National integration-1 By Sri.Sri.Muralidhara Swamiji

[Guest guest]

Dear Members,

 

Source: www.madhuramurali.org

 

Our Swamiji has been rendering discourses in Tamizh.

and the same is being brought to you here.

 

There may appear to be variations in the ‘tense’ of

the language. This is due to the fact that great

effort has been taken to maintain the original style

of the ‘Upanyãs’. Therefore, we request you to keep

this in mind while reading the translated ‘words’ of

Sri Swamiji

 

 

“ What do all people speak of today?

 

National integration (‘desiya orumaipãdu’),

Compassion (‘manida neyam’) and Tolerance towards

other faiths (‘mada nallinakkam’).

 

The learned, the wise men and elders - all of them

feel that this is the need of the hour. I also agree

on this. At this juncture the need of the hour is

National integration compassion and tolerance. How can

these three become a reality? The question that arises

in everyone is, ‘How can these three - National

Integration, compassion and tolerance be brought

about?’

Each one has thought, researched in his own way and

offered several ways for bringing about National

integration, Compassion and Tolerance. In a democratic

country each and every one has the right to speak out.

If you ask me, I would say, “Compassion, Tolerance and

National integration can be brought about only through

spirituality.”

 

You may question, “What is the basis for your opining

so?”

 

Shall we stop to think a while?

 

Now, Aurobindo ashram has been established in

Pondicherry, in Tamizh Nãdu. Till date several

devotees go there and perform worship. They continue

to be his devotees. Wherefrom did this Aurobindo come

to Tamizh Nãdu? He came from Bengal. But, many

devotees from Tamizh Nadu worship him. While

worshipping him, we look at him only as a ‘thuravi’

(one who has given up the world) and a Jnani who has

‘Realised’. We do not look at him as one who belongs

to Bengal. We do not look at him as one who does not

belong to Tamizh Nãdu.

 

Likewise, Bhuvanagiri, in Tamizh Nãdu, near

Chidamabaram is the place where

Raghavendra swami was born. But, where is the samadhi

of that Raghavendra swami? Raghavendra swami’s samadhi

is in a place called Mantralaya. And where is this

Mantralaya? We find that it lies in the border of

three States, viz. Karnataka, Maharashtra and Andhra.

Today innumerable devotees from all over India go to

Mantralaya and perform worship. Through such worship

they have become the recipient of his blessings and

Raghavendra swami, too, has played several divine

plays in each and every one of their lives. The

Bhaktãs who go to him do not look at him as, ‘He

belongs to Tamiz Nãdu.’ How do they look at him? They

look at him as one who has ‘Realised’ God. This is how

all people look at him.

Likewise, in Rishikesh in the Himalayas - Rishikesh of

yonder was isolated without much people. While

describing these parts Kalidas says that these are

parts were not inhabited by people. It had been

uninhabited in those days. Kalidas has, in his works,

said that devas walked about this place - Swami

Sivãnanda had founded a big ashram. Even today those

who undertake pilgrimage to Hardwar, Rishikesh,

Badrinath do not leave without having darshan of

Sivãnanda ashram. It is not only an ashram but has

also become a great service-rendering organization.

But, where does Sivãnanda hail from? He came from the

south, from (the state of) Tamizh Nãdu. He came from

the parts of Tirunelveli. But, today we look at him

only as one who has ‘Realised’; as a great Yogi.

Nobody looks at him as, ‘he belongs to Tamizh Nãdu.’

Similarly, a great Mahatma by name Ramakrishna

Paramahamsa lived in Bengal. He was one who had

‘Realised’ God; a big ‘Avatãra Purusha’ (Incarnation).

We can say that today the whole world holds this

‘Avatãra Purusha’ in high esteem. There is no country

where Ramakrishna establishment is not found. In all

countries his bhaktãs are to be found. Those who

approach these Mahans do not view the Mahans as one

belonging to particular country, language, etc. They

(Mahans), too, do not look at the devotees who come to

them as, ‘he speaks this language, he belongs to this

caste, he belongs to this State, he belongs to this

country, etc.’ It is only because Mahans do not hold

such attitude that the devotees who seek them also do

not entertain such feelings. Won’t others behave as we

do? Mahans look at all those who come to them with a

single Grace (‘arul kannottam’) and entertain no

differences. They do not see to which religion or

country or State or caste the devotee belongs. We find

that this is the way Mahans have blessed.

 

Now, only they can bring about National integration.

Compassion is also possible only by them. In the same

way only they can also make tolerance possible. How

can it be opined so? If there were a great Jnani

belonging to the Hindu religion nobody looks at him

as, ‘He is a Hindu ‘thuravi’.’ Even those who belong

to other religions seek him; worship him. I have seen

this several times. People of all castes were bhaktãs

of Kãnchi Periyava. I have spoken about a Mahatma by

name Yogiramsuratkumar who lived until recently in

Tiruvannamalai. Have I not? Even in his case people

from all religions were his bhaktãs. So, only while

observing them it is seen that National integration is

possible only by such Mahans. This is my opinion.

 

!!! will Continue !!!

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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