Chintana

June 2017

Let the sleeping lion of adhyatmic fervour in thee wake up! Fight out thy enemies in the inner Kurukshetra. -Chinmaya

In most of us, the adhyatmic (spiritual) fervour is sleeping. This sleep has many symptoms:

If we have no interest in anything spiritual – be it meditation, Satsang or prayer… If our interest is only in everything worldly – be it movies, restaurants, stock exchange or real estate…  If spirituality is considered as a waste of time…   If we are restless in the company of saints…  If we think spirituality is meant only for the old and the retired…If in our opinion, all spiritual people are escapists from life or failures in life…  If we think money can solve all problems of life…  If for us, roti-kapadaa-makaan/wine-wealth-woman/kaamini-kaanchana-keerti – is the be-all and end-all of life…  If gossips refresh us…  If worldly glitz and glamour enchant us…  If solitude suffocates us… If ego rules us…  If passions burn us…  If the moods control us…  If scriptures bore us…

–  Then know for sure that the spiritual lion is still sleeping in us.

Shocks in life are God-sent to wake us up.

The story of King Pareekshit’s waking up to the Reality comes in Shreemad Bhagavatham. Pareekshit was the grandson of Arjuna and a great devotee of Lord Vishnu.

One day, chasing a deer while hunting, he lost his way and reached Sage Shameeka’s ashram. There he saw the sage in meditation oblivious to the outer world. The King, tired and hungry, thirsty and exhausted, requested the sage for water. But when no response came, the King presumed that the sage was feigning samadhi only to avoid him. In a fit of anger and also to test the sage, Pareekshit put a dead snake lying nearby around the neck of the sage. As the sage was in samadhi and had lost all body-consciousness, it evoked no response from him. The King then returned to his palace.

Shameeka Rishi had a son named Shringi, 5 or 6 years of age, who was playing with his friends near the banks of river Kaushiki. When he heard the news of what the King had done to his father, he became red in anger. Purifying himself with the waters of the river, he uttered the following curse, “Within seven days, Takshaka the serpent shall, as directed by me, bite the King to death.”

Then the boy went to the ashram. Seeing his father seated there with the dead snake dangling around his neck he cried aloud in utter sorrow. The sage now opened his eyes, roused by the cries of the boy. Seeing the dead snake, he threw it away and asked his son what the matter was.

On hearing everything from the boy the sage lamented, “O foolish child! For a small mistake of the King, you have given such a big punishment! Have you ever thought of the consequences of your action? A King should be considered as a representative of God Himself. It is because of his might that the country is protected and the subjects become prosperous and secure. In a country which is devoid of a King, the thieves and the robbers multiply and the entire nation is ruined.

“Moreover,” continued the sage, “Pareekshit is a great King by all means – he is a great devotee of the Lord, a protector of righteousness, and the one who followed the footsteps of his great ancestors like Krishna and the Pandavas. He is a man of great reputation who has performed Ashwamedha sacrifice.

“Besides, he was physically exhausted and afflicted with hunger and thirst when he committed this offence. Therefore, by no means, he deserved this curse.” The sage thus admonished his son.

Shreemad Bhagavatham says:

A true devotee of the Lord, though he might be endowed with power, will never retaliate for an injury done to him – be it insult, deception, curse, belittling or beating.

Shameeka Rishi thus showed his true greatness.

In the palace, the King had no peace of mind after returning from the forest. His sinful act kept pricking his conscience. He regretted thus, “Alas! I have committed a grave sin against a true mahatma absorbed in samadhi. O Lord! Give me such a punishment that my wicked mind will never ever think of committing such evil in the future…”

As the King was lamenting thus, he received the shocking news of the curse. The great King thanked the Lord for the punishment meted out to him. Handing over the kingdom to his son Janamejaya, renouncing everything, wearing the robe of an ascetic, Pareekshit resorted to the banks of Ganga taking a vow of fast unto death.

The news spread like wildfire in all the three worlds. Such was the reputation of this great King that all the saints and sages rushed to the spot to meet Pareekshit in person. The great Rishis – Atri, Vasishtha, Chyavana, Bhrigu, Angira, Paraashara, Vishwamitra, Parashurama, Bharadvaja, Gautama, Maitreya, Agastya, Vyasa and Narada – all came along with their disciples. The august assembly included Devarishis, Brahmarishis and Rajarishis.

Pareekshit prostrated to all of them and said, “I am indeed the most fortunate among kings, because I have become the object of the blessings of all of you. To me, a sinful man, intensely attached to the home and its affairs, the Lord has come in the form of the ascetic boy’s curse only to generate renunciation in me; because when death is near at hand, even a man with great worldly attachments will be filled with fear and become prone to accept an attitude of devotion and renunciation.

“O Holy Ones! Please bless me thus – whatever embodiments I am going to take in future, may I have in every one of them the love for Lord and association with holy people.”

As he spoke these words, the great Shuka Brahmarishi happened to come there as a mere coincidence, as though sent by God Himself. Aged sixteen, with a well proportionate handsome body, totally naked, ever wandering; he never used to stay at a place more than the time taken to milk a cow. Ever absorbed in the bliss of the Self, he was one of the most revered amongst all sages.

The King after due worship then spoke these words in all humility, “O Revered One! Please guide me, what should a dying man do in his last moments?”

Shuka replied, “O King! The one who seeks to attain immortality must meditate upon the Lord who is the Supreme Self. He alone is the Remover of all sorrows and the Bestower of absolute bliss. Therefore one should meditate upon Him, worship Him, chant His glories, and remember Him. Remembrance of the Lord at the time death is the greatest gain one can have in this life. This is the very purpose of all spiritual practices. The best and the easiest path among all yogas is to develop intense devotion for the Lord. Hence, for the next seven days, meditate only on God.”

The great sage Shuka then gave various techniques of meditation to fix the mind on the Lord. The sportive past times (leelas) of the Lord in various manifestations were discussed in detail and the stories of the devotees of the Lord were elaborated upon to develop single-pointed devotion for the Lord. Thus the seven days passed by in total contemplation of the Lord.

On the seventh day, when the teaching concluded, Pareekshit worshipped the sage and placed his head at the feet of Shuka in tears of gratitude. Then he sat there motionless like a tree, having made the mind single-pointed and absorbed at the lotus feet of the Lord, free from all worldly attachments. Even before Takshaka came to bite him, the King had merged himself in Brahman leaving all bodily identification.

As per the curse, Takshaka bit him, and in a flash, the body was reduced to ashes due to the fiery poison of the serpent. For the King, the curse was a blessing in disguise, for he was liberated from the birth-death cycle within a span of mere seven days.

All the shocks and knocks in life are an earnest effort from the Lord to wake the sleeping lion of spirituality in us. May we listen to His constant whisper:

उत्तिष्ठत ! जाग्रत !! प्राप्य वरान् निबोधत !!!

O   M         T   A   T         S   A   T

May 2017

Both rain and sunshine are needed to make a rainbow. Both joy and sorrow are needed to make life truly beautiful and colourful. – J P Vaswani

Mere rain cannot produce a rainbow; nor can mere shine. A combination is needed. So too, if our lives need to be beautiful and colourful, a combination of joys and sorrows is unavoidable.

But the majority of us think that life is beautiful and colourful only when there is joy, and therefore we are allergic to sorrows.

If we reflect a little about our own life’s experiences, we can easily conclude that joys taste sweeter only in the presence of sorrows.

Food tastes delicious only for the hungry. Water tastes nectarine only for the thirsty. Success tastes fulfilling only after repeated failures. Union tastes sweeter only after a long separation from the beloved. Health brings joy only after a prolonged illness. Light is appreciated only after fumbling in the darkness. Praise and honour appear soothing only after disrespect and criticism. The shady tree is a five-star treatment only for the one scorched by the summer sun. Lost-and-found things appear a lot more precious.

Even life is valued more only after a near-death experience.

After the Sept 11 attack at the Twin Towers in the U.S, survivors were invited to share their experiences. All of them bubbled with joy and excitement while narrating how they escaped death by a whisker.

One person survived that day because his son started kindergarten and hence he was late; one lady got late because her alarm clock didn’t work; one missed the bus; one spilt food on her clothes and had to take time to change; one was late because the car did not start; one old man was late due to traffic jam; a youngster was late because he did not find the car keys!!

It is always the shocks in life that remind us that we are living!!

Sorrows and failures teach us greater lessons in life. They make us humble, introspective, and compassionate. They remind us of the insignificance of our ego. They make us realise the imperishable nature of the world. They make us hold on to God with greater tenacity. Sorrows make us an ardent seeker of liberation.

The sorrow of impending death made King Pareekshit attain liberation in a mere seven days. The sorrow of Ratnakara (the decoit) transformed him into saint Valmiki. The sorrow of Valmiki resulted in Ramayana. The sorrow of Arjuna resulted in Bhagavad Geeta. The sorrow of Veda Vyasa resulted in Shreemad Bhagavatham.

 Sorrows and failures have their own place in making life beautiful.

It is always a crisis which creates heroes. Heroes of India’s freedom struggle were born because of India’s slavery. Even in other fields like wars, sports and politics, heroes emerge only during a crisis. Necessity is always the mother of invention.

Life is balanced only amidst joys and sorrows. In nature also we find that crops exposed to all weather conditions – rain and shine, winter and summer – bring out greater yield. In life too, pairs of opposites alone help us to evolve and to grow.

Ugaadi is celebrated as the first day of the Year in Andhra, Karnataka and Telangana. During this festival, a chutney-like dish is prepared which gives all flavours – sweet, sour, tangy and bitter. This festive Hindu food is made from tamarind paste, neem flowers, sweet jaggery, salt, and mango. The philosophy behind this preparation is that in life also we will have all kinds of experiences – sometimes sweet, sometimes bitter.

We must prepare our minds to accept everything cheerfully as a prasad from God.

The world-famous violinist Itzhak Perlman suffered from polio as a child and ever since has been in a wheelchair. One evening during a concert, when he had only started, there was a loud snap. A string on his violin broke.

Everyone thought he would have to pick up his crutches and limp off stage to find another violin. But he didn’t. Instead, he closed his eyes and played with passion and power, unlike anything the audience had ever heard.

It’s impossible to play a symphonic work with just three strings. But that night Perlman refused to know that. When he finished, there was an awesome silence in the room. And then everyone rose. The music he made that night was more beautiful than any he had made before.

As the noise subsided, he was called on to say a few words. He said one sentence that everyone knew referred to more than just the broken violin string. He said, “Our job is to make music with what remains!”

 In life too, we have very many strings broken. What is important is to keep playing the role given to us as best as we can.

In the absence of sorrows, even the best of joys is only but a dry monotony. The value of money or food is never understood by the pampered cosmopolitan children of affluent families. The value of health is never realised by the healthy ones who smoke and drink.

Truly said, familiarity even with joy can bring contempt.

It is said, to develop a healthy personality one must have these five experiences:

First, being a nursery school teacher. While teaching lessons to children who are not learning, one develops the ability to accept others as they are. It brings in us tremendous patience… 

Second, being a farmer. Only a farmer knows the factors involved in bringing up crops – hard work, soil, rain, sun, protection from insects, manure etc.  Millions and millions of tons of food are wasted every day because its value is not known. A farmer’s experience will make us realize the value of food… 

Third, a visit to a mental hospital. Whatever people talk in the mental hospital, we don’t mind. They may scold us, blame us, curse us or shout at us. But we don’t mind because we know they are mentally sick. There are many people outside the hospital, but that doesn’t mean they are mentally well. They may speak hurting words out of anger or jealousy. We must learn not to get affected by them, not to take the garbage inside and allow our mind to get polluted. Experience in the mental hospital will teach us how not to become a football of others’ opinions.

Fourth, a visit to a prison. Spend some time with the prisoners. We will realise what compassion is, what helplessness is. These people did something wrong under the compulsion of negative emotions. But afterwards, they regret every moment for their ignoble act. A visit to the prison teaches us the need for self-control.

Fifth, a visit to the hospital to meet terminally ill people. This will teach us how precious life is, and we will start valuing health, and every moment therein.

O    M      T    A    T       S    A    T

April 2017

The renunciation is not measured by things a man gives up. True renunciation is of the will and of desires. – J P Vaswani

The Sanskrit term for renunciation is “Sannyaasa”, which comes from Samyak (Very well) + Nyaasa (given up).

The popular meaning of a sannyaasi is – the one who has renounced all family ties, who roams around wearing an ochre robe or stays in some ashram, with holy marks all over the body, with matted locks or a clean-shaven head, who lives on bhiksha (alms) etc.

But according to the scriptures, true renunciation is not the outer garb on the body but an inner state of the mind. In the Bhagavad Geeta, we find the definitions of a true Sannyaasi:

अनाश्रित: कर्मफलं कार्यं कर्म करोति य: । स सन्न्यासी च योगी च न निरग्निर्न चाक्रिय:||6.1||
(The one who performs all his duties without any expectation of the results is a true Sannyaasi, and not the one who has merely renounced outwardly.)

ज्ञेय: स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्दो हि महाबाहो सुखं बन्धात् प्रमुच्यते ||5.3||
 (Know him to be a true Sannyaasi who is free from likes and dislikes, and is unaffected by the pairs of opposites.)

This is a story from the great epic, Mahabharata.

An ascetic named Kaushika was once reciting the Vedas at the foot of a tree, when a she-crane sitting on the tree befouled his body. With an angry look of the ascetic, it fell down dead. The ascetic regretted his cruel act and his uncontrolled anger.

He then got up and went to the nearby village for alms. Standing outside in front of a house, he called out, “O Mother! Please give me alms!” A female voice from inside requested him to wait.

And while the housewife was engaged in cleaning the vessel for alms, she saw her husband entering the house afflicted with hunger. The chaste housewife gave her lord water to wash his feet and also a seat; and after that, placing before her lord savoury food and drink, she humbly stood beside him desirous of attending to all his wants.

That obedient wife every day used to eat the remains of her husband’s plate and always conducted herself in obedience to the wishes of her lord. Skilful in all domestic duties and attentive to all her relatives, she always did what was agreeable and beneficial to her husband. She also attended to the worship of the gods and the wants of guests, her mother-in-law and father-in-law.

And while she was still engaged in waiting upon her lord, she remembered that she had asked the Brahmana to wait. Taking something for alms, when she came out, she saw the ascetic standing there, boiling with rage.

The lady said, “O holy one! Please forgive me. My husband came hungry and tired. I was serving him.”  Hearing this, the Brahmana said, “Do you think your husband is superior to a Brahmana? Even Lord Indra bows down to a Brahmana. Proud woman! You don’t know – Brahmanas are like fire. Their anger can consume the entire earth!! “

At these words, the woman answered, “I am no she-crane, O holy one, that you can burn me with your angry glance!”

The ascetic was shocked in disbelief. He wondered, “Unbelievable! How did this ordinary household lady know what happened in the deep forest?”

The lady continued, “I do not disregard Brahmanas. Endued with purity and austerity, they are like gods themselves. O holy one! It behoves you to forgive this fault of mine.

“I serve my husband whom I regard as the highest deity. Behold, O regenerate one, the merit that attaches to the service of one’s husband! I know that you have burnt a she-crane with your wrath. But, O holy one, the gods know him for a Brahmana who has cast off anger and passion, who always speaks the truth, who though injured never returns the injury, who has his senses under control, and who looks upon all equal to himself.

“Please forgive me, if what I have said is unpalatable. I think, O holy one, that you do not know what spirituality in reality is. Please go to the city of Mithila and enquire of a virtuous butcher. He will reveal all the mysteries of religion to you.”

Kaushika, filled with wonderment and disbelief thanked the lady with all reverence and set out for Mithila. He traversed many forests, villages and towns and at last, reached Mithila that was ruled over by Janaka.

There the Brahmana saw the butcher selling pork and buffalo meat. The butcher, seeing the ascetic from a distance, suddenly rose from his seat, went to him and said, “I salute you, O holy one! You are most welcome! I am the butcher whom that chaste woman was mentioning about. I am aware of the purpose of your visit too.”

 This was the second shock for the Brahmana!  The butcher then said unto the Brahmana, “O holy one! This place is not proper for you. If you permit, let us go to my home.” “So be it,” said the Brahmana to him, gladly.

The butcher took him to his abode. Reverentially offering him a seat, he gave him water to wash his face and feet. The ascetic then said to the butcher, “It seems to me that this profession does not befit you. I deeply regret that you should follow such a cruel trade.”

The butcher replied, “I have inherited this profession from my ancestors. O regenerate one, grieve not for me owing to my adhering to the duties that belong to me by birth. The forsaking of one’s own occupation is considered to be a sin. The Karma of a former existence never forsakes any creature. I discharge the duties ordained for me by the Creator.

“I sell pork and buffalo meats that have been slain by others. I never eat meat myself. I always speak the truth and never envy others.  I live upon what remains after serving the gods, guests, and those that depend on me. I never speak ill of anyone. I am charitable, truthful and assiduous in attending on my superiors and holy men and free from pride and idle talk. Even though the profession of one’s order may be inferior, a person may yet be himself of good behaviour.”

Later, the butcher and the ascetic had elaborate question and answer sessions on righteous living, on duties of the four castes, on the four-fold purusharthas (dharma, artha, kama and moksha), on the need for mastering the mind and the senses, on spiritual enlightenment etc. To all the questions of the ascetic, the butcher had convincing answers steeped in the wisdom of the Vedas. (This portion is famously known as the “Vyaadha Geeta” in Mahabharata-Vana Parva.)

Then the ascetic was taken to the inner apartment where the butcher’s revered parents clad in white robes, having finished their meals, were seated at ease. The butcher prostrated himself before them with his head at their feet.

His aged parents blessed him thus, “Rise, O man of piety, rise! May righteousness shield you; we are much pleased with you; may you be blessed with long life, with knowledge and fulfilment of your desires. You are a good and dutiful son, for, we are always looked after by you, and even amongst the celestials you have no another divinity to worship. By constantly subduing yourself, you have become endowed with all the divine virtues. In thought, word or deed it seems that you have no other thought other than how to please us.”

Then the butcher said to the ascetic, “O worshipful sir! My parents are the idols that I worship; whatever is due to the gods, I do unto them. They are my four Vedas. My wife and children are all dedicated to their service. With my own hands, I assist them in bathing, wash their feet and give them food. I say to them only what is agreeable, leaving out what is unpleasant. It is this service to them that has given me spiritual enlightenment. For a householder, no other sadhana is needed other than doing one’s duties in a spirit of sacrifice!”

After some pause, the butcher lovingly advised the ascetic, “O holy one! Now I shall explain what is good for you. You have wronged your father and mother, for you have left home without their permission to learn the Vedas. You have not acted properly in this matter, for your aged parents have become entirely blind from grief at your loss. Return home to console them, this very day.”

Thanking from the depth of his heart, the ascetic took leave of the wise butcher promising him to return home and to lead a life of service to his parents.

True renunciation is not giving up the world, but giving up the worldliness (i.e. attachments of the mind.) It is not giving up actions, but giving up the doership behind actions. It is not physical, but psychological. It is not an outcome of bitterness, but the end result of wisdom. It is not a painful isolation, but a joyous expansion. It is not running away, but rising above.

O    M      T    A    T       S    A    T

March 2017

The prescription given is – surrender to Him and act on. What we do is act and then surrender. – Chinmaya

This is a common story of every north Indian household:

During the winter season, the lady of the house, after the kitchen work, is busy knitting sweater for her family members. As the large ball of wool rolls round itself on the table with the movement of the knitting needles, her little son gazes at it with wonder. He wants to play with the woollen ball but the mother doesn’t allow.

One day, when the mother is busy in the kitchen, the child thinks it to be the right opportunity to fulfil his long-cherished desire. He crawls up to the table and lays his hands on the woollen ball. As he pulls the thread out, the ball rolls. It becomes a fascinating play. To see the ball rolling, he keeps on pulling the thread. He is so absorbed in this play that he is unaware that in the process he is getting entangled in a thread-mess.

Soon the ball disappears and the boy becomes aware of the messy bondage he has created for himself. Being scared of his mother, at first he tries to come out by himself in all quiet. But his efforts to disentangle himself only create a greater mess. When all his attempts to free himself go in vain, helplessly, at last, he gives out a loud cry. Mother, hearing her child scream, comes running from the kitchen. Seeing the boy in the mess, she is filled with anger and gives two tight slaps for mischief and disobedience. But soon the motherly tenderness of love and compassion overpowers and she frees her child from all entanglements.

Our story is no different.   

We act as though we know all. We act as though we can achieve everything by our abilities and talents, contacts and influence. And when things go wrong, we use all our resources to set things straight. When nothing goes right, when all options have failed, when no stone is left unturned, and when we are totally helpless, then we turn to Him.

The above quote says – don’t make Him the last resort, make Him the first choice.

There is a story in Srimad Bhagavatham about Brahmaji’s tapas which carries a lot of symbolism in it.

1. Four-faced Brahmaji is seen seated on a lotus. Lotus symbolises Perfection. It remains in water but untouched by it. A spiritual Master exists in BMI but is untouched by it. The lotus gains the nourishment from dirt but brings out fragrance. A Master brings out, even from the bitter experiences, the fragrance of the Self. A lotus blossoms in sunlight and is closed in darkness. A man of realisation is open to the light of Knowledge and is closed to the darkness of ignorance.
   
2. Being seated on a lotus means being supported by Perfection. Whether we know or not, accept or not, the fact is we are all supported by the All-Perfect Supreme Self.
   
3. Brahmaji is the Creator. The four faces represent the four Vedas – the source of knowledge. Like Brahmaji, we also create our destiny using the four means – manas, buddhi, chitta and ahankara (mind, intellect, memory and the ego). With our knowledge (intellect), we desire (mind). With desires, we act. The actions give us experience, which is stored in memory. Based on these experiences our knowledge is updated and our personality (ego) is moulded. Thus we create our destiny.
   
4. Brahmaji looks around and sees no one other than himself.  In the spiritual path, we are all alone. Alone to the Alone all alone is the spiritual journey.
   
5. Brahmaji is confused regarding from where he has come. Every individual is confused regarding Jeeva, Jagad and Ishwara.
   
6. Brahmaji, in order to find his source, travels along the stalk of the lotus but finds that it is unending. As long as our attention is outward, we will never know the Truth. All outward experiments are unending.
   
7. As long as we think that we can do it ourselves, guidance from the Higher does not come.
   
8. Totally tired and exhausted, the dejected Brahmaji surrenders unto the Supreme. Wholehearted surrender comes only after we have tried everything we can.
   
9. Brahmaji hears the word ‘tapa! tapa!!’ (Perform austerity).Guidance comes the moment we surrender.
   
10. The guidance comes from the scriptures and the Guru. The guidance is of the nature of Shruti – as something which is heard.
    
11. Brahmaji looks around, but does not see anyone. The ultimate source of Self-knowledge is unknown. (Or the Knowledge comes from God, who cannot be perceived through the senses.)
    
12. Brahmaji hears but does not see. In spirituality, what I hear is not what I see. I see the world as real, but Shruti says the world is unreal;   I don’t see God, but Shruti says God alone exists;   I know myself as a mortal being, but Shruti says I am immortal;   I consider myself as a miserable being, but Shruti says I am Absolute Bliss;   I find myself in the world, but Shruti says the world is in me;   I know myself as a limited creature, but Shruti says I am the All-Powerful Creator!
    
13. With total faith in what he heard, Brahmaji performs tapas. Indomitable faith (Shraddha) in the Guru and the scriptures is a must in spirituality.
    
14. In spirituality, none can do austerity for us. We have to do it ourselves. Others can only guide us. We alone are our best friend and the worst enemy.
    
15. The tapas, with restrained mind and senses, goes on for one thousand divine years. The process of self-improvement is always difficult and time-consuming. The mind and the senses, which are trained to go outwards in innumerable births, have to be withdrawn. As the inward journey is unfamiliar to the mind, it takes a lot of patience and effort to withdraw the outgoing mind. Success comes only after very many failures.
    
16. Through such an intense tapas, all the worlds to be created become clear to Brahmaji. When we dive deep into our within, we come to realise a great truth – that our external world is created by our internal world of thoughts and feelings. Our inner thoughts design the external world. So if we can intelligently format our inner thought world, we can create a beautiful external world around us. The outer gross world is only a reflection of the inner thought world.
    
17. As a result of his tapas, Brahmaji gets the vision of the Lord. The end result of our sadhana is we come to recognise our true nature – the Supreme Self.
    
18. What we value, we strive for; and what we strive for, we get.

Why should we surrender to the Lord? There are many reasons:

When we surrender, we are accepting the fact that everything belongs to Him alone – the body, the life, the abilities and talents, the world, the resources etc…   His grace, guidance and protection come only when we surrender…    Being Omniscient, Omnipresent and Omnipotent, He knows all. Hence it is wiser to allow Him to lead us…   Through surrender, we get connected to the Infinite. He makes us capable of achieving anything…    Being our Creator, He has infinite love for us. Hence He does only that which is good for us…   When we surrender, we are allowing the Lord to enter into our life…   When we surrender, we are guided by God, but when we don’t surrender, we are guided by the ego. The choice is ours…   When we don’t surrender, we are as though telling God, “O Lord, I don’t need Your guidance as I know better than You. So please don’t interfere!”…   All scriptures unanimously declare that surrender is what the Lord expects from us…   It is this surrender, which dissolves the ego and ultimately unites us with God…   The cause of repeated birth and death is only because of the lack of surrender…   In surrender, the false ‘i’ falls, and the true ‘I’ shines forth. Hence through surrender, we come to know our true nature…

The moment we surrender, the mind is filled with peace. The burden of taking care of oneself is instantly gone.

A lean doctor was making fun of a fat mahatma, “What do you eat because of which you are so fat?” The mahatma replied, “I eat up all anxieties, worries etc. Being junk food, I am fat.  You are being eaten away by worries and anxieties and hence you are so thin !!”

The more we surrender, the closer are we to God. Greater the closeness, the greater the peace.

A boy asked his father, “Dad, how big is God?” Looking up at the sky, his father saw an aeroplane and asked his son, “How big is that plane?” The boy responded, “It is small, Dad! You can hardly even see it!” Then the father took his son to an airport hangar. Standing in front of one of the aeroplanes, the father asked, “And now how big is this plane?” The boy responded, “Oh Daddy! This plane is enormous!”

The father smiled and said, “That’s how it is with God! How big He is depends on the distance between you and Him. The closer you are to Him, the bigger He is in your life! And more the surrender, more is the closeness!!”

O  M    T  A  T    S  A  T

February 2017

When you are born, you must die. Don’t die while living. Live after you are dead. – Chinmaya

All must die. There is no choice. But how to live life – we have a choice. (i) Dead while living OR (ii) Living after death.

(i) Dead while living – They are the ones who live for themselves. A life of selfishness is a dead life. Their life benefits none. Such a life is a waste since it doesn’t help them in their spiritual evolution.

(ii)  Living after death – They are the ones who live for the welfare of all. Even after their death, they live in the hearts of others, in the loving memories of others. The lives of such people, filled with sacrifice and service, become an inspiration for generations to follow.

The Mahabharatha war was in progress. Pandavas were waging a righteous war. Dronacharya had arranged Chakra Vyuha – a circular array of the army.

Addressing Abhimanyu, the 16-year-old son of Arjuna, Yudhishthira said, “Son! As Arjuna is not in station, you are the only one amongst us who know how to pierce that array.”

Abhimanyu said, “O King! Soon shall I in battle penetrate into that array, as taught by my father. I shall not be able, however, to come out if any kind of danger overtakes me.”

Yudhishthira said, “There is nothing to worry. Break this array once, O foremost of warriors, and make a passage for us. Once you enter, we shall follow you protecting you from all sides.”

Hearing these words, Abhimanyu ordered his charioteer Sumitra to steed the chariot towards Drona’s army. Like a lion-cub charging against a herd of elephants, Abhimanyu attacked Drona’s army, and breaking the Chakra Vyuha he penetrated into it.

Meanwhile, Jayadratha, due to the boon received from Lord Shiva, was able to prevent the Pandava army from entering into the Chakra Vyuha. Thus Abhimanyu was totally trapped inside the Vyuha all alone.

In the next few hours, the world saw one of the greatest wars fought between a 16-years-old boy all alone on one side and the mightiest of Kaurava warriors fighting on the other.

The brave Abhimanyu cruised through the Kaurava forces like Lord Death. Amongst the famous warriors, the son of Asmaka attacked Abhimanyu. Abhimanyu, in return, chopped down his horses, the charioteer and the flag. Cutting his bow, he chopped off his two arms and his severed head went rolling down the ground. Duryodhana, who came to take revenge, was defeated miserably. He could return alive, thanks to Drona and others who came to his rescue.

With three other shafts of great sharpness, the mighty son of Arjuna, slew three warriors – Sushena, Drighalochana, and Kundavedhin.

Abhimanyu then attacked mighty Salya with thick showers of arrows. Salya, with straight shafts penetrating into his very vitals, sat down on his car and fainted away. Seeing this, the younger brother of Salya, filled with wrath, advanced against him. Abhimanyu cut off his head and charioteer, his triple bamboo-pole, his car-wheels, his yoke, his shafts and quiver, his flag and every other implements of battle with which his car was equipped.

Dushasana, filled with rage, and uttering a loud roar, rushed against the son of Subhadra and covered him with showers of arrows. Abhimanyu aimed a shaft which fell upon his shoulder-joint and penetrated into his body, like a snake into an ant-hill. Deeply pierced with twenty-five arrows and greatly pained, Dushasana, sat down on the car swooning. He was speedily borne away from the midst of the fight by his charioteer.

Karna, seeing this, boiled with rage and showered arrows on Abhimanyu. In return, the fearless lad cut off the umbrella, the flag, the charioteer, the steeds and the bow of Karna.

Beholding Karna in such distress, his younger brother, drawing the bow with great force, speedily proceeded against the son of Subhadra.  Abhimanyu cut off his head. Karna, pained by the death of his brother and afflicted by Abhimanyu with countless shafts, fled from the battlefield.

Vrishasena, who stepped in next had his charioteer killed and the bow snapped. The mighty Abhimanyu then pierced Vrishasena’s steeds with his straight shafts, upon which those horses, with the speed of the wind, bore Vrishasena away from the battle.

Vasaati, a mighty king, with great roar pounced on Abhimanyu. The son of Subhadra pierced him in the chest with a powerful shaft. Vasaati fell down on the earth, dead.

The mighty Rukmaratha, son of the ruler of the Madra (Salya), challenged Abhimanyu and charged at him. Phalguni’s son, however, chopped off his bow, his right and left arms and his head. Beholding Rukmaratha slain by Abhimanyu, many princely friends of Salya’s son rushed in for revenge. In no time, he cut their bodies into pieces.

Duryodhana was filled with fear, seeing his car-warriors, elephants, steeds and foot-soldiers being crushed. He quickly proceeded in wrath against Abhimanyu. But afflicted with Abhimanyu’s arrows, he had to flee. Seeing this, Lakshmana, Duryodhana’s son, came charging against Abhimanyu. With one arrow, he cut off the head of Lakshmana.

Abhimanyu was then attacked by the son of Kratha. In a short span, the latter’s bow and shafts, bracelets and arms, head decked with diadem, umbrella and flag, charioteer and steeds, were all cut off and felled by Abhimanyu. The mighty Abhimanyu then slew the brave Vrindaraka.  With another sharp arrow, he killed King Vrihadvala, the ruler of the Kosalas.

The son of Subhadra then slew six of Karna’s brave counsellors, along with their steeds and charioteers and cars. With six straight shafts, he then slew Ashwaketu, the son of the ruler of the Magadha, with his four steeds and charioteer. Bhoja prince of Martikavata was the next to attain the abode of Yama. Abhimanyu then slew five mighty warriors – Satrunjaya, Chandraketu, Mahamegha, Suvarchas and Suryabhasa.

Within a short time, the battlefield was covered with the mutilated bodies of the Kaurava army. Chopped off arms carrying bows, maces, swords and shafts were seen scattered. Countless crowned-heads without trunks rolled hither and thither. Smashed elephants, horses and chariots were seen everywhere. Pools of blood all over created a gruesome scene.

Seeing Abhimanyu unconquerable, all mighty warriors – Karna, Kripa, Drona, Ashwattama, the ruler of the Gandharas, Sala, Salya, Bhurisravas, Kritavarma, Somadatta, Vivinsati, Vrishasena, Pratardana, Lalithya, Pravahu, and Duryodhana – came together (against the law of war) and showered diverse kinds of arrows upon him. But Abhimanyu cut all of them in the mid-air before they could reach him. In return, he pierced Drona with fifty, Vrihadvala with twenty, Kritavarma with eighty, Aswatthama with ten and Kripa with sixty powerful arrows.

With no hopes seen, Karna said unto Drona, “Abhimanyu is grinding us all. His arrows are exceedingly fierce. We are unable to stand his prowess. Tell us the means by which we may slay him.” Drona addressing them all, said, “Behold this lion among men, this son of Arjuna. So quickly is he aiming his shafts and so quickly is he letting them off. Indeed, the son of Subhadra gratifies me although he afflicts my vital breath and stupefies me with shafts. Even the mightiest mahaarathis (car-warriors) are unable to match him. I don’t see any difference between him and Arjuna.”

The preceptor then, slowly and with a smile, said unto Karna, “Abhimanyu is young, his prowess is great. His armour is impenetrable. With his bow in hand, he is incapable of being vanquished by the very gods and the Asuras together. There is only one way to defeat him – cut off his bow, destroy his chariot and kill his charioteer. O Karna! If competent, do this. Strike him then.”

Hearing these words of the preceptor, Karna quickly cut off, by means of his shafts, the bow of Abhimanyu. Kritavarma then slew his steeds, and Kripa slew his charioteer. Bowless and carless, Abhimanyu, taking up a sword and a shield, continued to attack. Drona with a sharp arrow cut off Abhimanyu’s sword. Karna cut off his shield. Deprived of his sword and shield thus, he came down, and taking up a car-wheel, he rushed against Drona. The other kings cut that wheel off into pieces.

Abhimanyu, pierced all over with arrows, looked like a porcupine. He then took up a mighty mace and rushed towards Aswatthama. He slew Aswatthama’s steeds and charioteers with the mace. But Ashwatthama ran for his life and escaped. Abhimanyu then killed Suvala’s son, Kalikeya, along with his seventy-seven Gandhara followers. Next, he slew ten car-warriors of the Brahma-Vasatiya race, and then ten huge elephants.

 Proceeding next towards the chariot of Dushasana’s son, he crushed the latter’s car and steeds. Both of them with upraised maces began to strike each other. Struck with the other’s mace, both fell down unconscious on the ground. Dushasana’s son, rising up first, struck Abhimanyu, with the mace on the crown of his head, as the latter was about to get up. Stupefied with that powerful stroke as also with the fatigue he had undergone, Abhimanyu fell on the earth, dead. The unrighteous Kauravas, with a great sigh of relief, celebrated his end.

Seeing the astonishing feet of this brave young boy- who fought till death single-handedly against the six mighty car-warriors (mahaarathis) – even the gods showered flowers from heaven. Abhimanyu’s life of courageous deeds will keep inspiring millions, generation after generation.

So says Kabeer,

कबीरा जब हम पैदा हुए ,जग हंसे हम रोये । ऐसी करनी कर चलो , हम हंसे जग रोये||
When we were born, the world laughed and we cried. Do such acts in life, that when we die, we smile and the world cries!

O  M    T  A  T    S  A  T

January 2017

जगत-ईशधी-युक्त-सेवनं अष्टमूर्तिभृत् देवपूजनम् | Bhagavan Ramana Maharshi

(Serving the world with the attitude of serving the Lord itself is the greatest worship of the Lord, Who is the Wielder of the eight-fold forms.)

For the one for whom ‘work is worship’, the manifested world with its eight-fold forms (5 elements, the sun, the moon, and the jeevatma) is the Lord. His service to the beings is worship. For him, no ritualistic worship is needed.

 This story is about Swami Kalyanananda, a direct disciple of Swami Vivekananda.

When Swami Vivekananda gave Sannayasa to Kalyan Maharaj in 1900, he asked, “Well, Kalyan, what have you got to offer to your teacher as Gurudakshina?” Kalyan Maharaj said, “Here I am. I offer myself to you. I am your slave; tell me to do anything and I will do it.”

Swamiji said, “That is what I want. Go to Hardwar. I will give some money. Buy a plot of land, clear the jungle and build some huts. Many pilgrims going to Hardwar suffer and die because they get no medical help. If you find people suffering on the roadside, pick them, bring them to your huts and treat them. Forget Bengal! Don’t come back. Go!”

And so, Kalyan Maharaj went. He purchased five acres of land between Hardwar and Kankhal, by the side of the Ganga canal. With the help of the local people, he made a big hut for the patients and a small hut for himself. Seeing Kalyanji alone, Swami Nischayanandji decided to live with him. Both of them slowly built up the whole hospital enduring very many difficulties. It became popular as Kankhal Sevashrama.

At the hospital, Maharaj made it a point to personally visit 30-40 patients and get to know about their condition, sitting by their side and talking to them with great kindness and love.

One day, looking at the gloomy face of the brahmachari in charge of the hospital, he said, “Look here, you serve in the hospital, where the patients are already ill. You are supposed to cheer them up. How can you do that if you are yourself so gloomy? Therefore go to the shrine and pray first. Then go to the dispensary with a happy, joyous face. How can you brighten them up if you look so sad and sick?”

He would say, “To the temple, you go with fruits and flowers, hymns and mantras. And to the hospital, you go with food and medicine, and a few kind words. Both are exactly the same. What you do in the temple and what you do in the hospital are not two different things.”

One day some people brought a very sick man to the Sevashrama, but it was noon and the hospital was closed. So they left him to his fate on the road outside the hospital. Someone informed the doctor. The doctor, after examining, said, “There is no use taking him in; anyway he is going to die soon.”

The news reached Kalyan Maharaj. He told the brahmachari-in-charge, “Prepare the bed for the patient and bring him in. If he must die, let him die in peace. Ours is a Sevashrama, a place of service. Whether you give him two minutes’ service or two months’ service is beside the point. You have to serve him, that’s all. How can you leave a man to die on the road?”After four hours, the patient died. The dead body was carried to Ganga and the funeral rites were duly performed.

How should we serve? Kalyan Maharaj would say, “Suppose your own brother were in such a condition. What would you not do for him! You must think of others in the same way.”

Most patients who came to the hospital were so poor that they had to work hard for their livelihood. So Maharaj was particular that they be discharged only on fully regaining the health and strength. The reason was that although the doctor might find the patient fit enough to be discharged, his people at home might find it difficult to provide a nourishing diet for him until he became strong enough to work. He would often say with reference to some patient, “Keep him for a couple of days more and feed him well. You may send him home when he is strong enough.” At the time of discharge, the patients were supplied with generous quantities of foodstuffs as well as medicines.

Even in the dead of the night, if Maharaj heard a sound coming from the hospital, he would silently get up and head for the hospital. He would then check the patients without disturbing them, and if they were not sleeping, would ask them if they needed anything. Having made a round of the wards, he would return to his bed. This used to happen 2-3 times every night and Maharaj never told anyone about it. His own health gradually deteriorated from lack of sleep, but he did not mind.

Kalyan Maharaj was a man of imperturbable calmness. He never lost his cool and nothing ever upset him. Once, a patient delirious with typhoid hit Maharaj so hard that he fell down and broke his spectacles. Others nearby rushed to the spot to restrain the man. “Don’t do anything to him. Let him sit down,” said Maharaj, slowly picking himself up. Sitting by the side of the patient, Maharaj put his hand on him, asking sweetly, “Are you alright now?” Then he sent for the doctor to examine him. Others were all agitated but Maharaj showed remarkable composure.

In those days, the local monks of other monasteries called Kalyananandji and Nischayanandji bhangi sadhus (untouchables), because they rendered even menial service to patients. The two swamis had no servants and had to clean the filth at the hospital themselves. So they were never invited to the festival organised by the local monastic community. This was the situation until around 1910. At that time, Dhanaraj Giri, a great monk and abbot of the Kailasa Ashrama (of Shankaracharya Mutt) was in Kankhal for a special function, and all the monks living nearby had gathered for a big feast. Dhanaraj Giri asked the monks, “I had heard that Swami Vivekananda’s disciples are somewhere here. Do you know them?” Someone replied, “Yes, they live close by, but they are no good. They are bhangi sadhus who do all sorts of menial work.”

“Menial work? Where do you go when you become sick? Don’t you go there?” Dhanaraj Giri asked them.

“Yes, we do.”

“So you go to their hospital and receive treatment from them and yet call them bhangi sadhus? Go invite them!” And he sent a monk to bring them.

  Kalyanji agreed to go but Nischayji did not yield. So they didn’t go. Twice the messenger was sent back. But Dhanaraj Giri was equally adamant. He commanded his Secretary, “You must bring them at any cost. Tell them that unless they come, there will be no feast here.”

The two monks, at last, decided to go to honour the invitation from the abbot. As they reached the premises, Dhanaraj Giri himself received them at the entrance, embracing them. He even made pranaams to them! The assembled monks were shocked to see this. Dhanaraj Giri then led them inside and made them sit beside him on either side. He told the gathering, “You think you are all great sadhus. If there are any real sadhus here, they are these two. They lead a sterling life, serving the poor according to the ideal of Swami Vivekananda. That is the ideal for the modern age. They serve you when you are sick and yet you consider them to be bhangi sadhus! Are you not ashamed? When you were babies, who cleaned your filth? Your mother did it. Do you call your mother a bhangi for that?” He scolded them severely and said to the two monks, “Forgive me for all the insults heaped on you!”

 Kalyan Maharaj cared little about money. Once somebody stole five hundred rupees, he simply said, “Well, I think he needed money.” He never worried about people stealing money.

Once, a devotee had promised to donate some amount but he didn’t turn up. When a brahmachari suggested Maharaj to remind him, he replied, “Why do you worry about that? We will manage with whatever comes. Today you want to make more collections, increase funds and build more things. And what happens? The mind goes towards that and spiritual life vanishes. You have come here to lead a spiritual life. Struggle for that. That is more important. Don’t worry about funds and buildings. Let people donate if they want; if they don’t, it doesn’t matter.”

There were all sorts of people in the Sevashrama. For example, there was a dumb man who did absolutely nothing other than eating and sleeping. There was another who was mentally deranged and a bit violent too. All were fed, all were taken care of. Referring to such people, Maharaj would tell, “Can’t you give them a little food? Why do you want to turn them out? What will they do outside?”Anyone seeking a shelter was certain to find a place there.

Once, a brahmachari who was sent away from three other ashrams came to the Sevashrama. Though Kalyanji knew his past records, he accepted him. When someone objected, he replied, “The boy has told me his whole story. He has promised to be good here. Good boys are anyway good. But if we can convert such boys, well, that is the best thing we can do. They indeed need our help.”

Eventually, that boy was totally transformed and became an asset for the Sevashrama.

Very many newly joined brahmacharis would stay for a few days and would leave. The reason?- they wanted only study and meditation. At the most they were willing to do some temple work or library work, but not hospital work – like scrubbing the floor, cleaning the bedpans etc. Maharaj told them plainly, “If we want to become real monks, we must be prepared to do everything.” And he practised what he preached.

Swami Vivekananda had told Kalyan Maharaj to ‘forget Bengal!’ After arriving at Kankhal, he never even once visited his native (Kolkata). He stayed and served in Kankhal for 37 years with the attitude – ‘Maanava seva itself is Maadhava seva’ – till his death in 1937, keeping his promise to his Master.

O  M    T  A  T    S  A  T

December 2016

The true sevak should not expect recognition of his work from either the people or from his own organization. – Chinmaya

Who is a true sevak?

The one who serves for the purification of the mind keeping the spiritual values as the guiding principle is a true sevak.

Bhagavan Shankaracharya in his famous composition Vivekachoodamani makes clear the purpose of any action:

चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये |
(The purpose of performing any action is the purification of mind, and not anything else.)

Such selfless action is a means of liberation, says Bhagavan Ramana Maharshi in Upadesha Saram:

ईश्वरार्पितं नेच्छयाकृतं चित्तशोधकं मुक्तिसाधकम् ||
(Actions when performed as a worship of the Lord without any selfish desires purify the mind and become a means to liberation.)

Before undertaking any task, a true sevak asks himself: “Will it evolve me spiritually? Will it please my Lord? Am I truly selfless?  Will others benefit from this action? Will my mind become pure? Am I heading towards liberation? Am I secretly seeking appreciation from others for my good work? Am I compromising with higher values of life? Am I becoming a slave of my mind and the senses? …”

Expecting praise and recognition is natural when we serve. The above quote says this is not the way of the wise. There are many reasons.

The result of any action is determined by an infinite number of factors. Our part is very small in deciding the result. Hence truly speaking, we don’t deserve the credit.

Pujya Gurudev was invited for bhiksha by a prosperous and pompous family. While having lunch, the lady of the house kept bragging about her culinary skills, “Swamiji, carrot halwa is my speciality… and you will love my salads…  this tomato curry is prepared by me…  that potato dish I made!”

Gurudev remained silent for some time, and then asked her, “And who made tomatoes and potatoes?”

The lady was humbled to silence.

Truly speaking, we don’t deserve any praise or recognition because everything belongs to Him alone.

One day, Saint Tukaram, one of the four chief saints of Varkary community of saints, was sitting in his shop. A poor man came to his shop and asked about the price of rice. When the rate was told, the poor man began to leave. Tukaram asked, “Brother! Why are you returning empty-handed?”

The poor man said, “Tukaji! I of course have to buy rice, but its price is beyond my reach. My family has been starving for the last two days. I had thought that I shall be able to buy some rice with whatever little money I have with me.” Saint Tukaram became very sad to hear this. He said, “Brother! Take as much rice you need and pay whatever you can. How can I see a single child of my village starving so long as my shop is here?”

“Tukaji! You are an angel,” saying this, the poor man stepped forward to touch his feet. Tukaram said, “No no! I am an ordinary human being. There will be no difference between an animal and a human being if one fails to understand the problems of the other. If at all you wish to touch someone’s feet, then go and touch the feet of Vittalji, who has blessed me with prosperity to run this shop.”

Many times we hear people saying, “I did so much of service for that organisation, but they did not even say a ‘Thank you.’” A person who craves for recognition remains ever at the mercy of others for happiness. Comments passed by others can make or mar his day. Hence seeking recognition is nothing but courting slavery.

A person who seeks recognition misunderstands his sycophants to be his friends, and his benefactors to be his enemies.

A saint was giving a talk on Bhagavad Geeta. During the talk, to give examples of dishonesty, along with many other examples, he also mentioned how the doctors of the modern-day make money by cheating the patients.

Within a few days, the saint received a letter saying, “Swamiji, my name is Dr So-and-so. I was really pained to hear how you criticized the doctors of modern times. You speak as though all swamijis are perfect. From now on I will never attend your talks.”

A recognition-seeker listens and thinks with a coloured mind and therefore misinterprets every situation. Due to this egoistic approach, he is never able to arrive at the actual truth of any happening. With a mind which is biased, he is unable to see things clearly and impartially. Since craving for recognition is opposed to knowledge, a seeker of knowledge should never entertain this craving.

For a seeker of liberation, the mind’s craving for recognition is a symptom of a greater disease called ego.

A sannyasi once came to the ashram of Mahatma Gandhi seeking an opportunity to serve. At this, Gandhiji said, “Ashrams are meant for people like you. But you shall have to give up your ochre robes before you decide to become an ashramite here.”

Hearing this, the sannyasi was annoyed. But restraining himself he asked, “But may I know the reason why I should do so?”

Bapuji replied, “See, the problem with the people in our country is that, the moment they see someone in ochre robe, they begin to worship him. Because of this ochre robe, that they will not accept your services. Therefore anything that causes impediments in our way must be done away with. Who will allow you to do menial jobs if you are clad in ochre rob?”

The ochre robe and spiritual knowledge – both are meant for liberation. But even these means of liberation can become a cause of bondage when adulterated with the desire for recognition.

Madhusudan Saraswathi, a Vedic scholar and an authority in scriptures, in his younger days, used to conduct debate and defeat great scholars of his times. One day, after defeating a famous opponent in the debate, he was returning back home with joy when a saint asked him, “Son, after winning, do you feel elated?”

Young Madhusudan replied, “Yes Swamiji!”

The mahatma asked, “Who is feeling elated – the Self or the ego?”

The young monk became thoughtful. He started thinking within himself, “The Self cannot feel elated because it has nothing to do with the victories and defeats of the body- mind complex. The body-mind-intellect (BMI) cannot feel elated because they are inert in nature. Then who is feeling elated? 

“It is the Self identified with the BMI which feels elated. That means it is the ego which feels elated. But ego is the product of ignorance. Hence this elation is the sign of ignorance.

“What a pity that through my elation, I am glorifying my ignorance, my forgetfulness of the Self!”

The joys of honour and praise, awards and rewards are nothing but sweet poison. It is sweet because in the beginning we relish being praised. This praise boosts the ego. The bloated ego craves for greater recognition. For such a pampered ego, even a little insult or disregard becomes extremely painful. This pain is nothing but poison. Again, caught in this vicious cycle, one becomes bound to the endless cycles of births and deaths. Hence the end result of this craving is poison alone.

The choice is ours – enjoy the sweetness of recognition, boost the ego and die as a mortal; or escape the temptation, dissolve the ego, and become immortal.

O  M    T  A  T    S  A  T

October 2016

If by studying the scriptures, one can become a sannyasin, by counting the King’s money one must become a billionaire. – Chinmaya

The above quote reminds us of a famous Subhashitam:

पुस्तकेषु च या विद्या परहस्ते च यद्धनम् | समये तु परिप्राप्ते न सा विद्या न तद्धनम्||
(When in need, neither the knowledge in the book and nor the money in others’ hands is going to help.)

Counted money belongs to others; possessed money alone belongs to us. So too, gathered knowledge belongs to others; digested knowledge alone is ours.

Gathered knowledge is mere bookish knowledge; digested knowledge is experienced wisdom.   Gathered knowledge makes one informed; digested knowledge makes one transformed.    With gathered knowledge, one continues to negatively react; with digested knowledge, one learns to positively respond.    Gathered knowledge is etched only in one’s memory whereas digested knowledge becomes a part of one’s personality.    Gathered knowledge strengthens the ego; digested knowledge dissolves the ego.    Gathered knowledge may help us gather the outer riches; digested knowledge helps us experience the inner riches.  Gathered knowledge keeps us bound even after death; digested knowledge gives us liberation even while living.

 The above quote is in no way discouraging us to study the scriptures.

Study of the scriptures forms an important part of spiritual sadhana. The scriptural study gives us the clarity regarding what is the goal to reach, how to reach it, what are the obstacles en route, how to tackle those obstacles, what are the signs that we are progressing in the right direction etc. This guidance is very much necessary for any spiritual seeker.

But once having gained the information, one must actually walk the path; else all this information becomes futile. Studying the map alone will not do. One must actually visit the place as well.

Therefore the Upanishad says:

ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्पर: | पलालमिव धान्यार्थी त्यजेत् ग्रन्थमशेषत: ||
(Having studied the scriptures, an intelligent student intent on acquiring knowledge and wisdom should discard the scriptures altogether, just like one who seeks rice discards the husk.)

Nourishment comes from rice, not from the husk. In the same way, it is only the experiential wisdom which will benefit us, not mere bookish knowledge.

A devotee asked a Mahatma, “Swamiji, how many scriptures should we study? There are so many of them that even an entire lifetime will not be sufficient to study them!”

The Mahatma asked a counter-question, “How many mirrors do you need to see your face?” The confused devotee replied, “Only one Swamiji!” The Saint smiled and replied, “Scriptures, my child, are also like mirrors. The physical mirror shows you your outer physical face, while the scriptural mirror shows you your real face, your real nature! Hold the mirror in the right position, and you see your face. Study of even one scripture in the right way will take you to your real Self!”

The Upanishads say:

गवामनेकवर्णानां क्षीरस्यापेकवर्णता | क्षीरवत् पश्यते ज्ञानांङ्गिनस्तु गवां यथा ||
(The cows can be of various sizes and shapes, breeds and colours, but the colour of the milk is one; so too the knowledge is one though expounded by varieties of scriptures.)

Scriptures are like the torchlight. It shows the way; but to reach the destination, one has to walk the path. Walking without lighting the path is as wasteful as lighting without walking the path.

Many times, the scriptures meant to liberate us themselves may bind us! Our vast learning may create arrogance in us, and we are more interested in showing off our learning and gaining some worldly praise and honour than in improving ourselves through the teachings of the scriptures.

Hence Bhagavan Shankaracharya says:

वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् | वैदुष्यं विदुषां तद्वत् भुक्तये न तु मुक्तये||
(Loud speech in a steam of words, the efficiency in expounding or commenting upon the scriptures, erudition – these bring only a little joyous, material satisfaction to the scholar, but they are inefficient to liberate him completely.)

Nan In was a great Japanese Zen master. One day a University Professor approached him with a desire to attain the knowledge of Zen. Nan made him sit with due honour, and the Professor went on talking for a long time indicating his vast knowledge, scholarship and erudition. Nan just kept listening and did not speak.

This went on for long and it was tea-time. The servant brought tea for them and Nan In began pouring it in a cup from the kettle. He continued pouring the tea in the cup until it began spilling over the edge of the cup. Seeing this the scholar said, “What are you doing Sir? The cup is already full!”

“Like this cup,” Nan In said, “you are full of your own opinions and speculations. How can I show you the Truth unless you first empty your cup?”

The true sign of knowledge is humility. Knowledge without humility is nothing but ignorance in the garb of knowledge. It benefits neither the possessor nor the listener. It is like the plastic fruit with a deceptive reality, beneficial to none.

Once Chaitanya Mahaprabhu was travelling by boat with a friend of his childhood days, Raghunath Shastri. Shastri was an erudite Sanskrit scholar. It was during those days when Chaitanya Mahaprabhu had written a great book on Logics. He had worked very hard on the book. While travelling, he showed the book to Shastri. Shastri went through the book in all minute detail. As he went through the book, he lost the lustre of countenance and his eyes welled up with tears. Seeing him depressed, Mahaprabhu asked why he was upset.

Under the pressure of insistence, Shastri opened up, “Dear friend, you will be surprised to know that I too have written a book on Logics. My book is a result of years and years of hard work. I had thought that my book is the best in the world, and hence would bring great name and fame to me. But in comparison to this book, my work is nothing. Mine is as insignificant as a lamp in front of the brilliant sun.”

Hearing this, Chaitanya Mahaprabhu said, “You are depressed for such a small thing? All right! I am going to offer my manuscript to Mother Ganges now.” Saying this, Mahaprabhu tore his manuscript into pieces and threw them into the river Ganges!

Bhagavan Shankaracharya warns all seekers:

शब्दजालं महारण्यं चित्तभ्रमणकारणम् | अत: प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञै: तत्त्वमात्मन: ||
(Commentaries on philosophies constitute a thick jungle in which a roaming mind may easily get lost, in its own delusion. Therefore true seekers of Brahman should, through right efforts, come to experience the real nature of the Self.)

Pujya Gurudev Swami Chinmayananda used to say, “Mere putting sugar into the coffee is not enough; you must stir it; then alone coffee tastes sweet. So too, unless our personality has become sweet, our study of scriptures has not yet served the purpose.”

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September 2016

None gets bound by one’s possessions; it is the mental slavery to our possessions that shackles us. – Chinmaya

Possessions don’t bind us. Only attachment (mental slavery) to possessions bind us.

Therefore, attachment alone leads to bondage, not possessions.

A group of devotees came to PujyaGurudev Swami Chinmayananda and lamented, “Swamiji! We are all samsaris having wife and children, possessions and positions; we are bound by hundreds of worldly responsibilities. What is the way out?

Gurudev, who was the founder of Chinmaya Mission and managing hundreds of Mission centres world over, replied, “If possessions are the measure of one’s bondage, then I must be more bound than you all!!”

Bondage is measured not in terms of one’s possessions, but in terms of one’s attachment towards it.

There is an ancient story.

A man who had gone out of his town came back and found that his beautiful house was on fire. Many people were ready to give the double price for the house, but he had never agreed for any price, and now it was just burning before his eyes. Thousands of people had gathered, but nothing could be done. It was too late. So he became very sad.

Just then his son came running and whispered something in his ear, “Don’t be worried. I sold it yesterday and at a very good price ― three times. The offer was so good I could not wait for you. Forgive me.”

Father said, “Thank God! It’s not ours now!” The father was relaxed and became a silent watcher, just like thousands of other watchers. In fact, he started enjoying it just like everybody else in the crowd.

Then the second son came running, and he said to the father, “What are you doing? You are smiling ― and the house is on fire?” The father said, “Don’t you know, your brother has sold it.” The son said, “We have taken only advance amount; not settled fully. I doubt whether the man is going to purchase it now.”

Again, everything changed! Tears which had disappeared came back to the father’s eyes; his smile was no more there; his heart was beating fast. The ‘watcher’ was gone and he was again attached.

And then the third son came, and he said, “That man is a man of his word. I have just come from him. He said, ‘It doesn’t matter whether the house is burnt or not; it is mine. And I am going to pay the price that I have settled for. Neither you knew, nor I knew that the house would catch on fire.’”

Again the joy was back and family became ‘watchers’!

Actually, nothing was changing! Just the feeling that “I am/am not the owner of the house!” made the whole difference.

Greater the attachment, greater the bondage.

What do we mean when we say ‘being bound to the world’?

Any bondage expresses as helplessness, as lack of freedom. For example, when a person is tied to a pole, he experiences physical bondage.

Physical bondage is easy to understand; but in spirituality, we talk of psychological bondage – a bondage at the mental level which is subtler and deeper.

Bondage expresses as worries and anxieties.

Businessmen worry about their success in business initiatives. Students worry about their marks in the exams. A mother worries about her new-born child. This world being full of uncertainties, it is natural that we worry about everything. But it is bondage because though we dislike worries, we still keep helplessly worrying!

Greater the attachment, greater the fear.

Bondage expresses as our inability to see things as it is.

After living together very many years deeply attached to each other, when, say, the husband dies, the wife is not able to accept the reality. The lawns and the gardens, the shops and the streets, the chairs and the sofas – everything reminds her of her husband.

Greater the attachment, greater the delusion.

Bondage expresses as our inability to live up to our values and ideals.

It is said that the Great Wall of China was built to prevent intrusion from the enemies outside. But in the history of China, intrusion happened thrice within 100 years. How? The enemies bribed the guards at the entry gates!

Greater the attachment, greater the compromise.

Bondage expresses as our inability to check the negative thoughts.

Attachment to any thing, being or situation of the world is sure to bring in these negative thoughts – anger, lust, greed, hatred, jealousy etc.

A terrorist caught alive was heard saying, “All non-believers in Allah should be killed. This is my mission of life.” Unfortunate indeed! He has kept himself fuming in a perpetual self-lit fire of hatred, revenge and anger.

Greater the attachment, greater the negativities of the mind.

Bondage expresses as our inability to see the bigger picture of life.

Often parents go to watch their child perform in the drama played during the annual function of the school. The parents forget the happenings at the central stage of the drama, where kings, queens and ministers play their part. Their entire attention is upon their own child playing the role of a guard doing nothing in a corner of the stage! In the mobile-phone’s recorded-video of the parent, this child is in the central screen!!

Greater the attachment, narrower the vision.

Bondage expresses as our lack of control on our own mind.

The chain-smokers, the drug addicts and the drunkards are all classic examples.

Greater the attachment, greater the helplessness.

Bondage expresses as our inability to take the right decisions in life.

Though Dhrtarashtra was aware of the wicked deeds of his son Duryodhana, he could not punish the latter because his intellect was blinded by the love for his beloved son.

Greater the attachment, greater the malfunctioning of the intellect.

Bondage expresses as our inability to learn from others.

When we are attached very much to our ideas and ideologies, we tend to argue rather than to discuss. We refuse to listen to what others have to say; we are more interested in proving than in improving ourselves.

Greater the attachment, greater the inability to learn and evolve.

Bondage expresses as being a victim of situations.

When we are very much attached to our ego, praises and criticisms from the outer world is magnified a thousand times, and they determine our mood of the day. We become a helpless puppet in the hands of others; others carry the key of our happiness in their pockets.

Greater the attachment, greater the slavery.

Bondage expresses as our inability to know our true nature.

Being identified with our body-mind-intellect (BMI), we fail to know our infinite, blissful and immortal nature.

Greater the attachment, greater the ignorance of the Self.

Bondage expresses as our inability to gain liberation.

Being bound to the BMI, we go through the cycles of birth and death indefinitely.

Greater the attachment, greater the difficulty in gaining liberation.

The root cause of bondage is attachment, and not possessions as such.

Hence the wise say, “Spirituality has nothing to do with the atmosphere you live in. It is about the atmosphere you create within.”

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August 2016

The Lord does that which is best for us always. Even sorrows mould us into better beings. –  Chinmaya

The above quote is meant for practice. The way to practice it is to keep the mind cheerful and undisturbed at all times. A disturbed mind is sure proof that the above teaching is forgotten.

Arthur Ashe, the legendary Wimbledon player was dying of AIDS which he got due to infected blood he received during heart surgery in 1983. He received letters from his fans, one of which conveyed, “Why did God have to select you for such a bad disease?”

To this Arthur Ashe replied, “50 million children enrol themselves to learn tennis;   out of them, 5 million learn tennis;   500 thousand among them learn professional tennis;   from them, 50 thousand come to Circuit;   5 thousand reach Grand slam;   50 reach Wimbledon;   4 reach the semifinals;   2 reach the finals;   and when I was holding the cup in my hand, I never asked God “Why me?” So now that I am in pain how can I ask God “Why me?”

Let us stop this “Why me?” business; instead let us learn to focus our attention upon the hidden blessings which every unfavourable circumstance brings along with it.

In the early years around the turn of the century, a scientist worked on barometers, in the city of Geneva, Switzerland. Part of the research was the routine task of recording the atmospheric pressure under different conditions of weather and temperature. The various readings were noted down on sheets of paper.

He had laboured on this research for over 20 years. A huge stack of his papers was on his table – twenty years of painstaking records which he had accumulated.

At about this time his maidservant of many years took a week’s holiday, leaving a substitute in her place. On the very first day, the scientist went out for his usual evening walk. On his return, he found the familiar mass of old papers missing from his desk. In their place were kept fresh, clean, white blank sheets of papers.

He asked the new maidservant, “Where are my papers which were kept on the desk?” The maidservant explained, “O those old papers? I was cleaning your room sir, and I found so many of those old soiled and stained papers cluttering your table and gathering dust. I have thrown them into the fire and kept new clean sheets of paper for your use.”

Twenty years of labour and research confined to the flames! It was enough to make the gentlest of men angry! But not this man – for he had learnt that there is always a divine purpose for everything that happens.

He did not scold the maidservant. All he said was, “Thy Will be done, O Lord!”

All problems start when we mistake ourselves to be the string-pullers of the cosmic show forgetting that there is an all-powerful, all-knowing, all-pervading Lord at the helm of all affairs.

 The thought occurred to the king that sparrows ate tons of corn which could be saved for human consumption. He announced that a prize would be given for each dead sparrow. The people became hunters and soon there were no more sparrows in the country. The king rejoiced in his great victory.

Barely a year had passed when the king was told that, in the absence of sparrows, caterpillars and locusts had eaten the crops. The king realized the great blunder he had committed and now imported sparrows from abroad to take care of the crops!

The choice is always given to us – whether to seek guidance from God, or to be on our own. The right choice can make an ocean of difference.

A man went to his Guru, complaining of utter fatigue and exhaustion. “Swamiji, I just cannot cope anymore,” he complained. “Please help me!”

The Guru took him to an inner chamber, where there were two clocks on the table. Both were ticking away merrily. One was a clock that needed to be wound every day; the other was connected to the mains with a power cable.

“This clock will keep ticking for no more than 24 hours,” said the Guru, pointing to the first one. “After just one day, it will slow down and begin to lose time gradually. I have to come in every morning and wind it up to keep it going, or else it will soon come to a stop.”

He pointed to the electric clock. “This one, you can see, is connected to a source of high power, and with the energy from that source, it keeps going on and on.

The man stared at the two clocks unable to understand what the Guru was saying.

“You must connect yourself to God – the Source of the highest, purest and the best energy in the Universe,” said the Guru. “Then you will not have to be pushed from outside. No one will have to wind you or give you a boost. You will draw all wisdom and energy of the Universe through your connection with God, and nothing can stop you!”

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