Dasoham – Sivoham

"Asankalpa Jayet Kamam Krodham Kamam Vivarjanam” 

Only a man who is devoid of sankalpa (thoughts) can conquer kama (desires) and krodha (anger) – this is the meaning of this sloka. This principle applies not only to sadhakas, but to ordinary people as well. In Bhakti Yoga, however, this statement is intended for sadhakas only. Sankalpas (thoughts and resolutions) have life. They are stronger than granite stones. Even if a man dies, his sankalpas live for ever. They are subtle and are born out of the food one takes. Pure thoughts develop out of pure food. Whatever words are spoken and whatever actions are performed by a person having pure thoughts, will be pure. Sankalpa is like a sharpedged sword. Whenever bad qualities, bad thoughts and bad feelings arise, it notices them and tries to destroy them in a moment. On the negative side, because of the influence of sankalpas, kama (desire) and krodha (anger) will develop in a person and he will lose appetite on account of vata (wind), Pitta (bile secretion) and sleshma (phlegm). The Gitacharya has stressed the fact that the deha (body) also should be strong, pure and sacred to enable a person to foster the Divinity in humanity. The mind is a bundle of sankalpas. Such a mind constantly pervades the Bhooktakasha, the objective world. 

The objective world is sustained by money, property and wealth. Man today considers children, cattle, etc., as property. By money, he means land, houses, currency notes, gold and such other moveable and immovable property. Wealth is understood to be honour and prestige, position and power, fame, etc. But, the Gita does not agree with this view point, It considers character as the only true property; good conduct as money and atma gnyana as the true wealth. 

Good character, good conduct and atma gnyana – these three are most essential to a sadhaka. Worldly money, property and wealth may be lost in one’s own life time. Man will not have any connection whatsoever with these three, after his death. Even while living, he may lose his property, wealth and money and suffer because of poverty. But, good character, good conduct and atma gnyana will accompany a man not only till the end of this life, but also in the life thereafter. They will help him to attain sayujya (becoming one with God). Man’s fame is not associated with his physical stature and beauty. It does not come on account of money, gold and material objects. It comes only by character. Hence, the Gita exhorted us to begin our quest for atma gnyana with the help of good character and good conduct. 

Spiritual Strength Is The Real Strength 

Sage Vishwamitra wanted to wreak vengeance on Brahma gnyani (one who has realised Brahman, the Supreme Self) Vashishta relying upon his physical strength and power. Vashishta, however, relied upon his Brahma Gnyana (knowledge of the Brahman) alone to fight against Vishwamitra, since that was the only power he possessed. When the fight started, all those arrows discharged by Vishwamitra became powerless, like those directed against a mountain. All the weapons broke into pieces. Seeing this, Vishwamitra realised the truth that regal power and physical power crumbled before the Brahma Bala (the power of Brahman). After realising this truth, Vishwamitra did great penance to become a Brahma gnyani like Vashishta, and ultimately he succeeded. 

Duryodhana and his brothers, who relied upon their money power, their physical prowess and the strength of their great army in their fight against the righteous Pandavas, ultimately perished in toto. Not one of the brothers of Duryodhana was available to perform the last rites of their father, Dritarashtra. When Duryodhana and Arjuna went to seek the help of Krishna for the war, Duryodhana sought his physical power like the army and the weapons. Arjuna however, fell at the feet of Krishna and requested in all humility, for Lord Krishna himself. Then, lifting Arjuna and patting him on his back, Krishna said :

Get up, Oh! Dhananjaya! Destiny is invincible. 
Truth will triumph. Justice will succeed; 
Selfishness will perish. This is the Yugadharma. Look! 
The father of a hundred children 
will not be left with even one child 
To perform his last rites, when destiny is otherwise. 

Lord Krishna explained thus to Arjuna, even at that time. The essence of this teaching is, one who relies upon his physical strength and power will not be able to get Divine blessings, Divine grace and Divine knowledge. That is why, a sadhaka who aspires for God’s grace must, at the outset, try to control worldly and sensual desires. 

Dasoham - Soham 

All that you see in the bhutakasha (the physical universe) is like a vision in the dream. Is it not a fact that all those mansions and sky-rise buildings are no longer there when you open your eyes? Whatever experience you have in a dream state are disappearing in the waking-state. Similarly, all your experiences in the waking state are also vanishing in the dream-state. The Bhagavad gita has established the fact that the subtle form of bhutakasha is chittakasha; the subtlest form of chittakasha is chidakasha and this chidakasha is the eternal causal form. This chidakasha pervades the whole universe as the minutest of the minute and mightiest of the mighty, in accordance with the saying “Anoraneeyan, Mahatomaheeyan.” 

“As the minutest in the minute and 
The mightiest of the mighty 
It exists everywhere as a witness for everything. 
That Atma is Brahman and Brahman is Atma.” 

However, the sadhaka who wishes to attain such an Atmic state (Brahman stage) has to start his spiritual journey with a feeling of “Dasoham” (I am the servant of God). This is the primary, Dwaita stage. Then, gradually, giving up the letter “Da,” he must rise to the “Soham” stage, which is Vishishtadwaita. When the sadhaka does sadhana in this “Soham” state with total and unflinching devotion, even this “So” disappears and only “ham” remains. This is the Adwaita stage. The sadhaka in this stage realises the truth “I am I,” “I am Brahman verily.” Adwaita is embedded in Vishishtadwaita. This is not total Adwaita. When you say “I am Brahman,” there are two entities – “ I “ and “Brahman.”

This cannot be equated with Adwaita. When you say “I am your Dasa (servant),” the Lord and Dasa are different. When you say “I am Brahman” it becomes reflection of the inner being. Eventhough the pratibimba (image or reflection) appears separately, there is a link between the bimba (object or inner being) and the pratibimba (image or reflection of the inner being). When the individuals are different, the images are also different. When the individual is one, eventhough the object and image are different, there is a coordination or link between the two. This is Vishishtadwaita. When the object itself is omnipresent, there is no place for the image or reflection. Where is the scope for a separate location, for an omnipresent Divinity? When the universe itself has become a Temple of the Lord, where is the Main Entrance? When Divinity is pervading the whole universe, where is the place for a reflection? That is why, this omnipresent Divinity is called “Poorna Adwaita” (Total non-dualism). 

While performing their daily puja (daily worship of God), people say “Papoham, Papa Karmaham, Papatma,” etc. This means, “I am a sinner, I am a sinful soul, I am doing sinful actions.” What a great weakness! What a sacrilege! These words and feelings do not, in the least, contribute to enthusiasm and encouragement to the sadhakas. That is why, they have to be substituted with the words “Atchutoham, Anantoham, Govindoham and Sadasivoham” (I am verily Atchuta – the untainted; Ananta – the infinite; Govinda and Sadasiva).

We must always set a higher goal for ourselves and work diligently to reach that goal. that is the correct method. “Adweshta Sarvabhutanam.” (Do not hate anybody). When you have realised the truth that the same Divinity pervades, you and others, where is the scope for hating the other? In such a situation, there is no necessity for somebody to tell you not to hate others. Then, for whom is this advice adveshta sarvabhutanam intended? There is an inner meaning in saying ‘do not hate anybody’. This advice is meant for those people who have not yet realised the truth that the same atmatatwa is permeating every living being. Sometimes, the feeling of “dasoham” gives a lot of happiness and satisfaction to the devotees. Because, they feel they will not be able to experience the Brahma Tatwa (the Divine Essence) with great joy when they realise that they themselves are Brahman. A small example. Sugar will not be able to experience the sweetness of sugar. A ‘Dasa’ is at the level of enjoying the sweetness of sugar. If he himself becomes sugar, how can he experience its sweetness? Therefore, he must be different from sugar. He must be at the Dasa’s level to experience the sweetness of the Divine nature. 

Hanuman, a great devotee of Lord Sri Rama, always considered himself “Dasoham Koshalendrasya.” As the servant of Lord Sri Rama he enjoyed great happiness in that feeling. But, how long? As long as he was a Dasa. After sometime, he was separated from his Lord. Due to this separation, he underwent great agony. Then, he developed “Soham ” feeling. When he developed this feeling of oneness with the Lord, he did not experience any pain. In “Dasoham” state, there is a feeling of separation between the Lord and his devotee. But, in the soham state, there is no separation. Where there is no separation between the Lord and his devotee, there is bliss. First and foremost, one who is desirous of attaining Divinity, must control his desires and anger. 

Anger And The Method To Control It 

As soon as a person gets a sankalpa (thought or a desire) he must pause for a moment and analyse its nature. He must analyse whether it is a good or bad sankalpa and if it is a bad one, he must immediately set it aside. A sadhaka must nip it in the bud-stage itself. A sadhaka has the freedom to change his sankalpa. Whatever karma he performs, can be transformed into service to God. When you thus undertake actions with a spirit of service, there is scope for developing sacred desires. It will also help to control anger.

“How to control one’s anger? What is the method?” – several people enquire. There are, in fact, some easy methods to control anger. When you get angry, have a hearty laugh immediately or take a bath with cool water. If you still feel it necessary, drink a glass of cool water and sit in a corner, quietly. Leave the place where you got angry and go to some other place. If necessary, stand before a mirror and look at your face. You will immediately notice that your face looks very awkward. You will feel disgusted with your face and will immediately try to control your anger. Thus, there are several methods to control anger. Another method is to analyse the reason for your anger. You question yourself whether your anger is justified or not. If it is not justified, think of the great pain you have caused to another by your anger. When you thus make an analysis in detail about your anger and its consequences, you will be able to control your anger to some extent. But, such a detailed analysis may not be possible for an ordinary man. Therefore, immediately after you get angry, don’t put your tongue into action. 

Anger weakens a man in several ways. Such a weak man cannot undertake any sadhana. Therefore, when you gradually control your anger by conscious effort, your body will get strength. Alongwith the body, the mind will also pick up strength. The Katopanishad declared “Nayamatma Balaheenena Labhyah,” meaning, a weak person will not be able to attain atmic state. Therefore, to achieve this, one has to control raga (attachment) and dwesha (hatred) in the first instance, advises the Gita. This is most essential not only for a sadhaka, but for every person. For all the agitations, chaos, evils, revolutions and lack of peace in the world today, only these two are responsible. 

Astika, Nastika And Yastika 

When you are able to make your heart blossom with pure thoughts in a peaceful environment, the fragrance of such a pure heart spreads everywhere. You will also enjoy that fragrance. When your heart is filled with evil feelings, evil thoughts and evil intentions, the stink of that smell also spreads to others. You yourself will experience that bad smell. 

When you keep a beautiful rose flower in your hands, it spreads its fragrance to you and others around. The fragrance of the rose is the same, whether it is kept in the right hand or the left hand. You may have a distinction of right or left; but the fragrance has no such distinction. Similarly, in God’s view there is nothing like an astika (theist or one who believes in the existence of God) or nastika (athiest). You may entertain such a distinction, but God does not. Even a nastika who does good to others, is dear to Him. The Gitacharya declares that whoever has controlled his raga (attachment) and dwesha (hatred) is most dear to him. The secret underlying the three concepts “astika,” “nastika” and “astika - nastika” is the nature of their qualities only. Beyond these three, there is another type of person, namely, “yastika.” An astika is one who has self-confidence. Nastika is one who does not have such self-confidence. An astika-nastika is one who becomes an astika in times of difficulties and remains as nastika at other times. A yastika is like Prahlada, who has an inborn trait of devotion to God and who leads a pure and sacred life throughout. He is not influenced by either somebody’s teaching or compulsion. By his inherent nature of devotion, he could have a vision of God. Because he has been experiencing the indwelling Divinity at all times and in all circumstances, he could enjoy Divine Bliss. That is why his name “Prahlada” has acquired a meaning. Pra + ahlada = Prahlada. One who is constantly “ahlada” (cheerful) is Prahlada. The word “ahlada” means happiness or cheerfulness. “Pra” means blossoming. Therefore, “Prahlada” means, one who blossoms with happiness or cheerfulness. Because he was constantly contemplating on God, he was always enjoying Divine Bliss and was cheerful. 

We must, in the first instance, by our conscious effort, control raga and dwesha, to the extent possible. These are not good qualities for anybody. Also, we must make effort for controlling our kama (desire) and krodha (anger). In fact, this is the most important duty of a sadhaka. Without doing this, all other sadhanas are of no avail. Our sadhanas will bear fruit only when we control kama (desire) and krodha (anger).