him (so that no part of His body was exposed) and after the puja when He went around Lord Chandramouleeswara holding a ‘danda’ (staff) in His hand, people who have watched Him say that His walk and other movements resembled (the movements of) ‘Ambãl’ (Goddess Kãmãkshi) - very feminine. He did ‘upãsana of ‘Ambãl’. They become one with the Lord. That is why He had such lustre (‘kãnti’). Ambãl’s complexion (‘varnam’) is golden (‘hiranmayam’). She is ‘hiranmayi’, is She not? One should become one with the object of worship. Such Bhãva is seen in Mahatmas. Innumerable Mahans’ lives can be cited as example. The ‘feelings’ should be truly absorbed by the heart (‘Manadil Bhãvam pidipadavendum’). There should be a feeling of oneness (‘aikya madhyam’). When Sri Ramakrishna Paramahamsa did bhakti in ‘Gopi bhãva’ he used to walk like the gopis and his hand used to rise up as if holding a pot on the head! He even experienced the menstrual cycle of the gopis! So unified was He with this ‘bhãva’. When he worshipped Lord Rama with the bhãva of Hanuman he even developed a tail! What a feeling of Oneness should he have experienced? There is a dhyana sloka about Sri Bodendra Swamigal. It says that when Sri Bodendra Swamigal did Rama Bhakti in the ‘bhãva’ of Hanuman he developed hair like the monkey and his eyes swelled up like that of Hanumar’s!. Here, Ãndãl is possessed by ‘bhãva avesa’. She does not take up a vow to worship like the Gopis but has become a Gopi herself! In this ‘bhãva avesa’ the Swamy says that she developed ‘‘Idai udai’ ‘idai nadai’, ‘idai mudai’ - (dressed as the gopis, walked as the gopis, even smelt like the gopis!) For ‘Idai pechhu’ (talk like the cowherds) the Swamy takes the Pãsuram ‘Keezhvãnum vellenru erumai siru veedu Meivãn parandanakãnn’. Ãndãl’s ‘bhãva’ as a gopi goes so deep that she becomes one with it! She dresses like the Gopis, her hair gets matted like that of the Gopis. The Gopis hardly bathed and when they did it was only the hair that was washed, a quick dip in the holy Yamuna! And even this was done once a year! And their hair smelt of milk, curd and butter, which was their means of livelihood. So, now Ãndãl’s hair also smells like that of the Gopis! And her language also sounds like the Gopis’! Sri Villiputtur is far away from the gopis’ Vrindãvan. In spite of this if Ãndãl’s mannerisms had taken a total transformation, both inwardly and outwardly, then can one not understand the extent to which her feeling of oneness with the gopis was? Here Swami Periyavãcchãn pillai explains - Birds are chirping. The eastern sky is lit up with the arrival of dawn and the Sun is out wholly. In early dawn the grass tips have dew on them. If the cows are let to graze at this time they will not eat the grass but will return to their sheds. Whereas the buffaloes relish eating this grass. So they will go ahead. This is called ‘siru veedu meya vidaradu’ in the language of the cowherds. ‘Siru veedu’ refers to the buffaloes and so it means letting the buffaloes graze. If this language is being spoken by a girl born in a Vaishnava brahmin family, the daughter of a Brahmin who knew all the shastras, who lived in the ‘agrahara’ (term used for the area occupied by Brahmins in a village/Town) it only goes to show that she had acquired even the style of speech of the cowherds! Therefore, ‘Keezhvãnum vellenru erumai siru veedu Meivãn parandanakãnn’. First Ãndãl refers to the sound (of the birds) and then the scene (of the buffaloes grazing) and thirdly the bright sky. “Don’t delay any more”, she warns her friend. ‘Mikkulla pillaigalum - The rest of our friends are here. I am holding them down. All of them are pressurizing me to carry on, leaving you behind and not to delay further. But I want you also to join us, as it is a matter relating to God (‘Bhagavat vishaya’). Here, Ãndãl tells her friends, “ When you can get together for unworthy worldly affairs why not get together for good things/religious matters?” So, ‘Mikkulla pillaigalum’ - Let us take others also along with us. Is it right to forcefully feed religious matters to someone? Yes, of course it is. Does not the mother force the medicine down the throat of her child even if it is bitter? Therefore, it is not wrong. The aim is only to take them to the path of righteousness. Periyanambi, a disciple of Ãlawandãr, lived in Srirangam. He had a son who was quite noble. But suddenly due to bad company he turns wicked. Periyanambi becomes grief stricken. One can fight and win ‘vãsanas’ but not habits. Habits die-hard. One should never cultivate bad habits. For example, let’s say a man takes to smoking. The doctor advises him against it. He desires to get out of it but is unable to do so. He struggles in vain. Whereas, it is not a problem for one who does not smoke. It poses as a problem only for the one who has made it a habit. When you get into a bad habit it becomes very difficult to get out of it, as, every time you see related things it will tempt you to take to it. One should, therefore, avoid being in such an atmosphere. So one should be very careful and not even playfully try out any bad habit. It will take hold of you. It will trap you in and you will be at a loss to find a way out. You should dread falling into bad habits. If you do not cultivate fear of vice you will feel emboldened to try it. If you think you can try and leave it later on, you will not succeed. You will only become a slave to such habits. Once Bhashyakãra (Sri Ramanuja) performs discourse (‘kãlakshepa’) in ‘Bhooloka Vaikunta’ (Sri Rangam). Sri Ramanuja had a big following of great souls. Periyanambi seeks his help in the matter of his son. So, the next evening Sri Ramanuja goes to Periyanambi’s house and calls the son, “Son! Come with me to listen to the discourse.” And adds, “Every evening I will come and take you to the discourse”. He makes him sit right in front during the discourse. But the next evening, the son, knowing that Sri Ramanuja will come at 7.00 leaves home early, at 6.30. Periyanambi stands with head bent when Sri Ramanuja comes home. “Where is the boy?” He enquires. Periyanambi, “I do not know!” Sri Ramanuja, “Well! Where could he have gone? Tell me the place he usually frequents.” Periyanambi informs the place which his son frequents. Sri Ramanuja who goes to the place of discourse daily with a huge following of the Learned, goes to the sinful place in search of him. Seeing Sri Ramanuja the young man stands up and shouts, “Eh! Rãmãnuja! That is your path and this is mine!” (“Hey! Ramãnuja! ‘adhu un vazhi’, ‘idhu en vazhi’!”). Sri Ramanuja catches him by his hair and says, “There is no ‘your path’ or ‘my path’. There is only one path for all! Ranganatha’s Lotus Feet!” and drags him to the discourse. This is the compassion of Mahans. We find in the Bhakta Charitra that a disciple goes away to an immoral woman’s (‘dãsi’s’) house and the Guru goes there to get his disciple back. So, to show the path of righteousness to a person who is treading the wrong path, one can use force. It is like a mother who forces the medicine down the throat of the child to cure it of its sickness. Likewise, ‘Mikulla pillaigallum’ - all are pressurizing me to leave you and proceed. But I do not have the heart to leave you. ‘Povãnpo ginrãraip pogãmal kãthunnaik’ - “I am holding down the others who want to go ahead. Do not delay further. Please, hurry up!” ‘Koovuvãn vanduninrom’ -“I am crying out to you. But you are not responding. Do you know why we are calling out to you? Because you are ‘Kodu kalamudaiya Pãvãi’ - Since you are one whose company spreads joy. You are a passionate speaker who speaks very zealously about the Lord. Do you not? If a place has to be sprightly should it not have enthusiastic people?” Her enthusiasm is very infectious. Such is her nature. Only in such a company can anyone enjoy the Lord. People criticize Hindu temples. They point out that it is very noisy and that it is not conducive for meditation. TEMPLES ARE NOT PLACES MEANT FOR MEDITATION. If you wish to meditate you should choose the foot of the mountain or seashore. In the temple the Lord is like the King, hence His praises should be sung. So one should not visit a temple seeking solitude. Temples need not have a silent atmosphere. Sing the Lord’s praises (‘stuti’) in temples. It should be divine, religious atmosphere in temples. Even in Utsavs (grand festivals) one can be lively but it should all be related to Bhagavat matters. One should not discuss worldly affairs. ‘Utsav’ time and place of ‘Utsav’ is not for meditation but to participate in and enjoy the grand celebration. But of course, the talks within the temple precincts should be only matters relating to God. In Utsavs every one should be flitting about joyfully. The atmosphere here is/should be one of festivity. All should be grandly dressed; faces reflecting happiness; all should enthusiastically run about participating in the function. Similarly, a place of marriage is also place of festival. Suppose in a marriage hall all are quiet. How laughable would it be if people were all to sit with eyes closed, in meditation?(!) People should meet and joyfully converse with each other. So, here Ãndãl says, ‘Kodu kalamudaiya’ - In your absence we will not be able to enjoy fully. You are an enthusiastic speaker. ‘Kodu kalamudaiya pãvãi ezhundirãi’. ‘Mãvãi pillandãnai mallarai mãttiya’ - Let us all beat the drums and sing the praises of Krishna. What shall we sing? Our Lord is one who broke open the mouth of the asura (Kesi) who came in the form of a horse; One who destroyed the ‘mallars’ (wrestlers ‘pushtika’ and ‘chãnoora’) that another asura had sent to kill Him. He is a ‘Devãdhi Devan’. One who is bound by an ordinary individual or a family is an average mortal. To take care of one’s own family is a commonplace matter. The One who has the whole world bound unto him is ‘Mahãnubhava’. So, here the Lord is Devãdi Devan. He has the whole Universe bound unto Him - the Devas, Lord Brahma, Lord Rurdra, everyone is kept bound by Him! He is the Lord of all Lords. A Mahatma. Even when I inform you of His Presence amidst us you have turned a deaf ear. He has done so much for us. Has He not? Has He not destroyed the asuras? He has gone to such length (of trouble) only for our sake - for our welfare. Are you not aware of all these? What has happened to you? ‘Devãdi Devanaich chennru nãm sevithãl’ - Or is it that you are waiting for Him to come searching for you? Don’t! You go in search of Him. Only then will you get Him. You have to take the trouble of finding Him out.” Slog! Struggle! Suppose we desire to grow a garden. We have to till the soil, sow the seeds, water it regularly, trim the plants, etc. Great joy is indeed experienced when these flowers, grown out of such arduous labour are offered to the Lord. Is this not true? There is a special joy in offering such flowers and fruits, born out of our labour, to the Lord. Instead can this joy be experienced when we buy some flowers with money? We will not be involved deeply in things bought for a price. Is this not true? The joy is multifold when a mother attends to her child herself, like waking up the child from bed, bathing and dressing the child, feeding it, taking the child out, etc. But if someone else (a servant) does all these while she loiters around can she experience this happiness? Where is the joy in it? It means that she has no ‘rãsikya hridaya’ (soft, enjoyable heart). In matters relating to God we should tire out our body. We should perform Giri Pradakshina, climb Tirupathi mountain by foot. Go in search of Bhagavãn’s place, fall down in prostration; When our body is made to endure such troubles it removes our bodily sins. Mental trouble taken removes sins committed mentally. Mental trouble means ‘tapas’, Bhagavan Nãma, the thought of Bhagavãn. When we chant His Nãma all the verbal sins are erased out. Verbal sins are those impure words that were uttered by our tongue. ‘Devãdi Devaniach chenru nãm sevithãl’ - Ãndãl says, “So, come, let us all go in search of Krishna. Only then can we enjoy Him.” Here, the Swamy takes up the life of Kuchela (the classmate of Lord Krishna during His Sãndeepani Gurukula days). We see how proud he was of his friend Krishna who had become the King of Dwaraka. Not a day passes without his boasting about his friend Krishna, to his wife Kalyãni. The King of Dwarka was his classmate and, as friends, they had shared everything. Kuchela’s family is in utter poverty. His wife pressurizes him, “You boast so much about your wealthy friend. Can’t you go to Dwaraka and seek his help in averting our poverty?” Kuchela though averse to this idea says, “I will make use of this opportunity to meet my friend.” He has no thought of asking Krishna for improving his status financially but is joyful at the thought of an excuse, an opportunity presenting itself, to meet his friend. So he goes with a little borrowed pounded rice (a favourite of Lord Krishna) as a loving offering/gift for his friend. His visit was going to bestow him the benefit of Krishna’s darshan.-- ‘Krishna darshana Lãbam’. In Dwaraka, Krishna receives him with all the warmth of a friend. He and his consort Rukmini perform ‘pãda seva’ (wash his feet with water) to a shy and embarrassed Kuchela. But Krishna soon puts him at ease by recalling their days together in Sãndeepani Gurukula. “Sudhãma! Do you remember the days when our Guru Patni (the Guru’s wife) used to knot up my hair in a style that was not to my taste? When we went into the forest I used to untie the hair and wear it to my taste. Wear a peacock feather in my hair. Make garland of beads and wear it. And don’t you remember how I used to leave them all safely in a tree hole while leaving the forest and use them the next morning on returning to the forest? Do you remember all these, Sudhãma?” Krishna makes him realize that He was the same old friend with whom he (Kuchela) could feel at ease. Krishna very affectionately and enthusiastically takes a handful of the pounded rice brought by Kuchela and eats it. He eats a second handful but while he is about to take the third Rukmini stops Him. With every mouthful of pounded rice consumed by Krishna, the home of Kuchela is lifted out of poverty and converted into a place of heaven of wealth. But here in Dwaraka Krishna hugs Kuchela, speaks sweetly to him, treats him with love and affection - ‘Prema sallãbam’. Krishna embraces Kuchela. Why does not Krishna give the needed money to Kuchela directly? That is because it would hurt and embarrass him who has come here to enjoy the love of Krishna and speak with him about their golden days together. So Krishna gives him love and affection. Had Krishna given the money to Kuchela it would have wounded his feelings. (“Even Krishna has not understood me and has mistaken the intention of my visit”). Since Kuchela’s wife sought wealth she was given that directly. Kuchela sought only Krishna’s company. Krishna’s embrace. Krishna’s love (‘prema sallabam’). Kuchela sought love and his wife wealth. Krishna gave each what he/she sought. As one seeks so does one get. Hence, ‘Chenru nãm sevithãl’ - So, go to the temple and worship the Lord. Krishna points out to Kuchela, “Kuchela! You, the personification of poverty and I, with all the wealth of the world are both joyful. You do not suffer from the sorrows attached to poverty and I from those attached to wealth. Do you know why it is so? Since we enjoy the Grace of a Guru - our Guru Sãndeepani - we enjoy peace.
“GURORANUGRAHENAIVA PUMAAN PURNAH PRASHAANTHAYE”
‘Ãvãven trãrãindu arulelorembãvãi.’ - Bless us enthusiastically. Remember to bestow us with what we seek, with the words, “Did you not seek these from ME? Here, I give them to you!” And to the friend, Ãndãl informs, “Do you know what Krishna has promised us? He has promised to hold Tirupãvai competition while we perform the ‘nonbu’ and reward us!” ‘Pãvãi! Pãdip paraikondu’ - “Some reward has been assured. If you fail to join us Krishna will refuse the reward on the pretext that you had not joined us on the eighth day of the ‘nonbu’! So, please come out. Join us.” Later, Ãndãl is going to plead with Krishna, ‘Yãm vanda kãriyam ãrãindu arulelormebãvãi’ - “Krishna! I am not an intelligent person. I may demand something foolishly. Analyse my prayers and grant only that which is good for me” But, here ‘Ãvãven trãrãind darulelo rembãvãi’ - she warns Him, “The performance of ‘nonbu’ for rains is the excuse given to the world. Please do not consider this as the truth and blessing the land with rains do not say that you have answered our prayers! Do not disappoint us. You know our intention. Kindly understand our heart’s desire (‘manoratham’) and fulfill it! " "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 Eight (PAGE 2) 