Premika Bhavanam, Chennai
24.12.2000 - Sunday

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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"

" Nãchiar (Ãndãl) who started the ‘nonbu’ with ‘Mãrgazhi thingal madi nirainda nannãlãl’ says ‘Sirmalgum ãipãdi selva sirumeergãl’. In Vrindãvan every house is the home of Mahãlakshmi, the Goddess of wealth - ‘Grihe Grihe Lakshmi’-. Every Gopi is a Mahãlakshmi. So there is no dearth of wealth in Vrindavan. ‘Sirmalgum, selva sirumeergal’ - That is, all are prosperous. The whole Vrindãvan is very prosperous. Vrindãvan was filled with prosperity even before Krishna was born. While perfoming Nandotsav it is said, ‘Vraja sarva samrudhimãn’. It is in this prosperous Vrindãvan that the birth of Krishna takes place! It is the uniqueness of the place (‘sannidhi visesham’). We find that Vrindãvan was rich and prosperous even before Krishna’s navaneetha lila (the divine play). So, ‘Sirmalgum ãipãdi’ - The cowherd village is overflowing with wealth. She later sings ‘Theenginri nãdelãm thingalmummãripeidu neengãda selvam niraindelo rembãvãi’ - She prays that the world should have good rains for wealth and prosperity. She does not ask for rains (the sign of prosperity) because there is dearth of wealth in Vrindavan but because everything depends on the rains. Rains are the cause of both ‘athivrishti’ (excessive) and ‘anãvrishti’ (dearth of/lack of). We suffer without rains. But if the same rain pours down incessantly for a month or two this brings in destruction. Too much rain causes flood bringing along with it destruction and the world is steeped in sorrow. Hence, very cautiously Ãndãl prefixes the term ‘Theenginri’ (without causing destruction). She prays for rains but only that which is required and not a drop more. ‘Mummãri peidu’ - the downpour of rains should be thrice in a year and how should it rain? There should be just enough rains without creating any havoc in the country. There is no use of it raining cats and dogs. Next she also warns ‘thãzhãde sãrnga mudaitha saramazhaipol’ - there should be good rains and not just drizzle. If too heavy rain is bad, no rain is worse. Very carefully she prays that the rains should be just sufficient; it should neither be too heavy causing destruction of all things nor too scant (or none at all) causing famine. Good rains brings in plenty of water thus bringing in prosperity ( ‘neengãda selvam’) - because life depends on the rains - agriculture depends on timely and sufficient rains and the entire welfare of the earth depends on it.

In Mahabharata Krishna uses Arjuna as a pretext (‘vyãja’) to deliver ‘Gitopadesa’. So here ‘Piratti’ (Ãndãl) uses the performance of ‘nonbu’ (worship) as an excuse (‘vyãja’) for praying for the welfare of all of us. Even if we do not know how to pray to God, how to enjoy Him, how to pet Him when we stand in His Sannidhi and sing the kirtans, chant the stutis of Mahãns Bhagavãn is highly pleased. Only through the ‘Grantas’(writings/Texts) of Mahãtamas can we learn how to pray to God. We should not pray as per our whims and fancies but in the way shown by the Mahãtmas through their writings. We should pray to God through ‘Thiruppãvai’ of Ãndãl, 'Abhanga' of Tukãrãm. Bhagavãn would give a patient hearing to us, as He would feel, “Ah They are singing Tukãrãm’s Abhangam, Nammãzhvãr’s Pãsuram”. This is because there is a special charm in praising the Lord. Bhagavãn likes ‘stuti’ (praise). ‘Stuti’ is different from ‘sthala patalam’ (reading the history of a holy place). When we undertake a pilgrimage we listen to the ‘sthala purãna’. Suppose we undertake a pilgrimage to Kasi, we then listen to Kasi Mahãtmiyam. It tells us all about the holy place - What are the places to be visited there, about the Gods and Goddesses there, the way to go about the pilgrimage, etc. So ‘mahãtmiyam’ (the history/background of a holy place) is different. Even in ‘stuti’ not all ‘stutis’ should be sung. Asuras like Rãvana and Hiranyakashipu have also made ‘stutis’ on the Lord. But none sings them. In Srimad Bhãgavatam we find Bheeshma stuti, Kunti Stuti that are sung by all. There are so many Geetams, like Gopika Geetam, Brahmara Geetam, Yugala Geetam, Venu Geetam and Pranaya Geetam. Just as there are five gems of Kirtans ‘Pancha Kirtans’ these are five gems of a Geetams - ‘Pancha Geetams’ (the five hymns). We sing these to the Lord. But none refers to the writings of Rãvana as ‘Rãvana stuti’ in the same manner as Beeshma ‘stuti’ is spoken of! Nor is the stuti of Hiranyakashipu spoken of in the like manner as ‘Hiranyakashipu stuti! We should never chant the Asuras’ stutis. The ways of the asuras are different. Their ‘stutis’ are of a different ‘reeti’ (style). The ‘stutis’ (praises) of the sadhus are different. Bhakti should be sãtvic (good/calm). The ways of the asuras are rajasic (highly emotion strung - angry, passionate). So we cannot use their writings in devotion. The sincere prayer should be, ‘Hey! Prabho! I am not interested in wealth or fame or scholarship or desire the pleasures of the world’. A devotee does not ask for ‘bhoga’ (worldly comforts) but prays for the thought of the Lord in all the three states of ‘jãgrat, swapna, sushupti’ (waking up state, dream state and profound sleep). ‘Nottakke halavukottu enna sodisa beda, noda, ninna pãda kunnidãda lajje koda beda’ (Kannada kirtan) - Do not test me by blinding my vision with Your Maya. Do not give me shamefacedness - Let me not feel ashamed to sing and danceYour praises. Do not test me by throwing me into illusion. I may fall into this pit of illusion.

We live our lives in what is termed a ‘civilised’ manner. So we may feel shy to sing the praise of or dance in praise of the Lord because we wonder how others may view our behaviour. With such notions we lose Bhakti. The ways of Bhakti is all ‘guhyam’ (secretive). The bhãva of Mahãns are like this. We should pray to the Lord only through Mahãtmas’ ‘stutis’ (hymns) and not through our own fanciful ways. The words of the Asuras and fools cannot be taken as the basis. Only shastras and Mahãtmas’ words are ‘pramãnam’ (the base/the Truth) to know the Presence of Bhagavãn. The words of the scientists (‘vijnãnis’) may be good for the material and scientific world but not for the spiritual world. It is only the words of the Mahãtmas who have performed tapas all their lives controlling their senses (‘indriyas’) and attained God that should be taken for our attainment of the Lord.

Why have Mahãtmas showered the Lord with praises? This is because the Lord loves praises! The Shastras say that Bhagavãn is ‘nija stuti priyan’ (loves frank/truthful praise). Unlike man He is ‘nija stotra priya’. A miser loves to be praised as a philanthropist but gets very angry if the truth is spoken out. It is the nature of Man. He is happy only with praises and is angry if truth is spoken because mostly all that he possesses is ‘durguna’ (vices). But God is not so. When Lord Ganesha is sung as ‘mathhalla vayiranai' (stomach like a drum) and is described as the one having ‘muram pola kãdu' (and ears like the ‘muram’- a wide bamboo plate used to separate the husk from the grains) He is very happy. Deivam (God) is happy when sung as He appears! The Lord loves praises more than prayers! Words singing His Glory (‘Prabhãva’, ‘Mahima’) and beauty are what please the Lord highly! Once in Pandaripura, Pãnduranga was reading some papers in His Sannidhi. Jnãneshwar went to the sannidhi of Lord Pãnduranga. Jnãneshwar was a great saint (who had attained Brahmasãkshãtkãra) whose work ‘Jnãneshwari’ is considered a masterpiece. One can understand his greatness if one reads this work. A great Jnãni was he! Jnãneshwar was one who could go into Pãnduranga’s sannidhi very freely. When Jnãneshwar entered Pãnduranga's Sannidhi (Sanctum sanctorum) Pãnduranga hid the papers that he was reading. Jnãneshwar’s curiosity was raised. He wondered, “What is he (Pãnduranga) upto? He was reading something. What did it contain to hold His attention so deeply?” and he tried various means to find out. But Pãnduranga was not to be fooled and did not give in. Finally he asked, “What were you reading? What do those papers contain that you hide them from me? Show them to me, let me also read them.” Jnãneshwar persists and Pãnduranga tells him, “These are letters written to me by Jana Bai”. Jnãneswar, “What has Jana Bai written?” Pãnduranga, “She has written abhangas”. Jnãneshwar woefully pointed out to Pãnduranga, “Even I have written many ‘abhangas’ but have you ever read them?” The Lord told Jnãneshwar, “What have you written? Why should one be awake on Sivarathri, why should one keep fast on Vaikunta Ekãdasi, what ‘punya’ one earns if one comes to Pandaripura? Why do I need all these? - The ‘mahatmiyam’ of Pandaripura or what merit one earns by coming to Pandaripura! Do you know what Jana bai has written? ‘How beautiful Your eyes are, Your nose is, the ‘makara kundalam’ that Your wear.’ It is only these that are interesting and pleasing to me!” Jana bai has thus written in an abhanga. So, Bhagavãn is ‘nija stuti priyan’ - one who loves to be praised frankly and truthfully. Therefore, when we go to the Sannidhi of the Lord we should sing through Tiruppãvai or any other such compositions of a Mahãtma as they are very charming.

In Thiruppãvai, Ãndãl prays for the rains; for three rains; neither should it be short nor too abundant. ‘thãzhãde sãrnga saramazhaipol’- She prays that it should not come down in a trickle but rain down so as to bring in prosperity as all ‘krishis’ (agricultural works) are based on water (the rains).

‘Poya pizhaiyum pugutaruvãn ninranavum
Theeyinil thoosãgum cheppelo rembãvãi!’ The general opinion is that ‘pãpãs’ (sinful, wicked acts) are the blocks to the attainment of Moksha (Liberation). But it is not so. Both ‘punyas’ (meritorious acts) and ‘pãpãs’ are a block in the way of Liberation! Only when both are absent can one attain Moksha. We do not know how much punya or pãpã we have committed. What does it mean to be without both? How to know this? How to balance these? How to destroy them? We do not know. The base for both punya and pãpa is the mind. Since we perform all these acts with the mind as the base, only the destruction of the mind leads to Moksha. So, ‘Poya pizhaiyum’. Here, ‘Pizhai’ should not be considered as just sin but taken to denote ‘Oozhvinai’ (‘vinai padam’ - as a term of ‘repercussion’). Here it is to be noted that a man repeatedly commits the same kind of pãpa and it is the same with punya, too. He does the same kind of punya over and over again. For every kind of sin a particular kind of sorrow is suffered. So is the happiness enjoyed for every kind of punya. It is not as if some sorrow befalls him for a sin committed or some happiness enjoyed for the meritorious act done. No, it is not so. Every kind of sin or meritorious act done meets a particular kind of sorrow or happiness respectively. Say, a man is caught up in the habit of drinking liquor. He will repeatedly commit this particular sin only. Some gamble. This grows as a grievous sin for him. He repeatedly commits this sinful act. Does he not? Suppose a man begins to steal. He gets into this habit and becomes a thief. Thus, a man repeatedly commits the same type of mistake. Likewise sins, too, keep growing in the same line. In the same way while doing punya also man carries on the same kind of activity. Say, a man takes to ‘annadãna’ (offering food). He says, “Sir! I like to perform ‘anna dãna’. I do not wish to go to a temple or any Holy Place”. He invites people home frequently and offers food to them or once a year performs ‘anna dãna’ on a large scale. He derives pleasure out of this kind of act. So, at the least excuse he performs ‘anna dãna’. Some get ‘ruchi’ (enjoy) visiting temples; some have taste for bathing in ‘teerthãs’ (holy rivers), say, going to Kumbakonam Mahãmaham, Kumba mela; while there are those who love to offer ‘dakshina’(cash offering) to Vedic Brahmins. That is why you find that one possesses learning (‘vidyai’), another possesses beauty (‘azhagu’) while yet another possesses wealth (‘dhanam’). All the qualities are not found in the same man. One who is learned may not have beauty or wealth. One who has wealth has no beauty or learning. While one who possesses beauty and wealth has no learning! It is very rare to find all together in one place. Similarly it is very rare to find a man doing all kinds of punya.

Click here for Thiruppãvai (5) in Tamil

So, ‘Poya pizhaiyum pugutaruvãn ninranavum’.
However much a person tries, he cannot escape the consequences of his acts. He has to face it all. He cannot escape the ‘vinai’ (the repercussions) - he has to reap what he has sown; be it a good or a wicked act. One has to face one’s prãrabda. ‘Prãrabda’ is the harvest reaped out of what you have sown. The consequence of every act (done) has to be faced. There are those acts already done (past), those we are doing now (present), and those that shall be done later on (future). Reap we will, the harvest of all the seeds sown in the past, that we are sowing now and that which shall be sown in future. This is the reason for our repeated births. If in this birth we are not in human form but say some animal or bird the consequences of only those acts (done in the past) that can be suffered in these forms (as a bird or an animal or a plant, etc.) will be faced. And, mind you, to face the consequences of the other acts done you will take another birth and thus reap it.

What happens when we die half-way through our spiritual exercises? On dying we go to ‘pitru loka’ (the world of our forefathers) then to Devaloka and then to all other lokas as per our various acts and then land back on the earth. We will then take off (the spiritual exercises) from where we had left. Krishna tells Arjuna on the battle field of Kurukshetra, ‘Sarva dharmãn parithyajya’ (Give up all your dharma [righteousness]). Arjuna questions the Lord, “Krishna! You are instructing me to give up my dharma! I give up my dharma and everything else as per Your advice and sit meditating but die before attaining completion of this tapas. Will I not suffer after my death for having given up dharma?”

In every loka (world), say Swarga (heaven) we will go only to that ‘stãna’ (place) that we deserve. Vaikunta (the abode of Lord Vishnu) is far bigger than the earth. We will not be able to see or meet all who are there. Here, on the earth we are born in a particular caste, religion, country, etc. as per our ‘prãrabda’ (the fruit of our acts in previous births). We meet or visit places as per our ‘prãrabda’. We do not get to see the whole earth or meet all the people on the earth. There are millions and millions of human beings and other lives. It is the same in other lokas, too. To whichever loka we go our place there is fixed as per our ‘prãrabda’ and we shall go only to that place, meet only those that our ‘prãrabda’ deems. This is said even in the Vedas.

Arjuna asks Krishna, “I have left all the dharma and have not yet attained ‘atma sãkshãtkãra’ (Self-realisation). What will happen to me?” Krishna explains that he will not suffer the consequences of having left the dharma. When a person who has been practising spiritual discipline dies halfway through, he will attain that loka which is attained by those who have done the greatest punya. He gets to be born again on the earth and will pick up the thread of his sadhana (spiritual practice) from where he had left. Such people are called ‘yoga brashtãs’. Suppose while doing Upanyãs I forget, say, as I chant, ‘Barhã peetam nata vara vapuhu’ - I forget the next line. Someone from the audience says the next word or line; then it all comes back to me and I complete it. The same way the ‘yoga brashtã’ will start from where he left off and complete his sadhana (spiritual practice).

Each and every one (has to) will come to this (stage). Every one, some day or the other has to attain this. You have to start the sadhana. You have to do the sadhana.

If you say, “I do not believe in all these pãpa and punya stuff ,” it does not mean that they do not exist and you will not have to reap the ‘prãrabda’. You will have to suffer the consequences whether you believe in it or not. God does not cease to exist just because you do not believe in Him. Your belief or non-belief in these does not change your destiny.

Ãndal says ‘theeyinul thoosagum’ (will be burnt to ashes in the fire). What is ‘thee’ (fire)? Bhagavan has ‘Divya Tejas’ (divine lustre). This ‘Divya Tejas’ is the fire. Mahãns are a big fire. Here, whatever that Bhagavãn is/has, the Sadhus, too, are/possess them. Mahãtmas and Sadhus are of such ‘parãkrama’ (power). They possess the same power as Bhagavãn. We are happy when someone prostrates to us. But how foolish we are! When someone prostrates to you sincerely all his sins are transferred to you and your punyas go to them. Shastras say this. So don’t be proud and happy when people bow down to you. It is only God and Mahãtmas who merit ‘namaskãra’(bowing down). This is because the fire in them burns away all our sins. In Bhagavãn’s/Mahatmas’ Sannidhi everything, all our karmas (fate/consequences of acts done) are burnt up. It (The Presence) is a big fire. All of them are like a big fire. Every time we do namsakãra to Mahatmãs our ‘pãpa’ as also our ‘prãrabda’ are all burnt away. All sins, big and small, are burnt away in their Presence. Even the grievous sin becomes small and is burnt away. It is a big fire. You must be very careful. You can only enjoy Its warmth ; if instead, in your ignorance, you go too close to It, you will be burnt away! Of such ‘Prabhãva’(Glory) are they!

It is very difficult for the Mahãtmas to move in the world. They are in such an ‘avasthai’ (certain kind of a state). They are in a different kind of state not comprehensible by ordinary people. They may even seem imbalanced. They have ‘ateeta’ ‘sukshma’ (very/deeply subtle) mind. They are ever in ‘Bhagavat’ Bhãva (God consciousness) or ‘atma nishtai’ (One with Consciousness) if they are Jnãnis. All their activities are similar to a child who eats in sleep. A child is fast asleep and the mother wakes up the child and feeds it. The child consumes the food even while asleep and later does not remember having eaten the food. Likewise the Mahãtmas are ever in’ atma nishtai’ (in the state of the Self/Consciousness) or in the thought of God; They are awake yet are not aware of the activities around them and their own involvement in them. Nothing affects them.. Their behaviour and speech may sound contradictory as they are totally disinterested in the affairs of the world. Only one who is interested in a particular subject will speak coherently about it. ‘Shatakopan’ - ‘shata’ means worldly affairs and ‘kopan’ anger. But why have they come into the world? It is only for ‘loka udhãrana’ (to uplift the world). That is their ‘lakshya’ (purpose/goal). What is the ‘anugraha’ of such Mahans? We go to them with innumerable prayers. Instead of receiving a response, “Yes, you will have it” and the like, our ‘guna’ (behaviour) should be such as to invoke their compassion and love. That is the true ‘anugraha’ and nothing is equal to this. AND THAT LOVE OF THEIRS IS ANUGRAHA.

Giri, the disciple of Adi Sankara is a perfect example of this. The one ‘guna’ that he possessed was Bhakti for Sankara. He was an illiterate who served his ‘Ãchãrya’. He just loved his Master. He knew nothing other than serving the Master lovingly. He used to wash the Master’s clothes in the river and then join him as he expounded on the Vedanta to his other learned disciples. He used to stand, a little away, admiring his Master’s form. He used to feel sorry that the Master was forever, forgoing rest to his own body, teaching the disciples, blessing all those who sought him and working for the welfare of others. One day the disciples had all gathered in the Master’s presence and waited for him to begin his teaching. Time passed and there was no sign of the Master beginning his teachings. With much hesitation one of them managed to ask the Master, “Master! Are you waiting for someone? All your disciples have come.” Bhagavadpãda said, “Giri has not yet come.” The disciples could not help laughing out because they thought, “Giri is but a fool who knows nothing. Where is the need to wait for him? High philosophies are being imparted and discussed here and how does he fit into it?” The Master felt so grieved that these disciples laughed at one who was so devoted to him, that the grace from the Master went and engulfed Giri who was at the river-bed washing the Master’s clothes. Immediately the beautiful verse ‘Thotakãshtakam’ poured forth from Giri who came up to the Master clapping his hands and singing the same. Everyone was astounded.

THE GRACE OF THE MASTER CAN WORK WONDERS. GOD AND MAHAATMAS SEE ONLY (TO) THE LOVE AND AFFECTION YOU FEEL FOR HIM/THEM.

There is one such incident in Periyavãcchãnpillai’s life, too. He had many Sishyas (disciples). He used to expound on ‘Divya Prabandam’ (Ãzhwãrs’ praises of Perumal) to his disciples and later these disciples went out on their own to do ‘kãlakshepam’ (discourse). There was one ‘sishya’ (disciple) of Periyavãcchãnpillai who served him very sincerely and lovingly. He would massage the feet of the Guru even as the Guru discoursed. This sishya never once asked anything of the Guru. Like the other disciples he never asked when the discourse would be over, when he himself could go out to discourse to others, so on and so forth. He served the Guru very quietly. One day Periavãcchãnpillai himself asked this sishya, “Don’t you desire something? Would you not like to go out and discourse on Srimad Bhagavatam or Ramayana? The sishya replied, “You should always say the Lord’s ‘gunas’ (merits) and I should keep listening to them!” Such was this disciple’s shraddha (interest) in the Master’s ‘upanyasa’.

There was yet another disciple of Periavãcchãnpillai who was an utter fool. He was not learned but had desire to listen to scholars. He once went to the place of a visiting Vidwan (scholar). This Vidwan was reading some Text. He asked the Vidwan, “What are you reading, Sir?” The Vidwan knew that this fellow was a fool. So in a teasing tone said, “I am reading ‘musala kisalayam’ (sprout from the pestle!) Text!” which only means, ‘Even the pestle will sprout but never will your brain!’ The poor fellow believed that there indeed was such a Text. He went back to his Master and reported about this vidwan and the Text that he was reading! Periavãcchãnpillai realized that the Vidwan had teased his disciple. The Guru’s heart swelled up with compassion for this loving disciple of his. He could not bear someone teasing his disciple, even if he was the greatest fool. The Guru blessed him and due to his blessings this disciple brought forth a great Text, under the title ‘musala kisalayam!’ What can we say about Mahãns’ ‘Kripa’ (Grace)? THE JNAANA (KNOWLEDGE) BORN OUT OF GRACE, THE VIDWAT (LEARNING) BORN OF THIS GRACE, WEALTH RECEIVED FROM SUCH A GRACE IS EVERLASTING AND SAFE (HARMLESS). Did not Kãlidasa, an utter fool, blessed by Goddess Kãli write the ‘Raghuvamsa’, which stands unparalleled even to this day? He was a mere shepherd. None of the writings of other great scholars can even be compared to his. Therefore, anything born out of Grace, be it Jnãna, Vidwat, Wealth or anything else is eternal. What we earn out of our own merit depends on our intelligence; it depends on how far we are able to hold it; it is with us as long as we practise it.

There is a ‘tejas’ (lustre) around the Mahãtmas. There is always a ‘Sãnidyam’ in their Presence. Those who have deep tapas can spot the spread of this ‘Sãnidyam’. It attracts them.When we have gone deep in our sadhana and happen to visit a Mahãtma then we can feel the ‘tejas’ in His Presence. Did not Madhurakavi Ãzhwar (who was far away in North) see a light that emanated from Nammãzhwãr who sat in a hole in a tamarind tree (in down South)? Madhurakavi Ãzhwar followed the light and found him. It was the same in the case of Jesus Christ. The ‘wise men’ saw a light in the sky and followed it, only to find Baby Jesus in a stable in Bethlehem. So, there is a ‘tejas’ around the Mahãtmas and those who are big ‘tapasvis’ (those who perform deep penance) are able to see it. It is this ‘tejas’ that attracts. This ‘tejas’ fulfills all our prayers. The Mahãtmas will not curse anyone. They will not even entertain such a thought. They always wish well for even those who abuse them. But the ‘tejas’ hits those who are disrespectful to the Mahãtmas. "

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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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