By Chitra Devraj
Namaskar Mahatmas!
All our good values have come because of our elders at home, their way of living, their way of solving problems and their easy way of forgiving and forgetting.With the grace of the Guru and with your blessings and love, I am here with the second part of yaksha prashnam. I am awaiting your feedback and comments.
Last week's discourse had Yudhishthira's answers to the following questions by the yaksha:
1. What makes the Sun rise? Whom has he for companion? Who is the cause for the setting of the Sun? In whom is the Sun established?
2. What makes one learned? How a man attains to what is great?
We shall continue with the third question from the yaksha today.
3. HOW IS IT POSSIBLE FOR A MAN ALWAYS TO HAVE A SECOND COMPANION?
Steady Intelligence serves man as a helpful companion always. (It is intelligence – the Buddhi which makes a man different from an animal. The animals lead a life of senses whereas a man is blessed with this sixth sense to discriminate between what is good and bad. Steady Intelligence is the ‘vyavasaatmika buddhi’ explained in the second chapter of Bhagavad Gita. One pointed buddhi is said to be steady. If it is scattered in different directions, it becomes mind and sense dominated life. This single pointed Buddhi makes a man wise and is the helpful companion. This Buddhi when it focuses on the Lord, He becomes a Charioteer of our life like Krishna for Arjuna).
THIS INTELLIGENCE YOU SPEAK OF HOW IS IT TO BE ACQUIRED?
Serving the old makes one rich in wisdom. (In the past, Elders held the knowledge, history, ceremonies, songs, dances and cultural background for the nation. They passed this knowledge down from generation to generation. Elders were knowledgeable about Mother Earth. They knew the medicines and the culture. The elderly always deserve respect; therefore, one must always respect anyone who is older. It is a common belief that if Elders are to be sought as advisors about life they need to follow the "walk their talk" which indicates a strong spiritual and balanced life.
Many of our good values have not come because of our reading. All our good values have come because of our elders at home, their way of living, their way of solving problems and their easy way of forgiving and forgetting.
The Pandavas were guided by mother Kunti with her devotion to Lord Krishna. They were guided by the elders in the family and the great rishis and Lord Krishna Himself. Both Dhrithrashtra and Gandhari were looked after by the Pandavas as their own parents after the war even though they did injustice to them many times. Serving old doesn’t mean only the physical service. It is the love we shower on them unconditionally.
Once there was a lady who lived in a village. She is very much devoted to her old parents and was lovingly doing service to them. In the nearby forest there was a rishi who was performing tapas. When he was on meditation, a crow dirtied the head of the rishi and the rishi in anger burnt the crow just by looking at it. That rishi came to the village for the biksha. He stood at the door steps of this pious lady’s house and asked for the food. As she was feeding the parents, she asked the rishi to wait. The rishi got angry and wanted to burn her like the crow. When the lady came out after some time with the food, she told the rishi that she is not the crow to be burnt into ashes. The rishi was shocked to hear this. What power the rishi has got by doing the tapas, the lady had got it by doing service to the parents. Wisdom comes out of love.
Prahalada was tortured by the father Hiranyakashipu to a great extent. But he never lost the love and respect for the father. The first boon he asked from the Lord is to forgive his father.
One who has developed the awareness of the Lord everywhere, serves everyone with love. It is by giving love one get set in wisdom.
The old (also refers to experience) also means the person who is rich in knowledge and experience (Guru). By serving him in all ways, one comes to know the dharma and the practice leads a man to wisdom.
4. HOW ARE BRAHMINS RANKED WITH DIVINE BEINGS? WHY?
They are considered divine because they study the Vedas. (All those who study Vedas cannot become divine. All pujaris who chant mantras are not divine because of their eye on the dakshina. Brahmins are people who are in the path of truth – Brahmapada. A mere reading of Vedas is just a bookish knowledge. A person who lives as per Vedas and our scriptures is divine. One who acts unselfish in life without expecting anything from the world is considered divine. Lord Krishna says in Bhagavad Gita that ‘I am the strength and buddhi of one who is unselfish’. In such persons, the Lord Himself is acting through them. The divine take less from the world and give more to the world).
WHAT IS IT THEY PRACTISE WHICH MAKES THEM PIOUS?
Their asceticism makes them behave as they do and so they are pious. (Asceticism is the practice of austere self-discipline voluntarily undertaken in order to achieve a higher spiritual ideal. A pious man is one who is saatvik (pure, untouched by desires) in nature and whose thought flow towards Lord all the time. All the voluntary practice taken is to experience the divinity within oneself. Bhagavad Gita says that if we pray for our desires, then it is not Raja Vidhya. Lord says that ‘A man who loves Lord for the sake of Lord, I dwell in them and he too dwells in Me’. All the sacrifices make a man very loving towards every creature of the creation and also very humble. He sees the Lord in everything around him. The practice makes one pious and not by taking bath in Ganges or by doing pujas. Inner purity reflected in one’s actions makes him pious. One hour puja or meditation should be reflected in our thoughts and actions in the next 23 hours of the day).
THE BRAHMINS ARE RANKED WITH DIVINE BEINGS. HOWARE THEY THEN DIFFERENT FROM DIVINE BEINGS?
Brahmins are mortal and divine beings are not. It is this liability to die that makes them not quite divine. (In the previous question Yudishthira answered that the Brahmins are equated to the divine because of the study of the Vedas. The Brahmins can be compared to the Divine but they cannot be actually divine. The things which are born need to die. It is the nature’s law. The one who is in the path of truth also need to leave the body one day or the other. This is on a comparative view with the divine beings. When we compare our life with that of ant, it seems that the life of ant is nothing before us or for ants we are mortals. Similarly when our life span is compared to that of the divine beings or the Devas, we are mortals. The divine beings created by Brahmaji during creation act without any choice. Few examples are the rain, fire, wind, sun act all through the time. When the pralaya comes they also go back to their source. The divine are not bound by the karma while the human being comes to this world with the karma to be burnt. As soon as it is over, the death hugs the man. A man who attains the highest knowledge while living in this body, is a jivanmukta. Gods feel jealous of human beings because that is the gate to the realization. Vidura has explained in great detail this aspect of life as ‘everlasting’ in the Vidura Neethi).
CONCLUSION:
I remember the quote of Mother Teresa which is a great message for us.
To parents: It is very important that children learn from their fathers and mothers how to love one another--not in the school, not from the teacher, but from you. It is very important that you share with your children the joy of that smile. There will be misunderstandings; every family has its cross, its suffering. Always be the first to forgive with a smile. Be cheerful, be happy
Maybe in our own family we have somebody who is feeling lonely, who is feeling sick, who is feeling worried. Are we there? Let us know the poor in our own families first. We have old people: they are put in institutions and they are never visited; with less and less time even to smile at each other, with less and less time to be together. Love begins at home, if we can only make our own homes temples of love.
It is the Love inside which makes a man closer to God and not the rituals. Love grows more and more when one leaves the ego. Wherever there is ‘I’, there cannot be love.
LET US NOT LOVE WITH WORDS ALONE. LET US LOVE EACH OTHER TILL IT HURTS!
We will continue in the next week. HARI OM !
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Yaksha Prashnam - 1
By Chitra Devraj
Namaskar Mahatmas!
With the blessing of my Guru and the grace of the Lord, I am before you with yaksha prashnam.
The Yaksha Prashnam is the dialogue between a Yaksha and the King Yudishthira. This part comes in the Vana Parva of the Mahabharatha. Every scripture is complete by itself if we meditate on it and put it into practice. Please participate in this satsang with your valuable comments, feedbacks. Please share your views regarding this text.
With humble prostrations to everyone of you.
THE BACKGROUND STORY
Once, when the Pandavas were living in Dwaitavana – it was during their final stay of a few months – a Brahmin came to Yudishthira with a request. He said a deer had entered his hut and carried away the sticks (Arani) used for making fire. In those days no house should be without fire. They used to rub these sticks together and make fire and worship every day. So the Brahmin was desperate to get back his sticks which are stuck to the horns of the deer. The Brahmin requested the Pandavas to chase the deer and get back his sticks.
It is the duty of a Kshathriya to protect a Brahmana. The Pandavas left at once in search of the deer. They followed it very far but suddenly it disappeared from their sight. They did not know what to do. Yudishthira was unhappy because he could not please the Brahmin (keeping up promises is very important for a wise man). Depressed in mind and fatigued by thirst and hunger, they sat down under the shade of a huge tree. Like all of us, the brothers started thinking to find a reason for this problem (it is a problem because it is important to satisfy a Brahmin who has taken refuge in them). When the brothers were breaking their heads to find the reason, Yudishthira said: "My dear child! Don't you know that when calamities befall a person, they always come in numbers and never singly? We have choice only to bear them. We cannot question the reason behind these happenings in life. They are sent to us and we have to bear them".
The brothers looked back into their life and started finding reasons for the calamity even after listening to Yudishthira. Yudishthira told them that it is not the time to look back and think of the might-have-beens but see what is necessary now at this moment (Whenever there is a problem, we usually don't think of what is required at that moment instead bring all the past into mind and confuse ourselves. The mind takes over the buddhi. One who is steady in wisdom lives only in the present and so efficient in solving problems of life). They were all thirsty and they needed water. Nakula climbed up a tree and looked out for a pond or lake nearby and he found one. They were so happy to hear that. Yudishthira told Nakula to go and bring water for everyone.
He reached the lake. The water looked so cool and inviting. He went near it to drink it. Suddenly he heard a voice from nowhere. It said:"You must not drink this water of this lake because it belongs to me. If you want to drink water or take water, you need to answer my questions". Nakula ignored the voice. He ran to the brink of the lake and drank the cold water. Immediately Nakula fell down dead.
The others waited for a long time. Since Nakula didn't return, Yudisthira sent Sahadeva to go in search of his brother. Sahadeva reached the lake. He saw the dead form of his brother on the ground. He was shocked but the thirst was so great that he rushed towards the water as Nakula had done. The same voice was heard with the same warning. But Sahadeva disregarded the voice and suffered the same fate as his brother. Yudishthira sent Arjuna and then Bheema. Not one of them came back. Intrigued by this, Yudishthira walked towards the lake. He saw all his brothers there, dead.
Yudisthira was stunned at the site of the dead brothers. There is no trace of fighting. It is impossible to believe that the four brothers could have been killed without their fighting for their lives. What could be the cause for this? – Yudishthira started thinking. Overcome by sorrow, he went near the dead forms of his brothers. He had no tears to shed. He was sitting like a stone. Where is the quick death that overtook my brothers? Why has it not come to me yet? Like all other human being's state of mind, thought chased thought in his poor, disturbed mind. Thinking like this his eyes fell on the water in the lake. The thirst came back in greater force. He walked towards the water and was about to drink it. At that time came the voice and the warning which all his brothers ignored.
Yudishthira stopped the act of drinking the water and looked around to locate the source of the voice. The voice said:"I am the Yaksha who owns this lake. Your brothers didn't listen to my warning and so now lie dead". Yudishthira spoke sadly to the Yaksha: "What Yaksha are you? Are you one of the Rudras? Are you the chief among the Maruts? Who are you that could fell, at one stroke, these masses of strength? My brothers are so powerful that no one, not even a God can kill any one of them. But you have killed all the four of them. They were not allowed even to fight for their own lives. My Lord, I am overcome with terror and admiration for you. I am curious to know who you are! Please reveal yourself to me. I want to see you".
The Yaksha appeared in front of Yudishthira. He was indeed a gruesome spectacle. Yudishthira saluted the yaksha for his power. Yudishthira said:"I am honoured by your appearance. You have listened to my request. I feel very grateful to you".
The Yaksha said:"I am telling you also, unless you answer all my questions, you cannot drink water in my lake".
Yudishthira replied:" My Lord, I will not insult you by disregarding your words. You say that this lake belongs to you. In that case, I have no right to drink water unless you permit me to do so. I will try to find answers for them. I will try, to the best of my ability, to please you with my answers". (Without accepting a challenge man does not grow. If we are afraid to take a risk, then we rule out all possibility of getting better in life. We all have taken the risk when we choose to live in Gulf for the first time. If we have not taken that risk, we would not have got this prosperous life. 'I will try, to the best of the ability' – is the right attitude of life, whatever be the situation in life. With fear one can never be strong. The strength of Yudishthira is shown in these words and also the great humility).
The Yaksha said: "Arjuna invoked all the divine astras which he had at his command and aimed at me. He could not do anything to me. I am pleased with your humility. I will ask you answer several questions on ethics".
"Yes. I am ready" – said Yudisthira.
THE YAKSHA STARTED HIS ARROW OF QUESTIONS ON YUDISHTHIRA.
The questions and answers form the important part of the episode. Questions seem to be simple but the deeper reflection given by Yudishthira is astonishing and the answers are the essence of our Vedas and other scriptures. Let us meditate on the answers already given by the king to put it into practice in our day to day living.
THE QUESTIONS OF YAKSHA TO KING YUDISHTHIRA
1. What makes the Sun rise? Whom has he for companion? Who is the cause for the setting of the Sun? In whom is the Sun established?
Brahma makes the Sun rise. During the creation, it is Brahmaji who creates everything as per the will of the Lord. Whatever we see or feel in nature is the Dharma by itself, which is nothing but Lord.
His company is kept by the Gods. Gods act as per Dharma. When we perform sacrifices which are our dharma, the Gods bestow on us the rains, seasons and other necessities which is their dharma. In the eighth chapter of Gita it is mentioned that persons who have practiced devotion to God and performed all their duties and works offered to Him, without any desire for fruits will have gradual spiritual progress by passing through the realms of fire, light etc, presided over by the deities known by those names. It is the path of light.
Dharma causes him to set. Lots of activities are triggered with the rise of the sun. Everybody's dharma starts with the dawn of the day. There are so many people waiting to perform their dharma. The sun sets at one place but reveals itself in the other place to help the people there. What is night for us is the day for the other part of the world. Think of time where there is no setting of sun. The whole day goes in activity with an eye to rest in the night. All are interconnected in the creation. Parasparam bhavayantah – gita tells mutually cherish each other and grow. That is Dharma.
The Sun is established in truth. The sun reveals itself fully in a slushy water and also equally in the Ganges. It gives heat and light to all under him. Both good and bad acts are going under the sun but the sun is untouched and unlimited by anything. The truth is not different for a Chandaala or a Brahmana. The truth remains the same wherever or whoever it is. The Jnani is always compared to the effulgent of a sun because, it is self effulgent. We don't require a torch to see the sun. Only the worldly minded needs all kinds of wealth, strength and status to show himself to the outer world where as the wise man revels in the light of knowledge and he lights the path of everyone around him – like Yudishthira established in truth.
2. What makes one learned?
The study of the Srutis makes one learned. (Sruti means 'those that have been heard'. All the four Vedas Rik, Yajus, Sama and Atharva and also the Upanishads comes under the Sruti. The great saints have passed on the knowledge from generation to generation by hearing and after the self experience pass it on to the worthy disciple. These scriptures deal with our dharma, the greater truths of life and also the highest end one need to strive for. We are learned only when we know what our scriptures say. After knowing putting it into practice is very important otherwise we will be equated to a donkey with loads of theoretical knowledge. All other learning (music, modern studies, art etc) doesn't come under the knowledge said in the scriptures. All the arts are taken away by time. A great singer today is nothing after 50 years. Age takes away the good voice, memory. Shankaracharya says in Bhaja Govindam 'maa kuru dana, jaya, yowvana gharvam. Harathi nimesha kaalah sarvam' – all are taken away by the merciless time. We are ignorant of the fact and spend all our life time to gain knowledge which are temporary. Nachiketas (the boy of 8 year old) had the clarity of what he needed. When Yama raja gifted him all great things of this world and the next, he asked to grant him what is permanent and what is not touched by time. When we are given such opportunity what are we going to ask? (All of us have a big list. Isn't it?) How many parents today insist that their children should read scriptures, do prayers every day? If it gets late, we first erase the prayer in the list. We give our children healthy food, grand dresses, comfortable life, teach them how to score 100/100 but we fail to give them the real knowledge said in the srutis. Our children will be in the line of Dharma and loving to the world only when they learn this ultimate knowledge. Then only we and our children are learned).
How a man attains to what is great?
Ascetic austerities help a man to achieve the great. (What are austerities? Bhagavad Gita 17th chapter deals this in great detail. They are divided into three types 1) saatvika 2) Raajasika and 3) Taamasika. The austerities performed with much show, having in view recognition, praise and adoration as a pious man by others are Raajasik in nature. It is unstable and leads to no permanent good to a man. The austerities performed through the practice of self torture for the destruction of another or under the influence of perverse theories are Taamasik in nature. It is action done in full ignorance and negligence. What Yudishthira speaks here are the austerities which are Saatvik in nature. AUSTERITIES PERTAINING TO BODY: service of the Devas, holy men, teachers, parents and wise persons and also observance of cleanliness, uprightness, continence and non-injury (Gandhiji says that non-injury should be out of fearlessness. If we are not hitting a cockroach it is not non-violence, it is out of fear. Non-injury is a bold and positive step). AUSTERITIES PERTAINING TO SPEECH: speaking only words that are inoffensive, true, pleasant and beneficial, as also regular recitation of scriptures. AUSTERITIES PERTAINING TO MIND: serenity of mind, gentleness, moderation in speech, self-control and purity of heart. Lord says that all the three fold austerities (body, mind and speech) need to be performed. We need to have highest faith. The actions should not be motivated by the expectation of the fruit of actions and in total equanimity of mind. These are the ascetic austerities which help man achieve the GOAL OF LIFE i.e. to experience the inner divinity. 4th chapter of Gita says, Whatever we give up in life, it should culminate in knowledge. Otherwise all the sacrifices are just external signs).
CONCLUSION:
Let us not compromise on our dharma on any day under any circumstances. All our duties need to be done with utmost love and devotion like the sun. The sun reveals itself as a beam of light even through a small peep hole. Let us use every situation in life to show our love and humility to all beings around us. Chinmayanandaji used to tell that how many of us welcome the Sun God in the morning? Even if the sun wants to say 'hello' to us, we pull the curtains close and in addition to that cover our body from head to toe with a thick blanket. He says beautifully if we can get up at 4 in the morning every day we add a few hours to our life every day.
By reading scriptures every day (our Guruji says a chapter of Gita every day. It takes 3 to 5 minutes to read the English translation), meditating and reflecting that knowledge in our actions, will take us near to inner divinity. This discipline is a must for a seeker.
Practicing the three fold austerities (kaaya, vaachaa and manasaa) will make us pure and peaceful in life. Reading the scriptures with total faith will strengthen our practice. Practice will make our conviction strengthened. More conviction will lead to more practice and it will make us perfect.
We will continue in the next week. HARI OM!
...Read more!
Namaskar Mahatmas!
With the blessing of my Guru and the grace of the Lord, I am before you with yaksha prashnam.
The Yaksha Prashnam is the dialogue between a Yaksha and the King Yudishthira. This part comes in the Vana Parva of the Mahabharatha. Every scripture is complete by itself if we meditate on it and put it into practice. Please participate in this satsang with your valuable comments, feedbacks. Please share your views regarding this text.
With humble prostrations to everyone of you.
THE BACKGROUND STORY
Once, when the Pandavas were living in Dwaitavana – it was during their final stay of a few months – a Brahmin came to Yudishthira with a request. He said a deer had entered his hut and carried away the sticks (Arani) used for making fire. In those days no house should be without fire. They used to rub these sticks together and make fire and worship every day. So the Brahmin was desperate to get back his sticks which are stuck to the horns of the deer. The Brahmin requested the Pandavas to chase the deer and get back his sticks.
It is the duty of a Kshathriya to protect a Brahmana. The Pandavas left at once in search of the deer. They followed it very far but suddenly it disappeared from their sight. They did not know what to do. Yudishthira was unhappy because he could not please the Brahmin (keeping up promises is very important for a wise man). Depressed in mind and fatigued by thirst and hunger, they sat down under the shade of a huge tree. Like all of us, the brothers started thinking to find a reason for this problem (it is a problem because it is important to satisfy a Brahmin who has taken refuge in them). When the brothers were breaking their heads to find the reason, Yudishthira said: "My dear child! Don't you know that when calamities befall a person, they always come in numbers and never singly? We have choice only to bear them. We cannot question the reason behind these happenings in life. They are sent to us and we have to bear them".
The brothers looked back into their life and started finding reasons for the calamity even after listening to Yudishthira. Yudishthira told them that it is not the time to look back and think of the might-have-beens but see what is necessary now at this moment (Whenever there is a problem, we usually don't think of what is required at that moment instead bring all the past into mind and confuse ourselves. The mind takes over the buddhi. One who is steady in wisdom lives only in the present and so efficient in solving problems of life). They were all thirsty and they needed water. Nakula climbed up a tree and looked out for a pond or lake nearby and he found one. They were so happy to hear that. Yudishthira told Nakula to go and bring water for everyone.
He reached the lake. The water looked so cool and inviting. He went near it to drink it. Suddenly he heard a voice from nowhere. It said:"You must not drink this water of this lake because it belongs to me. If you want to drink water or take water, you need to answer my questions". Nakula ignored the voice. He ran to the brink of the lake and drank the cold water. Immediately Nakula fell down dead.
The others waited for a long time. Since Nakula didn't return, Yudisthira sent Sahadeva to go in search of his brother. Sahadeva reached the lake. He saw the dead form of his brother on the ground. He was shocked but the thirst was so great that he rushed towards the water as Nakula had done. The same voice was heard with the same warning. But Sahadeva disregarded the voice and suffered the same fate as his brother. Yudishthira sent Arjuna and then Bheema. Not one of them came back. Intrigued by this, Yudishthira walked towards the lake. He saw all his brothers there, dead.
Yudisthira was stunned at the site of the dead brothers. There is no trace of fighting. It is impossible to believe that the four brothers could have been killed without their fighting for their lives. What could be the cause for this? – Yudishthira started thinking. Overcome by sorrow, he went near the dead forms of his brothers. He had no tears to shed. He was sitting like a stone. Where is the quick death that overtook my brothers? Why has it not come to me yet? Like all other human being's state of mind, thought chased thought in his poor, disturbed mind. Thinking like this his eyes fell on the water in the lake. The thirst came back in greater force. He walked towards the water and was about to drink it. At that time came the voice and the warning which all his brothers ignored.
Yudishthira stopped the act of drinking the water and looked around to locate the source of the voice. The voice said:"I am the Yaksha who owns this lake. Your brothers didn't listen to my warning and so now lie dead". Yudishthira spoke sadly to the Yaksha: "What Yaksha are you? Are you one of the Rudras? Are you the chief among the Maruts? Who are you that could fell, at one stroke, these masses of strength? My brothers are so powerful that no one, not even a God can kill any one of them. But you have killed all the four of them. They were not allowed even to fight for their own lives. My Lord, I am overcome with terror and admiration for you. I am curious to know who you are! Please reveal yourself to me. I want to see you".
The Yaksha appeared in front of Yudishthira. He was indeed a gruesome spectacle. Yudishthira saluted the yaksha for his power. Yudishthira said:"I am honoured by your appearance. You have listened to my request. I feel very grateful to you".
The Yaksha said:"I am telling you also, unless you answer all my questions, you cannot drink water in my lake".
Yudishthira replied:" My Lord, I will not insult you by disregarding your words. You say that this lake belongs to you. In that case, I have no right to drink water unless you permit me to do so. I will try to find answers for them. I will try, to the best of my ability, to please you with my answers". (Without accepting a challenge man does not grow. If we are afraid to take a risk, then we rule out all possibility of getting better in life. We all have taken the risk when we choose to live in Gulf for the first time. If we have not taken that risk, we would not have got this prosperous life. 'I will try, to the best of the ability' – is the right attitude of life, whatever be the situation in life. With fear one can never be strong. The strength of Yudishthira is shown in these words and also the great humility).
The Yaksha said: "Arjuna invoked all the divine astras which he had at his command and aimed at me. He could not do anything to me. I am pleased with your humility. I will ask you answer several questions on ethics".
"Yes. I am ready" – said Yudisthira.
THE YAKSHA STARTED HIS ARROW OF QUESTIONS ON YUDISHTHIRA.
The questions and answers form the important part of the episode. Questions seem to be simple but the deeper reflection given by Yudishthira is astonishing and the answers are the essence of our Vedas and other scriptures. Let us meditate on the answers already given by the king to put it into practice in our day to day living.
THE QUESTIONS OF YAKSHA TO KING YUDISHTHIRA
1. What makes the Sun rise? Whom has he for companion? Who is the cause for the setting of the Sun? In whom is the Sun established?
Brahma makes the Sun rise. During the creation, it is Brahmaji who creates everything as per the will of the Lord. Whatever we see or feel in nature is the Dharma by itself, which is nothing but Lord.
His company is kept by the Gods. Gods act as per Dharma. When we perform sacrifices which are our dharma, the Gods bestow on us the rains, seasons and other necessities which is their dharma. In the eighth chapter of Gita it is mentioned that persons who have practiced devotion to God and performed all their duties and works offered to Him, without any desire for fruits will have gradual spiritual progress by passing through the realms of fire, light etc, presided over by the deities known by those names. It is the path of light.
Dharma causes him to set. Lots of activities are triggered with the rise of the sun. Everybody's dharma starts with the dawn of the day. There are so many people waiting to perform their dharma. The sun sets at one place but reveals itself in the other place to help the people there. What is night for us is the day for the other part of the world. Think of time where there is no setting of sun. The whole day goes in activity with an eye to rest in the night. All are interconnected in the creation. Parasparam bhavayantah – gita tells mutually cherish each other and grow. That is Dharma.
The Sun is established in truth. The sun reveals itself fully in a slushy water and also equally in the Ganges. It gives heat and light to all under him. Both good and bad acts are going under the sun but the sun is untouched and unlimited by anything. The truth is not different for a Chandaala or a Brahmana. The truth remains the same wherever or whoever it is. The Jnani is always compared to the effulgent of a sun because, it is self effulgent. We don't require a torch to see the sun. Only the worldly minded needs all kinds of wealth, strength and status to show himself to the outer world where as the wise man revels in the light of knowledge and he lights the path of everyone around him – like Yudishthira established in truth.
2. What makes one learned?
The study of the Srutis makes one learned. (Sruti means 'those that have been heard'. All the four Vedas Rik, Yajus, Sama and Atharva and also the Upanishads comes under the Sruti. The great saints have passed on the knowledge from generation to generation by hearing and after the self experience pass it on to the worthy disciple. These scriptures deal with our dharma, the greater truths of life and also the highest end one need to strive for. We are learned only when we know what our scriptures say. After knowing putting it into practice is very important otherwise we will be equated to a donkey with loads of theoretical knowledge. All other learning (music, modern studies, art etc) doesn't come under the knowledge said in the scriptures. All the arts are taken away by time. A great singer today is nothing after 50 years. Age takes away the good voice, memory. Shankaracharya says in Bhaja Govindam 'maa kuru dana, jaya, yowvana gharvam. Harathi nimesha kaalah sarvam' – all are taken away by the merciless time. We are ignorant of the fact and spend all our life time to gain knowledge which are temporary. Nachiketas (the boy of 8 year old) had the clarity of what he needed. When Yama raja gifted him all great things of this world and the next, he asked to grant him what is permanent and what is not touched by time. When we are given such opportunity what are we going to ask? (All of us have a big list. Isn't it?) How many parents today insist that their children should read scriptures, do prayers every day? If it gets late, we first erase the prayer in the list. We give our children healthy food, grand dresses, comfortable life, teach them how to score 100/100 but we fail to give them the real knowledge said in the srutis. Our children will be in the line of Dharma and loving to the world only when they learn this ultimate knowledge. Then only we and our children are learned).
How a man attains to what is great?
Ascetic austerities help a man to achieve the great. (What are austerities? Bhagavad Gita 17th chapter deals this in great detail. They are divided into three types 1) saatvika 2) Raajasika and 3) Taamasika. The austerities performed with much show, having in view recognition, praise and adoration as a pious man by others are Raajasik in nature. It is unstable and leads to no permanent good to a man. The austerities performed through the practice of self torture for the destruction of another or under the influence of perverse theories are Taamasik in nature. It is action done in full ignorance and negligence. What Yudishthira speaks here are the austerities which are Saatvik in nature. AUSTERITIES PERTAINING TO BODY: service of the Devas, holy men, teachers, parents and wise persons and also observance of cleanliness, uprightness, continence and non-injury (Gandhiji says that non-injury should be out of fearlessness. If we are not hitting a cockroach it is not non-violence, it is out of fear. Non-injury is a bold and positive step). AUSTERITIES PERTAINING TO SPEECH: speaking only words that are inoffensive, true, pleasant and beneficial, as also regular recitation of scriptures. AUSTERITIES PERTAINING TO MIND: serenity of mind, gentleness, moderation in speech, self-control and purity of heart. Lord says that all the three fold austerities (body, mind and speech) need to be performed. We need to have highest faith. The actions should not be motivated by the expectation of the fruit of actions and in total equanimity of mind. These are the ascetic austerities which help man achieve the GOAL OF LIFE i.e. to experience the inner divinity. 4th chapter of Gita says, Whatever we give up in life, it should culminate in knowledge. Otherwise all the sacrifices are just external signs).
CONCLUSION:
Let us not compromise on our dharma on any day under any circumstances. All our duties need to be done with utmost love and devotion like the sun. The sun reveals itself as a beam of light even through a small peep hole. Let us use every situation in life to show our love and humility to all beings around us. Chinmayanandaji used to tell that how many of us welcome the Sun God in the morning? Even if the sun wants to say 'hello' to us, we pull the curtains close and in addition to that cover our body from head to toe with a thick blanket. He says beautifully if we can get up at 4 in the morning every day we add a few hours to our life every day.
By reading scriptures every day (our Guruji says a chapter of Gita every day. It takes 3 to 5 minutes to read the English translation), meditating and reflecting that knowledge in our actions, will take us near to inner divinity. This discipline is a must for a seeker.
Practicing the three fold austerities (kaaya, vaachaa and manasaa) will make us pure and peaceful in life. Reading the scriptures with total faith will strengthen our practice. Practice will make our conviction strengthened. More conviction will lead to more practice and it will make us perfect.
We will continue in the next week. HARI OM!
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Vidura Neeti - 8
By Chitra Devraj
Today's satsangh is the concluding part of the Vidura Neethi.
WHAT IS ‘AARJAVAM’?
Vidura narrates the greatness of this quality ‘Aarjavam’ through a conversation between Suthanva and Virochana.Aarjavam comes from the word ‘rju’ or straight – forwardness. It is one of the great qualities of a bhaktha. Diplomacy is needed when we go down in our values to make money or to handle power. Aarjavam means no diplomacy whatsoever. Children are straight forward. They are plain minded and they have not learned the tricks of the grownup people yet. Such a quality is highly praised in our scriptures and also by Vidura here. (When our own children do a mistake, we forgive them and support them by justifying their action. The same action if it is done by somebody else, we don’t mind saying it is wrong and show all kinds of reaction to punish them. This partiality is because of the attachment of ‘I’ and ‘mine’. A person becomes great if he can tell right or wrong irrespective of who is there before him. That is Aarjavam’. Lord Krishna stresses on this quality in the BhagvadGita (16th chapter 1st sloka, 13th chapter 7th sloka, 17th chapter 14th sloka, 18th chapter 42nd sloka)).
Vidura now narrates the greatness of this quality ‘Aarjavam’ through a conversation between Suthanva and Virochana.
CONVERSATION BETWEEN SUTHANVA AND VIROCHANA
Once there was a princess called Kesini. The king arranged for a swayamvara for her. Many princes from various kingdoms came for the swayamvaram. Among them there was a brahmana called Suthanva and an asura king called ‘Virochana’. Kesini came to know about both of them. When they came to meet the princess, there was a golden seat in the hall and Virochana tried to sit on that. At that time, Kesini put a question to Virochana – “Virochana! Who is greater, the brahmanas or the asuras? Why not the brahmana Suthanva sit on that seat?”
Vircohana:”We are the sons of Kashyapa. So we are greater sadhus than others. All worlds belong to us. Nobody be it a deva or a brahmana is greater than us.
Kesini: “Virochana! We will meet in the same place tomorrow morning. At that time we will decide who is greater, you or that brahamana!”
Next morning, all of them assembled as planned. Virochana was sitting on the golden seat. Suthanva entered the hall. Kesini immediately got up from her seat and offered the brahmana arghyam and paadhyam. Virochana did not show any sign of respect. He offered a small place in same seat itself for Suthanva to sit.
Suthanva: “A father and a son can share a seat. Two kings can share a seat. Two brahmanas can share a seat. But a Kshathriya and a Brahmana cannot share the same seat”.
Virochana: (spoke sarcastically) “It is true! You cannot sit with me. You need to sit on a wooden plank or on the Dharbhaasan. You are not qualified to sit in this high respectable seat”.
Suthanva: “Virochana! You don’t know anything. Even your father will sit down when I sit on a seat. That is the respect a Brahmana gets!”
Virochana: ”Let us not argue here. Let us go to knowledgeable ones to decide who is greater. I pledge all my properties on this. If they decide that you are greater than me, I will give all my properties to you.”
Suthanva: “Let us keep our lives itself as a pledge as property is of no use to me”.
Both of them decided to keep Prahalada (father of Virochana) himself as the judge. Suthanva told Prahalada after accepting his respect, that a father can give things to the son to show his affection to the son. But when it comes to an argument, it is wise to speak only the truth.
Prahalaada remembered the instruction got from Hamsa (which accompanied the sun god) why one should speak the truth. By telling a lie for the sake of human beings, one loses all goodness in the next 1000 generations and one who tells a lie for the sake of land, loses everything in this life and hereafter.
Meditating on this, Prahalada told Virochana “Virochana! Angiras is the father of Suthanva who is greater than me. Suthanva by himself is greater in many aspects when compared to you. Suthanva’s mother is greater than your mother. So he is greater to you in all aspects. Now your life is in the hands of Suthanva”
Suthanva was very happy about the judgement of Prahalada. He didn’t lose his balance of mind because of his affection for his son. So Suthanva left Virochana free and also asked him to marry Kesini.
VIDURA’S ADVISE TO THE KING:
Vidura after narrating this story to Dhrithrashtra told him that - A MAN SHOULD ALWAYS SPEAK TRUTH. WHEN A MAN TELLS LIES FOR THE SAKE OF CHILDREN HE LOSES EVERYTHING IN LIFE.
THE TWO GREAT EVIL QUALITIES:
Then he added that seven persons should never be considered as witness (saakshi). 1) one who knows palmistry, 2) one who was a thief before and now a merchant, 3) one who uses sticks and ropes to tell fortunes, 4) a doctor, 5) enemy, 6) a friend and 7) one who has bad conduct. Vidura warned Dhrithrashtra that Sakuni belongs to category number 7. So he advised the king not to believe in him. The ‘I’ness and ‘my’ness are the greatest of all evil qualities. (There are no problems without these two in our lives. When the light passes through the prism, it comes out as seven colours. When the light of life reflects through I and mine, all differences and sorrows comes out of us. The mind needs to be a plane mirror and not a prism. That is our saadhana. All devotional activities should culminate in chittha shuddhi, purity of mind. All external signs are only reflections of our ego. The inner purity is very important).
SIX SHARP SWORDS WHICH KILLS OUR LIFE:
The ego, more speech, doing mistakes after mistakes, anger, being selfish, not truthful to a friend – these six are the sharp swords which cut off the life of a man, not death. All these sharp swords are the properties of your children Dhrithrashtra! Let them leave all that and live happily with their brothers. (Repeating mistakes is only out of negligence. It shows our Tamasic nature, lack of awareness. Committing a mistake is not wrong but repeating a mistake is unforgivable. Drithraashtra even after listening to great people’s advice repeats mistakes because of his affection for his sons).
VIDURA WARNS THE KING:
The fire hidden in the wood is not harmful to anyone as long as they don’t rub it. But when they rub, it burns the wood and also the entire forest. Similarly the Pandavas, who are saatvik in nature are in patience like the fire in the wood. When your children, the Kauravas rub them, they are going to be ruined and also the team associated with them. It is my final decision.
With this Vidura concluded his neethi to Dhrithrashtra. He covered everything under the sun, to teach the king what is right and what he needs to take up. He clearly explained the consequences of certain behavior and how to get in line with Dharma. He explained in great detail, what is the purpose of human birth.
After this beautiful discourse of Vidura, now let us listen to what our Dhrithrashtra says.
DHRITHRASHTRA SAID:
“VIDURA ! WHATEVER YOU HAVE TOLD TO ME NOW, ARE GREAT TO HEAR AND I ACCEPT THEM WHOLE HEARTEDLY. BUT WHEN I THINK OF DURYODHANA, MY LOVE FOR HIM WINS OVER THE DHARMA. I LOSE CONTROL OF MYSELF. WHAT CAN I DO?” (This is the problem in our lives too. After listening to a sathsang or to some good discourses or reading a good book, we feel it is right and it will definitely do good for us. But when it comes to practice we lose all our strength because of our attachments. Always the ‘I’ and ‘mine’ wins in the war. Guruji used to put a question to us. There are two foxes inside you. One is good and the other one is bad. Which will survive? The one which we feed the most only will survive. It is the truth. So many Viduras (opportunities) come across our life to keep us in line with Dharma. We fail to notice it in our busy schedule to fulfill the desires and put the same question of Drithrashtra to all the Mahatmas who come to uplift us. The beauty is we feel this question itself is the answer and nothing can be done to better the situation).
CONCLUSION:
Even though we have eyes, we are considered to be blind if we miss our dharma as a human being. The whole of Bhagavad Gita talks about what is our Dharma (the Gita starts with the word ‘mama’ and the last sloka of gita ends with the word ‘dharma’) and here also Vidura speaks on it. Like the king who is blind because of his affection to his sons, we are also blind not only in one aspect of life but in many aspects.
The wisdom eyes need to open. All goodness need to be practiced here and now. As our Guruji often says ‘experience is a costly school and fools learn from it’. Let us wake up with the experience of the King Dhrithrashtra. One Vidura neethi is enough for us to wake up to our inner silence and walk in the path of Dharma.
THE BODY CONSIOUSNESS IS THE CENTRE OF ALL PROBLEMS IN LIFE. ATTACHMENT, EGO, DESIRES AND ALL OTHER EVIL QUALITIES SPROUT WITH THE THOUGHT THAT ‘I AM THE BODY’. THERE IS A BEAUTIFUL LORD RESIDING WITHIN ALL OF US WHO IS MAKING US TO HEAR, SPEAK, SEE, TOUCH AND SMELL. HE IS THE POWER BEHIND OUR THOUGHTS AND INTELLIGENCE. LET US MAINTAIN THE TEMPLE (BODY) WELL BUT LET THE FOCUS BE ON THE DEITY INSIDE THE TEMPLE, THE EVERLASTING, ETERNAL ATMAN.
HERE WE CONCLUDE THE VIDURA NEETHI AND WILL CONTINUE ON THE TOPIC ‘YAKSHA PRASHNAM’ IN THE NEXT WEEK.
HARI OM MAHATMAS!!!!!!!!
...Read more!
Today's satsangh is the concluding part of the Vidura Neethi.
WHAT IS ‘AARJAVAM’?
Vidura narrates the greatness of this quality ‘Aarjavam’ through a conversation between Suthanva and Virochana.Aarjavam comes from the word ‘rju’ or straight – forwardness. It is one of the great qualities of a bhaktha. Diplomacy is needed when we go down in our values to make money or to handle power. Aarjavam means no diplomacy whatsoever. Children are straight forward. They are plain minded and they have not learned the tricks of the grownup people yet. Such a quality is highly praised in our scriptures and also by Vidura here. (When our own children do a mistake, we forgive them and support them by justifying their action. The same action if it is done by somebody else, we don’t mind saying it is wrong and show all kinds of reaction to punish them. This partiality is because of the attachment of ‘I’ and ‘mine’. A person becomes great if he can tell right or wrong irrespective of who is there before him. That is Aarjavam’. Lord Krishna stresses on this quality in the BhagvadGita (16th chapter 1st sloka, 13th chapter 7th sloka, 17th chapter 14th sloka, 18th chapter 42nd sloka)).
Vidura now narrates the greatness of this quality ‘Aarjavam’ through a conversation between Suthanva and Virochana.
CONVERSATION BETWEEN SUTHANVA AND VIROCHANA
Once there was a princess called Kesini. The king arranged for a swayamvara for her. Many princes from various kingdoms came for the swayamvaram. Among them there was a brahmana called Suthanva and an asura king called ‘Virochana’. Kesini came to know about both of them. When they came to meet the princess, there was a golden seat in the hall and Virochana tried to sit on that. At that time, Kesini put a question to Virochana – “Virochana! Who is greater, the brahmanas or the asuras? Why not the brahmana Suthanva sit on that seat?”
Vircohana:”We are the sons of Kashyapa. So we are greater sadhus than others. All worlds belong to us. Nobody be it a deva or a brahmana is greater than us.
Kesini: “Virochana! We will meet in the same place tomorrow morning. At that time we will decide who is greater, you or that brahamana!”
Next morning, all of them assembled as planned. Virochana was sitting on the golden seat. Suthanva entered the hall. Kesini immediately got up from her seat and offered the brahmana arghyam and paadhyam. Virochana did not show any sign of respect. He offered a small place in same seat itself for Suthanva to sit.
Suthanva: “A father and a son can share a seat. Two kings can share a seat. Two brahmanas can share a seat. But a Kshathriya and a Brahmana cannot share the same seat”.
Virochana: (spoke sarcastically) “It is true! You cannot sit with me. You need to sit on a wooden plank or on the Dharbhaasan. You are not qualified to sit in this high respectable seat”.
Suthanva: “Virochana! You don’t know anything. Even your father will sit down when I sit on a seat. That is the respect a Brahmana gets!”
Virochana: ”Let us not argue here. Let us go to knowledgeable ones to decide who is greater. I pledge all my properties on this. If they decide that you are greater than me, I will give all my properties to you.”
Suthanva: “Let us keep our lives itself as a pledge as property is of no use to me”.
Both of them decided to keep Prahalada (father of Virochana) himself as the judge. Suthanva told Prahalada after accepting his respect, that a father can give things to the son to show his affection to the son. But when it comes to an argument, it is wise to speak only the truth.
Prahalaada remembered the instruction got from Hamsa (which accompanied the sun god) why one should speak the truth. By telling a lie for the sake of human beings, one loses all goodness in the next 1000 generations and one who tells a lie for the sake of land, loses everything in this life and hereafter.
Meditating on this, Prahalada told Virochana “Virochana! Angiras is the father of Suthanva who is greater than me. Suthanva by himself is greater in many aspects when compared to you. Suthanva’s mother is greater than your mother. So he is greater to you in all aspects. Now your life is in the hands of Suthanva”
Suthanva was very happy about the judgement of Prahalada. He didn’t lose his balance of mind because of his affection for his son. So Suthanva left Virochana free and also asked him to marry Kesini.
VIDURA’S ADVISE TO THE KING:
Vidura after narrating this story to Dhrithrashtra told him that - A MAN SHOULD ALWAYS SPEAK TRUTH. WHEN A MAN TELLS LIES FOR THE SAKE OF CHILDREN HE LOSES EVERYTHING IN LIFE.
THE TWO GREAT EVIL QUALITIES:
Then he added that seven persons should never be considered as witness (saakshi). 1) one who knows palmistry, 2) one who was a thief before and now a merchant, 3) one who uses sticks and ropes to tell fortunes, 4) a doctor, 5) enemy, 6) a friend and 7) one who has bad conduct. Vidura warned Dhrithrashtra that Sakuni belongs to category number 7. So he advised the king not to believe in him. The ‘I’ness and ‘my’ness are the greatest of all evil qualities. (There are no problems without these two in our lives. When the light passes through the prism, it comes out as seven colours. When the light of life reflects through I and mine, all differences and sorrows comes out of us. The mind needs to be a plane mirror and not a prism. That is our saadhana. All devotional activities should culminate in chittha shuddhi, purity of mind. All external signs are only reflections of our ego. The inner purity is very important).
SIX SHARP SWORDS WHICH KILLS OUR LIFE:
The ego, more speech, doing mistakes after mistakes, anger, being selfish, not truthful to a friend – these six are the sharp swords which cut off the life of a man, not death. All these sharp swords are the properties of your children Dhrithrashtra! Let them leave all that and live happily with their brothers. (Repeating mistakes is only out of negligence. It shows our Tamasic nature, lack of awareness. Committing a mistake is not wrong but repeating a mistake is unforgivable. Drithraashtra even after listening to great people’s advice repeats mistakes because of his affection for his sons).
VIDURA WARNS THE KING:
The fire hidden in the wood is not harmful to anyone as long as they don’t rub it. But when they rub, it burns the wood and also the entire forest. Similarly the Pandavas, who are saatvik in nature are in patience like the fire in the wood. When your children, the Kauravas rub them, they are going to be ruined and also the team associated with them. It is my final decision.
With this Vidura concluded his neethi to Dhrithrashtra. He covered everything under the sun, to teach the king what is right and what he needs to take up. He clearly explained the consequences of certain behavior and how to get in line with Dharma. He explained in great detail, what is the purpose of human birth.
After this beautiful discourse of Vidura, now let us listen to what our Dhrithrashtra says.
DHRITHRASHTRA SAID:
“VIDURA ! WHATEVER YOU HAVE TOLD TO ME NOW, ARE GREAT TO HEAR AND I ACCEPT THEM WHOLE HEARTEDLY. BUT WHEN I THINK OF DURYODHANA, MY LOVE FOR HIM WINS OVER THE DHARMA. I LOSE CONTROL OF MYSELF. WHAT CAN I DO?” (This is the problem in our lives too. After listening to a sathsang or to some good discourses or reading a good book, we feel it is right and it will definitely do good for us. But when it comes to practice we lose all our strength because of our attachments. Always the ‘I’ and ‘mine’ wins in the war. Guruji used to put a question to us. There are two foxes inside you. One is good and the other one is bad. Which will survive? The one which we feed the most only will survive. It is the truth. So many Viduras (opportunities) come across our life to keep us in line with Dharma. We fail to notice it in our busy schedule to fulfill the desires and put the same question of Drithrashtra to all the Mahatmas who come to uplift us. The beauty is we feel this question itself is the answer and nothing can be done to better the situation).
CONCLUSION:
Even though we have eyes, we are considered to be blind if we miss our dharma as a human being. The whole of Bhagavad Gita talks about what is our Dharma (the Gita starts with the word ‘mama’ and the last sloka of gita ends with the word ‘dharma’) and here also Vidura speaks on it. Like the king who is blind because of his affection to his sons, we are also blind not only in one aspect of life but in many aspects.
The wisdom eyes need to open. All goodness need to be practiced here and now. As our Guruji often says ‘experience is a costly school and fools learn from it’. Let us wake up with the experience of the King Dhrithrashtra. One Vidura neethi is enough for us to wake up to our inner silence and walk in the path of Dharma.
THE BODY CONSIOUSNESS IS THE CENTRE OF ALL PROBLEMS IN LIFE. ATTACHMENT, EGO, DESIRES AND ALL OTHER EVIL QUALITIES SPROUT WITH THE THOUGHT THAT ‘I AM THE BODY’. THERE IS A BEAUTIFUL LORD RESIDING WITHIN ALL OF US WHO IS MAKING US TO HEAR, SPEAK, SEE, TOUCH AND SMELL. HE IS THE POWER BEHIND OUR THOUGHTS AND INTELLIGENCE. LET US MAINTAIN THE TEMPLE (BODY) WELL BUT LET THE FOCUS BE ON THE DEITY INSIDE THE TEMPLE, THE EVERLASTING, ETERNAL ATMAN.
HERE WE CONCLUDE THE VIDURA NEETHI AND WILL CONTINUE ON THE TOPIC ‘YAKSHA PRASHNAM’ IN THE NEXT WEEK.
HARI OM MAHATMAS!!!!!!!!
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Vidura Neeti - 7
By Chitra Devraj
(Guruji often used to say that mere reading of cookery book is of no use. That will never quench our hunger or thirst. We need to practically cook and thus become knowledgeable).We should never be satisfied by simply attending and hearing the discourses. Intellectual knowledge of the Atman is only the first stage. There are many more ladders we need to climb on after the acquisition of this intellectual knowledge. Up to this level the knowledge is only indirect knowledge. Let us all strive to become and be. (Guruji often used to say that mere reading of cookery book is of no use. That will never quench our hunger or thirst. We need to practically cook and thus become knowledgeable).
HOW MAUNA IS TO BE PRACTISED HERE? HOW TO ACHIEVE THE EMANCIPATION BY MAUNA?
After the senses have been restrained and after the will has been merged in the pure intellect, that state succeeds is one of the utter absence of worldly thought (SILENCE) and he abides in it and he ‘is’.
The ingredients are already given by Sage Sanatsujatha and Vidura. We need pure mind. ‘Mana eva manushyaanaam kaaranam bandha mokshayah’ – the mind is the cause of bondage and the same mind is the cause of liberation. If the mind turns outward to the world of objects, it develops attachment and falls into the pit of desires and finally leads one to sorrowful life of samsara. As said in the earlier chapters, it leads one to the fear of death.
The mind when turned inward (U-turn), with all the senses controlled, really enjoys the bliss within and escapes the fear of death.
PRATYAAHARA is a stage within the seekers, wherein they withdraw the whole mind from its wanderings and to apply the entire energy at a single thought which the seeker chooses. Having reached this stage of mental with drawl, the seeker walks in the path of DHAARANA (concentration), DHYAANA (meditation) and SAMAADHI (the final realization).
We all know that a mere physical body will not move, grow or act unless the Life-Principle presides over it. A dead body can no more smile, eat or walk, think or feel. When once this energy flows out, the body falls down and in a short time, starts decomposing into very elements (earth, fire, water, sky, ether) from which it had come. The man would have lived as a great giant, a great king but the end is same for everyone be it a king or a beggar.
All of us are reading this scripture, grasping the words, analyzing them intellectually and understanding the essence only because of the presence of the Lord or the Brahman within us. Using a telescope we can see far off objects, but we cannot see our own eye using the same telescope. The supreme truth is the eye of the eye, ear of the ear. The power house behind all the activities within us and also the whole universe is this Brahman.
The gold may take different shapes and sizes like bangles, chain, ring, watches but the substratum is Gold alone. The clay takes different shapes of pot, lamp etc. but all cannot exist without clay. All of us are made up of different body levels, mental levels and intellectual levels, but the basic principle behind our life is the same, the Brahman.
Those who see externally will find differences. But those who see internally know that we are one and the same, the Supreme Consciousness. The silence takes one inward. Words and languages take one outside or away from the heart. All our scriptures are prompting us to leave our desires which can never bring us peace and happiness and at the same time to go inward where we have everything what we seek for in the outer world.
By reading this we know we are the Spirit. But the next moment we come back to body level and speak and live as if this body is real. We say ‘I have grown dark’, ‘I am fat’, ‘this dress looks nice only on me’ – all are body based thoughts. When we are with our mind we say ‘I am doubtful’, ‘I am agitated’, ’I am worried’. When we are with buddhi we think ‘I have a solution for this problem’, I am dull’ and so on.
The only way to practice the truth is in silence by discriminating between real and unreal. Vivekachoodamani (Crest Jewel of Discrimination) written by the great saint Shankaracharya says that Viveka and Vairaghya are the two wings which a seeker needs to carry. Whenever and wherever one comes across the anaatma vastu (unreal thing or impermanent), they need to negate or not go for it (nethi nethi). The more we talk about it or more we hear about it or more we read about it doesn’t take us anywhere near. It is just like a road map. It shows us the direction to the treasure. We need to walk every day, every moment towards it. That is the way one can abide in the ultimate. Our Guruji said once that if the bulb is wound by layers of cloth, can it give us the light? The light is already there. It is not that we are going to bring something new. The whole saadhana of silence is to unwind the layers so that the light can be seen by us.
We all want light and happiness in life. But we don’t know the fact that with every desire we are making another layer of cloth and increasing the darkness of ignorance. Brahman is not something un- achievable. Brahman is not something outside. It is the very essence of everything…you, me, all moving and unmoving things, known and unknown…. Like if we know gold, everything made of gold can be known. If we know iron, everything made of iron I can make out. Similarly in the seat of silence, what I experience I will be able to extend the whole experience to everything I feel, touch and see.
YOU SAY MY LORD, THAT THE WISE MAN PERCEIVES THE EXISTENCE OF BRAHMAN IN HIS OWN SOUL. TELL ME WHAT THE TRUE FORM AND COLOUR OF THE OMNIPRESENT AND ETERNAL BRAHMAN IS?
Neither on earth, nor in the sky, nor in waters of the ocean, is there anything like that. Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the Devas, nor in the moon, nor in the sun. incapable of being compassed, and lying beyond the reach of the limited intellect, even the universal Destroyer, after the dissolution, is destroyed in it. Incapable of being gazed, it is subtle as the edge of the razor, and it is grosser than the mountains. It is the basis upon which everything is founded. It is unchangeable. It is this visible universe. It is vast. It is delightful. Creatures all sprung from it and return to it. It is free from all duality. It is without any change.
Katopanishad tells beautifully that ‘He, who has known that which is without sound, without touch, without form, without decay, without waste, eternal, without smell, without beginning, without end, beyond great and unchanging, is freed from the jaws of death’
Shri T.T.Rangarajan in his talk on Saturday told that material path is from one to many whereas spiritual path is from many to one. Where all differences, dualities (heat and cold, pleasure and pain, maana and apamaana) end, in that silence (no disturbances from all), the truth manifests itself. Lord Krishna says in Gita that the mirror reflects everything before it clearly because of its fitness. Like the mirror if the mind is pure without any tinge of dirt, the Lord will reveal Himself to us. Once, Swami Chinmayananda was having lunch with the children in the ashram. As we know, Chinmayanandaji has a long beard. Few rice particles stuck to his beard. A child came near Swamiji and said ‘Swamiji there is dirt in your Dhaadi’. Chinmayaji took out the few particles of rice. He said, the rice particle in the plate is said to be ‘annam’ and the same rice particle in the beard is said to ‘dirt’. Dirt is a thing lying in the unwanted place. Our emotions, attachments are all in unwanted places…towards our relatives, our properties, to our body. If the attachment is towards the Lord and we have Love for the Lord, we will be in right place in our life to win over the death.
Lord Krishna says that the body is the temple and the soul is the Lord in the temple. Our focus is at present only in managing the temple walls, with different colour paints. The time we look into the Lord in us, the purpose of life is achieved.
CONCLUSION:
IF WE WANT TO WALK IN THE PATH OF LIGHT, WALKING IN THE PATH OF DARKNESS IS AVOIDED. IF WE WANT TO BE HAPPY, GRIEF IS AVOIDED. IF WE WANT LORD, THE WORLD IS AVOIDED. The time we chose higher things in life, the lower automatically falls off. Let us climb up the ladder of life to reach the ultimate goal of life, to be one with the Brahman.
The stagnant water always smells bad. Let us not live in that stagnant level of mind. The one lotus present in the slushy pond makes the whole pond beautiful. Every one of us can become that lotus in this slushy pond of samsara. Let us add beauty and love to life which is possible only through the jnanam that ‘I am not this body. I am the supreme Brahman’. All of us have the potential to reach the goal. For a Prime Minister post many may fight but only one wins whereas all people who win their mind becomes a Jnani and A very happy man. Win the mind and the senses and conquer the area unattended in our lives that is the LORD in our heart.
Lord Krishna says in Gita 2nd chapter ‘Some have a glimpse of Him as a marvel, some speak of Him as marvel, and yet others hear of Him as a marvel. Yet none understands Him in truth, in spite of seeing, speaking and hearing about Him. Ramana Maharishi says ‘it is always new’. Let us make ourselves fit to have the experience which is always there in us. Only the focus needs to change.
We will continue how to control the thoughts and confusions in life so that we get into the silence prescribed here in the coming weeks.
HARI OM!
...Read more!
(Guruji often used to say that mere reading of cookery book is of no use. That will never quench our hunger or thirst. We need to practically cook and thus become knowledgeable).We should never be satisfied by simply attending and hearing the discourses. Intellectual knowledge of the Atman is only the first stage. There are many more ladders we need to climb on after the acquisition of this intellectual knowledge. Up to this level the knowledge is only indirect knowledge. Let us all strive to become and be. (Guruji often used to say that mere reading of cookery book is of no use. That will never quench our hunger or thirst. We need to practically cook and thus become knowledgeable).
HOW MAUNA IS TO BE PRACTISED HERE? HOW TO ACHIEVE THE EMANCIPATION BY MAUNA?
After the senses have been restrained and after the will has been merged in the pure intellect, that state succeeds is one of the utter absence of worldly thought (SILENCE) and he abides in it and he ‘is’.
The ingredients are already given by Sage Sanatsujatha and Vidura. We need pure mind. ‘Mana eva manushyaanaam kaaranam bandha mokshayah’ – the mind is the cause of bondage and the same mind is the cause of liberation. If the mind turns outward to the world of objects, it develops attachment and falls into the pit of desires and finally leads one to sorrowful life of samsara. As said in the earlier chapters, it leads one to the fear of death.
The mind when turned inward (U-turn), with all the senses controlled, really enjoys the bliss within and escapes the fear of death.
PRATYAAHARA is a stage within the seekers, wherein they withdraw the whole mind from its wanderings and to apply the entire energy at a single thought which the seeker chooses. Having reached this stage of mental with drawl, the seeker walks in the path of DHAARANA (concentration), DHYAANA (meditation) and SAMAADHI (the final realization).
We all know that a mere physical body will not move, grow or act unless the Life-Principle presides over it. A dead body can no more smile, eat or walk, think or feel. When once this energy flows out, the body falls down and in a short time, starts decomposing into very elements (earth, fire, water, sky, ether) from which it had come. The man would have lived as a great giant, a great king but the end is same for everyone be it a king or a beggar.
All of us are reading this scripture, grasping the words, analyzing them intellectually and understanding the essence only because of the presence of the Lord or the Brahman within us. Using a telescope we can see far off objects, but we cannot see our own eye using the same telescope. The supreme truth is the eye of the eye, ear of the ear. The power house behind all the activities within us and also the whole universe is this Brahman.
The gold may take different shapes and sizes like bangles, chain, ring, watches but the substratum is Gold alone. The clay takes different shapes of pot, lamp etc. but all cannot exist without clay. All of us are made up of different body levels, mental levels and intellectual levels, but the basic principle behind our life is the same, the Brahman.
Those who see externally will find differences. But those who see internally know that we are one and the same, the Supreme Consciousness. The silence takes one inward. Words and languages take one outside or away from the heart. All our scriptures are prompting us to leave our desires which can never bring us peace and happiness and at the same time to go inward where we have everything what we seek for in the outer world.
By reading this we know we are the Spirit. But the next moment we come back to body level and speak and live as if this body is real. We say ‘I have grown dark’, ‘I am fat’, ‘this dress looks nice only on me’ – all are body based thoughts. When we are with our mind we say ‘I am doubtful’, ‘I am agitated’, ’I am worried’. When we are with buddhi we think ‘I have a solution for this problem’, I am dull’ and so on.
The only way to practice the truth is in silence by discriminating between real and unreal. Vivekachoodamani (Crest Jewel of Discrimination) written by the great saint Shankaracharya says that Viveka and Vairaghya are the two wings which a seeker needs to carry. Whenever and wherever one comes across the anaatma vastu (unreal thing or impermanent), they need to negate or not go for it (nethi nethi). The more we talk about it or more we hear about it or more we read about it doesn’t take us anywhere near. It is just like a road map. It shows us the direction to the treasure. We need to walk every day, every moment towards it. That is the way one can abide in the ultimate. Our Guruji said once that if the bulb is wound by layers of cloth, can it give us the light? The light is already there. It is not that we are going to bring something new. The whole saadhana of silence is to unwind the layers so that the light can be seen by us.
We all want light and happiness in life. But we don’t know the fact that with every desire we are making another layer of cloth and increasing the darkness of ignorance. Brahman is not something un- achievable. Brahman is not something outside. It is the very essence of everything…you, me, all moving and unmoving things, known and unknown…. Like if we know gold, everything made of gold can be known. If we know iron, everything made of iron I can make out. Similarly in the seat of silence, what I experience I will be able to extend the whole experience to everything I feel, touch and see.
YOU SAY MY LORD, THAT THE WISE MAN PERCEIVES THE EXISTENCE OF BRAHMAN IN HIS OWN SOUL. TELL ME WHAT THE TRUE FORM AND COLOUR OF THE OMNIPRESENT AND ETERNAL BRAHMAN IS?
Neither on earth, nor in the sky, nor in waters of the ocean, is there anything like that. Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the Devas, nor in the moon, nor in the sun. incapable of being compassed, and lying beyond the reach of the limited intellect, even the universal Destroyer, after the dissolution, is destroyed in it. Incapable of being gazed, it is subtle as the edge of the razor, and it is grosser than the mountains. It is the basis upon which everything is founded. It is unchangeable. It is this visible universe. It is vast. It is delightful. Creatures all sprung from it and return to it. It is free from all duality. It is without any change.
Katopanishad tells beautifully that ‘He, who has known that which is without sound, without touch, without form, without decay, without waste, eternal, without smell, without beginning, without end, beyond great and unchanging, is freed from the jaws of death’
Shri T.T.Rangarajan in his talk on Saturday told that material path is from one to many whereas spiritual path is from many to one. Where all differences, dualities (heat and cold, pleasure and pain, maana and apamaana) end, in that silence (no disturbances from all), the truth manifests itself. Lord Krishna says in Gita that the mirror reflects everything before it clearly because of its fitness. Like the mirror if the mind is pure without any tinge of dirt, the Lord will reveal Himself to us. Once, Swami Chinmayananda was having lunch with the children in the ashram. As we know, Chinmayanandaji has a long beard. Few rice particles stuck to his beard. A child came near Swamiji and said ‘Swamiji there is dirt in your Dhaadi’. Chinmayaji took out the few particles of rice. He said, the rice particle in the plate is said to be ‘annam’ and the same rice particle in the beard is said to ‘dirt’. Dirt is a thing lying in the unwanted place. Our emotions, attachments are all in unwanted places…towards our relatives, our properties, to our body. If the attachment is towards the Lord and we have Love for the Lord, we will be in right place in our life to win over the death.
Lord Krishna says that the body is the temple and the soul is the Lord in the temple. Our focus is at present only in managing the temple walls, with different colour paints. The time we look into the Lord in us, the purpose of life is achieved.
CONCLUSION:
IF WE WANT TO WALK IN THE PATH OF LIGHT, WALKING IN THE PATH OF DARKNESS IS AVOIDED. IF WE WANT TO BE HAPPY, GRIEF IS AVOIDED. IF WE WANT LORD, THE WORLD IS AVOIDED. The time we chose higher things in life, the lower automatically falls off. Let us climb up the ladder of life to reach the ultimate goal of life, to be one with the Brahman.
The stagnant water always smells bad. Let us not live in that stagnant level of mind. The one lotus present in the slushy pond makes the whole pond beautiful. Every one of us can become that lotus in this slushy pond of samsara. Let us add beauty and love to life which is possible only through the jnanam that ‘I am not this body. I am the supreme Brahman’. All of us have the potential to reach the goal. For a Prime Minister post many may fight but only one wins whereas all people who win their mind becomes a Jnani and A very happy man. Win the mind and the senses and conquer the area unattended in our lives that is the LORD in our heart.
Lord Krishna says in Gita 2nd chapter ‘Some have a glimpse of Him as a marvel, some speak of Him as marvel, and yet others hear of Him as a marvel. Yet none understands Him in truth, in spite of seeing, speaking and hearing about Him. Ramana Maharishi says ‘it is always new’. Let us make ourselves fit to have the experience which is always there in us. Only the focus needs to change.
We will continue how to control the thoughts and confusions in life so that we get into the silence prescribed here in the coming weeks.
HARI OM!
...Read more!
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