SATYOPANISHAD, VOL. 1, CH. 5:
CONCEPTS
BY PROF. ANIL KUMAR
CONCEPTS
BY PROF. ANIL KUMAR
INTRODUCTION: DIRECT DIRECTIONS FROM THE DIVINE:
Prof. Anil Kumar's “Satyopanishad”, published in two parts, shares a revealing dialogue with the Divine on topics as wide-ranging as the origin of evil, the goals of human life, various aspects of God – embodied and formless - to price hikes, women’s liberation, vegetarianism and the generation gap. These conversations with Bhagavan took place in Kodaikanal. There are 270 questions raised in these volumes.
Gratitude to Radio Sai team for putting some excellent series of articles together in their 'Conversations with Sai' series, this being one of them.
INTRODUCTION: DIRECT DIRECTIONS FROM THE DIVINE:
Prof. Anil Kumar's “Satyopanishad”, published in two parts, shares a revealing dialogue with the Divine on topics as wide-ranging as the origin of evil, the goals of human life, various aspects of God – embodied and formless - to price hikes, women’s liberation, vegetarianism and the generation gap. These conversations with Bhagavan took place in Kodaikanal. There are 270 questions raised in these volumes.
Gratitude to Radio Sai team for putting some excellent series of articles together in their 'Conversations with Sai' series, this being one of them.
CHAPTER 5: CONCEPTS
Prof. Anil Kumar: Swami! We hear about pancha koshas, the five sheaths, the pancha pranas, the five vital airs, and panchendriyas, the five organs. Do they cover our spirit, atma? Are they obstacles to atmic bliss? What exactly is their position and role in our body?
Bhagavan: The whole world is made of five elements: Earth, fire, water, air and space. Man is the product of these five elements, besides his temperament. Raga or attachment, dvesa or hatred, and bhaya or fear, originate in akasa, space. Our breathing process, movements like walking or other body movements are due to vayu, wind.
Hunger, thirst and sleep are the effects of agni, fire. Phlegm, blood, bile, urine, etc., are the outcome of jala, water. Skin, muscles, bones, nails, hairs, nerves are of prthvi, matter. Therefore, all the five elements are equally distributed in everyone. No one can truly be considered superior to any other.
The human body has five sheaths, the Pancha koshas. The first one is annamaya kosha, the sheath of food, the second is pranamaya kosha, the sheath of life, and the third is manomaya kosha, the sheath of mind. The fourth is vigyanamaya kosha, the sheath of knowledge and finally anandamaya kosha, the sheath of bliss.
One sheath encloses the other. You know rice grains are enclosed within husks. Therefore, a rice grain is within the sheath of husk. For the tamarind seed, tamarind pulp is the sheath. An embryo is within the sheath of its mother's womb.
Annamaya kosha is a sheath which covers pranamaya kosha. This encloses manomaya kosha, the sheath of the mind. This covers vigyanamaya kosa, sheath of wisdom, which finally encloses anandamaya kosa, the sheath of bliss.
Annamaya kosha is the product of food. The body is annamaya kosha. You have all the behavioural tendencies that result from the food you eat. Then, you have pranamaya kosha composed of the five organs of action (the karmendriyas), and five life breaths, pancha pranas (prana, apana, vyana, udana, samana).
Then comes manomaya kosha, the mental sheath consisting of five organs of perception (jnanendriyas), and the mind, which is full of thoughts and counter-thoughts. The fourth is vigyanamaya kosha, the sheath of knowledge, of sound, touch, form, taste and smell, which constitutes the buddhi, intellect.
Everyone has an equal right to know and experience the atma, self. To attain such an awareness, self-enquiry is very necessary. However, an intense and deep desire is essential to know and experience atma.
The innermost sheath is anandamaya kosa (sheath of bliss). In order to enable yourself to experience this state of bliss, you will have to practice all that you theoretically know and do what you are supposed to. Likewise, you should understand the principle of samatva, equality, and ekatva, unity, and experience daivatva, divinity. This leads you to a state when you will not hate anyone.
Everyone has an equal right to know and experience the atma, self. To attain such an awareness, self-enquiry is very necessary. However, an intense and deep desire is essential to know and experience atma. Just like a seed within a fruit, as a copper wire within a plastic covering, butter in milk, sugar in the sugarcane, oil within sesame seeds and fire in wood, atma is encased within pancakosas, pancendriyas and pancapranas (five life sheaths, five sense organs and five life principles).
Prof. Anil Kumar: Swami! We come across words like manas (mind), buddhi (intellect), citta (consciousness), and ahamkara (egoism). How are we to understand and correlate them? How do they differ from one another? It is our good fortune that Swami explains in simple ways, terms ever so complex.
Bhagavan: The whole world is made of five elements: Earth, fire, water, air and space. Man is the product of these five elements, besides his temperament. Raga or attachment, dvesa or hatred, and bhaya or fear, originate in akasa, space. Our breathing process, movements like walking or other body movements are due to vayu, wind.
Hunger, thirst and sleep are the effects of agni, fire. Phlegm, blood, bile, urine, etc., are the outcome of jala, water. Skin, muscles, bones, nails, hairs, nerves are of prthvi, matter. Therefore, all the five elements are equally distributed in everyone. No one can truly be considered superior to any other.
The human body has five sheaths, the Pancha koshas. The first one is annamaya kosha, the sheath of food, the second is pranamaya kosha, the sheath of life, and the third is manomaya kosha, the sheath of mind. The fourth is vigyanamaya kosha, the sheath of knowledge and finally anandamaya kosha, the sheath of bliss.
One sheath encloses the other. You know rice grains are enclosed within husks. Therefore, a rice grain is within the sheath of husk. For the tamarind seed, tamarind pulp is the sheath. An embryo is within the sheath of its mother's womb.
Annamaya kosha is a sheath which covers pranamaya kosha. This encloses manomaya kosha, the sheath of the mind. This covers vigyanamaya kosa, sheath of wisdom, which finally encloses anandamaya kosa, the sheath of bliss.
Annamaya kosha is the product of food. The body is annamaya kosha. You have all the behavioural tendencies that result from the food you eat. Then, you have pranamaya kosha composed of the five organs of action (the karmendriyas), and five life breaths, pancha pranas (prana, apana, vyana, udana, samana).
Then comes manomaya kosha, the mental sheath consisting of five organs of perception (jnanendriyas), and the mind, which is full of thoughts and counter-thoughts. The fourth is vigyanamaya kosha, the sheath of knowledge, of sound, touch, form, taste and smell, which constitutes the buddhi, intellect.
Everyone has an equal right to know and experience the atma, self. To attain such an awareness, self-enquiry is very necessary. However, an intense and deep desire is essential to know and experience atma.
The innermost sheath is anandamaya kosa (sheath of bliss). In order to enable yourself to experience this state of bliss, you will have to practice all that you theoretically know and do what you are supposed to. Likewise, you should understand the principle of samatva, equality, and ekatva, unity, and experience daivatva, divinity. This leads you to a state when you will not hate anyone.
Everyone has an equal right to know and experience the atma, self. To attain such an awareness, self-enquiry is very necessary. However, an intense and deep desire is essential to know and experience atma. Just like a seed within a fruit, as a copper wire within a plastic covering, butter in milk, sugar in the sugarcane, oil within sesame seeds and fire in wood, atma is encased within pancakosas, pancendriyas and pancapranas (five life sheaths, five sense organs and five life principles).
Prof. Anil Kumar: Swami! We come across words like manas (mind), buddhi (intellect), citta (consciousness), and ahamkara (egoism). How are we to understand and correlate them? How do they differ from one another? It is our good fortune that Swami explains in simple ways, terms ever so complex.
Bhagavan: Here is an illustration. Consider a Brahmin. When he conducts ceremonies like weddings, you call him purohit, priest; when he reads out from the almanac at your home the tithi, lunar phase, the varam day of the week, naksatra, star, etc. you call him the pancanga Brahmin; when he prepares food in your home, you call him the brahmin cook.
Another illustration. Your wife addresses you in Telugu as emandi, (Oh, you! Please, Sir!) because addressing the husband by name is not considered proper. Your child calls you 'Father' and your student addresses you as 'Sir'. But, you are, after all, only one individual, aren't you!
One and the same faculty has different names: manas or mind when engaged in thinking; chitta or awareness in a state of equanimity devoid of plans or decisions; buddhi or intellect while exercising discrimination; and ahamkara or egoism when introducing oneself or referring to oneself as 'I'. All these are one, but named differently according to their function.
What is to be controlled is the mind. When you have that nigraham (control), you obtain God's anugraham, grace. Once you consider something as evil, do not allow it to enter the mind. The behaviour of trees and animals is regulated by prakrti, Nature. Only man is disobeying the commands of God and has become depraved. There is only one solution.
What is to be controlled is the mind. When you have that nigraham (control), you obtain God's anugraham, grace. Once you consider something as evil, do not allow it to enter the mind. The behaviour of trees and animals is regulated by prakrti, Nature. Only man is disobeying the commands of God and has become depraved. There is only one solution.
Another little illustration: Tie up kamadhenu, the wish fulfilling cow, of your body with the pasha, rope, of prema, love, to the post called nama, chanting the Name of the Lord. That is enough. You gain control over the mind. Then, on the chitta, awareness, devoid of the turmoil of thoughts, is imprinted the form of God. Buddhi undertakes fundamental discrimination; the 'I' which has been egoistic cognises its own true nature as atma and realises the innermost Self in all beings. This is adhyatmika, spirituality.
Prof. Anil Kumar: Swami! You stress chittasuddhi, purification of our heart, but how is one to accomplish it?
Bhagavan: You are mistaken here. Chitta, heart is always pure. So, where is the need for its suddhi, purification? You only pollute it.
Take for example, this kerchief. This is white in colour. It becomes dirty as I use it. I give it to a washerman to wash and return it. When he brings it, it looks white and bright as before. It was so before and it is so after a wash, but it was dirty in between due to use. The washerman did not paint the kerchief white. He only removed the dirt. So too, like a kerchief, your mind is also pure which becomes impure due to your desires and thoughts. Once you remove the impurities from the mind, it will become pure.
So chittasuddhi means ‘exercising control over desires’.
Prof. Anil Kumar: Swami! Swami! Now it is clear that chittasuddhi is lacking in us due to our bad thoughts and bad deeds. We have certain weaknesses, lapses, bad qualities and thoughts. As you have said unless we get over them, chittasuddhi cannot be attained. The mind gets polluted very often. How is one to control bad qualities?
Bhagavan: It all depends upon your determination and your understanding of the intensity and the gravity of the problem. It needs an honest and sincere attempt on your part.
Another illustration. Your wife addresses you in Telugu as emandi, (Oh, you! Please, Sir!) because addressing the husband by name is not considered proper. Your child calls you 'Father' and your student addresses you as 'Sir'. But, you are, after all, only one individual, aren't you!
One and the same faculty has different names: manas or mind when engaged in thinking; chitta or awareness in a state of equanimity devoid of plans or decisions; buddhi or intellect while exercising discrimination; and ahamkara or egoism when introducing oneself or referring to oneself as 'I'. All these are one, but named differently according to their function.
What is to be controlled is the mind. When you have that nigraham (control), you obtain God's anugraham, grace. Once you consider something as evil, do not allow it to enter the mind. The behaviour of trees and animals is regulated by prakrti, Nature. Only man is disobeying the commands of God and has become depraved. There is only one solution.
What is to be controlled is the mind. When you have that nigraham (control), you obtain God's anugraham, grace. Once you consider something as evil, do not allow it to enter the mind. The behaviour of trees and animals is regulated by prakrti, Nature. Only man is disobeying the commands of God and has become depraved. There is only one solution.
Another little illustration: Tie up kamadhenu, the wish fulfilling cow, of your body with the pasha, rope, of prema, love, to the post called nama, chanting the Name of the Lord. That is enough. You gain control over the mind. Then, on the chitta, awareness, devoid of the turmoil of thoughts, is imprinted the form of God. Buddhi undertakes fundamental discrimination; the 'I' which has been egoistic cognises its own true nature as atma and realises the innermost Self in all beings. This is adhyatmika, spirituality.
Prof. Anil Kumar: Swami! You stress chittasuddhi, purification of our heart, but how is one to accomplish it?
Bhagavan: You are mistaken here. Chitta, heart is always pure. So, where is the need for its suddhi, purification? You only pollute it.
Take for example, this kerchief. This is white in colour. It becomes dirty as I use it. I give it to a washerman to wash and return it. When he brings it, it looks white and bright as before. It was so before and it is so after a wash, but it was dirty in between due to use. The washerman did not paint the kerchief white. He only removed the dirt. So too, like a kerchief, your mind is also pure which becomes impure due to your desires and thoughts. Once you remove the impurities from the mind, it will become pure.
So chittasuddhi means ‘exercising control over desires’.
Prof. Anil Kumar: Swami! Swami! Now it is clear that chittasuddhi is lacking in us due to our bad thoughts and bad deeds. We have certain weaknesses, lapses, bad qualities and thoughts. As you have said unless we get over them, chittasuddhi cannot be attained. The mind gets polluted very often. How is one to control bad qualities?
Bhagavan: It all depends upon your determination and your understanding of the intensity and the gravity of the problem. It needs an honest and sincere attempt on your part.
A small example: You are moving freely without any hesitation and fear in this room. There lies a rope in one corner. But, if you come to know that it is not a rope as you have been thinking it to be, but a snake, would you move freely in that room any longer? You know that it is dangerous to be anywhere near a poisonous snake. You know that you will die if that snake bites you, and so you keep off from that place. Similarly, when you are aware of the danger or harm you will be put to, you will definitely stop your misdeeds
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You keep on holding the rope till you know that it is just a rope. But once you realise that it is a snake, you drop it down immediately, because of the fear of death.
So long as you think that these bad thoughts and evil deeds make you happy, you continue to be in the same frame of mind. But, when you know that they are dangerous, you will not hanker after them. Therefore, first of all, you must identify your own bad qualities and then give them up gradually, one after another, until you are perfect.
It is also strange to notice that some seekers undergo rigorous discipline for a set period of time during which they lead a perfect life without any trace of a bad quality. But after that avowed period of discipline they resume their previous bad habits with redoubled vigour.
This is a big mistake. That which holds you for some time is artificial. Here, withdrawal from bad habits is not due to the realisation of the evil effects.
So long as you think that these bad thoughts and evil deeds make you happy, you continue to be in the same frame of mind. But, when you know that they are dangerous, you will not hanker after them. Therefore, first of all, you must identify your own bad qualities and then give them up gradually, one after another, until you are perfect.
Here is an example. You see the ceiling fan rotating there. Now, if you switch it off, it will not stop rotating immediately. The three blades stop moving slowly. Therefore, in full knowledge of the possible harm and the evil effects, you should give up your bad habits slowly.
Prof. Anil Kumar: Swami! Pranayama (breath control), some say, is important on the spiritual path. Would you please tell us about it?
Bhagavan: Pranayama, breath control, has to be undertaken in an exact and perfect way under the care and guidance of a Guru. It leads to danger if it is done imperfectly and irregularly.
There are chiefly three steps in pranayama or breathing exercise. The first one is purakam, inhalation. The second is holding the breath or the air breathed in; this is called kumbhakam, retention. The third stage is exhalation or rechakam.
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You keep on holding the rope till you know that it is just a rope. But once you realise that it is a snake, you drop it down immediately, because of the fear of death.
So long as you think that these bad thoughts and evil deeds make you happy, you continue to be in the same frame of mind. But, when you know that they are dangerous, you will not hanker after them. Therefore, first of all, you must identify your own bad qualities and then give them up gradually, one after another, until you are perfect.
It is also strange to notice that some seekers undergo rigorous discipline for a set period of time during which they lead a perfect life without any trace of a bad quality. But after that avowed period of discipline they resume their previous bad habits with redoubled vigour.
This is a big mistake. That which holds you for some time is artificial. Here, withdrawal from bad habits is not due to the realisation of the evil effects.
So long as you think that these bad thoughts and evil deeds make you happy, you continue to be in the same frame of mind. But, when you know that they are dangerous, you will not hanker after them. Therefore, first of all, you must identify your own bad qualities and then give them up gradually, one after another, until you are perfect.
Here is an example. You see the ceiling fan rotating there. Now, if you switch it off, it will not stop rotating immediately. The three blades stop moving slowly. Therefore, in full knowledge of the possible harm and the evil effects, you should give up your bad habits slowly.
Prof. Anil Kumar: Swami! Pranayama (breath control), some say, is important on the spiritual path. Would you please tell us about it?
Bhagavan: Pranayama, breath control, has to be undertaken in an exact and perfect way under the care and guidance of a Guru. It leads to danger if it is done imperfectly and irregularly.
There are chiefly three steps in pranayama or breathing exercise. The first one is purakam, inhalation. The second is holding the breath or the air breathed in; this is called kumbhakam, retention. The third stage is exhalation or rechakam.
The important point here is that, the time taken during all these three stages must be equal. It means that the time taken for purakam must be the same as for kumbhakam. Similarly, the duration for kumbhakam must be the equal to the time taken for rechakam.
In the human body there are shadchakras, six life sustaining points on the vertebral column. The lowest is called muladhara chakra, fundamental, primordial life sustaining point at the bottom. In pranayama, during the second step, kumbhakam, (that is, holding the breath), kundalini starts moving upward being restless due to the lack of supply of air across the sadchakras. On the top lies sahasrara chakra (region of the head). There exists a jyoti, divine light, surrounded by dalas, petals.
A living being taking too many breaths per day is short lived. A dog takes many breaths; so, its life span is short. Snakes and mongooses take a few breaths per day; they live long. The breathing exercise has an influence on the life span.
The sahasrara chakra is like a thousand petalled lotus flower. If one has daivi sampatti, divine qualities, the jyoti starts touching the petals. Thus, kundalini affects the human body during this course of sadhana. A living being taking too many breaths per day is short lived. A dog takes many breaths; so, its life span is short. Snakes and mongooses take a few breaths per day; they live long. The breathing exercise has an influence on the life span.
Prof. Anil Kumar: Swami! It is said that we carry with us certain traits, vasanas of the past life. Is that true and how does it happen?
Bhagavan: Certainly so! Just as in accounts the balance is brought forward from the previous page to the next page, the traits of the previous life are brought forward to the present.
When you light an incense stick or an agarbatti or camphor, don't you get the fragrance all over this room? When you have a fragrant flower, does it not spread its fragrance? Similarly, bad odour or foul smell also spreads. So also, the characteristics of the past lives are brought forward to subsequent lives.
Prof. Anil Kumar: Bhagavan! How is it that we have vasanas, traits of the past life? We are born, we grow and die. The body is bound to weaken, wither, die and decay. How then are our features brought forward to the next life?
In the human body there are shadchakras, six life sustaining points on the vertebral column. The lowest is called muladhara chakra, fundamental, primordial life sustaining point at the bottom. In pranayama, during the second step, kumbhakam, (that is, holding the breath), kundalini starts moving upward being restless due to the lack of supply of air across the sadchakras. On the top lies sahasrara chakra (region of the head). There exists a jyoti, divine light, surrounded by dalas, petals.
A living being taking too many breaths per day is short lived. A dog takes many breaths; so, its life span is short. Snakes and mongooses take a few breaths per day; they live long. The breathing exercise has an influence on the life span.
The sahasrara chakra is like a thousand petalled lotus flower. If one has daivi sampatti, divine qualities, the jyoti starts touching the petals. Thus, kundalini affects the human body during this course of sadhana. A living being taking too many breaths per day is short lived. A dog takes many breaths; so, its life span is short. Snakes and mongooses take a few breaths per day; they live long. The breathing exercise has an influence on the life span.
Prof. Anil Kumar: Swami! It is said that we carry with us certain traits, vasanas of the past life. Is that true and how does it happen?
Bhagavan: Certainly so! Just as in accounts the balance is brought forward from the previous page to the next page, the traits of the previous life are brought forward to the present.
When you light an incense stick or an agarbatti or camphor, don't you get the fragrance all over this room? When you have a fragrant flower, does it not spread its fragrance? Similarly, bad odour or foul smell also spreads. So also, the characteristics of the past lives are brought forward to subsequent lives.
Prof. Anil Kumar: Bhagavan! How is it that we have vasanas, traits of the past life? We are born, we grow and die. The body is bound to weaken, wither, die and decay. How then are our features brought forward to the next life?
Bhagavan: It is certain that the features of the past life are carried to the next life. You can call them vasanas or samskaras or the qualities of the past life. People with good samskaras will spend their time in a sacred way by participating in satsang, good company, bhajan, singing His glory, entertaining good thoughts, good deeds, and good discussion.
...it is true that the body weakens, withers, dies and decays, but the samskaras don't die. They follow you to the next life.
On the other hand, people with bad samskaras make their lifetime unholy by indulging in misdeeds, entertaining bad thoughts and speaking falsehood. As you have said, it is true that the body weakens, withers, dies and decays, but the samskaras don't die. They follow you to the next life.
A simple illustration will make this subject clearer to you. Suppose your hand was injured. You got it treated, and for some time had also put a bandage over the injured part. The hand was healed completely after some time. But in that part of your hand where the injury took place, a scar or a mark is left, and it remains till now as well. Similarly, the body may die. But the vasanas remain as a spot in the next life.
Prof. Anil Kumar: Swami! Three gunas or attributes such as rajas, tamas and sattva (passion and activeness; dullness and inertia, and purity and goodness) are said to bind man. Does a sattvika quality also bind man? Is that also a bondage?
Bhagavan: These three attributes only bind man. Your life is conditioned by them. All your deeds and expressions are governed by them. They monitor your conduct and behaviour. Even sattvika qualities also chain you.
For example, you are confined with an iron chain. Is that not bondage? You may be confined with a silver chain. It is also bondage. It may be now a gold chain. Is it still not bondage? After all, the three chains differ only in the composition of the metal. Each is, ultimately, a chain and nothing more, though its value may differ from that of the other. Thus, the attributes bind or limit you.
Here the iron chain is compared to that of 'tamas', dullnesss or inertia. The silver chain is like the 'rajasika' quality, active, energetic, passionate; and the gold chain is like the 'sattvika' nature, pure, steady and good. But divinity is beyond these three 'gunas'. It is, in fact, attributeless.
...it is true that the body weakens, withers, dies and decays, but the samskaras don't die. They follow you to the next life.
On the other hand, people with bad samskaras make their lifetime unholy by indulging in misdeeds, entertaining bad thoughts and speaking falsehood. As you have said, it is true that the body weakens, withers, dies and decays, but the samskaras don't die. They follow you to the next life.
A simple illustration will make this subject clearer to you. Suppose your hand was injured. You got it treated, and for some time had also put a bandage over the injured part. The hand was healed completely after some time. But in that part of your hand where the injury took place, a scar or a mark is left, and it remains till now as well. Similarly, the body may die. But the vasanas remain as a spot in the next life.
Prof. Anil Kumar: Swami! Three gunas or attributes such as rajas, tamas and sattva (passion and activeness; dullness and inertia, and purity and goodness) are said to bind man. Does a sattvika quality also bind man? Is that also a bondage?
Bhagavan: These three attributes only bind man. Your life is conditioned by them. All your deeds and expressions are governed by them. They monitor your conduct and behaviour. Even sattvika qualities also chain you.
For example, you are confined with an iron chain. Is that not bondage? You may be confined with a silver chain. It is also bondage. It may be now a gold chain. Is it still not bondage? After all, the three chains differ only in the composition of the metal. Each is, ultimately, a chain and nothing more, though its value may differ from that of the other. Thus, the attributes bind or limit you.
Here the iron chain is compared to that of 'tamas', dullnesss or inertia. The silver chain is like the 'rajasika' quality, active, energetic, passionate; and the gold chain is like the 'sattvika' nature, pure, steady and good. But divinity is beyond these three 'gunas'. It is, in fact, attributeless.
Prof. Anil Kumar: Swami! We have many qualities tamasika (like laziness, dullness, etc.), rajasika (like aggressiveness, ego, etc.) and sattvika (being pious). Do they change at any time? How are we to ennoble ourselves? Sometimes these attributes may be responsible for conflicts with our colleagues in the office. What is to be done under these circumstances? Kindly give us a solution to this problem that we encounter everyday?
Bhagavan: The whole world revolves round these three attributes tamasika, rajasika and sattvika. Every individual has these three attributes working like the three blades of a fan. But in a person, the quality which dominates the other two, decides their nature and total personality, nay, their very destiny as a whole.
He is a pious man whose sattvika quality dominates his rajasika and tamasika qualities. He is an emotional, passionate, active man if his rajasika quality dominates his sattvika and tamasika qualities. He is a dull, inactive and passive man if he is dominated by the tamasika nature. Thus, everyone has these three attributes.
For instance, in an eyeball don't you see all the three colours - white, red, and black? They symbolise these three traits. Watch the Sunrise. You will notice three colours - red, white and black again indicating three attributes. However, you should note one important point. These attributes or gunas have no independent existence. Divinity makes them functional. But the gunas are not to be found in the divine, as God is gunatita, the One beyond attributes.
Gunas are transformable. For instance, you can get over tamasika quality by karma, action. Karma transforms tamasika quality into rajasika activity. Rajasika nature is dual. It may give you success or failure, profit or loss, praise or blame, etc. Man has to perform karma. In fact, there is no one who does not take any action. You may lie on a bed sleeping, yet your heart beats, blood circulates and the nervous system and pulmonary system work. Don't they? Does it not amount to action?
By doing selfless actions, offering all the fruits of action to God, serving God in everyone and by realising the indwelling divinity, one can develop anubhavajnana, practical wisdom or experience-based wisdom. At that stage, a rajasika person becomes a sattvika person. Therefore, karma is important. It is said karmanubandhini manus yaloke, which means, human society is bound by action. Your very life is gifted to do karma. Thus, janma, birth and karma, actions are interrelated.
Therefore, a tamasika nature can be converted into rajasika by volitional action, which can be further transformed into sattvika by bhakti and jnana, that is, devotion and awareness. This is sadhana or spiritual practice.
In fact, one should salute respectfully the action he does. Tasmai namah karmane, “my salutations to the action given or assigned to me”. Therefore, a tamasika nature can be converted into rajasika by volitional action, which can be further transformed into sattvika by bhakti and jnana, that is, devotion and awareness. This is sadhana or spiritual practice.
By atmavicara, self-enquiry, you can improve and change your nature. When any lower or animal qualities like wavering of the mind, excessive sleep, gluttony, etc. crop up, immediately say to yourself at least ten times. "I am a man, I am not an animal." Then, you will be able to get over them. Do your duty sincerely. Don't be pompous. Don't show off or do any stunt. Always be sure that God notices everything that you do, though others may not. Do your duty with love.
Bhagavan: The whole world revolves round these three attributes tamasika, rajasika and sattvika. Every individual has these three attributes working like the three blades of a fan. But in a person, the quality which dominates the other two, decides their nature and total personality, nay, their very destiny as a whole.
He is a pious man whose sattvika quality dominates his rajasika and tamasika qualities. He is an emotional, passionate, active man if his rajasika quality dominates his sattvika and tamasika qualities. He is a dull, inactive and passive man if he is dominated by the tamasika nature. Thus, everyone has these three attributes.
For instance, in an eyeball don't you see all the three colours - white, red, and black? They symbolise these three traits. Watch the Sunrise. You will notice three colours - red, white and black again indicating three attributes. However, you should note one important point. These attributes or gunas have no independent existence. Divinity makes them functional. But the gunas are not to be found in the divine, as God is gunatita, the One beyond attributes.
Gunas are transformable. For instance, you can get over tamasika quality by karma, action. Karma transforms tamasika quality into rajasika activity. Rajasika nature is dual. It may give you success or failure, profit or loss, praise or blame, etc. Man has to perform karma. In fact, there is no one who does not take any action. You may lie on a bed sleeping, yet your heart beats, blood circulates and the nervous system and pulmonary system work. Don't they? Does it not amount to action?
By doing selfless actions, offering all the fruits of action to God, serving God in everyone and by realising the indwelling divinity, one can develop anubhavajnana, practical wisdom or experience-based wisdom. At that stage, a rajasika person becomes a sattvika person. Therefore, karma is important. It is said karmanubandhini manus yaloke, which means, human society is bound by action. Your very life is gifted to do karma. Thus, janma, birth and karma, actions are interrelated.
Therefore, a tamasika nature can be converted into rajasika by volitional action, which can be further transformed into sattvika by bhakti and jnana, that is, devotion and awareness. This is sadhana or spiritual practice.
In fact, one should salute respectfully the action he does. Tasmai namah karmane, “my salutations to the action given or assigned to me”. Therefore, a tamasika nature can be converted into rajasika by volitional action, which can be further transformed into sattvika by bhakti and jnana, that is, devotion and awareness. This is sadhana or spiritual practice.
By atmavicara, self-enquiry, you can improve and change your nature. When any lower or animal qualities like wavering of the mind, excessive sleep, gluttony, etc. crop up, immediately say to yourself at least ten times. "I am a man, I am not an animal." Then, you will be able to get over them. Do your duty sincerely. Don't be pompous. Don't show off or do any stunt. Always be sure that God notices everything that you do, though others may not. Do your duty with love.
Duty with love is Desirable.
Duty without love is Deplorable,
Love without duty is Divine.
Duty without love is Deplorable,
Love without duty is Divine.
If you offer all your work and the fruits thereof to God, your work will be transformed into worship.
You may not agree with your colleagues in your office. Your temperament may be incompatible with theirs, sometimes leading to controversies and in-fights, and you may, as a result, lose your peace of mind. So, don't have too close a relationship with too many people. Say ‘hello, hello’ to everyone, 'how are you' to all those you meet and end with 'goodbye'. That's all and nothing more.
Today, there is no real social service. Everything is either slow-service or show-service. You should have a feeling that what you do is not for anybody but for your own satisfaction and happiness. Whatever you do, do it for the satisfaction of your conscience.
You may not agree with your colleagues in your office. Your temperament may be incompatible with theirs, sometimes leading to controversies and in-fights, and you may, as a result, lose your peace of mind. So, don't have too close a relationship with too many people. Say ‘hello, hello’ to everyone, 'how are you' to all those you meet and end with 'goodbye'. That's all and nothing more.
Today, there is no real social service. Everything is either slow-service or show-service. You should have a feeling that what you do is not for anybody but for your own satisfaction and happiness. Whatever you do, do it for the satisfaction of your conscience.
You shouldn't do anything for praise or appreciation by others. Your conscience is God. Know that character is most important and you should never compromise on this score. What is always necessary for success in life is cooperation. But nowadays, we find only operation.
You should have a feeling that what you do is not for anybody but for your own satisfaction and happiness. Whatever you do, do it for the satisfaction of your conscience. You shouldn't do anything for praise or appreciation by others. Your conscience is God. Know that character is most important and you should never compromise on this score. What is always necessary for success in life is cooperation.
By joining good company (satsang), listening to the teachings of great masters and seers, and above all with God's grace, you can change your attitudes and mentality. By Buddha's teaching, the cruel Angulimala and by Narada's instructions Ratnakara (who became sage Valmiki later) were transformed. Visvamitra who was a Rajarshi, a sage among kings, became a Brahmarshi, a sage ever immersed in Brahman, by the direction of Vasishtha. Visvamitra thus became the mitra, friend of the visva, universe.
Arjuna, on one occasion dropped his bow and arrows in the battlefield. He became tamasika (dull, passive, weak) and even reluctant to engage in a war for which he stood in the battlefield. He forgot all the vows he had taken and the atrocities the Kauravas had committed. It was at that time that Krishna induced the rajasika quality into Arjuna's mind, preparing him for the war of Kurukshetra with renewed zeal.
Emperor Janaka who became a rajarshi due to the teachings of Sage Yajnavalkya renounced everything and became a perfect jnani, one known for spiritual wisdom.
Therefore, by intense sadhana, tamas can be converted into rajas, and rajas into sattva. In so doing, an aspirant becomes a recipient of God's grace and ultimately a seeker of nirvana (liberation).
Prof. Anil Kumar: Swami! We hear of purusarthas, the four goals of life. How are we to achieve them?
Bhagavan: I tell my students quite often about the four 'F's':
You should have a feeling that what you do is not for anybody but for your own satisfaction and happiness. Whatever you do, do it for the satisfaction of your conscience. You shouldn't do anything for praise or appreciation by others. Your conscience is God. Know that character is most important and you should never compromise on this score. What is always necessary for success in life is cooperation.
By joining good company (satsang), listening to the teachings of great masters and seers, and above all with God's grace, you can change your attitudes and mentality. By Buddha's teaching, the cruel Angulimala and by Narada's instructions Ratnakara (who became sage Valmiki later) were transformed. Visvamitra who was a Rajarshi, a sage among kings, became a Brahmarshi, a sage ever immersed in Brahman, by the direction of Vasishtha. Visvamitra thus became the mitra, friend of the visva, universe.
Arjuna, on one occasion dropped his bow and arrows in the battlefield. He became tamasika (dull, passive, weak) and even reluctant to engage in a war for which he stood in the battlefield. He forgot all the vows he had taken and the atrocities the Kauravas had committed. It was at that time that Krishna induced the rajasika quality into Arjuna's mind, preparing him for the war of Kurukshetra with renewed zeal.
Emperor Janaka who became a rajarshi due to the teachings of Sage Yajnavalkya renounced everything and became a perfect jnani, one known for spiritual wisdom.
Therefore, by intense sadhana, tamas can be converted into rajas, and rajas into sattva. In so doing, an aspirant becomes a recipient of God's grace and ultimately a seeker of nirvana (liberation).
Prof. Anil Kumar: Swami! We hear of purusarthas, the four goals of life. How are we to achieve them?
Bhagavan: I tell my students quite often about the four 'F's':
The first 'F' is 'Follow the master'.
Dharma, righteousness, is your master. Follow dharma at all times. All your actions must be approved by dharma, the ideal norms of life. If you hold on to dharma throughout, the very same dharma will protect you, dharmo raksati raksitah. Manava, being human, should follow the dharma of a human being (manavadharma), and never that of a demon (danavadharma).
The second 'F' is 'Face the devil'.
What is the devil here? While dharma is the master, artha, wealth or money, is the devil. Most people struggle a lot for money. They resort to all sorts of tactics, do unrighteous and unjustified deeds only for money. Many think that the world goes by money, dhanamulamidam jagat. No, the world relies on dharma, dharmamulamidam jagat. One should earn money righteously.
The third 'F' is 'Fight to the end'.
What is the enemy you should fight till the end? It is kama, desire. Until the last desire too vanishes, you should continue to fight.
Once Sage Dakshinamurthy happened to walk along the shore of a sea. He noticed the rising waves pushing a small blade of grass towards the shore. He felt bad. After all, it was a tiny grass blade and the mighty sea sent forth its mounting waves to push it away onto the shore. “How arrogant is the sea not to tolerate even a blade of grass!" thought the sage within himself.
Then the Sea God, Samudra, appeared before the sage with folded hands and said very humbly, “Oh! Great sage! I am not at fault: Do not blame me and call me arrogant. I am not so. I cannot afford to have a single, simple blemish, not even a blade of grass in me. So my waves pushed it away to the shore and not out of any hatred or enmity”. This is what 'fight to the end' means.
Once Sage Dakshinamurthy happened to walk along the shore of a sea. He noticed the rising waves pushing a small blade of grass towards the shore. He felt bad. After all, it was a tiny grass blade and the mighty sea sent forth its mounting waves to push it away onto the shore. “How arrogant is the sea not to tolerate even a blade of grass!" thought the sage within himself.
Then the Sea God, Samudra, appeared before the sage with folded hands and said very humbly, “Oh! Great sage! I am not at fault: Do not blame me and call me arrogant. I am not so. I cannot afford to have a single, simple blemish, not even a blade of grass in me. So my waves pushed it away to the shore and not out of any hatred or enmity”. This is what 'fight to the end' means.
Then the fourth 'F' is 'Finish the game'.
What is the game? It is the game of life. When does the game of life finish? It finishes with the attainment of moksha (liberation). So moksha is the final goal of the four objectives of life.
Here you should remember one important point. Of the four purusarthas, dharma is 'Follow the master', artha is 'Face the devil', kama is 'Fight to the end' and moksha is 'Finish the game'. The first one is dharma and the fourth is moksha, with the second artha and the third kama in between. It implies that artha should be earned with dharma, then kama should be used only to attain the fourth goal of life moksha. So, the four 'F's' stand for these purusarthas of life. But now, I tell you there is another purusartha, the fifth one, which is the supreme goal of life. That is 'Love'.
Here you should remember one important point. Of the four purusarthas, dharma is 'Follow the master', artha is 'Face the devil', kama is 'Fight to the end' and moksha is 'Finish the game'. The first one is dharma and the fourth is moksha, with the second artha and the third kama in between. It implies that artha should be earned with dharma, then kama should be used only to attain the fourth goal of life moksha. So, the four 'F's' stand for these purusarthas of life. But now, I tell you there is another purusartha, the fifth one, which is the supreme goal of life. That is 'Love'.
Love is God,
God is Love, hence,
Live in Love.
You can achieve anything with love.
God is Love, hence,
Live in Love.
You can achieve anything with love.
Prof. Anil Kumar: Swami! What is it that we should have in order to deserve Your prapti, deservedness?
Bhagavan: Your interest is the most important thing. With this you can achieve anything in life. When you have trust in a particular matter or a subject or a person, you are said to have interest in that matter or that subject or that person. Since you have immense interest in Swami, you run fast and occupy the front rows close to My feet. Isn't it so?
In the morning, in silence you wait anxiously for Swami, and that is why even the slightest sounds, such as the sound of closing the door of Swami's car makes you think, and alerts you that Swami is coming towards you. Whosoever comes to the scene at that time is expected to convey some message of Swami's arrival. What is the reason? This is all due to your interest in Swami. If you have no interest in Swami, you don't notice His presence even if He stands in front of you.
Prof. Anil Kumar: Swami! What is illusion, maya? Kindly explain.
Bhagavan: There is no illusion whatsoever. What exists is only brahman, the Cosmic Soul. The so-called illusion or maya is only your imagination. There is only Brahman. Nothing more! The body attachment is illusion, maya or bhrama.
A simple example: Here is a huge tree under which you see its shadow, don't you? The branches and the leaves are the cause of the shade. As the sunlight falls on the tree you see the shade beneath the tree. Here you have to know one important point.
What exists is only brahman, the Cosmic Soul. The so-called illusion or maya is only your imagination. There is only Brahman. Nothing more! The body attachment is illusion, maya or bhrama.
There is nothing like shade above the tree or on the top of the tree. It means there is no shade in sunlight. Then how does the shade arise? The branches and the leaves of the tree are responsible for the shade below.
Sunlight is brahman, tree is life and the branches and leaves are attachments and desires. They are responsible for the shade of maya or illusion. Shade is out of question when there are no leaves and branches. So, there is no illusion or maya as such. It is the fallacy of your imagination
Prof. Anil Kumar: Swami! How are we to get over maya or illusion?
Bhagavan: There is no maya. It is your own creation. How is it then you want to get over that, which does not exist at all?
In the night, seeing a rope, you mistake it for a serpent and you are very much stricken with fear. Later on, enquiry reveals that it is only a rope and not a serpent. What you should know here are two points: Neither the snake disappears, nor does the rope appears specially to give you relief. All along, it has been a rope. You are the only one who is mistaken by taking a rope for a serpent. So also, the reality is brahman or atma and the rest is bhrama, or illusion or imagination.
Prof. Anil Kumar: Swami! It is often said and felt that none escapes maya or illusion. Everyone falls a victim to the influence of maya. So, man is prone to delusion. Then Swami, a person who has known what maya is and has been out of maya, how is it that he gets into the trap again?
Bhagavan: Your interest is the most important thing. With this you can achieve anything in life. When you have trust in a particular matter or a subject or a person, you are said to have interest in that matter or that subject or that person. Since you have immense interest in Swami, you run fast and occupy the front rows close to My feet. Isn't it so?
In the morning, in silence you wait anxiously for Swami, and that is why even the slightest sounds, such as the sound of closing the door of Swami's car makes you think, and alerts you that Swami is coming towards you. Whosoever comes to the scene at that time is expected to convey some message of Swami's arrival. What is the reason? This is all due to your interest in Swami. If you have no interest in Swami, you don't notice His presence even if He stands in front of you.
Prof. Anil Kumar: Swami! What is illusion, maya? Kindly explain.
Bhagavan: There is no illusion whatsoever. What exists is only brahman, the Cosmic Soul. The so-called illusion or maya is only your imagination. There is only Brahman. Nothing more! The body attachment is illusion, maya or bhrama.
A simple example: Here is a huge tree under which you see its shadow, don't you? The branches and the leaves are the cause of the shade. As the sunlight falls on the tree you see the shade beneath the tree. Here you have to know one important point.
What exists is only brahman, the Cosmic Soul. The so-called illusion or maya is only your imagination. There is only Brahman. Nothing more! The body attachment is illusion, maya or bhrama.
There is nothing like shade above the tree or on the top of the tree. It means there is no shade in sunlight. Then how does the shade arise? The branches and the leaves of the tree are responsible for the shade below.
Sunlight is brahman, tree is life and the branches and leaves are attachments and desires. They are responsible for the shade of maya or illusion. Shade is out of question when there are no leaves and branches. So, there is no illusion or maya as such. It is the fallacy of your imagination
Prof. Anil Kumar: Swami! How are we to get over maya or illusion?
Bhagavan: There is no maya. It is your own creation. How is it then you want to get over that, which does not exist at all?
In the night, seeing a rope, you mistake it for a serpent and you are very much stricken with fear. Later on, enquiry reveals that it is only a rope and not a serpent. What you should know here are two points: Neither the snake disappears, nor does the rope appears specially to give you relief. All along, it has been a rope. You are the only one who is mistaken by taking a rope for a serpent. So also, the reality is brahman or atma and the rest is bhrama, or illusion or imagination.
Prof. Anil Kumar: Swami! It is often said and felt that none escapes maya or illusion. Everyone falls a victim to the influence of maya. So, man is prone to delusion. Then Swami, a person who has known what maya is and has been out of maya, how is it that he gets into the trap again?
Bhagavan: Think of this situation. When it is dark what happens to light? Where does it go? Similarly, when there is light, where does the darkness that was present till the light came, go?
Absence of light is darkness.
Darkness does not flow or run away. Because of the light, it is not noticed. Once the light is put off, it will be dark as before. Here light is wisdom, darkness is ignorance, or maya, or delusion, or avidya. To dispel the darkness the only thing to do is light a candle.
So long as it is on the move of sadhana, the dust of illusion stays behind. But, if the bus of life stops or halts sadhana, the dust of delusion will get into life. So, it is sadhana that keeps you unaffected by delusion. If you stop sadhana you will again become a victim of maya.
Your question is, how the darkness of ignorance comes back again having been dispelled once already by the light of wisdom. A simple example: Many travel by bus. As the bus speeds forward along the rugged roads, we find the dust rising behind the bus so long as it is on a continuous run. But, the moment the bus stops the whole lot of dust collects inside. All of it just blows into the bus.
Similarly, human life is a bus. So long as it is on the move of sadhana, the dust of illusion stays behind. But, if the bus of life stops or halts sadhana, the dust of delusion will get into life. So, it is sadhana that keeps you unaffected by delusion. If you stop sadhana you will again become a victim of maya. Therefore, you can never take it for granted that you are rid of maya in your lifetime. It is your constant sadhana that helps you.
Prof. Anil Kumar: Swami! Illusion is a non-atmic feeling or worldly approach. To identify myself with that which I am not is illusion. Truly speaking, the "I" we often speak of is in reality only atma; nothing else. How is one to know this truth, and to recognise and experience this truth? Kindly tell us about this Swami!
Bhagavan: Actually, 'I' is only atma or brahman. A sincere attempt to know this truth is called 'enquiry'. Self-enquiry is most essential in the spiritual path. Puja, namasmarana , dhyana, tapas, yajna, yaga, (worship, meditation, chanting His name, ritual sacrifice) and such rituals are not truly spiritual. They are good activities to attain purity of heart. True spirituality indeed, is self-enquiry. I do not mean that you should give up all rituals and sacred actions. Self-enquiry is the most important in My view. Since you do not have people who are properly experienced in this field of knowledge to teach you, you find it tough and difficult to move in the right direction.
If this question, “Who are you?" is put to a group of people you get different answers. One says in reply, “I am an Indian”. This is not correct, because you may shift to America and then become an American. If you go to Russia, you are a Russian and so on. India is the country where you are born. But you are not the country. So, to say, “I am an Indian" is wrong. To the same question “Who are you"? Another would say, “I am an engineer”.
Absence of light is darkness.
Darkness does not flow or run away. Because of the light, it is not noticed. Once the light is put off, it will be dark as before. Here light is wisdom, darkness is ignorance, or maya, or delusion, or avidya. To dispel the darkness the only thing to do is light a candle.
So long as it is on the move of sadhana, the dust of illusion stays behind. But, if the bus of life stops or halts sadhana, the dust of delusion will get into life. So, it is sadhana that keeps you unaffected by delusion. If you stop sadhana you will again become a victim of maya.
Your question is, how the darkness of ignorance comes back again having been dispelled once already by the light of wisdom. A simple example: Many travel by bus. As the bus speeds forward along the rugged roads, we find the dust rising behind the bus so long as it is on a continuous run. But, the moment the bus stops the whole lot of dust collects inside. All of it just blows into the bus.
Similarly, human life is a bus. So long as it is on the move of sadhana, the dust of illusion stays behind. But, if the bus of life stops or halts sadhana, the dust of delusion will get into life. So, it is sadhana that keeps you unaffected by delusion. If you stop sadhana you will again become a victim of maya. Therefore, you can never take it for granted that you are rid of maya in your lifetime. It is your constant sadhana that helps you.
Prof. Anil Kumar: Swami! Illusion is a non-atmic feeling or worldly approach. To identify myself with that which I am not is illusion. Truly speaking, the "I" we often speak of is in reality only atma; nothing else. How is one to know this truth, and to recognise and experience this truth? Kindly tell us about this Swami!
Bhagavan: Actually, 'I' is only atma or brahman. A sincere attempt to know this truth is called 'enquiry'. Self-enquiry is most essential in the spiritual path. Puja, namasmarana , dhyana, tapas, yajna, yaga, (worship, meditation, chanting His name, ritual sacrifice) and such rituals are not truly spiritual. They are good activities to attain purity of heart. True spirituality indeed, is self-enquiry. I do not mean that you should give up all rituals and sacred actions. Self-enquiry is the most important in My view. Since you do not have people who are properly experienced in this field of knowledge to teach you, you find it tough and difficult to move in the right direction.
If this question, “Who are you?" is put to a group of people you get different answers. One says in reply, “I am an Indian”. This is not correct, because you may shift to America and then become an American. If you go to Russia, you are a Russian and so on. India is the country where you are born. But you are not the country. So, to say, “I am an Indian" is wrong. To the same question “Who are you"? Another would say, “I am an engineer”.
This is not correct, because you are an engineer by virtue of your profession. You are not the profession you are in. Some answer in a different way, saying, “I am so and so ...I am Ram, I am Shyam.” It is a name given to you by your parents. You are not born with that name nor did you come to this world with a signboard on your forehead. You are not the name as you may change it according to your taste at any time.
One may prefer to answer the question “Who are you?" in another way saying, “I am a young man”,” I am an aged person', "I am a boy" and so on. This is also wrong. Why? Boyhood, youth, and old age are the different stages that you pass through in your life. But you remain one and the same person all along. At one time, you were a boy. Then, a man; later a father and finally, a grandfather. But you have been the same person throughout.
Then, how can you identify yourself with your age which does not remain the same? Another person may say, “I am a tall person", " I am a handsome man", " I am a lean man". These are again the replies related to the nature of the body. This is not correct, you are not the body, which is merely an instrument, because while you are in deep sleep your body is passive and static, and you are not aware of its existence. You are not the mind, too.
“Who are you”? It is “I am atma”. This atma is the eternal witness and is the experiencer of all. This exists in all the three states of consciousness, jagrata (waking state), svapna (dreaming state), and susupti (deep sleep). You maybe named in any way, you may belong to any country, be of any age group or profession, etc., but as a matter of fact, you are only the 'Eternal Atma'. This is the correct answer you get in the path of self-enquiry. This is true spirituality.
If you think you are the mind you lead the life of ego and pride. Even the mind does not exist in susupti, deep sleep. You are not the intellect either. You may be intelligent but you are not the intellect. Intellect is God's gift for you to discriminate, judge, decide and thus to be discreet. But, when it turns selfish, it is called "individual discrimination". But, what is expected is "fundamental discrimination", which is universal, and is good to everybody. You will also know that buddhi, intellect, does not exist in deep sleep. So, definitely you are not the intellect which is only an instrument like the body and the mind.
So, what is the correct answer to this question, “Who are you”? It is “I am atma”. This atma is the eternal witness and is the experiencer of all. This exists in all the three states of consciousness, jagrata (waking state), svapna (dreaming state), and susupti (deep sleep). You maybe named in any way, you may belong to any country, be of any age group or profession, etc., but as a matter of fact, you are only the 'Eternal Atma'. This is the correct answer you get in the path of self-enquiry. This is true spirituality.
Prof. Anil Kumar: Swami! What is Vedanta?
One may prefer to answer the question “Who are you?" in another way saying, “I am a young man”,” I am an aged person', "I am a boy" and so on. This is also wrong. Why? Boyhood, youth, and old age are the different stages that you pass through in your life. But you remain one and the same person all along. At one time, you were a boy. Then, a man; later a father and finally, a grandfather. But you have been the same person throughout.
Then, how can you identify yourself with your age which does not remain the same? Another person may say, “I am a tall person", " I am a handsome man", " I am a lean man". These are again the replies related to the nature of the body. This is not correct, you are not the body, which is merely an instrument, because while you are in deep sleep your body is passive and static, and you are not aware of its existence. You are not the mind, too.
“Who are you”? It is “I am atma”. This atma is the eternal witness and is the experiencer of all. This exists in all the three states of consciousness, jagrata (waking state), svapna (dreaming state), and susupti (deep sleep). You maybe named in any way, you may belong to any country, be of any age group or profession, etc., but as a matter of fact, you are only the 'Eternal Atma'. This is the correct answer you get in the path of self-enquiry. This is true spirituality.
If you think you are the mind you lead the life of ego and pride. Even the mind does not exist in susupti, deep sleep. You are not the intellect either. You may be intelligent but you are not the intellect. Intellect is God's gift for you to discriminate, judge, decide and thus to be discreet. But, when it turns selfish, it is called "individual discrimination". But, what is expected is "fundamental discrimination", which is universal, and is good to everybody. You will also know that buddhi, intellect, does not exist in deep sleep. So, definitely you are not the intellect which is only an instrument like the body and the mind.
So, what is the correct answer to this question, “Who are you”? It is “I am atma”. This atma is the eternal witness and is the experiencer of all. This exists in all the three states of consciousness, jagrata (waking state), svapna (dreaming state), and susupti (deep sleep). You maybe named in any way, you may belong to any country, be of any age group or profession, etc., but as a matter of fact, you are only the 'Eternal Atma'. This is the correct answer you get in the path of self-enquiry. This is true spirituality.
Prof. Anil Kumar: Swami! What is Vedanta?
Bhagavan: The Veda is dualism. Vedanta is non-dualism. There is nothing beyond Vedanta. Milk on curdling becomes curds. You get butter when you churn curds. When you heat butter, you get ghee (clarified butter). Ghee is the final stage of milk. Even if you heat further it remains the same. So, milk, after passing through changes, becomes ghee. Milk represents dualism and ghee represents non-dualism.
Prof. Anil Kumar: Swami, do you view that the three schools of Vedanta philosophy like dualism, dvaita, qualified non-dualism visistadvaita and non-dualism, advaita as contradictory to one another? Does one school advocate just the opposite of what the other says?
Bhagavan: This is how it is usually understood and practiced by many. But, truly speaking it is not so. In fact; these three are integrated. You find one as being the continuation of the other. You will notice that one leads to the other.
Take for example, sugarcane. You find juice in the sugarcane. Here, there is pulp and juice. This is the state of dualism. Now, you can extract juice separating the pulp from the sugarcane. The juice, though very important and the very essence drawn out of the sugarcane, does not stay long or cannot be preserved for long.
This state of obtaining the juice, separating the pulp from the sugarcane is the state of qualified non-dualism. This juice is purified, refined and processed into sugar and sugar remains the same forever. This is the state of non-dualism. You can make use of sugar in any way you like.
Prof. Anil Kumar: Swami, do you view that the three schools of Vedanta philosophy like dualism, dvaita, qualified non-dualism visistadvaita and non-dualism, advaita as contradictory to one another? Does one school advocate just the opposite of what the other says?
Bhagavan: This is how it is usually understood and practiced by many. But, truly speaking it is not so. In fact; these three are integrated. You find one as being the continuation of the other. You will notice that one leads to the other.
Take for example, sugarcane. You find juice in the sugarcane. Here, there is pulp and juice. This is the state of dualism. Now, you can extract juice separating the pulp from the sugarcane. The juice, though very important and the very essence drawn out of the sugarcane, does not stay long or cannot be preserved for long.
This state of obtaining the juice, separating the pulp from the sugarcane is the state of qualified non-dualism. This juice is purified, refined and processed into sugar and sugar remains the same forever. This is the state of non-dualism. You can make use of sugar in any way you like.
Prof. Anil Kumar: Swami! One cannot escape from the effects of fate or destiny. Things are preordained, and accordingly events happen in our life. This being inevitable, we suffer and face difficulties. Would you please tell us the way out of this?
Bhagavan: Everything in life is nothing but a reflection of your own thought and deed of your earlier life or lives. You pretend happily to think that none can notice you. But God within you knows fully well all your thoughts, feelings and deeds. God is everywhere. You cannot hide anything from Him. One day or other you must face the consequences of your actions. This is the supreme truth.
You think and blame someone else, holding him responsible for your troubles. You are thoroughly mistaken here.
Your actions are responsible for both the good and the bad you experience in this life. God is an eternal witness of all human activities. He created this world and gave it to man for his enjoyment, but on one condition that he must face the consequences of his own actions.
God is like a postman. He is least bothered about the contents of the letters that He hands over to people. It is all a matter of the relationship that exists between you and the one who writes you a letter. God is not concerned in any other way about the matter. Well, you receive a wedding card, you don't pay complements to the postman, do you? If you receive a threatening letter from someone, you don't blame the postman either. The postman is merely an instrument in the process of delivering letters.
But prayer does help you to withstand tensions and problems with courage. Intense prayer, deep devotion, strong faith, sincere repentance, constant yearning and supreme love for God can alter the sequence of events in life. They can make even God reverse His own will.
Take for example, the life of Markandeya. Fate granted him only sixteen years of life. But his devotion to Lord Siva was so intense that He made him immortal. God had to review and revise His own master plan in response to the prayers of Markandeya.
Take another example. There is a prisoner punished according to the laws of the penal code. During the period of imprisonment, if the character and conduct of the prisoner are found to be good and if he follows all the rules, regulations, and code of discipline imposed by the jail authorities, there is scope for the reduction of his jail term. There is another point you should note. Suppose the appeal of a person in a criminal case is lost in all the courts from the district level to the High Court and even the Supreme Court, and when punishment like a death sentence or life imprisonment becomes imminent and inevitable, the President of India can still order his release from jail on grounds of mercy and for special reasons.
Similarly, though you are bound to suffer and destined to face difficulties as a result of your past actions, God in response to your sincere prayer and repentance will change the course of your life and save you from your suffering. God confers special grace on you being pleased with your single-minded devotion to Him.
Prof. Anil Kumar: Swami! The Bhagavad Gita wants us to give up the fruits of our actions, karmaphalaparityaga, both good and bad. Since we do good rarely, there is very little or none to offer you as the fruits of our good actions. We feel that it is not proper to offer evil or bad to You. What is to be done?
Bhagavan: You have to surrender both good and bad to God. Never get yourself attached to the results of your actions, be they good or bad. God is beyond these two opposites as He is non-dual. Any water, pure or impure, when mixed with Ganga, you will notice, does not affect the sanctity of Ganga. The sanctity never diminishes. Similarly, whatever you put into the fire gets burnt. The fire is in no way affected or polluted by those things that are put into it. Hence, if you offer both good and bad to God, ultimately you will be benefited.
Bhagavan: Everything in life is nothing but a reflection of your own thought and deed of your earlier life or lives. You pretend happily to think that none can notice you. But God within you knows fully well all your thoughts, feelings and deeds. God is everywhere. You cannot hide anything from Him. One day or other you must face the consequences of your actions. This is the supreme truth.
You think and blame someone else, holding him responsible for your troubles. You are thoroughly mistaken here.
Your actions are responsible for both the good and the bad you experience in this life. God is an eternal witness of all human activities. He created this world and gave it to man for his enjoyment, but on one condition that he must face the consequences of his own actions.
God is like a postman. He is least bothered about the contents of the letters that He hands over to people. It is all a matter of the relationship that exists between you and the one who writes you a letter. God is not concerned in any other way about the matter. Well, you receive a wedding card, you don't pay complements to the postman, do you? If you receive a threatening letter from someone, you don't blame the postman either. The postman is merely an instrument in the process of delivering letters.
But prayer does help you to withstand tensions and problems with courage. Intense prayer, deep devotion, strong faith, sincere repentance, constant yearning and supreme love for God can alter the sequence of events in life. They can make even God reverse His own will.
Take for example, the life of Markandeya. Fate granted him only sixteen years of life. But his devotion to Lord Siva was so intense that He made him immortal. God had to review and revise His own master plan in response to the prayers of Markandeya.
Take another example. There is a prisoner punished according to the laws of the penal code. During the period of imprisonment, if the character and conduct of the prisoner are found to be good and if he follows all the rules, regulations, and code of discipline imposed by the jail authorities, there is scope for the reduction of his jail term. There is another point you should note. Suppose the appeal of a person in a criminal case is lost in all the courts from the district level to the High Court and even the Supreme Court, and when punishment like a death sentence or life imprisonment becomes imminent and inevitable, the President of India can still order his release from jail on grounds of mercy and for special reasons.
Similarly, though you are bound to suffer and destined to face difficulties as a result of your past actions, God in response to your sincere prayer and repentance will change the course of your life and save you from your suffering. God confers special grace on you being pleased with your single-minded devotion to Him.
Prof. Anil Kumar: Swami! The Bhagavad Gita wants us to give up the fruits of our actions, karmaphalaparityaga, both good and bad. Since we do good rarely, there is very little or none to offer you as the fruits of our good actions. We feel that it is not proper to offer evil or bad to You. What is to be done?
Bhagavan: You have to surrender both good and bad to God. Never get yourself attached to the results of your actions, be they good or bad. God is beyond these two opposites as He is non-dual. Any water, pure or impure, when mixed with Ganga, you will notice, does not affect the sanctity of Ganga. The sanctity never diminishes. Similarly, whatever you put into the fire gets burnt. The fire is in no way affected or polluted by those things that are put into it. Hence, if you offer both good and bad to God, ultimately you will be benefited.
A small example: Suppose you have a five hundred rupee currency note in your pocket, and you need to go out on some business and return later. You will be very careful to see that you do not lose it. You keep your hand on the pocket if you go to a cafeteria for a cup of coffee so that no one will pick your pocket. Even in a theatre, you will be vigilant. But on the other hand, if you deposit that money in the bank, it will be credited to your account and it will be safe.
Then, you don't need to bother about it further. So also, if you surrender all the good you have done to God without attaching any value to the results, what happens is that you will be humble and simple. Here you do not take the credit. You thank God. You are full of thankfulness and gratitude to God. But if you own and claim the results of all your good and meritorious deeds, you will feel that you are the doer, so much so, you will become proud and egoistic. Hence, you should surrender the reward of your good actions to God.
Then, how about the evil or bad to be offered to God? You may feel that it is not proper to do so. Yet, you will notice that it will help you finally. Here’s a small example for you in this matter. Suppose you have with you a spoiled, dirty and half torn five hundred rupee note. You don't throw it away as it is a valuable currency note. But you have not been able to use it; no one will accept that note. You are not in a position to buy anything. So, you can neither throw it away nor use it. But, if you deposit the very same currency note in the Reserve Bank, they accept it and give you a brand new note. One thing is very necessary. The number on the currency note should be very clear for them to accept and give you a good note.
Similarly, the currency note of your deeds and consequences of your bad action, if offered to God, He will see the 'number' of 'devotion' on the note and give you in turn the good note or transform you. God is the Reserve Bank. Only God can receive your evil tendencies and misdeeds and transform them into good ones and give them back to you. Hence, both good and bad must be offered to God for your own ultimate benefit.
Prof. Anil Kumar: Swami! All the experiences, which are dual, are obtained due to our mind. Swami says 'Mind is a mad monkey.' Pleasure and pain are both due to our mind. How are we to annihilate the mind (manonasanam)?
Bhagavan: The mind never makes you suffer; it all depends upon the way you use it. It is everywhere. It takes the form of that into which it gets. It is deathless. So, it is said that the mind is the world, manomulamidam jagat. Therefore, annihilation of the mind, manonasanam is not correct. What you should desire is the merger of the mind with the divine, manolaya.
Just as the river merges in the mighty ocean, the mind should also merge in the Self. The mind surrendered to God becomes Ramadas, servant of Rama. But the mind full of desires is a slave to the organs, kamadas.
The mind should not be allowed to be lured by what we call in Telugu balimi, strength, kalimi, wealth and chelimi, friendship. It should be filled with divine thoughts so that it may become one with God.
Prof. Anil Kumar: Swami! Are there any who attained tadatmya (union) with God? We hear that total identification with God is the highest step in spirituality.
Bhagavan: Yes. There are many who experienced that state of total identification with God. In fact, a devotee should aim at it. There was a Westerner by name, Hen, who was very intelligent. The famous scientist, Darwin, was his guru. He started seeing his guru by contemplating on him continuously. Darwin concentrated his vision on a star and experienced certain vibrations. His student also reached that state.
You also must have heard of Sri Ramakrishna Paramahamsa. At one time, while worshipping Lord Sri Rama, he considered himself Hanuman. It is reported that he developed a short tail during that time.
Then, you don't need to bother about it further. So also, if you surrender all the good you have done to God without attaching any value to the results, what happens is that you will be humble and simple. Here you do not take the credit. You thank God. You are full of thankfulness and gratitude to God. But if you own and claim the results of all your good and meritorious deeds, you will feel that you are the doer, so much so, you will become proud and egoistic. Hence, you should surrender the reward of your good actions to God.
Then, how about the evil or bad to be offered to God? You may feel that it is not proper to do so. Yet, you will notice that it will help you finally. Here’s a small example for you in this matter. Suppose you have with you a spoiled, dirty and half torn five hundred rupee note. You don't throw it away as it is a valuable currency note. But you have not been able to use it; no one will accept that note. You are not in a position to buy anything. So, you can neither throw it away nor use it. But, if you deposit the very same currency note in the Reserve Bank, they accept it and give you a brand new note. One thing is very necessary. The number on the currency note should be very clear for them to accept and give you a good note.
Similarly, the currency note of your deeds and consequences of your bad action, if offered to God, He will see the 'number' of 'devotion' on the note and give you in turn the good note or transform you. God is the Reserve Bank. Only God can receive your evil tendencies and misdeeds and transform them into good ones and give them back to you. Hence, both good and bad must be offered to God for your own ultimate benefit.
Prof. Anil Kumar: Swami! All the experiences, which are dual, are obtained due to our mind. Swami says 'Mind is a mad monkey.' Pleasure and pain are both due to our mind. How are we to annihilate the mind (manonasanam)?
Bhagavan: The mind never makes you suffer; it all depends upon the way you use it. It is everywhere. It takes the form of that into which it gets. It is deathless. So, it is said that the mind is the world, manomulamidam jagat. Therefore, annihilation of the mind, manonasanam is not correct. What you should desire is the merger of the mind with the divine, manolaya.
Just as the river merges in the mighty ocean, the mind should also merge in the Self. The mind surrendered to God becomes Ramadas, servant of Rama. But the mind full of desires is a slave to the organs, kamadas.
The mind should not be allowed to be lured by what we call in Telugu balimi, strength, kalimi, wealth and chelimi, friendship. It should be filled with divine thoughts so that it may become one with God.
Prof. Anil Kumar: Swami! Are there any who attained tadatmya (union) with God? We hear that total identification with God is the highest step in spirituality.
Bhagavan: Yes. There are many who experienced that state of total identification with God. In fact, a devotee should aim at it. There was a Westerner by name, Hen, who was very intelligent. The famous scientist, Darwin, was his guru. He started seeing his guru by contemplating on him continuously. Darwin concentrated his vision on a star and experienced certain vibrations. His student also reached that state.
You also must have heard of Sri Ramakrishna Paramahamsa. At one time, while worshipping Lord Sri Rama, he considered himself Hanuman. It is reported that he developed a short tail during that time.
You also find another illustration in the great epic Ramayana. Bharata wanted Rama to come back to Ayodhya and rule the kingdom. He pleaded with him repeatedly. But, Rama refused to return, since he had decided and vowed to follow the command of his father and follow dharma in totality. Bharata left the palace, after Rama promised that he would return immediately after the period of exile.
The period was almost over and Bharata was expecting Rama to return at the appointed hour. Unable to bear the anguish at seeing no sign of Rama's arrival, Bharata got ready a funeral pyre and was prepared to jump into it, ready for self-immolation. In the meantime, Rama had sent Hanuman in advance with a message to Bharata in order to avert this situation and to inform Bharata of his arrival as he had promised before. Hanuman immediately dashed off to Nandigrama where Bharata was staying.
As Hanuman was just landing, he noticed the scene there. Bharata was circumambulating the pyre into which he was about to jump and burn himself. Hanuman thought, “How is it that Rama is here? Why is Rama circumambulating the pyre?" Evidently, it means that Bharata looked exactly like Rama due to his constant meditation on him. This left even Hanuman confused. This is the meaning of what the Veda says, Brahmavid brahmaiva bhavati - ‘Constant awareness of Brahman makes you Brahman’.
Towards the end of the Ramayana, after he had killed Ravana, Rama was returning to Ayodhya along with his consort Sita and Lakshmana in a chariot. Bharata himself was driving the chariot. As the chariot was approaching the outskirts of Ayodhya, the inhabitants were eager to receive Rama, Sita and Lakshmana with garlands. Here again, the people were confused since Bharata, holding the reins of the chariot, looked exactly like Rama. When the people were about to garland Bharata mistaking him for Lord Rama, Bharata had to silently and softly point out to Rama with his folded hands as to who should be garlanded. This is again an instance of total identification, tadatmya.
The period was almost over and Bharata was expecting Rama to return at the appointed hour. Unable to bear the anguish at seeing no sign of Rama's arrival, Bharata got ready a funeral pyre and was prepared to jump into it, ready for self-immolation. In the meantime, Rama had sent Hanuman in advance with a message to Bharata in order to avert this situation and to inform Bharata of his arrival as he had promised before. Hanuman immediately dashed off to Nandigrama where Bharata was staying.
As Hanuman was just landing, he noticed the scene there. Bharata was circumambulating the pyre into which he was about to jump and burn himself. Hanuman thought, “How is it that Rama is here? Why is Rama circumambulating the pyre?" Evidently, it means that Bharata looked exactly like Rama due to his constant meditation on him. This left even Hanuman confused. This is the meaning of what the Veda says, Brahmavid brahmaiva bhavati - ‘Constant awareness of Brahman makes you Brahman’.
Towards the end of the Ramayana, after he had killed Ravana, Rama was returning to Ayodhya along with his consort Sita and Lakshmana in a chariot. Bharata himself was driving the chariot. As the chariot was approaching the outskirts of Ayodhya, the inhabitants were eager to receive Rama, Sita and Lakshmana with garlands. Here again, the people were confused since Bharata, holding the reins of the chariot, looked exactly like Rama. When the people were about to garland Bharata mistaking him for Lord Rama, Bharata had to silently and softly point out to Rama with his folded hands as to who should be garlanded. This is again an instance of total identification, tadatmya.
Here is another example. You must have heard of Swami Samartha Ramadas, the preceptor of emperor Sivaji. Like Bharata, Swami Samartha Ramadas also looked for some time exactly like Lord Rama in his form as well as in his manner of walking with the bow and arrow on his shoulders.
People, watching this, were amazed, and one of them asked him, “Swami! If you are really Lord Rama, can you shoot the bird sitting over there on a branch located on the top of that distant tree?" Ramadas killed the bird with an arrow. It fell on the ground. Someone said then, “Swami! You have killed the bird for no reason. It did no harm to you. Rama, known for compassion, never kills anyone without a valid reason. Can you revive it now?" Then, the Swami collected the dead bird with both his hands and lifted it. He prayed for its life.
Lo and behold! The wings started to flutter. The bird moved slowly and finally flew away. All present there joined in a chorus shouting in praise of the Swami, “Jai! Samartha Ramadas Ki Jai," (Our praises to Swami Samartha Ramadas!) This is an instance of total identification with God.
Prof. Anil Kumar: Swami! You are referring to anubhava gyanam, practical knowledge. We think we know many things. Is this not wisdom?
People, watching this, were amazed, and one of them asked him, “Swami! If you are really Lord Rama, can you shoot the bird sitting over there on a branch located on the top of that distant tree?" Ramadas killed the bird with an arrow. It fell on the ground. Someone said then, “Swami! You have killed the bird for no reason. It did no harm to you. Rama, known for compassion, never kills anyone without a valid reason. Can you revive it now?" Then, the Swami collected the dead bird with both his hands and lifted it. He prayed for its life.
Lo and behold! The wings started to flutter. The bird moved slowly and finally flew away. All present there joined in a chorus shouting in praise of the Swami, “Jai! Samartha Ramadas Ki Jai," (Our praises to Swami Samartha Ramadas!) This is an instance of total identification with God.
Prof. Anil Kumar: Swami! You are referring to anubhava gyanam, practical knowledge. We think we know many things. Is this not wisdom?
Bhagavan: Certainly not! The pity is that you do not realise that you do not know. You know very little and what you know is at best negligible. But you think you know everything. What you study is very little and it is a big mistake if you think that you know everything. It is foolish too. There is a lot to be known. What you know is but a fragment, and it is not total knowledge.
Now, look! What is this? This, as you see, is a handkerchief. (At this point, Swami kept the handkerchief in his grip and held it in such a way that only a bit could be seen outside his fist.) Now, what is this? This is only a piece of cloth. It is not the whole kerchief. (Then Swami spread the kerchief and held it in His hands). Now, what is this? You will say, ‘It is a kerchief'. Seeing only a bit, you cannot call it a handkerchief. So also, acquiring a little knowledge, you can hardly claim to have attained total knowledge. This is a mistake the educated commit in this modern age. They know a little and claim to know everything.
Complete or total knowledge is awareness, and not knowledge of a bit or a fragment. This you should remember. Go for the whole. Be aware!
Prof. Anil Kumar: Swami! When does a devotee get total experience?
Bhagavan: Bhakti finds its fulfilment in mukti. Till then, we can't say that a devotee has got total experience. Total experience is purna anubhavam, advaitanandam, a state of nondual bliss, brahmanandam, supreme bliss, and nityanandam, eternal bliss. A simple example: A river flows incessantly. There may be a number of obstacles in its way. Yet, the river flows on taking different turns. It overcomes the obstacles and proceeds forward. How long and how far? It must reach the ocean and merge in it. The ocean does not permit the merger so easily. It drives away the river or pushes it out. Still the river does not give up its attempt. Finally, as the ocean tides rise, the river merges. When layam, sayujyam, merger of the two takes place, there the river finds vis'ranti and pras'anti, rest and peace.
Similar is the relationship between a devotee and God. The flow of devotion leading to merging in God is sadhana. The river merging in the ocean is the merger of the individual jiva with brahman, which is known as jiva brahmaikyata; a state of perfect merging or unison of jivatma and paramatma or the individual and the Ultimate Lord.
Prof. Anil Kumar: Swami! What is wisdom?
Bhagavan: Wisdom is not textual information. Wisdom is not scholarship. Wisdom is not preaching. Wisdom is not verbal or vocal. Wisdom is not an academic Master's degree or Doctorate. Wisdom is practical experience. Wisdom cannot be stuffed into the head.
Wisdom is what enables you to identify your own mistakes, faults, and defects, and correct them and finally lead you towards not repeating any errors of the past.
Prof. Anil Kumar: Swami! In the big human body, where is the source of life located?
Bhagavan: You think it is the heart. No. Don't you know that today surgeons can do heart transplantations too? Even while it is done, the patient doesn't die. Then, where is the life principle that keeps you living? In the spinal column between the 9th and 12th vertebrae, there is the life principle that acts as the main switch.
In the mantrapuspam (vedic hymn) it is clearly indicated: vidyullekheva bhasvara, a lightning or electric current acts as the life centre.
Now, look! What is this? This, as you see, is a handkerchief. (At this point, Swami kept the handkerchief in his grip and held it in such a way that only a bit could be seen outside his fist.) Now, what is this? This is only a piece of cloth. It is not the whole kerchief. (Then Swami spread the kerchief and held it in His hands). Now, what is this? You will say, ‘It is a kerchief'. Seeing only a bit, you cannot call it a handkerchief. So also, acquiring a little knowledge, you can hardly claim to have attained total knowledge. This is a mistake the educated commit in this modern age. They know a little and claim to know everything.
Complete or total knowledge is awareness, and not knowledge of a bit or a fragment. This you should remember. Go for the whole. Be aware!
Prof. Anil Kumar: Swami! When does a devotee get total experience?
Bhagavan: Bhakti finds its fulfilment in mukti. Till then, we can't say that a devotee has got total experience. Total experience is purna anubhavam, advaitanandam, a state of nondual bliss, brahmanandam, supreme bliss, and nityanandam, eternal bliss. A simple example: A river flows incessantly. There may be a number of obstacles in its way. Yet, the river flows on taking different turns. It overcomes the obstacles and proceeds forward. How long and how far? It must reach the ocean and merge in it. The ocean does not permit the merger so easily. It drives away the river or pushes it out. Still the river does not give up its attempt. Finally, as the ocean tides rise, the river merges. When layam, sayujyam, merger of the two takes place, there the river finds vis'ranti and pras'anti, rest and peace.
Similar is the relationship between a devotee and God. The flow of devotion leading to merging in God is sadhana. The river merging in the ocean is the merger of the individual jiva with brahman, which is known as jiva brahmaikyata; a state of perfect merging or unison of jivatma and paramatma or the individual and the Ultimate Lord.
Prof. Anil Kumar: Swami! What is wisdom?
Bhagavan: Wisdom is not textual information. Wisdom is not scholarship. Wisdom is not preaching. Wisdom is not verbal or vocal. Wisdom is not an academic Master's degree or Doctorate. Wisdom is practical experience. Wisdom cannot be stuffed into the head.
Wisdom is what enables you to identify your own mistakes, faults, and defects, and correct them and finally lead you towards not repeating any errors of the past.
Prof. Anil Kumar: Swami! In the big human body, where is the source of life located?
Bhagavan: You think it is the heart. No. Don't you know that today surgeons can do heart transplantations too? Even while it is done, the patient doesn't die. Then, where is the life principle that keeps you living? In the spinal column between the 9th and 12th vertebrae, there is the life principle that acts as the main switch.
In the mantrapuspam (vedic hymn) it is clearly indicated: vidyullekheva bhasvara, a lightning or electric current acts as the life centre.
Prof. Anil Kumar: Swami! What are the main principles of life?
Bhagavan: A newborn baby cries, but a grownup man should part from this world smiling. Do you know why the baby cries? It cries because of the misfortune that lies ahead of it - a long, troublesome and problematic life.
In the words of Adi Sankara, punarapi jananam punarapi maranam, punarapi janani jathare s'ayanam. Everyone is born again and again, life after life. So, the infant cries. But at its birth, its parents, its relatives and elders celebrate, smile and distribute sweets, don't they? Life begins with a question, ‘Koham’, (who am I?) But, it should find an answer ‘Soham’, (I am He, I am God), before it ends. We get the answer, through sadhana, spiritual practice or exercise. There is no point in going through the question paper again and again without finding the answer.
We can in one way divide life into three phases: morning, midday and night. Morning is the stage of an infant, the four-legged one crawling on the ground on both hands and both legs. Midday is the stage of a youth, the two-legged, walking with two legs. Night is the stage of an old man, the three legged with a walking stick as an aid to the two weakened legs.
Brahmacarya, celibacy is the foundation over which a three storied building, with the first floor, the stage of a householder; the second floor that of a recluse; and the top floor that of a renunciant is built. Thus, for the mansion, celibacy is the foundation.
Bhagavan: A newborn baby cries, but a grownup man should part from this world smiling. Do you know why the baby cries? It cries because of the misfortune that lies ahead of it - a long, troublesome and problematic life.
In the words of Adi Sankara, punarapi jananam punarapi maranam, punarapi janani jathare s'ayanam. Everyone is born again and again, life after life. So, the infant cries. But at its birth, its parents, its relatives and elders celebrate, smile and distribute sweets, don't they? Life begins with a question, ‘Koham’, (who am I?) But, it should find an answer ‘Soham’, (I am He, I am God), before it ends. We get the answer, through sadhana, spiritual practice or exercise. There is no point in going through the question paper again and again without finding the answer.
We can in one way divide life into three phases: morning, midday and night. Morning is the stage of an infant, the four-legged one crawling on the ground on both hands and both legs. Midday is the stage of a youth, the two-legged, walking with two legs. Night is the stage of an old man, the three legged with a walking stick as an aid to the two weakened legs.
Brahmacarya, celibacy is the foundation over which a three storied building, with the first floor, the stage of a householder; the second floor that of a recluse; and the top floor that of a renunciant is built. Thus, for the mansion, celibacy is the foundation.
By the time a person becomes fifty years old, he should have full control over his five organs of action, karmendriyas.
By the time he is sixty he should have conquered all the six weaknesses, kama, desire, krodha, anger, lobha, greed, moha, infatuation mada, pride, and matsarya, jealousy.
At the age of seventy, after overcoming the weaknesses, he is revered as one of the seven sages, saptaris; like the seven notes of music, saptasvaras; and the seven seas, saptasamudra.
At the age of eighty, having followed the eight paths of astanga yoga, he shines like the eight lords of the directions as tadikpalakas.
At the age of ninety, life shines like nine precious gems, navaratnas having followed the nine paths of devotion.
At the age of hundred, he is master of the five organs of perception, and the five organs of action, and is divine having experienced divinity in depth, brahmavid brahmaiva bhavati.
You should also know another point. Whatever you do, it is for your own satisfaction and not for other people. You put on new clothes; for whom do you wear them? It is for your satisfaction that you wear a new dress. You construct a new house; for whom? It is for you only, isn't it? You eat an apple not for the benefit of the apple; it is for your own satisfaction.
Understand that SelfisGod. You have to play well your role in the drama of your life. Swami is Sutradhari, the director, while you are the actor, patradhari. Consider this an opportunity. Lead your life in an ideal way and get a good name in society. God should say that you are good. This is what is said in the Gita, manman a bhava madbhakto madyaji mam namaskuru - “Don't pray for the fulfillment of desires. Pray to be with Him and Him alone.” Then, everything else will be added unto you. Be always humble and respectful.
By the time he is sixty he should have conquered all the six weaknesses, kama, desire, krodha, anger, lobha, greed, moha, infatuation mada, pride, and matsarya, jealousy.
At the age of seventy, after overcoming the weaknesses, he is revered as one of the seven sages, saptaris; like the seven notes of music, saptasvaras; and the seven seas, saptasamudra.
At the age of eighty, having followed the eight paths of astanga yoga, he shines like the eight lords of the directions as tadikpalakas.
At the age of ninety, life shines like nine precious gems, navaratnas having followed the nine paths of devotion.
At the age of hundred, he is master of the five organs of perception, and the five organs of action, and is divine having experienced divinity in depth, brahmavid brahmaiva bhavati.
You should also know another point. Whatever you do, it is for your own satisfaction and not for other people. You put on new clothes; for whom do you wear them? It is for your satisfaction that you wear a new dress. You construct a new house; for whom? It is for you only, isn't it? You eat an apple not for the benefit of the apple; it is for your own satisfaction.
Understand that SelfisGod. You have to play well your role in the drama of your life. Swami is Sutradhari, the director, while you are the actor, patradhari. Consider this an opportunity. Lead your life in an ideal way and get a good name in society. God should say that you are good. This is what is said in the Gita, manman a bhava madbhakto madyaji mam namaskuru - “Don't pray for the fulfillment of desires. Pray to be with Him and Him alone.” Then, everything else will be added unto you. Be always humble and respectful.
In South India, food is served on plantain leaves. When all the items are served, the leaf on account of its weight, remains without being blown off by the wind; when it is empty, it is blown off because of its lightness. In other words, empty vessels make much noise. A tree loaded with fruits is always bent because of the weight of the fruits. Similarly, a true scholar is humble and modest. A cloudlike mass of air goes up higher and higher, while a cloud of vapour comes down. A person with ego ruins himself.
There are four main principles you should know and follow in life. The first principle is tyaja durjana samsargam - run away from bad company. The second principle is bhaja sadhu samagamam - be always in good company. If necessary, you better lose or pay money if you must in order to avoid bad company. You should never be separated from good, pious and noble people.
The third principle is smara nityamanityatam - bear in mind always what is impermanent or transitory. In other words, distinguish that which is divine from the one that is temporal. You are gifted with intellect for discrimination and judgment. Discriminate between what is transient, perishable and dual and what is eternal, immortal and non-dual.
The fourth principle is kuru punya mahoratram - do meritorious deeds day and night. The body is meant for serving others. Paropakararthamidamsariram.
There are four main principles you should know and follow in life. The first principle is tyaja durjana samsargam - run away from bad company. The second principle is bhaja sadhu samagamam - be always in good company. If necessary, you better lose or pay money if you must in order to avoid bad company. You should never be separated from good, pious and noble people.
The third principle is smara nityamanityatam - bear in mind always what is impermanent or transitory. In other words, distinguish that which is divine from the one that is temporal. You are gifted with intellect for discrimination and judgment. Discriminate between what is transient, perishable and dual and what is eternal, immortal and non-dual.
The fourth principle is kuru punya mahoratram - do meritorious deeds day and night. The body is meant for serving others. Paropakararthamidamsariram.
- END OF CHAPTER 5 -