Jan 6: Bhagavan Nama Bodendral

Sri Narayananji from Boston delivered the lecture.

When we start anything it is very traditional to start with a pooja. We do invocations before starting an event. Be it a big function, big meeting we begin by invoking the almighty. Even in that invocation, we invoke a particular deity which is Lord Ganesha. Why should we invoke Lord Ganesha before any event? There is lot of science built into our Dharma. He is signifies the beginning of everything when we speak of Yoga Shastra, there are seven different chakras in our body and Lord Ganesha is residing in the first chakra called Moola Dhara. He is supposed to be the first in everything. Secondly he is the remover of all obstacles – GanaNayaka, Ganaisha. We hence invoke him so that whatever we do is successful without any obstacles. Usually we know of a beautiful sloka on Lord Ganesha.

Om ShuklAm Bharatharam Vishnum Sashivarnam Chathurbhujam
Prasanna Vadanam Dhyayeth Sarva Vignopa Shanthayé

It is interesting that even before we invoke Lord Ganesha, it is important to invoke someone else. There is an interesting story where a young boy went to a Gurukula to learn the Vedas. He was so excited since his master was renowned and was adept at Shastras. He went to his master and thus said – “My dear Sir, I would like to learn Vedas from you”. The master immediately replied “Oh Dear Boy, it is not a one or two year course. It is a twelve year course. Are you ready to learn Vedas”? The boy was extremely passionate and immediately signed up for the course. In the ancient system of Vedic education the student goes into a Gurukulam and learns the Vedas for twelve years. So this boy enrolled with the master and learned the Vedas for twelve years. At the end of this course, there is an examination to certify that the student has passed all the courses. When it was time for the boy to graduate [Samavarthanam connotes graduation of a Brahmachari learning the Vedas]. This boy fixed the date with the master for graduation. On that day, when the boy went and presented himself before his master for graduation, his master told him that he was very busy and that he would not have time to conduct the exam for him. It is a normal procedure for the master to have his disciples recite certain portion of the Vedas and they are graded appropriately. He asked the boy to go to the backyard and stand next to a particular tree. He asked him to recite a certain part of the Vedas [Anuvaka]. The tree upon completion will shed some leaves. The master asked the boy to count the number of leaves as they signify the number of mistakes committed during the recital. This was a new test for the little boy and he was eager to take the novel test. The boy was cognizant of the fact that before reciting the Anuvaka, he had to invoke Lord Ganesha. The moment he invoked Ganesha, all the leaves from the tree had fallen down. This little boy was baffled by the incident. He went into the master’s chamber and narrated the whole incident. The master immediately knew what had happened. He told him that before one invokes Lord Ganesha, one need to do a Dhyana on his Guru. Meditate on the most compassionate soul who has bestowed you with this knowledge. The Guru is verily the compassionate soul who is the incarnation of the lord itself.

“Guru Shiksheth Guru Athma Deivatam “– Bhagavatam says – The Guru, Athma and the lord are all the same. It goes further and says that thinking of the Guru who provides with the Jnana of the lord as a normal human being is as if digging our own grave. ‘Manyae kunjara souchaavathu’.  The elephant is bathed by a Mahut using several brushes and it takes hours to give bath an elephant. He would then lead the elephant to the shore and while he goes to take a quick dip in the river, the elephant takes mud and puts it all over the body necessitating a bath again. The person who perceives the Guru who bestows the Jnana of the lord as a mere human being is akin to this elephant.  The Guru is the one who bestows his disciples with the Jnana of the lord.  Knowledge [Jnana] we all know is of myriad types. There is a difference in the phrases between ‘Jnana of the lord’ and ‘Jnana about the lord’.

Guru bestowing us with the knowledge of the lord is not a normal human being and that is the first person we got to think about when we begin any event and by doing so that will automatically lead to other positive thoughts. The moment one thinks about the Guru, that form of the lord who has incarnated on the earth he will be liberated.

“Tesham aham samudyartham mruthyu samsAra sAgartahu” The lord in Bhagavad Gita says to Arjuna that he will liberate that soul and bestow with moksha and he will he liberate—verily through the Guru. [41:53]

‘I’ and ‘Mine’ are generally avoided in the spiritual world. But it is not very easy to forsake them. The lord sensed this and hence sent Sadgurus to earth. According to them, it is fine to have ‘I’ and ‘Mine’ but they urge to make ‘I’ and ‘Mine’ Sattvik. What does Sattvik mean? Turning ‘I’ and ‘Mine’ towards the lord is Sattvik. I am a devotee of the lord, I am a disciple of the Sadguru, Lord Krishna is mine and Sadguru is mine to name a few. The moment the lord led a devotee unto a Sadguru it verily indicates that the lord became closer to his devotee. Srimad Bhagavatam began with six questions and the answer to those six questions is verily Srimad Bhagavatam.  The sixth question was – “Dharma kam Sharanam gathaha” which means, “Where did Dharma take refugee?” One may ponder as to why Dharma should take refugee when one should follow as per the dharma? From time to time, dharma also falls and hence it takes refuge in Mahatmas. The lord in order to preserve and uphold the Dharmas, he incarnates every so often in the guise of Mahatmas– ‘Dharma samstapa nashaya sambavami yugae yugae”.

When the lord came down as Adi Shankara, he gave the path of Advaita, Sri Ramanujacharya established the path of Vishistadvaitha and when the lord incarnated as Madhvacharya, he established the Dvaita philosophy. Each one was seemingly contrary to the previous one and it was verily because the lord wanted to have diversity. He wanted to have diverse paths so that the devotees can chose one of them and reach him. The lord is infinite and so there are infinite ways to reach him as well and hence one can chose the path/dharma that is very much liked by him – ‘yatha dharmam yatha ruchihi”.

The question “Dharma kam Sharanam gathaha” is very valid because, when the dharma is on the decline, there has to be a different dharma in place to resurrect the entire system. The new dharma definitely is propounded by a Mahatma and who is verily the Acharya/Guru. When Dharma deteriorated, Chaitanya Mahaprabhu incarnated. He resurrected the dharma, by bringing out the best qualities of the dharma and elucidated on the compassion of the lord. The dharma that was propounded by Chaitanya Mahaprabhu was called Bhagavata Dharma. When dharma was put to torture hundreds of years back, Ramakrishna Paramahamsa’s incarnation took place. He exhilarated the dharma by invigorating Bhagavata Dharma through Bhakti.

So the answer to the question ‘Dharma kam Sharanam gathaha’, is that Dharma took refuge in Bhagavata Dharma which was established by so many great Mahatmas.  Dharma took refuge in NamaSankirtan which was established by great Mahatmas, who are verily our Gurus. One may wonder as to why Bhagavatha Dharma, is a dharma about the compassion of the lord. Srimad Bhagavatam talks about the life-history of a great king called Bharatha. He ruled the earth for many years and then relinquished his kingdom and headed to a forest near Nepal, on the close proximity of river Gantaki to do penance. Our Guru Maharaj beautifully portrays how Bharatha did penance. He took some flowers and would recite “Krishnaya namaha dhyayami” which means “Meditating on Lord Krishna”. The moment he said that he is going to meditate, he would have actually started meditating and the flowers would have already dried before he came out of meditation. Bhagavatam shows that in spite of doing so much penance and having trained his body and mind for practicing such spiritual sadhanas/practices, he got enticed by a deer. A little deer when giving birth to its younger one, died and Bharatha got attracted to this baby deer. He started to grow this deer and in due course totally forgot his penance. In the next few chapters, Bhagavatam also talks about Ajamila, a sinner who was born in a very noble family. He did not uphold any dharma and led a totally wretched life. During his final moments of his life, he called out to his son, who was named Narayana and that very compassionate lord Narayana in Vaikuntam came down and saved him. Bhagavatam elucidates these two stories in detail. One about a person who was in the path of dharma but got diverted from the path of dharma and the other story is about a person who was totally oblivious to any path of dharma but the lord protected him during the final moments of his life. These two stories even though are totally contrary to each other shows one important precept. It outlines the normal dharma and Bhagavata Dharama. In the path of normal dharma, the dharma is about the devotee, whereas Bhagavata Dharma is about the lord.  The normal dharma is about how far the individual can progress in that path towards the lord and Bhagavata Dharma is all about the lord coming to the devotee. A person practicing the path of normal dharma might take any amount of time to reach the lord based on his intensity of spiritual practices, but there is no limitation of space and time.  The normal dharma might not help one in this day and age, however Bhagavata Dharma will certainly help anyone. Ramayana also shows this precept. When Sita Devi returns from forest, Lord Rama suspected her about her where about and ordained her to walk on fire. The lord here shows the path of Samanya Dharma. He showed the true dharma for a normal person and shows the way one is subjected to tests in life.  However, Ahalya’s incident contrasts juxtaposed to that of Lord Rama’s actions on Sita Devi.

But in contrary, lord Rama showered his grace on Ahalya who was a known sinner.  Sita is very well known for her virtues, purity and chastity.  It is said that even Ravana was scared to go near Sita Devi, – Thirunamantra thatkrutva. She placed a blade of grass between her and Ravana and dared him to come near her, crossing the blade of grass.  Such was her chastity and still Lord Rama suspected her.  On the other hand, Ahalya had given her chastity and her husband Sage Gautama, had casted a curse that turned her into a stone and Lord Rama being cognizant of her actions, went to her place, and got her back to her  original form. Not just that, he also called her as his mother and prostrated unto her. If we ponder as to why this difference between Sita Devi and Ahalya,  it is verily because, in Mother Sita’s case the lord showed Samanya Dharma while in the case of Ahalya, it is Bhagavata Dharma. In Samanya Dharma, one is put to tests and the devotee taking steps to reach the lord, while in the case of Bhagavata Dharma, it is all about the grace of the lord and the lord coming to the devotee and liberating them.

Even though we know that Lord Narayana manifested as Lord Rama and Krishna, in this age the Mahans still come down and propagate the divine names of Lord Rama and Krishna to everyone. The most compassionate Gurus brought the divine names to the people in Kali Yuga. One such greatest of the Guru is Bhagavan Nama Bodendra Saraswati Swamigal. It is he who came down to liberate everyone.

‘Samsara Koopa pathithasya samakulasya Bodendra Deva mama dehi karavalambam’ – All of us are reveling in mundane world [samsara] and seemingly enjoying the worldliness, akin to a little child playing in the water for a long time during winter. The mother knows that this water is not good for the child in winter since he is bound to catch cold. But the child wouldn’t come out that easily and the mother also waits patiently. But when the child catches cold, she catches the child’s hand and pulls him out of the water. That is exactly what a SadGuru does. As we are struggling in the ocean called Samsara, he comes down as an incarnation of the lord and gives us a strong rope, verily the divine names that helps us to cross Samsara and thereby gets us liberated. Such is the compassion of Mahatmas. Sri Bodendra Swamigal was born to a very pious couple, Sri Mohana Pandurangan and Suguna Devi in a place called Kanchipuram in South India. They were very devoted to the Kanchi Mutt. The then residing Pontiff was Vishwadikendra Sarasawathi Swamigal. The couple was childless for a long time and with the blessings of the Pontiff, they were blessed with a child. They named him Purushotaman. Since the child was born due to sheer blessings of the Pontiff, they gave the child to the Mutt. The child was glowing with divine luster and radiance and he learnt all the Vedas and scriptures in a very short time. Once, his Guru had embarked on a trip to Kashi. He wanted to go in search of his Guru. So he and his friend Jnanasekaran set out on their trip to Kashi. En route to Kashi, Jnanasekaran died unfortunately. They both had taken a vow that if one of them is dead during the travel, the other person will end his life as well. Purushotaman survived and managed to get the darshan of his Guru. He then confided about the vow to his Sadguru, who then asked him not to end his life and advised him to embrace the path of Sanyasa which is equivalent to ending one’s current life.  Our Guru Maharaj beautifully says that getting a Guru’s grace is itself akin to taking a new life. – Guruvin Arul Petravarae Iru Pirappala mediniyyil. As per the ordinance of his Guru, Purushotaman was accorded Sanyasa and was conferred the new name ‘Sri Bhagawan Nama Bodendra’ and ‘Sri Bhagawan Nama Boda’. Boda connotes one who is completely into it. Purushotaman was given this name which means, a person filled with divine names of the lord. He was blessed by his Guru to go out and propagate the chanting of divine names as it was the only elixir for people in the age of Kali and he started propagating the path of divine name chanting from the holy place called Puri. In Puri, he went to the abode of Jaganatha Kavi, whose father had written a Siddantha that chanting the divine names of the lord is the most easiest and pragmatic path in this Kali Yuga. He had written a beautiful book called Bhagawan Nama Kaumudi. Bodendra Swamigal read that book and realized the greatness of chanting the divine names of the lord. It was midnight and Bodendral by the time he had reached the house of Jagannatah Kavi and so  he was resting on the pyol of Jagannatha Kavi’s house and there came a Brahmin couple enquiring for Jagannatha Kavi.  They wanted to know what expiation can be done for the Brahmin’s wife who had gone into bad ways and now returned back to him. He was advised to take her to the pond adjoining Jagannath temple and take a dip in the pond chanting Rama Nama thrice. When she emerges from the pond, she would be a normal woman and the Brahmin was asked to lead a normal life with her after that. It did happen and everyone witnessed the miracle.  In Ramayana, Lord Rama liberated one Ahalya, whereas Bodendra Swamigal liberated thousands by chanting the divine names of Lord Rama. He did a Siddanta of Rama Nama where he proclaimed that even when one chants the divine names of the lord, once in his life, knowingly or unknowingly, he becomes a recipient for the lord’s grace and compassion. The moment one chants Rama, he comes under the clutches of the lord.

‘Sanketyam paarihaasyam va sthobam helanam eva vaa’ – Even when mockingly chants the divine names of the lord, he still becomes a recipient to the lord’s grace and compassion.

Bodendral made a proclamation that even one hears the chanting of Lord Rama, he will be relieved from the grasp of Samsara.

He once met a deaf and dumb boy. He was a personification of compassion and the boy started chanting the divine names of Lord Rama by partaking the leftover food from Sri Bodendral’s plate. Even today, he sits in a place called Govindapuram near Tanjore, and incessantly chants the divine names of Lord. He also makes the devotees who come to Govindapuram chant Lord Rama’s name.

“Kauvery thira vasinam kamalAyadAnksinam” – He lives in the banks of Cauvery even today with all the dispassion and determination in his heart [“Kashaya danda kamandalu dharinam”] and with bhakti and compassion pouring from his heart which expresses as Rama Nama – “Nama keerthana priyam Ashritha bhakta rakshakam Bodendra Devam mama Gurum Ashrayeham”.  

A devotee composed this beautiful verse where he prays to the Bodendral who is still living in Jiva Samadhi in Govindapuram. This great Mahatma is akin to a full moon who blooms and the moon is believed to come out from the sea. He has a sea of disciples mainly because of the simplicity of the path. The moment one chants the divine names of Lord Rama, he becomes a drop in the ocean of Sri Bodendral’s ocean of disciples.  The sea is believed to be excited when the moon appears akin to how the devotees rejoice when the Sadguru comes in front of the devotees “Nrityathi Sri Sadguru Riha math Kirtana Shravanena”.  Whenever the devotee chants the divine names of the lord, the Sadguru comes in front of the devotee and dances to his tunes, making very beautiful steps.   

“Shishyaou Kambhodi Chandraha Niravathi Karuna Divya Piyusha Sandrahaha

Papavyala dwijendraha kalimala karirat Kumba nrithyan mrugendraha

En nithyam deshikendraha raghupathy charanAmboja pooja swakantraha

Sri Bodendradi shantu sriya anupamamitham tae sada mae yatindraha”

 

When the devotee chants the divine names of Lord Rama, Sri Bodendral comes in front of him, and blesses him with all his auspiciousness – “Niravthi Karuna Divya Piyusha Sandrahaha” and he destroys the elephant of sins accrued in this samsara by transforming himself into a huge Nrisimha – “Papauvyala dwijendraha kalimala karirat Kumba nrithyan mrugendraha” and shows the path of bhakti.

May Sri Bodendra bless us all with the rarest of the rarest wealth which is the wealth of faith and confidence in the Sadguru and Bhagavan Nama and thereby liberating all of us.

 

The satsang ended with prayers and Namasankirtan.

 

Apr 29: Greatness of Satsang

Bhikshu Gita of Bhagavatam says,

dAnam svadharmo niyamo yamascha shrutam cha karmANi cha sadvratAni |
sarve mano nighraha lakshaNAntA parohi yogo masah samAdih ||

In the 11^th canto of Srimad Bhagavatam, Lord Krishna speaks about all the paths that can be treaded to reach Him.  Giving charity, sticking to one’s Dharma, following rules and regulations prescribed in the Shastras, learning and reciting the Vedas, performing the Karmas ordained, and undertaking vows and injunctions – all of these cannot give Bhagavan directly – merely following or doing something will not give the Lord to us. Instead, they are aimed at the destruction of the mind (‘mano nigraham’)  There is a difference between ‘Mano layam’ and ‘mano nigraham’  – the former is a state when the mind is still, and the latter is the death of the mind.   The former happens to us everyday, for instance during deep sleep. Mind is like a thread tied at both ends. When slightly plucked, starts vibrating vigorously, and can be easily kept in the state of non-equilibrium, the vibration of the mind is the thoughts.  When the mind is still, as in sleep, it is called Mano-layam, which no doubt gives us peace and happiness.  The moment one wakes up, the equilibrium is disturbed. Given a choice between curling up on bed and doing some activity, we would chose the former, wouldn’t we?  That is because, mano-laya gives peace.  Beyond this is the annihilation of the mind, a state in which the vibration cannot be resumed.

All the Sadhanas take us to the destruction of the mind and that is the greatest Yoga.  The death of the mind can be done by various means.  Bhagavatam speaks about an easy way of silencing, quieting and destroying the mind – by offering it to Krishna.    Oscillation of the mind is contained by offering Krishna’s feet to the mind and making the mind strongly hold on to ‘That’ thought.

The mind has a tendency to go out to various objects and cling on to them.  One way is to forcefully pull the mind back into its source – Krishna.  The other way is to relate each and every of these objects that the mind holds on to  – to Krishna and the latter is the essence of Bhagavatam – especially the 10^th canto.  There is not one dimension of the world and one entity on this Univere which you cannot relate to Krishna or His Leela.

Take age, Krishna has friends of various ages – there is no age in Krishna’s lifetime that you cannot attribute a leela to.  If your mind has a disposition to toddlers, the toddler Krishna played so many pranks, the Youth Krishna played Rasa, slayed Kamsa  etc.  Gender  – any male entity can be attributed to a Gopa, and female, Gopi.  Of all the entities, the nature is the greatest entity.  A  lush green plant reminds us of tulsi – Krishna’s favorite.  A champak flower is the favorite of Krishna.  Magizhampoo – that adorns our Premika Varadan’s neck all the time, the Lotus flower, that is on Krishna’s Feet etc.

Look at birds and they are instantly relatable to Krishna.  A peacock reminds us of its feather on Krishna’s head, a cuckoo reminds us of the beautiful song from Krishna’s flute. Thus, all different birds and animals remind us of Krishna.  Likewise, all seasons remind us of Krishna too.

Rainy season immediately brings into our memory Govardhan Lila – when It poured cats and dogs and Krishna lifted the Hill to give refuge to Gopas and Gopis.  Andal says Tiruppavai that the moment she sees dark clouds  and rains, she is reminded of the Lord –

‘aazhi mazhai kkannaa aazhi un kai karavel aazhi ul pukku mugarndhu kodaartheri
oozhi mudhalvan uruvam pol meikaruthhupaazhiyum tholudaya padmanaabhan kaiyil
aazhipol minni valampuripol nindradhirndhu thaazhaadhe saarngam udaitha saramazhaipol
vaazha ulaginil peithidaai naangalum maargazhi neeraada magizhndhelorempaavaai ‘

Dark clouds remind her of Krishna’s complexion, the drops of rain remind her of Rama’s arrows, lightning reminds her of the Lord’s discus and thunder reminds her of the conch!

Summer reminds us of the summer in Brindavan as explained in Bhagavatam. It was so hot that the entire forest (muncharanyam) caught fire and the Lord asked all the gopas and gopis to close their eyes and drank the fire.  Summer reminds of ‘daavagni paanam’.

Autumn / Fall season reminds us of the Lord’s venu gitam-
‘ittam sharad svaccha jalam padmAkara sughandinA, nyavishad vAyunAvAtam sagogopAla gochyutah’

The still waters carrying  the lotus, the humming bees, the cuckoos singing, the peacocks dancing – setting a beautiful orchestra for the Lord’s flute!

Winter again reminds us of the Gopis’ Katyayani Vrata
‘hemante prathame mAse nandavraja kumArikA cherur havishyAm bhunjAnAm kAthyAyanascha navratam’

The penance the Gopis undertook to attain Bhagavan – akin to Aandals’ Paavai Nonbu in Margazhi – winter season.  Over and above all, the Lord Himself says that He is Margazhi among all the months!

Likewise, when we think of the beautiful spring season, our mind instantly goes to the beautiful play of Krishna with the Gopas and Gopis – it is a season that He chooses to enjoy his childhood, sporting all the interesting Lilas.  Out of all seasons, He is the Spring!  The jasmine flowers that bloom in the evenings during the spring season set the mood and theme for the Lord’s sport!

‘bhagavAnapi tArAtri sharadotpulla mallikA’

A few ponds in Brindavan have water and Krishna goes with Radha Devi to these ponds and performs Lilas!  Mahans enjoy these Lilas in utmost Bhava.

Just like the Navaratri in the fall season, the Navaratri (9 auspicious days) during Spring, known as Vasantha Navaratri  starting from the Ugadhi day, makes us remember Krishna even better. Vasanthotsav is celebrated during this season, just as Jayadeva sings in his Gita Govindam –

‘vasante vAsanti kusuma sukumAraih avayavaih bramantIm kAntAre bahuvihida krishNAnusaranAm..’.

Back in Chennai, our Guru Maharaj decorates a beautiful pond filled with lotuses and aroma and in the center, places Thakurji with His consort in a pedestal / swing and sings kirtans celebrating the Utsav.

After introductions, Narayananji from Boston spoke about the greatness of Satsang.

Tulasidas Maharaj says,
‘binu satsang viveka na hoi, rAma krupA bin sulabha na soi ‘

When the intellect alone prevails, one becomes very dry; on the other hand, when emotions alone prevail, he is a very dangerous, as he is very week, impulsive and emotion-driven.   One should use his intellect when needed and also emote when appropriate.  Viveka  – or discrimination indicates the state where there is a beautiful balance between the heart (emotions) and the intellect.  And this balance, according to Tulsidasji, can be brought about only by Satsang.

In this sloka, he uses two negatives – ‘no discrimination is possible without a satsang’.  Had he used a positive sentence as ‘Satsang gives discrimination’ , then that would have left the door open for other factors to bring in discrimination.  By using double negatives, he rules that no other Sadhana / means can bring about ‘viveka’ but Satsang!  And going on to qualifying what the satsang is, he says, its impossible to understand what the satsang is – and only Rama Krupa will make one understand it!  Only the Lord’s grace can give a satsang, and one step further, only His grace can make us understand the Satsang.  Realizing the satsang is important because, one might very well be in the immediate vicinity of a satsang, but unless he realizes the value of it, it is futile.   In Srimad Bhagavatam is an episode where a Brahmin seeks protection of his children and Krishna politely denies, prompting Arjuna to hastily offer protection.  Arjuna miserably fails because that was the Lord’s plan.  Then Krishna and Arjuna, along with the Brahmin are led to the gates of Vaikunta where they have the darshan of the Lord of Vaikunta. Even in this blissful state, the Brahmin does not realize the divine state He has been put in; he still keeps thinking of his family!   That is what happens when one doesn’t have Rama Krupa – even if he is in a satsang, he doesn’t realize its greatness!

Bhagavatam and Ramayana go to speak volumes about the Satsang.  In Bhagavatam, Lord Krishna speaks about the greatness of Satsang every now and then in His upadeshas, whereas in Ramayana, Lord Rama doesn’t have time to discourse!  In Ramayana, the greatness of Satsang is shown in action every so often!

Of all the 24000 gems of Slokas in Ramayana, there is one that can be considered crest-jewel – in Bala Kanda.  Bala Kanda speaks about the birth and infancy of the Lord.  In Valmiki Ramayana,  Dasharata’s sacrifice, His receiving of the “Payasham”, distributing to his queens, and the birth of Lord Rama and His brothers are spoken of in great detail. Interestingly, Valmiki does not describe a single ‘Bala Lila’ of Lord Rama.  He does not speak, even in a single sloka, about Rama’s childhood.  Soon after the birth, he shifts to Rama’s youth – when Rama is just under sixteen – in the same chapter!   Why?  Because Valmiki is restless to give this beautiful sloka!

yathA amrutasya samprAptaih yathA varsham anaudake
yatha sadrusha dhAreshu putrajanmA prajasya vai
pranashtasya yathA labho yathA harsho mahodayah
tathaivAgamanam manye swAgatam te mahAmune!

Dasharata longs for a satsang and Satsang is at his doorstep – in the form of Vishwamitra.  Welcoming the Sage, he speaks of the greatness of Satsang –

‘yathA amrutasya samprAptaih’ – Amruta  is that which can bestow deathlessness, to humans, ‘mrutas’ – (who have death by nature)  – getting the impossible!  Indeed!  But let us not get that far, says Dasharata!  In a drought-ridden area, when the entire populace is expecting a drop of water, suddenly, there is a heavy downpour, how happy would one feel?  Even a common man wouldn’t feel happy, sitting inside a home, but a king that Dasharata is, he would be so happy for his subjects!    Such is the happiness that a Satsang can usher.  To make us, common men, understand better, he gives us a third example : ‘yathA sadrusha dAreshu putrajanmA prajasya vai’ –

A couple who has been married for years together have no children.  They hear about our Guru Maharaj, and during His darshan, speak about their woes.   Sri Swamiji asks them to come on an Ekadasi day to Madhurapuri Ashram.  Hundreds of people are gathered there on Ekadasi day, yet Sri Swamiji recognizes them as soon as they enter and lets them witness the ‘Tirumanjanam’ from the first row.  Right after that, Guru Maharaj offers them the honey from the Tirumanjanam, even before a word is uttered.  The couple consumes it and in three months time, they come to Guru Maharaj with a good news that the wife is in the family way!  There are tens and hundreds of such examples – where even after having medical tests turned negative, Bhagavan seeks to bless them through our Guru Maharaj.

How happy they would feel, on first hearing the good news!  That is the happiness the satsang would bring in, Dasharatha says, for he himself has experienced this, when Rama was born after a long hiatus.

‘Brahma Sparsham’ and ‘Putra Sparsham’ are the two great feelings that a person could possibly have – one the experience of the Brahman, and only next to it, the father’s experience of the touch of a newborn.

Still, a few people may not understand this bliss, so Dasharata gives us a 4^th example  – one that all of us would have experienced in our daily life – ‘pranashtasya yatha labho yatha harsham ..’  All of us would have misplaced small or big things – be it valet, car keys, some important documents that were extremely important for that day – and we lose it momentarily and  frantically struggle upto the 11^th hour to find the same, without much luck.  Then a quick prayer to the Lord chanting the Mahamantra – and there it is! Our eyes immediately spot the lost entity.  How happy one would feel, when he receives it back at the nick of the moment!

Saint Thyagaraja had exactly the same experience – with his Rama Parivara. Once his brother thew the deities into Cauvery because of jealousy, and the Saint writhed in pangs of separation and agony.  Then Rama Himself came in Thyagaraja Swamigal’s dreams and showed him the spot where he was.  Early next morning, Thyagaraja ran towards the spot and lo! He discovered his Rama! ‘kanukontini…’ How happy he felt then – one that even Dasharata wouldn’t have had!

These four examples may seem like random ones, but they are not so!  They reveal some beautiful truths.

The first one (amrutha) is about procuring the impossible – Getting a Satsang with a Mahatma is indeed next to impossible.  The second one (rains) is like being in such a  satsang at one point in time, but not having it anymore for reasons beyond one’s control (like the rains) – how one would long for the satsang, knowing the greatness and comfort of it.

The third example (birth of a son)  is like one who has heard about the Sadguru and His satsang in lectures, discourses but not having met Him, when everyone around him have gone to Madhurapuri and have had his darshan, and eventually, getting enough vacation days, getting the tickets and landing in Chennai – and meeting the Sadguru eye-to-eye – how happy one would feel?

The fourth (lost and regained), is likened to one knowing very well about the satsang, being in one himself and enjoying the bliss of it, but out of his own carelessness, go far away (physically  or mentally) and then long for it.  Has the Sadguru left him? No.  It is only his perception! [just like the lost object only gets outside the line of one’s sight, but doesn’t physically go anywhere else].  When eventually, through the grace of the Guru Maharaj, He calls you and says, “You have not gone anywhere! You are always under my super-‘vision’! “, how happy he would feel!  That is the greatness of the satsang!

One can boldly say that the satsang is not even the satsang with the Bhagavan – because when one speaks of his worries to the Lord in the temple, He just stands there!   But in the case of Mahatmas, they acknowledge it with a smile; they merely say ‘everything will be alright’ and take care of it completely, creating a protective shield around us.   He may just utter three words ‘Krishna blesses you’ – but that will take care of everything! And only those who have experienced this can appreciate this!

And that is why, Tulsidas Maharaj says, ‘Ramakrupa binu sulabh na soi’ – only by experience can one understand the Satsang  – and that is due to God’s grace.

‘Akhanda mandalAkAram vyAptam yena charAcharam |
tatpadam darshitam yena tasmai sri gurave namah ||’

The Supreme Truth that pervades the huge and vast universe – is being shown to us by that descent of Divinity – called the Sadguru – the ‘Sath’ – and the company of this ‘sath’ is indeed Satsang!

All of us are blessed to be in such a company, and be blessed with such a beautiful Mahamantra, which we are all committed to chant, not for material pleasures, not even for Vaikunta or Goloka, but     for  the pleasure of the Sadguru, which is experienced by one and all day in and day out through His grace!  Let us pray that we realize this grace more and more and have more opportunities to chant!

The satsang concluded with prayers with Mahamantra.

Apr 2: Guru – the remover of darkness of Maya

Srimad Bhagavatam is our life-line of our satsang. There is no detail that goes unexplained in Srimad Bhagavatham says our Guru Maharaj. There are different ways to attain the Lord. All the different margas the  path of self enquiry, the path of meditation, the path of controlling the senses, the path of bhakti right from Kamya bhakti to Prema Bhakti to name a few are clearly elucidated in Srimad Bhagavatham. Sage Suka narrated Srimad Bhagavatam to King Parikshit who was ordained to die in the next seven days. Even though he listened to all the paths for attaining the Lord, he did not get a chance to practice them. But it is said that he attained the holy feet of the Lord by merely listening to Srimad Bhagavatam. So our Guru maharaj says that kathashravanam is the path shown by Srimad Bhagavatam. Even if we want to look it in a philosophical perspective, King Parikshit is the jeevatma and the Karma that a Jeevatma performed is to garland a snake on Shamika Maharishi. He is then cursed to death by the sting of a snake. We only know that it as a snake all through Srimad Bhagavatam, but in the last chapter of Srimad Bhagavatam, Suta says that it is not a snake. It is samsara that has disguised in the form of a snake!

So because of the karma we have been doing, we are stung by a snake called samsara. The panacea to get out of this samsara is to have the association with a great sage like Sage Suka who is a devotee [bhakta] of the Lord and rasika and also adhere to what He says.

Followed by a quick round of introductions, Sriramji from Houston lucidly talked about the significance of a Guru with reference to the Nava Yogi charitra. Srimad Bhagavatham is a rare [guhya] purana. It is not easy and accessible for everyone to enjoy it. It is sheer grace personification that Srimad Bhagavatam has come to our hands. It has to be said that certain portions of Srimad Bhagavatam are indeed very rare. Sriramji reminisced on the eleventh canto. Eleventh canto talks about the Nava Yogi Charitra and Uddhava Gita.

Vasudeva asked Sage Narada to expound on Bhagavata Dharma. It is very nice to see how Srimad Bhagavatam is structured.

There was a king who ruled the kingdom of Videha and his name was King Nimi. One day he was doing a sacrifice. When one is performing a sacrifice, there are some positive signs that indicate that the Lord has ratified the sacrifice. Similarly when King Nimi was performing the sacrifice, all of a sudden came Nine Yogis, who are all great Yogishwaras and are in an elevated state, Jeevan Muktas started to expound on Bhagavata Dharma.

The Nine Yogis are –

“Kavirhariantharikshaha prabuddha pipalayana |
“Aavirhotrotha drumilaschamasaha karabhajana||”

Kavi, Hari, Anthariksha, Prabuddha, Pipalayana, Avirhotra, Drumila, Chamasaa, Karabhajana.

The first Yogi Kavi, in a succinct way conveyed the beautiful precept that if one desires to cross the ocean of samsara, he needs to take refuge[Ashreya],  onto the holy feet of a Sadguru. He explained the Bhagavad Shastras in seven slokas.The next Yogi Hari, elucidated the characteristics [lakshanas] of a Bhagavatotama. He explains as to who really is a Bhagavathotama and how to identify a Bhagavatotama.

After the two Yogis, Kavi and Hari left the stage, and then came Antharikshar. He started to expound on Maya [the divine illusion] to Videha Maharaj, King Nimi. He conveyed the fact that Maya is the power of Lord himself. The Lord uses Maya as an instrument to create this universe, sustain his creation and also use Maya for destroying the universe. Everything happens through Maya.

Daivi hyesa gunamayi Mama Maya duratyaya |
Mameva ye prapadyante mayam etam taranti te||  [Srimad Bhagavat Gita 7.14]

In the above sloka, the Lord says that this divine illusion [Maya] is very difficult to transcend and he conveyed the beautiful fact that one who surrender onto him can only surmount this barrier and overcome this eternal ignorance.

So what is Maya? It can be defined as temptations that dwell in jivas that make them drown in this mundane world. One needs discriminative powers [viveka] to overcome Maya to attain the holy feet of the Lord. Mahatmas say that it is indeed very rare to have that discrimination.

If we delve into this, at the end of the day, everything has to be destroyed. Every living/non-living being right from an elephant to ant to human dies and eventually becomes part of the soil [mannodu mannaga]. If we take a handful of soil and put it in a cup of water, it gets easily dissolved. When we expand this concept, the soil gets dissolved in the pralaya [dissolution of the world]. When the eternal cycle ends, the soil gets dissolved in the pralaya waters and it in turn gets dissolved in the pralaya agni [fire]. The pralaya agni is blown away by the pralaya wind and the wind is consumed by the space. The space eventually gets merged in the Maya and it becomes one with the Brahman and the Brahman finally becomes one with the Paramatma. This depicts the completion of the cycle. When one cycle completes, the Lord’s creation starts again. This is a scientific way of explaining the creation, sustenance and destruction.  Sage Anthariksha discoursed this to King Nimi.

One may ask as to why the Lord is doing all this? It is actually a Leela for him, but why should the living and non-living beings go through this struggle. The Lord’s true wish is not to make the jivas go through this struggle. His true wish is to bestow everyone with moksha. But if we grant us moksha instantly, then we don’t accept it and we are skeptical about it. Isn’t it? He gives us another way to enjoy the worldly life and throws the seeds of happiness and sorrow which are transitory in nature. If we don’t have sorrows, then we don’t worry about moksha. The element of sorrow is sowed in so that the Lord gives back a free will.

Our Swamiji beautifully defines the definition of Maaya. One needs to know if he possesses the free will or not. If we think about Maaya and understand this concept, then it makes us think that the only free will we have is to go towards the Lord or not. That is the choice we have to make and when we make the choice from the bottom of our heart, then the Lord bestows us with satsang which puts one in the path of Moksha Sadhana. Hence the main intention of the Lord is to grant everyone Moksha.

When Sage Suka expounded on the different infernal regions to King Parikshit, his first question to Sage Suka was how not to get into these hells. Sage Suka replied that chanting the Divine Names of the Lord was the only solution and substantiated his reply with Ajamila charitra.

Similarly, King Nimi requested Sage Anthariksha for means to get out of this Maaya [infatuation].  He beautifully said that one who is sleeping cannot awaken others. One who has already woken up can awaken others. Similarly one who has already crossed the ocean of samsara and has defeated Maaya can only take the jivas ashore and make them cross the dreaded ocean of samsara.

“Thasmath gurum prapadhyetha jignyasuhu shreya utthamam|
Shaabde pare cha nishnatham brahmanyupashamashayam || [11.3.21]

Thatra bhagavathan dharman shikshed guruvathma daivathaha |
Amaayayanuvruthaya Yaithushyai dhathmathmido harihi|| [11.3.22]

Prabudha is the next Yogi to give discourse to King Nimi. He started by elucidating the beautiful precept that everyone must attain a Guru and only then will one be blessed with Paramaatma Labham, which is life beyond this earth. In order to reach the Holy Feet of the Lord, one needs to attain a Sadguru and completely surrender unto his Holy Feet. Guru Krupa can bestow one with anything and everything we seek in this worldly life.

Narayana Theerthar was a highly realized soul.  His composition “krishna leela tharangani” is all famous. There lived a devotee, a poor brahmin who used to cook food for his Guru, Sri Narayana Theerthar and delivered the biksha [food] to him every day without fail. His Guru did not want to trouble him and politely kept on refusing the food on a daily basis. One day he decided to sit on the other side of the river Kollidam from his ashram. The devotee came to know this and started running to the other side of the river since it was already past the meal time for his guru. The love [prem] that he had for his guru was immense. It was a very hot day and was scorching heat and in spite of the heat, the devotee made sure he served the food to his guru. Seeing his devotee, Sri Narayana Thirtha was moved to tears. The devotee spotted some heat boils on his Guru’s foot and enquired about it. Upon enquiry he came to know that when the devotee came running in the scorching heat, the Guru absorbed the heat from his devotee and protected his devotee when he came to feed lunch for his guru. Such is the compassion of Jeevan Muktas. Pleased with his disciple’s devout nature, he requested his disciple to ask him for a boon. He wished for his poverty to be destroyed. His Guru pointed him to a tree which had medicinal values which can cure any disease. It is the for the word of the guru that transformed the tree into a siddha medicine.

Days passed by and the king fell ill with a deadly disease which was very difficult to find an elixir. All the doctors gave up and somehow Narayana Thirtha’s disciple’s name was referred and the king summoned this brahmin. This disciple treated the king with a few leaves from the tree that his guru had earlier shown him. The king was cured and was very happy. The king enquired about his guru and later went to meet Sri Narayana Thirtha. He requested him to build a temple for Lord Krishna in Varagur and the king built the temple.

If we see in the life-history of Sant Namadev, the Lord Panduranga used to play and converse with Namdev. But when came to attaining Jnana, the Lord sent him to a Guru. Such is the greatness of a Guru. It is only Guru Krupa that can bestow one with all goodness.

One more example is from the life-history of Thotakacharya. He was an ardent devotee of Sri Adi Shankara. He was considered dumb by the fellow devotees and Thotakacharya used to wash the clothes of Sri Adi Shankara and lead a life by just serving his Guru.

One day all the disciples of Adi Shankara were waiting to listen to their Guru’s discourse. Thotakacharya was not to be found and his Guru enquired about him. He spotted him in the backyard where he was hanging out the clothes, and suddenly Adi Shankara poured an overwhelming compassion on Thotakacharya and he started to experience horripilations and was bestowed Jnana by Guru Kataksham.

He came in and started to sing –

“viditakila sastra sudha jalathe..”

“Guruhoho anugraihivena puman purnaha prashantayae”- Says Srimad Bhagavatham. A man attains the state of completeness only by the grace of his Guru’s grace and blessings.

Lord Krishna himself has clearly shown that one needs to seek a Guru and went to Sandeepani and learnt the vidhyas and the sixty four arts

The mano vyadi can be cured only by a Guru.

Sareeram suroopam thadha va kalathram,
Yasacharu chithram dhanam meru thulyam,

manaschenna lagnam guror anghri padme,
tatah kim tatah kim tatah kim tatah kim |

One may be blessed with a beautiful mien, a pretty wife, more wealth and fame. But what is the use if your mind and heart does not bow to the Sadguru.

The satsang ended with prayers and Namasankirtan.

Oct 2: Rama Nama and Guru

It is said that an association with a Sadhu or a Mahan and to be in the divine communion with Bhagavatas is indeed the rarest of the rarest. This is what is said in Srimad Bhagavatam. This can be verily seen to be the case with the king Muchukunda from the Ikshvaku dynasty. When he met Lord Krishna in person, the only thing he requested the Lord to bestow upon him is satsang. Another great devotee of the Lord is Thondaradipodiazhwar, who desired to be at the feet of the great Mahans who are in constant communion with the Lord. Such is the greatness of Satsang. Our Guru maharaj proclaims that one who chants the Divine Names of the Lord and narrates the stories of the Lord is verily a Bhagavata. Chaitanya Mahaprabhu has also said that one who chants the Divine Names of the Lord even once in his/her life is indeed a Bhagavata. We are all indeed blessed to have a telecom satsang every week and let’s pray to the Lord to bestow us with more satsangs.

Bhagawan Yogi Ramsuratkumar would say that by chanting the divine Name of Lord Rama, the Rama Rajyam [rule] can be reinstated. This fact has been echoed by various Mahans right from Swami Vivekananda. One great Mahan whose birthday falls on the second of October is Mahatma Gandhiji, the father of our Nation and his life-line was chanting the Divine Names of the Lord. He did not perform any other spiritual austerity other than the Nama Sankirtan.

Here is a quote from Gandhiji’s Hairjan magazine –

“To a question by some missionary friend whether he followed any spiritual practices?

In reply to this question Gandhiji said that he was a stranger to yogi practices. The practice that I follow is something I learned in my childhood from my nurse. I was afraid of ghosts. The nurse consoled me that ghosts don’t exist. She also gave me a panacea for my fear of ghosts. She advised me to chant the Divine Names of Lord Rama. What I learnt in my childhood has now become eternal in my mind. It is verily the sun that has brightened the dark star. A Christian might find solace from the repetitive chanting of the name of Lord Jesus, a Muslim can find peace by reciting the name of Allah. All these are identical and have same implications and produce the same results under the same circumstances. The repetition should not be just a lip movement but be a part of the being itself. Gandhiji even proclaimed that it is only the Divine Name chanting of Lord Rama that would help India gets its independence in one of his last meetings, before India got her independence. Soon after this meeting, India got its independence akin to Yogi Ramsuratkumar who said that the Divine Name chanting of Lord Rama would establish Rama Rajya.

Once a devotee questioned Sri Bodendra Saraswati Swamigal of Kanchi mutt, whether the Divine Name chanting will fetch the same good merits as other spiritual austerities. Sri Bodendral replied that it is very true that the Divine Name chanting will fetch the same merits as the other spiritual practices, but one needs to note that it is only because of the good merits accrued in previous births that one get to chant the Divine Names of the Lord in the present birth. Such is the glory of the Nama Sankirtan.

The more recitation of the Divine Names of the Lord even if chanted mechanically will over time start to involve our mind and heart and will very soon develop that state of devotion [ bhava]. It is also a fact that the Divine Name chanting of the Lord will have more effect when initiated by a Guru.

Followed by introductions, Mukundji from Redding CA beautifully rendered the satsang talk on the significance of Guru.

In this mundane world, to be adept at any skill, one would needs a master [Guru] to guide in mastering that skill set. Let’s take an example. We widely use a pot that is made out of mud to grow plants, store water etc. What we never wonder is the time and intricacies associated to make this pot. When one such pot breaks, we quickly go and get another pot. Not everybody possesses the skills to make a pot. It requires adept skills and definitely needs a master [Guru] who has specialized in this to impart that skill to everyone. This applies to other fields as well. When we need a master [Guru] who is highly specialized for every field only in this worldly life, then what to talk about the spiritual life? We definitely need a Guru if we are going in pursuit of spiritual knowledge say spiritual realization or realizing God. One cannot embark into the spiritual world without a Guru. It is only a mahan [Guru] who can help in realizing the self and eventually make us reach the holy feet of the Lord.

“krishnam vande jagatGurum” –  Lord Sri Krishna is the Guru for the universe. That Lord Sri Krishna also had a Guru Sandeepani to get enlightened. Akin to Lord Sri Krishna is Lord Rama whose Guru was Sage Vashishta. When all the Lords themselves need a Guru, it is very lucid that common people definitely need a Guru to guide them through their spiritual practices. We have a family physician to whom we go and seek medical advice when we are not keeping good health. We have an ailment in the spiritual world as well. It is the cycle of births and deaths. It is only a Guru who can absolve the bad merits accrued in our births and eventually cleanse us and throw us unto the holy feet of the Lord even without our knowledge. So who is a Guru? A Guru is one who is a self-realized soul, always sings the Divine Names of the Lord and reminisce the stories of the Lord and is in constant communion with the Lord.

Sant Kabirdas in one of his dohas very beautifully says that “If at all both the Lord and the Guru come and stand in front of him, he would first prostrate to his Guru and then to the Lord.” There is a beautiful reason as to why he says this. A mother takes every step to bring up the child right from the first day of her pregnancy till the child becomes independent. When the child grows up and becomes very learned and earns a very respectable position in the society, the father proudly tells everybody that it is his son.

Similarly a Guru takes everyone unto his feet and bestows them with Jnana, Bhakti and Vairagya and throws them unto the feet of the Lord without their knowledge.

Lord Krishna very beautifully explains the significance of Guru in Srimad Bhagavatam. Lord Sri Krishna who is the ruler of Dwaraka is filled with peace. His close friend Sri Kuchelar who is poverty stricken is also very peaceful. The reason for their tranquility is because they were enlightened under the tutelage of their Guru Sandeepani. When their education was about to culminate, they were blessed by their Guru that they will always be calm, happy and that peace will prevail eternally in them. A Guru’s word and blessing will never go wrong.

The young Dhruva wanted to sit on his father’s lap and his step-mother Shuichi banished him and asked him to go to the forest and perform penance in order to be bestowed with a boon from the Lord to be born as the son of Suruchi, so that he can sit on his father’s lap. Dhruva who was only five years old was not able to comprehend fully what his step mother was asking him to do. He set out to the forest to meet the Lord and ask him for a boon to be born as the son of Suruchi. En route to the forest, Dhruva was stopped by Sage Narada who enquired about Dhurva’s whereabouts. He narrated whatever that had just happened in his father’s courtyard. Upon hearing, Sage Narada advised him to go back since doing penance in the forest for such a small boy was going to be very difficult. Dhruva after listening to Sage Narada immediately said, “It is you who asked everyone to chant the Divine Names of the Lord in order to see the Lord”. Hearing this, he was awed at Dhruva and he blessed him and initiated a Nama. Dhruva, by chanting the Nama had the darshan of the Lord. It is said that the Devas are not very amiable when the Rishis perform any spiritual austerity. They tend to cause some disturbance. But in the case of Dhruva, since he had blessed by a Guru [Sage Narada], there was no super natural disturbance and Dhruva was able to attain the goal that he aspired.

Akin to how a child who is devoid of parents is called an orphan, a devotee who doesn’t have a Guru is also called orphan. In order to reach god, one definitely needs a Guru.

The satsang ended with prayers and Namasankirtan.

Aug 28: Radhashtami Satsang

The Nama Sankirtan was performed by Narayanan and Sri Aravind’s family from Orlando, FL.

This was followed by the introduction…

‘In our Sanathana Dharma, there are numerous paths to reach Bhagavan. However for this Kali Yuga, it is said that Bhakti is the easiest path. In Padma Purana, it is said, ‘alam vrataih alam thirthaih alam yogaih alam makhaih alam jnanakathalabhaih…. Bhaktirekaiva muktida’.  In this Kali Yuga, Vrata, Yoga, Pilgrimages, Vedanta – none of them can be performed perfectly and hence it is only Bhakti that leads us to Mukti.   Bhakti is done for different reasons – one may do Bhakti in order for having his worldly miseries obliterated, or may do Bhakti for worldly pleasures or one might perform Bhakti for Moksha.  All these are Sadhana Bhakti – that which use Bhakti as the means to attain a goal.  But which among these kinds of Bhakti is the greatest?  There is a Bhakti that is greater than all these – that is the Bhakti that is done for the sake of Bhakti. – Sadhya Bhakti – Bhakti being the means as well as the goal itself. Such a Bhakti doesn’t expect anything in return.  Who is the authority for such a Sadhya Bhakti?  Padma Purana says,

na tapobhir na vedaischa na jnaanenaapi  karmana |
harirhi saadhyate bhaktyaa pramaanam tatra gopikaa ||

It is verily the Gopikas who are the epitome of Sadhya Bhakti.  On this auspicious day of Radhashtami, let us pray that we get such a Bhakti too.

Following introductions, Gayathriji  from Boston gave a wonderful discourse on Prema Bhakti.

We just saw that Bhakti is the easiest path in Kali Yuga.  But what is Bhakti?  Offering flowers? Performing Puja? Offering Naivedya to the Lord?  What truly is Bhakti?  Offering two drops of tears for the Lord – that is indeed Bhakti.  In Bhakti Sampradaya, we often sing the Pundareeka – ‘Gopika Jeevana Smaranam – Govinda Govinda!’ – Does this itself not show us that Gopikas are the Gurus in Bhakti?  Today, let us see how Gopikas excelled in their Bhakti.

Krishna rules the kingdom and his minister is Uddhava.  Sri Shuka introduces Uddhava as ‘Sakshat Brihaspati Sishya’.  Brihaspati is said to be the master of all knowledge and Uddhava is the direct disciple of Brihaspati! So one can imagine how shrewd and intelligent he would have been!  No wonder he is Krishna’s minister!  But what advice would he give for Krishna, who rules all the worlds and knows all?  Uddhava simply stayed in the palace in order to get drenched in Krishna’s kataksha (grace pouring forth from his sight) – which, otherwise, would go waste.    Being a friend of Krishna, he always used Krishna Prasadam, he wore all what Krishna wore and discarded – right from the Gopi Chandan, clothes , garland etc.

Sometimes, Krishna would go into solitude and shed tears.  Uddhava came to know about it and was surprised.  “What would make Krishna sad? Sad enough for him to shed tears”, he thought.  ‘Krishna, why are you in tears. As a friend, it is my duty to annihilate your worries; go on!’

Krishna, ‘nothing Uddhava!  I am just thinking about the wonderful time I had in Gokulam and Brindavan…. You know what a wonderful time I had there?  We used to play ‘raas lila’ and dance day and night!  I don’t think I will ever get back that life.  This life is boring and listless.’

Uddhava said, ‘Krishna! Nothing is stable in life.  Everything is fleeting.  That is why, you have to realize the Brahman’.

Krishna, ‘Oh! By the way, what is Brahman, Uddhava?’

Uddhava, ‘Krishna, are you kidding?  You are verily the Brahman!’

Krishna in all seriousness, said, ‘Oh ya! Our master Sandeepani taught us, ‘Aham Brahmasmi’. Now I remember… but guess what, Uddhava, I may convince myself by saying so.  But you can never make the Gopis say this or observe this Mahavakya’

Uddhava, ‘Really?  I think the gopis truly deserve a class from me, at least for the sake of the tears you shed for them.  If you permit me, I shall go to Brindavan and teach them the import of ‘Aham Brahmasmi’ and ensure they are free from worries.  After all, your happiness is my happiness, Krishna!’

Krishna said, ‘Go ahead Uddhava! But remember, if you succeed, I shall deem that your education has truly borne fruit!’

Uddhava rides on his chariot to Brindavan.  All along, he plans in his mind on how his lectures should be designed, so that he could drive the truth of ‘Aham Brahmasmi’ into all the Gopis’ brains!

At Brindavan, Nanda and Yashoda welcome him, with a smiling face, but with emptiness in their heart, because they miss Krishna.  Uddhava was fed and let to rest.

Yashoda Ma starts, ‘Uddhava, I switched off this stove the day Krishna left for Mathura. It has never been switched on since!  Whenever I switched it on, Krishna ran around me asking for milk.  The joy is simply inexplicable Uddhava! ’

‘This is the mortar in which I bound Krishna.  This is the rope I used…. This is the dress I got him for Diwali last year…. Even when he slept, he wouldn’t let  go of his flute.. see now he has left that back too… What is he doing in Mathura?  Is he still grazing cattle?’

Nanda Baba interjected, ‘Are you mad? Why would he graze cattle when he has had his education?  He must be a king now!’

Uddhava is spellbound by their love for Krishna.  He strolled on the banks of Yamuna, and felt Yamuna shedding tears for Krishna too.  On the streets of Brindavan, he heard Krishna  Kirtan always.  Does not Krishna’s lilas the constant subject of talk right from a 2 year old to a 90 year old?  ‘Krishna stole butter’, ‘Krishna broke the pots’… this is the song every individual sings…

He gets to his job – meets the Gopis.  All of us know the beautiful Bramara Geetham  that Gopis sing, expressing their love for Krishna addressing the honey bee.   Our Swamiji would say that all of Uddhava’s learnings under Brihaspati were deployed to decode the import of Bramara Geetam!   Gopis become friendly with Uddhava and ask, ‘Uddhava, you are Krishna’s best friend. Does He ever talk about us to you? Does he ever remember us?  Does he ever say, when I was in Brindavan, the Gopis used to do this kainkarya for me? Is Krishna thinking about us?  Does he cry because he misses us?  We are sure he does.  But you know what Uddhava,  we don’t want him to cry. We want him to be happy always.’

Uddhava is shell-shocked to hear the extent of the Gopis love for Krishna.  He has never seen such a love.  That moment, forgetting his age, learning (that he is a disciple of Brihaspati), gender (he being a male), position (that he is a Krishna Mantri),  he falls right at their feet.

“Vande nandavraja streenaam padarenum abhiskhnasah
yaasaam harikathodgeetam punati bhuvanatrayam”

What a wonderful Satsang, thought Uddhava.  He didn’t want to go back, for he thought, Krishna is not in Mathura anymore, he lives in every single house and heart in Brindavan!   After a few days, he realizes that Krishna would miss his company – at least to cry out his woes.  So let me return!

The return date is announced. That morning, when he was about to ascend his chariot, he was shocked to see that he didn’t have a place to sit! One gopi said, ‘I have stacked this corner with ‘murukku’ – Krishna’s favorite. Please give it to him.’  Another said, ‘I have kept butter in this big box. Krishna loves butter from my home’.   Yet another, ‘Please give these savories to Krishna and tell Him that I made it especially for him!’  So many items, that he doesn’t have a place to sit.  He falls at the feet of the Gopis yet again, and rolls in the sands of Brindavan and takes all the ‘rajas’ on his body, for, he knows how much Krishna would enjoy the ‘rajas’.  On his way back, he recollected every single moment he spent in the company of Gopis and remembered their devotion.

Meanwhile, Krishna would peep at the window every now and then to see if Uddhava arrived. His impatience and anxiousness just kept growing with time.  When he finally saw Uddhava coming, ‘Uddhava! Uddhava! How was your trip? How is everyone doing at Brindavan?’

Uddhava could not control his emotions anymore.  He simply fell at Krishna’s lap and started weeping – so much that he could not answer Krishna.  Krishna, ‘Uddhava, are you okay? Why are you weeping?’

‘Krishna, am I crying?  Do you see tears in my eyes?  Am I really crying? Alas!  Times have changed Krishna.  You used to weep and I would ask for the reason.  Today, I am crying and you are asking me!’

‘Krishna, this is not because of any sorrow! It is because of Prema Bhakti.  Oh Krishna! Did I also get Prema Bhakti?  Oh Krishna! Did I also get Prema Bhakti?

If I ever got Prema Bhakti, then I deem my Brindavan trip as successful! Krishna,  remember, don’t think that I got this Bhakti because of your satsanga.  It is absolutely not because of your grace!’

Uddhava continued, ‘It is because one drop of devotion from the huge ocean of love (prema Sagara) that the gopis have for you,  has fallen on me!  That is why I am in this state, Oh! Krishna!’

Krishna asked, ‘How are the goips doing?’
In Ramayana, Valmiki says that Hanuman could narrate Ramayana but never ‘Seethayana’ He would simply be unable to narrate the glory of the Mother, albeit being an intelligent person and an orator like Uddhava.    Uddhava says, ‘Ask me to lecture on Krishna Bhakti and I shall speak volumes, Oh Krishna! How can I ever tell what Gopi prema is?

Thus, the teacher of ‘Aham Brahmasmi’ eventually became a student of Prema Bhakti and obtained it from the Gopis!
When we wish to do meditation, we command everyone to be quiet and silent and lock ourselves up.  But the gopis have tons of work every day, and in spite of all this, they don’t need a room for meditation; not even a silent environ.  No one could take Krishna from their hearts!

Uddhava, a student of Brihaspati was with the Brahman, Lord Krishna all along, and yet did not get Prema Bhakti.  Prema Bhakti cannot be attained without a Guru.  Uddhava had to take tutelage from the Guru namely the Gopis in order to realize Prema Bhakti for Krishna.

Who is the Guru for prema Bhakti? Sri Sri Swamiji speaks about this in a beautiful Kirtan of His. This goes as a conversation between Radha Devi and Lalita, one of the Sakhis (friends).

Lalitha: “Mukti endraal enna Radhe! Radhe!”  [Radhe! What is Mukti?]
Radha: “Krishnabhaktiye mukti Agum Lalithe! Lalithe!”  [Krishna Bhakti is verily Mukti, Lalitha!]

Lalitha: “Krishna Bhakti edanaal valarum Radhe! Radhe!” [Radhe! How can one grow Krishna Bhakti?]
Radha: “Keerthanathinaal Valarum, Lailthe! Lalithe!”[Krishna Bhakti grows by performing Kirtan,Lalitha!]

Lalitha: “Keerthanam edhanaal valarum, Radhe! Radhe!” [Radhe! How does Kirtan grow?]
Radha:  “Satsangathinaal valarum, Lalithe! Lalithe!” [Kirtan grows through Satsang, Lalitha!]

Lalitha: “Satsangam ethanaal valarum, Radhe! Radhe!” [Radhe! How does satsang grow?]
Radha:  “Gurukripaiyinaal mattum kittum, Lalithe! Lalithe!” [Satsang happens only through Guru Krupa, Lalitha!]

Lalitha: “Gurukrupai yethanaal kittum Radhe! Radhe!” [Radhe! How does one acquire Guru Krupa?]
Radha:  “Bathilarindum nee ketpatheno Lalithe! Lalithe! “[Why do you ask me knowing the answer well, Lalitha!]

Lalitha: “Un krupai irunthaal Krishnan sulabanaam Radhe! Radhe!” [Is it true that your compassion can bring Krishna easily?]
Radha: “Yen Krupaiyum Guru Krupaiyum ondre Lalithe Lalithe! [My Krupa and Guru Krupa are one and the same, Lalitha]

Lalitha: “Prema Ragasiyathai sonnai  Radhe! Radhe! “[Radhe! You just revealed the secret of Prema.]
Radha: “ Muraliyai isaithavan solvathum idhuve Lalithe! Lalithe!” [This is what was said by the One who plays the flute too, Lalitha!]

Indeed Radha Devi is verily the Guru for Prema Bhakti.  On this auspicious Radhashtami, let us pray to Radha Devi to grant us Prema Bhakti to the Lord.

The satsang ended with prayers with  Mahamnatra Kirtan.

Aug 14: Faith in Guru and Surrender to the Lord

The satsang started with Nama Sankirtan by Sriramji from Houston, Texas.

Sri Narayanan from Boston spoke in relation to the Janmashtami.

“We celebrate quite a few events – Janmashtami, Ganesh Chaturti, etc.  Where in our scriptures is the authority or the authenticity of such celebrations? In Srimad Bhagavatam, in the 11^th Canto, the Lord describes the qualities of a Bhakta to Uddhava. In that, He mentions, “It is the duty of my devotee to always worship my form, go on pilgrimages, celebrate my birth and festivals related to me, sings my divine names and my divine glories… “.  So it is Lord Krishna Himself who is the authority for our celebrations.

This satsang happens in the context of the Janmashtami. And we are celebrating this great festival in our satsang through Nama Sankirtan and Katha Shravanam.  Can there be a better way to celebrate Krishna’s birth?”

Following the introductions, Sri Narayanaswamy from Seattle spoke on Surrender and faith.

“We all celebrated Janmashtami. Lord Krishna was born and He visited all our residences! How could He visit all the houses at the same time?   It is simply because He is a ‘Lila Lola’ (conjurer of divine plays).  In Brindavan, He was found with each of the hundreds of Gopikas who were playing ‘raasa’ with the Lord.  Likewise, He entered our houses, as well as our hearts!   When we talk about Krishna, Mahabharata comes to our mind.  – He has shown us two key principles – Surrender to the Lord and Faith in Guru.

The Kurukshetra battle was in the offing. Duryodhana rushes to Dwaraka to seek Krishna ‘s help, as also Arjuna from the Pandava’s side.  Duryodhana was the first to come.  He sat at the head of Lord Krishna who was asleep.  Arjuna came later and sat by His foot.   As soon as Krishna woke up, He saw Arjuna.  He welcomed both of them. Duryodhana rushed and said, ‘Krishna! I came first. Entertain my request first!” Krishna said, “But I saw Arjuna first!”  While Duryodhana was anxious about Arjuna’s request, Krishna said, ‘Two options – one: I will not touch arms, but will remain by your side. Two: I will offer all my gallantry’.  Arjuna, unhesitatingly said, ‘Prabhu!  You are the Jagadguru! Please be with us. That is all we want!’.  Duryodhana heaved a sigh of relief and passed on the accepted all the military power of Krishna’s army.    What happened eventually?  All of us know that the Pandavas prevailed over the Kauravas in the battle.  It was possible only due to the faith of Arjuna on his Guru, Lord Krishna.  When Guru’s blessings are abundant, no harm can near, and victory is ours.

In another instance, we see that when the Kurukshetra battle was over and the Pandavas were seated around Krishna in a tent, when Draupadi said, ‘Krishna! I have a question to you!  Everybody says you are ‘Aapat Bhaandava’.  You rushed to Gajendra’s call. You rushed to Prahalada’s call.  But, in my case, I shouted and cried for a long time, and you came in very late, when I was ill-treated in the court.  What sin did I commit?’.   Krishna smilingly replied, ‘Draupadi, when Duschadana wanted to remove your clothes, you did not call me first. You called your husband, the elders, the great warriors on the court, and all the brave men.  Even after that, you trusted your own might and fought with Duschadana.  Only at the end, when you ran out of options did you raise both your arms and called me.  Did I not come then?’  Draupadi replied, ‘Krishna!  I understand.  I surrendered to you only as a last resort.  Had I surrendered to you earlier, the story would have been different.  Thus surrender to the Lord is important.”

Now, can we see Krishna?  Kanchi Paramacharya says, it is not possible to see Him because Krishna denotes black.  Our mind is filled with darkness.  How can one see a black spot in darkness?  Krishna says in Bhagavat Gita, ‘Hey Arjuna, you cannot see Me with your naked eye. I am granting you special sight to ‘see’ me’.   So, its not possible to see Him with our eyes.  However we can see Him in our heart.  Having created the entire universe, He is hiding like a thief, nowhere else, but in our own hearts. So all we need to do is find him there – and that is Bhakti – make your heart white.  This is possible only through a Guru’s blessings .  ‘Gu’ denotes darkness and ‘Ru’ denotes removal.  Thus Guru is indispensible to dispel the darkness.

What is the fundamental difference between Mahabharata and Ramayana, given that both Rama and Krishna are avatars of the Lord.  Krishna’s avatar is a display of the Lilas, while Ramavatar is a human incarnation.  It is simply impossible to impersonate Krishna, be it stealing butter, killing his demon-uncle or dancing on a snake.  On the other hand, Rama lived as a truthful person, a honest husband (ekapatni vrata), obeyed his father’s word,  protecting the surrenderer, being a best friend etc.  Thus Krishna’s advices can be ‘heard’ and assimilated, where Rama’s life should be lived.

When Rama was informed that his coronation was being cancelled, he stood unmoved, with the same smile he sported on his face since morning – his expressions were unchanged even when he had to give up all grandeur and go to the forest.  Sorrows may come but we should see them with equanimity and consider them as the grace of God.

In the Mahabharata war, no one could conquer Dronacharya.  Krishna asks the Pandavas to utter a lie to fall him – and accosted Yudhishtra with this idea.  Yudhishtra turns Him down, because he wouldn’t utter a lie.  After Krishna’s convincing words, Yudhishtra shouts ‘Ashwattama hatah’ – in a high voice and ‘kunjarah’ in a low tone.  Is it right for the Lord to be an accomplice in untruth?

Tiruvalluvar says, ‘poimaiyum vaimai idatha purai theerntha nanmai payakkum enin’  – it is okay to utter a lie if it is going to provide relief to a suffering person.  A person bound to kill another, loses his target and asks you if you saw the target.  You can lie there (by saying you didn’t know) because you are indeed saving a life.

Thus let us have faith in our Guru and surrender to the Lord and be thankful to our Guru for the satsangs we are enjoying.

The satsang ended with prayers with Mahamantra.

Jul 31: First Anniversary – Rukmini Kalyanam

For any activity to succeed, be it spiritual or otherwise, we need the grace of Lord.  How do we know that our activity is being blessed by Lord?  The Lord’s presence can be felt in various ways, like through pleasant showers or a great Mahan comes when we undertake the activity (like Vamana in Bali’s sacrifice), or unexpectedly anything auspicious happens.

Likewise, our Friday satsangs started on August 1, 2008 and today is the first-year completion of the satsang and it happens to be on an Ashada-Friday A Friday on Ashada (Aadi) month is considered auspicious, because it is special to Lakshmi Devi.  What to say of today, when it is verily Varalakshmi Puja!  It is indeed a blessing.

The grace of Mahalakshmi is required to attain the Lord. In Srirangam, only after Mother’s darshan and after a big Pradakshina around the temple, can we have Lord Ranganatha’s sanctum.  By the time we reach the Lord’s sanctum, it is said, that the Mother quickly goes from her place to the Lord’s sanctum and apprises of our ensuing visit and places a recommendation on our behalf to show His compassion on us!    In Tirupati, Lakshmi Devi resides in the heart of Lord Balaji. Everytime a devotee comes and falls at the Lord’s feet, Mother looks at us and then at the Lord to see if the Lord blesses him.  First her divine sight (‘kataksha’) falls on us.  In Vaishnava Sampradaya, Lakshmi Devi’s krupa only can reach us to the Lord.  Even the fact that Varalakshmi Puja precedes Janmashtami by 2 weeks shows this very fact!

We sometimes mistake that Lakshmi is the goddess of monetary benefits alone. However, that is incorrect.  There are 8 different Lakshmis.  Even those who wish for Moksha have to pray to Moksha Lakshmi.  Let us pray to Mahalakshmi and our Sadguru Maharaj that our satsang flourish in a grand manner, and more and more devotees get an opportunity to attend satsangs.

Signifying the fact that there are 8 forms of Lakshmi Devi, In Srimad Bhagavatam, the birth of Mahalakshmi is in the 8^th Canto – 8^th Chapter – 8^th Sloka.  During the churning of the milky ocean, she appears with enchanting beauty as a lightening.

Then it mentions how everyone wants to marry Lakshmi Devi, while the mother sees that everyone has a vice if he has a virtue. There was no one other than Lord Vishnu who did not have a vice, but only had virtues.  And it was only the Lord who stood without any expectations.  Hence she chose Lord Maha Vishnu as her match – ‘ramaa mukundam nirapeksham iipsitam’

Lakshmi Devi wishes to to be with the Lord in every of His avatars.  Another wedding of Lakshmi Devi, this time in the form of Rukmini Devi, with her consort, Lord Krishna is described in great detail.  Today we shall listen to “Rukmini Kalyanam” by Gayathriji from Boston.

Following this, Gayathriji gave a wonderful talk on Rukmini Kalyanam.

We talk a lot about the necessity and importance of Satsang. We all desire.  The best desire is to desire for Lord – the more we listen to the glories of the Lord, our desires for the Lord increases.  Rukmini’s wedding is an illustration of this very fact.

The Lord created Dwaaraka and he ruled it.  The wedding of Balarama with Revathi was also over, and it was time to get Lord Krishna married.

Bhishmaka was the king of Vidharba.  He had 5 sons – Rukmi, Rukmaratha, Rukmakesan, Rukmabaahu, Rukmamaali, and a little daughter – Rukmini.  She gets a lot of satsang through Sadhus in the palace.  They talk about the creation of the Universe, Matsya Kurma Avatars, Dhruva Charita, Prahlada Charita, and Rama Avatar.  They say, the very valorous Lord Rama has now incarnated as Lord Krishna.  They talk about the Lord’s birth, Puthana Moksha, Shakatasura Vadham, Navaneetha Lila, Brindavan Lilas, Vanabhojanam, Yagna Patni Uddharana, Kaliya Moksha, Govardhana Uddharana , Murali gana, Rasa Kreeda and Kamsa Vadam.  The very same Lord is now ruling Dwaraka.

Rukmini would long to marry Krishna and look at her dad.  Her dad knew his daughter’s heart. The 5 sons never had a chance to have satsang, so these stories do not interest them.  Her dad would think, ‘Will I be fortunate to have Lord Krishna as my son-in-law?’  The next day, in court, he expresses this wish.  Everyone but Rukmi is happy about the decision.  He opposes it and says, ‘Dad! Are you a lunatic? Krishna’s status is no match to us! He is pitch dark, while our Rukmini is golden. He is a cowherd. He has no education! He went to school only for 64 days!  His parents were in prison!  He is hiding from his enemies and lives inside the seas!’

Bhishmaka stopped him short and said, ‘You talk so because you lack Satsang. You cannot bad mouth someone because you don’t know about him. Do whatever you like.’

Rukmi decided that Sishupala, his close friend and the son of Dhamagosha (king of Chedi) was the apt match to Rukmini and he sent invitations to everyone for the wedding.   Rukmini was in the ‘kanya matam’ and when she learned of this news, she was depressed and broke down.  ‘Who will meet my Gopala and convey my message to him! There is just one day to go’, she thought.  ‘Can I send the cloud as the messenger? No! the cloud will be busy drinking the waters of the seas.  Can I send the bee? No, it will be lost in the honey of the Lord’s Vyjayanthi Mala.  How about my companions? No, its not possible in a day.  Mind is the fastest! So why not send it? If my mind goes to Sri Krishna, how can it ever return?’

One should not go in search of a Guru.  We donot have the intellect to judge a Guru. If our thirst for God is true, the Lord sends a Guru.  That was when the Guru came in the form of a Bhagavata, singing ‘Kshemam kuru Gopaala…’.  Consoled, she invited the Bhagavata and the girls, after paying respects, conveyed this information.

The Bhagavata said, ‘Lord Krishna would certainly be a great suit to you. Don’t worry, these invitations are only man-made.  Don’t worry about it.  I am on my way to Dwaraka, I will take your message.’  The Guru takes the message of the devotee to the Lord.  Rukmini wrote 7 crisp, sweet slokas as her message for Krishna.

The Bhagavata appeared at Krishna’s court in Dwaraka in no time. The Lord paid his respects and inquired. ‘I am coming from Vidarbha and I have a message from Rukmini.’, said the Bhagavata.  ‘Go on, read it yourself’, said the Lord.

He read it wonderfully, just as Rukmini would herself read it for Krishna.

Shrutvaa gunaan bhuvanasundara shrunvataam te
Nirvishya karna vivarair haratonga taapam’

Rukmini debates on how she would address the Lord.

“  ‘Swami’ ? No, he would think I am saint.  How about ‘raaja raaja raaja..sri..’  No. it would seem like a citizen with a petition!   How about ‘Prabhu’ ? no it would mean I am a beggar expecting money.   How about ‘Prananatha’? No! Krishna may think, how dare this girl address me as her saviour even before marriage!”

Finally she picks the word ‘Bhuvanasundara’ – a word that describes the sum and substance of the Lord’s beauty and prods Krishna to read further.

The letter contained answers to all of Krishna’s questions if he read the letter.

Krishna, ‘Bhuvanasundara! Hmm!  Are you entranced by my looks? Do you know about my character?’

She says, ‘Shrutvaa Gunaan!’ – I have heard all about your character.

Krishna, ‘What have you heard about me?

Rukmini, ‘Your character is such that all the worldly miseries are lost by merely listening to them.  Only one misery(‘thaapa’) is left behind – and that thaapa is the longing to attain Your Feet. ‘

Krishna, ‘Now that you have heard about me, have you seen me?’

Rukmini, ‘Roopam – akilaartha laabam’ – Your form is the essence of the world.  The more I listen to your glories, the more I get your form in my Dhyana and that is how I have seen you.

I am not an expressive girl. I am a shy person by nature.  Now I overcome my shyness and write this letter. Please understand how desperate I am to reach you, Oh Krishna!  Not only me, any one who listens to your glories and gets your form in Dhyana, will long to attain you!’

Krishna, ‘You desire to attain me! Have you done enough merits to attain me?’

Rukmini, ‘poorthe ishta datta dharma’. Yes Indeed I have done all the merits. But Krishna! You are not the one that can be reached by accruing merits, are you?  How can you be reached? You can be reached only by ‘aatma samarpana’ (surrendering oneself to You).  Here I surrender myself. Please accept me.’

Krishna, ‘Well, If I do accept you, you are going to be in the women’s harem and I am a king. How am I to meet you?’

Rukmini, ‘My marriage with Sishupala has been arranged. In our family custom, the bride will perform Gauri Pooja before the wedding and so I will be there and you can take me from there.’

Krishna, ‘Should I elope with you?’

Rukmini, ‘Nay! Only a coward does that.  You are a man of courage and valor.  Please bring your bow ‘saarnga’ and defeat anyone who opposes you and rightfully take me as kanyashulkam.’

Krishna, ‘Okay, If I don’t show up at the Gauri temple on the day of the wedding, are you going to marry Sishupala?’

Rukmini, ‘I will take hundreds of births to attain you. Not in one birth shall I get wedded to anyone other than you.’

Saying so, Rukmini signs ‘-Yours Rukmini Devi’.

The Lord is extremely pleased with this surrender of Rukmini Devi, gets his chariots ready and goes to Vidarbha desa followed by Balarama.

Rukmini is dressed like a bride in a magnificent silk saree with borders of swan-designs. Her hair is beautifully plaited and decked with ornaments and flowers. Her earrings are moving back and forth.  She sports a beautiful ‘kasturi tilaka’ on her forehead and wears different kinds and sizes of ornaments  on her neck. Her fingers shine with finger rings and wears a toe ring on her toe.  Her head is bent down and she walks at the pace of a swan, holding a lotus on one hand and her friend’s hand with the other.  She gets the blessings of all elderly women there.

Suddenly, she hears the sound of Panchajanya and senses the smell of Tulsi, which gives away the fact that the Lord has arrived there to take her.  At that moment, she sees the Bhagavata – her eyes well with tears of gratitude and folds her hands in respect.  After all, can we ever repay a Guru who takes us to the Lord?

The princes waiting to see Rukmini are blinded by the glitter on the gems in her finger-rings.  As her head bends down in shyness, her curly hair falls on her forehead.  In the pretext of setting it right, she raises her forehead and her eyes meet with that of the Lord.  The moment their eyes meet, the Lord takes her on His chariot and rides her away in a flash.  The enemies see with awe at the divine couple.  One of them shouted, ‘Hey! Krishna has taken away the bride. Let’s chase him!’  the other, still unable to come out of the awe, ‘Oh! What a wonderful sight it was!’

When Shishupala hears the news that Rukmini has been taken by Krishna, he screams at Rukmi in anger, ‘I trusted that you will get me married to her.  You betrayed me!’.  Rukmi waged a war against Krishna and the Yadava, but eventually loses.  Rukmi, out of shame, goes to a place called Bhojagatam.

Krishna brings Rukmini to his parents – Devaki and Vasudeva.  On an auspicious day, when all the Mahans, Rishis, Sadhus, Bhagavatas Devas and other elders are present, the Divine Couple are united in a wedlock, as described by Sri Narayana Thirtha in his ‘Kalyana tharangam’.

“Acharya vachanaat sarvam akarotu yadunandhanah vaachaama gocharaatmaanam vasudevasva maayayaa
Dwaarakaa nagari madhye sahasrasthamba mantape
Rathna simhasanaaroodam sagalatram jagusurah

Alokaye rukmini kalyana gopalam….

Neelamegha nibhaakaaram baalaarka samaana chelam
nilambaranujam gopa baalakam neelalakandham ”

Nishaji added something that she listened to Sri Ramuji’s speech about this: ‘When Rukmini heard Govardhana Udharanam lila, she was pretty sure the Lord will accept her, for that Lila verily goes to show that the Lord does not forsake anyone who surrenders unto Him.’

Narayananji added, ‘Our Swamiji would say that all our Puranic stories have philosophies behind them but it is not necessary to look at philosophies when it comes to Bhagavatam, for the very stories are filled with Bhakti Bhaava.  Still, if there is a dry-hearted person who wants to look at philosophy behind this particular episode, there is certainly one!

Rukmini Devi represents the Jivatma which longs to attain the Paramatma and Lord Krishna is the Paramatma.  The 5 brothers of Rukmini represent the 5 senses.  These five senses always try to get us into worldly matters and away from God.  When the quest for God is true, the Guru comes by Himself and takes the message of the devotee to the Lord. If the message is delivered by the Guru, the Lord Himself comes.  We usually imagine that it is we who who have to go to temples to see the Lord. But the fact is, the Lord Himself comes right to our place and takes.

‘Rukmini Kalyanam’ is indeed the merger of the Jivatma into the Paramatma.

The satsang ended with prayers with Mahamantra Kirtan.

Jul 3: Ashada Ekadasi & Guru Poornima

The Nama Sankirtan was led by Raj and Chitraji family from Sunnyvale, California.

Narayananji from Boston talked about the significance of Ashada Ekadasi. The Friday satsang was indeed very significant since it was Aashada Ekadasi, a very auspicious one. The birth star of two great vaishnavite saints is celebrated this week – Nathamuni and Periyaazhwar.

There is a beautiful Abhang that extols the glory of Ashada Ekadasi

nAmAchA bajAr paNdarI nAmAchA bajAra
nAmachagEti nAmachadEti kOtiguLam uddhAra      (paNdari)
dAyIm dAyIm santhamiLAlE karitI jai jai kAra        (paNdari)
AshADa kArthika yAthrA barati vittalahA saradhAra (paNdari)
gOpALa pUrim kAlA hOyI lAypukyAnchAbatimAra   (paNdari)
bALakadAsA lAgali kOti tarilEm harichEm dwAra    (paNdari)

Pandarpur is a marketplace of the Divine Name!  By buying and selling Nama in this marketplace, one transcends crores of Janmas! Sadhu groups merrily dance and sing all around  echoing ‘Jay! Jay! Vittal’ everywhere!

They undertake Pandarpur Yatra during the holy months of Ashada and Karthika to see the countenance of the Emperor Vittala!  The whole of Pandarpur becomes a ‘RAsamandala’ with puffed rice, fragrances and colored powder strewn all over the place!  Standing on the portals of the Lord’s temple, they sing the Divine Name of Vittala!

Tejas from Houston TX, very beautifully talked about the significance of Guru.

Ramcharitmanas states that

“binu satsanga bibeka na hoi, rama krupa binu sulabha na soi”

It is very lucid that it is not possible to gain wisdom without satsang and without the grace of the Lord, it is not possible to be blessed with satsangs.

Tuesday, the seventh of July is Guru Poornima. It is the Full Moon day of the Ashada month and the birth date of Veda Vyas, who is the author of the Puranas and Vedas.  On this day, worship is offered to Veda Vyasa and the Guru.

Veda Vyasa was the re-incarnation of the Lord, and so the lord himself took an incarnation on Guru Poornima only  to show the importance of the Guru to the mankind.

To understand the full meaning of Guru Poornima, we must first understand who the Guru is. Guru Gita, in the Skanda Purana states that:

Yo guru sa shivaha prokto yaha shivaha sa gurusmrutaha
Vikalpam yastu kurvit sa naro gurutalpagaha

The Guru is Lord Shiva himself and the fact that Shiva is the Guru, is reminded to us in all the Smritis. He, who makes any distinction between the two, is guilty of a great crime.

So one can proclaim that guru is none other than the Lord in human form.

However, it is a difficult task to recognize a Guru among others in this world, so Guru Gita has expounded upon this.

Gukarastam rukarovai rukarastanivardhaka
Andhakaraniroditva gururitya vidiyate

The word Guru is none other than the Brahman that swallows ‘ajnana’ (ignorance) ‘Gu’ means darkness; ‘ru’ means to remove it. So Guru removes the darkness of ignorance.

Ramcharitmanas describes the grace of the Guru:

Bandau guru pada padma paraagaa | suruchi subaas saras anuraaga ||
Amia moorimaya choorana chaaru | samana sakala bhava ruja parivaaru || (1)
sukrti sambhu tana bimala bibhooti | manjula mangala moda prasooti ||
jana mana manju mukur mal harani | kiyen tilak gun ganbas karani || (2)
Sri gur pad nakh mani gana joti | sumirat dibya drishti hiyam hoti ||
Dalan moh tam so suprakaasu | bade bhaag ur aavayi jaasu || (3)
Ugharahim bimala bilochana hi ke | mitahim dosha dukh bhav rajni ke ||
Sujahim raam charit mani maanik | guputa pragata jahan jo jehi kaanik || (4)

The splendid radiance in the lotus feet of the guru forces divinity in the mind just by his glance. It removes all the infatuation [Maya] and blesses one with eternal bliss.

So how does the Guru bestow knowledge? It is said in Ramcharitmanas –

“srigura pada nakha mani gana joti, sumirata dibya dhristi hiya hoti”

By merely thinking of the toenail of the Guru, one is blessed with his divine vision. Guru’s grace is causeless and infinite and through this causeless mercy, one can attain the Supreme Truth.

So what is Guru Poornima? It is on this day where we offer our prayers to the Guru.

Lord Rama, the master of the whole universe has illustrated the glory of the Guru and how one must worship the Guru. Ramcharitmanas says that –“

“gurahi pranamu manahimana kinha, ati laghava uthai dhanu linha..”

Lord Rama offered obeisance to His guru (Vishvamitra), and then lifted the bow with great agility.

Shabari’s life-history expains how one should offer worship to the Sadguru.

“sabari dekhi rama gruha ae, muni ke bacana samujhi jiya bhae”

When Sabari saw that Lord Rama had come to her abode she immediately recalled the words of her Guru, Sage Matanga.

Sage Matanga was Sabari’s guru. During his final moments of his life he told Sabari that the Lord would come to her ashram. Sabari faithfully and eagerly waited for years and years for the arrival of the Lord. It is to be said that she would pick fruits and flowers to offer to the Lord everyday. She never questioned the words of her Guru and prepared for the Lord’s arrival everyday, despite the fact that people around her called her insane.

So the best way to serve the Guru, and attain the Lord, is to listen to what the Guru says verbatim, just like Sabari. And what does our Guru Maharaj say? He says to merely chant the Maha Mantra to attain the Lord.

“Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare”

On account of Guru Poornima, Tejas shared some beautiful thoughts of great mahans which extolled the glory of the Sad guru.

“Let no man in the world live in delusion. Without a Guru none can cross over to the other shore.” — Guru Nanak

“Guru, God and Self are one.” – Ramana Maharshi

“ It is not necessary for you to meet your guru on the physical plane. The guru is not external”. Neem Karoli Baba

Swami Papa Ramdas says –

“Let His Name be your most precious possession,
To be His servant be your honoured status,
To feel that you are His child be your supreme privilege,
To love, adore and serve Him be the sole occupation of your Life”.

Sri Guru Granth Sahib

I am a mere insect, a worm. O True Guru, I seek Your Sanctuary. Please be merciful, and bless me with the Light of the Naam, the Name of the Lord.
O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.
Through the Guru’s Teachings, the Naam is my breath of life.
The Kirtan of the Lord’s Praise is my life’s occupation.

The prayers unto Guru in Ramacharitamanas elaborates the significance of guru

Shri Guru Charan Saroj Raj Nij mane mukure sudhar
Varnao Raghuvar Vimal Jasu Jo dayaku phal char

I clean my mind with the pollen dust of lotus feet of Guru. The mind is tainted with bad thoughts and we need some thing to clean the mind and it is only that dust that can clean our minds and bestow the four fold fruits of life (Dharma, Artha, Kama and Moksha)..

Tejas concluded his lecture with a beautiful doha from Saint Kabir:

“Guru gobind dou khade, kaake lagoon paay
Balihari guru aapne gobind diyo batay”

If the Guru and the Lord both are here whom should I bow to first.

Glory be unto the guru, who showed the path to God. Guru is like a mother. A mother takes care of the child from the day she conceives it. She puts up with lots of difficulties and sacrifices her desires for the welfare of the child. My Guru too took me into His arms and fondled me when I was called as sinner by the rest of the world just as a mother would fondle a child. But God turned to look at me only after I was purified by the grace and love of my Guru just as a father would cherish to see his grown up child holding a high position in the society and shares none of the difficulties of a mother. ”

The satsang ended with prayers with Mahamantra Kirtan.

Jun 19: Guru – The Sorcerer’s Stone?

The Nama Sankirtan was led by Nainar Mohamed and family from Mountain View, California.
This was followed by a talk by Narayanan from Boston.

We have been starting our satsangs by talking about the glory of satsang over the past few weeks and hence I thought we will talk about that, today too.
In Srimad Ramayana we see people with different characteristics. One is Sugreeva who is terror stricken at the thought of his brother Vaali. His life is in danger as Vaali can kill him any moment and he hides to save himself. He had lost all his materialistic possessions [his share of the kingdom] On the other side of the spectrum is Ravana. He was one of the most learned person, adept in shastras and a very powerful ruler indeed. This is at the beginning of Ramayana. However at the end of Ramayana, we see that Sugreeva is the ruler of Kishkinda and he leads a happy life. On the other hand, Ravana dies a miserable death. The main difference to note is that Sugreeva had Hanuman has his pal and that bought all the fortune for him, whereas Ravana set fire to Hanuman’s tail, thereby insulting the Bhagavatottama. He got rid of all the satsangs that he had destroyed Vibishana’s kingdom. These acts verily lead to the downfall of Ravana. The company of Sadhus and taking a refuge in the holy feet of Sadguru and not insulting any Bhagavatottama will keep one happy in this life and beyond.

Then, who is a Guru?  Anyone who shows us the Lord is verily the Guru. There are many different Gurus illustrated in our scriptures.
It would be surprising to note that even Kamsa and Sukracharya were Gurus?  How?  It was Kamsa who showed the place of Lord Krishna to Akrura and created an opportunity for Akrura to meet Lord Krishna, although his intent was to slay Krishna.  That way, Kamsa becomes Akrura’s Guru.  During Vamana Avatara, when Lord Vamana comes to the place of King Bali’s sacrifice, Sukracharya, the preceptor of King Mahabali, warns the King ‘Hey Vairochana! this young lad is none other than Hari. Beware!’.  By showing the Lord to King Bali, Sukracharya becomes a Guru.

But who is a Uttama Guru?  Some say that the Uttama Guru is like a sorcerer’s stone.  A sorcerer’s stone is one that when brought into contact with any object turns that object into gold.  But Mahans beg to differ.  The object may turn into gold. However that very object cannot be used to turn other objects into gold.  Whereas in the case of a Uttama Guru, by a mere touch, a Uttama Guru can turn his disciples into Jnanis and the chain does not stop there.  The disciples can turn other disciples into Jnanis by their touch.  Now, do we see why a Uttama Guru cannot be compared to a sorcerrer’s stone?

There was a pious brahmin couple who lived in the state of Andhra Pradesh, whose family had been continuously doing ‘Soma Yaga’ (Soma Yaga is a particular sacrifice that has been advocated in our scriptures for all brahmin householders).  It was said that when he had completed a hundred soma yagas, the Lord Himself will be born to them.

This couple had shifted to Varanasi to earn their living, for he was a Vedic scholar and Varanasi was the seat of Vedic education during that time.  It was the time of Muslim invasions in India and often dacoits and looters came in horses and scared the lives out of the residents.  During one such attack, fearing for life, the couple moved into a forest.  The wife was bearing the aforesaid god-child in her womb as they made their way into the forest.  One night, in the middle of the forest, the wife gave birth to a beautiful boy.  There was no help to reach out to, and it is said that the animals and other natural forces verily guarded the child after it was born.   They named the child “Vaishvanara” (Vaishvanara is the name of Agni – the God of Fire, which was their primary deity worship).

Vaishvanara grew up to be a great scholar in his later life and came to be called by everyone as Sri Vallabhacharya.  Sri Vallabhacharya has written commentaries on the Upanishads and various other scriptures.  His commentary on Srimad Bhagavatam – called as “Subhodini” is till date, considered as one of the best commentaries of Srimad Bhagavatam till date.  He propounded the path of worship known as “Pushti Marg” and had temple establishments in various places, including Allahabad and Brindavan.

Krishnadas was one of the disciples of Sri Vallabha.  Sri Vallabha had appointed Krishnadas as the Manager of the Srinathji temple in Mathura he founded.  Sri Vallabha instructed Krishnadas that only the best of the best products be offered to the deity.  This, Krishnadas, took as the initiation of the Guru and followed it in word and spirit.  Even today, the betel leaves for the deity come from Vellore in Tamilnadu (which is known to produce the best betel leaves in the country), water from the Yamuna is brought to this place daily and saffron from Kashmir is flown to the temple on a daily basis!

Once Krishnadas was going on a horse carriage to Mathura to get groceries for the temple when he heard a melodious music coming from somewhere.  He was so much drawn to the music that he asked the carriage driver to halt. Later, he asked that the carriage be driven towards the source of the music and finally, he reached a place where a beautiful maiden was singing in a melodious voice and dancing in front of a few rich people.

Krishnadas sat mesmerized by the elegance of the maiden’s dance and the melody of her voice.  He felt there could not be a greater vocalist and dancer than her in the whole world.  He approached her after the dance and learned that her name was Ranjani.

He remembered his Guru’s instruction and told Ranjani, ‘Ranjani! will you dance in front of my Master?’

Ranjani immediately turned down Krishnadas’ request – ‘I don’t come outside to dance. Ask your Master to come here!’

‘My master wouldn’t come. But I assure you, you will be very satisfied after having danced in his presence.’

Ranjani, ‘Well!  Will your master pay me enough? I demand a large sum when I perform outside.’

‘Don’t every worry about it. My Master is extremely affluent. No one in this world is as rich as him, so much so that, the Goddess of wealth herself is at his feet!’

Ranjani said, ‘I don’t dance in front of oldaged people. Is your master handsome enough?’

Krishnadas said, ‘My master is the most handsome person on earth! He is like a million cupids put together, and he is ever a young man in his sweet-sixteen.’

Ranjani asked, ‘Is your master a rasika (conneisseur)? I will be really upset if my audience cannot appreciate and enjoy my music and dance and hence will not perform if he is not a rasika.’

Krishnadas immedately said, ‘My master is the greatest conneisseur of music and dance. He is ‘akhilakalaadi guru’ – the master of all arts!

Having convinced Ranjani, Krishnadas took her along with him to the temple.   When Ranjani asked him to take her to his master, Krishnadas pulled open the screen that kept the deity of Lord Krishna from her… and lo! Ranjani was speechless when she gazed at the divine beauty of the Lord.

She immediately started singing and dancing.  Her performance for the ‘Master’ was extra-ordinary that particular day and went on for a long time. With bhaava filled in her dance and music, her performance reached a cresendo. Eventually, as she finished her performance, in a lightning flash, she went into the sanctum and merged into Lord Krishna.

Within a single performance in front of the Lord, that very state that Mirabai had attained, by merging into the Lord of Dwaraka; that very state that Chaitanya Mahaprabhu had attained by merging into Lord Jagannath of Puri, Ranjani had attained, inspite of the fact that Ranjani did not even perform a fraction of the devotion that the Mirabai and Mahaprabhu had performed all their lives! – The only reason being the fact that she was shown the Lord by Krishnadas, who as the disciple at the feet of the Uttama Guru Sri Vallabhacharya.

Vallabhacharya had many such disciples who have delivered so many souls by their mere presence and touch.

Poojya Poornimaji surprised the satsang by her presence and talked about the path of complete surrender to god. She is currently visiting Australia for satsangs.

We all have numerous questions that we want to have cleared when we have our Guru Maharaj’s darshan, don’t we? I happened to read a nice incident in the life of Bhagavan Ramana in this connection, which I am happy to share in this satsang.

Muruganaar is the disciple of Ramana who, today, is the person behind bringing out all of Bhagavan Ramana’s works to light.  Once, Muruganaar when in the presence of Bhagavan Ramana, put forth a bunch of questions to Bhagavan.  ‘How come I have so many doubts’, asked Muruganaar. Bhagavan replied that it was common to have doubts even if one is in the abode of the Sadguru and that is because of the fact that one has not reached the point of complete surrender.

In this context, Bhagavan Ramana narrates the story of Sanatkumaras.  This is slightly different from the one we find in Srimad Bhagavatam, but nevertheless, conveys the idea very well.

‘Once Sanatkumaras had numerous doubts which they wanted to get clarified. Firstly they reached Vaikunta, the abode of Vishnu. Seeing Vishnu along with His divine consort Lakshmi, they felt that being a householder, Vishnu would not be the right person to answer their questions.  So they moved on and decided to meet Lord Shiva to pose their questions.

Knowing beforehand that the Kumaras would turn Him down if he was with Goddess Parvati, Shiva took the form of a young man and penance under a banyan tree.  The Kumaras approached Dakshinamurthy and decided to stay there until their doubts were cleared.  They sat in front of Lord Dakshinamurthy and started firing their questions.  Patient as he was, Lord Dakshinamurthy answered their questions one by one, and this went on for about a year.  Although time passed by, there was no sign  of cessation of doubts and questions.  Sanatkumaras kept volleying their doubts.  A year passed and Lord Shiva decided, ‘There is not going to be an end for this. Let me go into meditation.’.  Thinking so, He went into deep meditation and enquiry.  This very dynamic silence created peace and bliss in the Sanatkumaras.!

When Bhagavan  Ramana completed the anecdote, Muruganaar looked extremely addled. He said, ‘But Bhagavan, I have never heard of a story that Lord Dakshinamurthy spoke volumes to Sanatkumaras! I have heard of Lord Dakshinamurty as a guru in silence always! This story sounds so new to me!’

Bhagavan Ramana smiled at Muruganaar and exclaimed, ‘True! It is not found in the Puranas, But that is what happened!’

Having narrated this incident from Bhagavan Ramana’s life, Poornimaji added,

‘The very silence of the Guru explains it all. ‘Gurostu Maunam Vyaakhyaanam’.  Seeing this in conjunction with the story in Srimad Bhagavatam reveals a very interesting fact…

What is the story in Bhagavatam?  The Sanatkumaras long to cherish and behold the beauty and bliss of the Almighty Lord Vishnu and reach the gates of Vaikunta.  At the entrance, they are stopped by the gatekeepers Jaya and Vijaya, and they are cursed. The story goes on…

Now, what do we see?  Initially, when the Sanatkuamaras saw Lord Vishnu, although He was the Lord Almighty, they saw Him only as a householder!

Then after they acquired the supreme knowledge at the feet of their Guru Lord Dakshinamurthy and have been recipients of the Guru’s grace they longed to behold the beauty and cherish the bliss of the same Lord Vishnu, whom they considered a mere householder earlier!

Without the grace of the Guru, even if you meet God face to face, you will not realize the grace and Glory of the Lord.  It is only with the Guru’s grace that you can realize God.

The satsang ended with prayers and Namasankirtan.

June 5: Kagabhusundhi

The Nama Sankirtan was lead by the Gopas and Gopis of the Gopa Kuteeram in Houston.

June 6^th marked the Aradhana of Sri Alangudi Periyava, a saint whose breath was verily Srimad Bhagavatam.  June 7^th was the Jayanti of Sri  Chandrasekharendra Saraswati Swamigal of Kanchi.  The same day is also the thiru nakshatra of Sri Nammazhwar. Swati Nakshatra that falls on June 5^th is our Guru Maharaj’s Janma Nakshatra.  This weekend is certainly very propitious to be in a Satsang and chant the Divine Names.

In Srimad Bhagavatam, Lord Prahalada, while counseling his fellow-students gives various advices on Bhagavata Dharma and Bhakti.  In one such parley, he urges them to inculcate Bhakti at a very young age.  Half of the 100 years that is destined for man is spent sleeping. A part of it is lost in young age, where we lack knowledge, and a part of the rest is spent in old-age where our body no more cooperates.  We hardly get anytime to think about God. So Prahlada says that one should be inculcated into Bhakti at a young age.

Our Guru Maharaj also urges parents in our satsang to inculcate bhakti and good spiritual and moral values in the kids as early as possible. With that goal in mind, “Gopa Kuteeram” has come into inception. It is a retreat for kids in order for them to get exposed to Bhagavata Dharma.  A 2-day program tightly packed with fun and spiritual activities for young minds. More about the retreat can be read here.

Following this, one of the Gopas from Houston – Shivam, talked on Shiva Bhakti and the significance of Guru, by quoting excerpts from the Uttara Kanda of Ramacharithmanas. He talked about the ill-effects incurred by disrespecting a guru, the extreme compassionate nature of a guru and also talked about Lord Shiva who is the Adi Guru. He talked about a great devotee of Lord Rama, by name Kagabhusundhi.

In his previous birth, Kagabhusundhi was born in the holy city of Ayodhya. Even though he was born in the birth place of Lord Rama, he was a staunch devotee of Lord Shiva and was hostile to all other forms, including Lord Rama. In the later years, he moved to Ujjain where he continued to worship Lord Shiva in a temple. In that temple he met a very devout Brahmin who was also a devotee of lord Shiva. Unlike Bhusundhi, the Brahmin was devoid of any arrogance. When he saw him showing disrespect to Lord Vishnu, he admonished him and advised him to worship both Lord Shiva and Lord Vishnu.

“Siva seva kara phala suta soi, Abirala bhagati rama pada hoi
Ramahi bhajahi taata siva daata, nara pavara kei ketika baata”

There is only one path of devotion to Lord Shiva. That path is continued devotion to Lord Rama. Lord Shiva himself worships Lord Rama, then what to speak of ordinary human beings? It is said that Lord Shiva does incessant chanting of Rama Nama.

One day when Bhusundi was worshipping the Lord in the temple, his guru walked in. Having known his traits, he ignored his guru and did not seek his blessings. The Guru who was compassion-personified ignored his disrespect. However, Lord Shiva, being the AdiGuru could not stand this and he spoke vehemently through an asarira-vaak.

“Tadapi sapa satha daihahu tohi, niti birodha sohai nahi mohi
je satha guru san irisha karahi, raurava naraka koti juga parahi
baitha rahasi ajagara iva papi, sarpa hohi khala mala mati byapi”

Lord Shiva expressed his displeasure with Bhusundhi for the act of disrespecting his guru. He said a person who harbors ill-doings and disrespect to a guru will be thrown in hell for millions of years. And since he sat like a snake when his guru arrived, Lord shiva cursed Bhusundhi to take birth as a virulent snake. The guru however could not see this horrible thing happening to his disciple even though he deserved it.

Suni binati sarbagya siva dekhi bipra anuraga,
puni mandira nabhabani bhai dvijabara baru maga

Tava maya basa jiva jada santata phirai bhulana
tehi para krodha na karia prabhu krip sindhu bhagavana

Sankara dinadayala aba ehi para hou kripala
sapa anugraha hoi jehi natha thorehi kala

Bhusundi’s preceptor could not stand the curse on his disciple. This clearly shows his compassionate nature. He cried to Lord Shiva and he sang praises of Lord Shiva called Rudrashtakam to nullify the curse and instead turn this into a blessing.

In this Stuti, Lord Shiva is praised in many different forms. He is described as the ruler of the universe and as the Veda swaroopam (the manifestation of the Vedas). He is described as Bhakta Vatsala (an act of being gracious to his devotees).  He is extolled as the lord of the mountains and the devourer of death and whose abode is beyond the universe. He is like the Himalayan snow and as beautiful as innumerable cupids and his head sparkles with Ganga with a crescent moon adorning him and with coiled snakes around his neck.  It is said in the Stuti that if he is not worshipped there is no happiness, peace or freedom from suffering not just in the present birth but in all subsequent births.

After having listened to this wonderful Stuthi, Lord Shiva replied to the Brahmin, “Even though Bhusundhi had sinned, just because of your prayer, I shall be benevolent to him”. Bhusundhi will go through cycles of births and deaths but he will not feel the pain.  The lord told the brahmin that,” Bhusundhi having been born in the holy land of Ayodhya, his devotion to me (Lord Shiva), and his association with a pious soul like you, Hari Bhakti will be born in his heart”. Having said this, he also gave a very important piece of advice to Bhusundhi. “Never insult a saint.  Rather consider them equal to God.” Thus due to the Lord’s curse he took countless births and in the course of which he became a great devotee of Lord Rama. In his final birth, he was born as a crow. He was blessed by a saint to remain the favorite of Lord Rama. When Lord Shiva appeared on the earth, Kagabhusundhi was a playmate for Lord Rama and he also astounded Ramayana to Garuda, the celestial vehicle of Lord Vishnu. He became a great devotee of Lord Rama only because of the grace of a Guru.

Thus we can clearly see that no good can out by disrespecting a guru and that a mere association with Sadhus and being in a satsang can alleviate the Jivas.

The Satsang concluded with prayers with Nama Sankirtan.