Prema Vahini

Man creates and develops in himself an abounding variety of egoistic attitudes and so, he causes great discontent and Ashanti (Unrest) for himself. The impulse for all this comes from the power-complex, the greed for accumulating authority, domination and power, the greed for things which can never be eternal and full. In fact, it is impossible for man to attain them, up to the level of satiation. The reason being, worldly positions of authority are time-bound, whereas the position of authority which is full and eternal is not time-bound. Eternal position of authority belongs only to Sarveshwara (the Lord of All) who is beyond time. A person might feel elated that he has become the master of all arts, or owner of all wealth, or possessor of all knowledge or repository of all the Shastras (Scriptures). But for how long? Only for a limited period. Even if the authority does exist for that limited period, there is surely someone who has bestowed it. Therefore, he is not greater than the one who has bestowed that authority. Isn’t it? He might even claim that he earned all this through his own efforts, his labour and his toil. But surely someone or other gave it to him, in some form or other. This he cannot gainsay. Ultimately, the source from which all authority and all power originate is Sarveshwara. Ignoring that supreme authority, deluding oneself that the little limited power one has acquired is one’s own, this indeed is conceit, pride, Ahamkara.

If a person is a genuine vehicle of power, he can be recognised by the characteristics of Satya (Truth), Daya (Kindness), Prema (Love), Sahana (Patience, Forbearance) and Kritajnata (Gratefulness). Wherever these reside, Ahamkara (egoism) cannot subsist; it has no place. Seek, therefore, to develop these.

The effulgence of the Atma is obscured by Ahamkara. Therefore, when Ahamkara is destroyed, all troubles end, all discontents vanish and Bliss is attained. As the sun is obscured by mist, the feeling of Ahamkara hides Eternal Bliss. Even if the eyes are open, holding a piece of cloth or cardboard in front of the eyes can prevent vision from functioning effectively, usefully and even nearby objects cannot be seen. So too, the screen of selfishness prevents man from seeing God, who is in fact, nearer to him than anything else. Many an aspirant and recluse, many a Sadhaka (spiritual aspirant) and Sanyasi (Renunciate) has allowed all excellences won by long years of struggle and sacrifice to slip away, through this attachment to the self. For, power or fame without the Bliss of God-realisation is a wall without a foundation. Mere punditry is of no use at all. The Vedas, the Upanishats and the Shastras are doctrines for living out in daily practise; so, without this practise, whatever the wealth of words, whatever the standard of scholarship, it is all a colossal waste. To bring the teachings of the Vedas, Upanishats and Shastras into one’s actual life, one has to scotch the egoistic feeling, “I know,” and open one’s eyes to the real Essence and introspect on it. Then, one can attain Bliss, without fail.

The Panchanga (almanac) might indicate that ten units of rain will fall, but even if the calendar is folded ten times and squeezed, not even a drop of rain can be extracted. The purpose of the calendar is not to give rain but only to give information about rain and its quantity. Its pages do not contain the ten units of rain. Rain is in the clouds above. So too, the Shastras can give only information about doctrines, axioms, rules, regulations and duties. The sublime characteristics of the Vedas and the Upanishats and the Shastras are that they give instruction in the methods of attaining peace and liberation. But, they are not saturated with these essences of Bliss, so that one can collect them by squeezing the texts. One has to discover the path, the direction and the goal as described in them. One has to tread the path, follow the direction and reach the goal. If, however, the I-consciousness produces the pride, “I know all,” merely by reading, a fall is inevitable; the delusion of ‘I and Mine’, Ahamkara and Mamakara will only remain at the time of death. The secret of salvation lies in the realisation of this danger; rebirth is inevitable, if this danger is not averted.

Aware of all this, if you get immersed in spiritual practise, the world and its worries will not affect you. It is only when you are far from this truth, that you suffer, feel pain and experience travail. At a distance from the bazaar, one hears only a huge indistinct uproar. But, as we approach it and walk into it, one can clearly distinguish the separate bargainings. So too, until the reality of Paramatma (Supreme Soul, Godhead) is known, you are overpowered and stunned by the uproar of the world but once you enter deep into the realm of spiritual endeavour, everything becomes clear and the knowledge of the reality awakens within you. Until then, you will be caught up in the meaningless noise of argumentation, disputation and exhibitionist flamboyance resulting from Ahamkara and Mamakara.

Aspirants on the Bhakti Path

Every aspirant who seeks the Eternal through the path of Bhakti (devotion) should strive to acquire the following characteristics: He must strive to keep away from the turmoils, the cruelties and the falsehoods of this world and practise Satya (Truth), Dharma (Righteousness) and Prema (Love) for attaining Prashanti (Supreme Peace). This is indeed Sadhana, known as the path of Bhakti. Those who seek to become the devotees of God, those who seek union with God, those who seek the welfare of the world should discard as worthless both praise and blame, appreciation and derision, prosperity and adversity. They should courageously keep steady faith in their own innate reality and dedicate themselves to spiritual uplift through Sadhana. No one, not even a Mahapurusha (the high-souled or noble person) or Avatar (Incarnation of God) can ever escape criticism and blame. What is the reason? They do not bend. They hold on to the Truth. Truth will not yield to any threats. The real nature of the Mahapurusha or the Avatar is realised by those who indulge in criticism or blame, only after wading through unbearable trouble and then, they too start to praise. The weakness resulting from ignorance and lack of Viveka (Discrimination) is the cause of their plight. So, let the aspirant keep away from all such waverers and ignorant persons and desist from discussing with them his belief and his conviction. Let him immerse himself in holy books and in the company of the devotees of the Lord. Later, rich with the experience of realisation and courageous on account of that contact with reality, they can mix in any company without danger of forgoing truth by any influence and even endeavour to direct other minds onto the truth, he himself has seen.

Three types can be recognised among the Bhaktas (devotees). (1) Those who are too frightened by the troubles, losses and difficulties to begin the endeavour; they are of the lowest or Adhama type. (2) Those who, after having undertaken the journey and proceeded some distance, are depressed and defeated by obstacles and disappointments and who, therefore, give up in the middle. They are of the middling, or the Madhyama type. (3) Those who steadfastly adhere to the path with calmness and courage, whatever the nature of the travail, however hard the road and succeeds; these are, of course, of the highest or the Uttama type. This steadfastness, this faith and constancy in realising the truth is the characteristic of a true Bhakta.

Deluded by attachment to this illusory world and attracted by temporal joy, do not barter away the means of achieving permanent and complete happiness. Carry on your spiritual practises and duties with full devotion.

Paramatma or Paramartha, the highest truth cannot be known without faith and steadfastness. Only through Prema (Love) comes Shraddha (Faith); only through Shraddha comes Jnana (Wisdom); only through Jnana comes Para-bhakti (Transcendental Devotion to God); only through Para-bhakti is Paramatma attained.

How then is Prema to be cultivated? It can be done through two methods, (1) Consider always the faults of others, however big, to be insignificant and negligible. Consider always your own faults, however insignificant and negligible, to be big, and feel sad and repentant. By these means, you avoid developing the bigger faults and defects and you acquire the qualities of brotherliness, forbearance and Prema that are required for Sadhana. (2) Whatever you do, with yourself or with others, do it, remembering that God is omnipresent. He sees and hears and knows everything. Whatever you speak, remember that God hears every word; discriminate between the true and the false and speak only the truth; whatever you do, discriminate between the right and the wrong and do only the right. Endeavour every moment to be aware of the omnipotence of God. The body is the temple of the Jiva (individual being); so, whatever happens in that temple is the concern of the Jiva. So too, the world is the body of the Lord and all that happens in it, good or bad, is His concern. From the observed fact of the Jiva and the body, know the subtle truth of the unobservable fact of the Lord and the world.

To establish such strong kinship with God and to worship Him, there are three chief instruments that a devotee must acquire: (1) a mind unsullied by attachment and hatred, (2) a speech unsullied by falsehood and (3) a body unsullied by violence.

Joy and peace do not inhere in external objects; they are in you yourself. But, people in their foolishness search for these outside themselves in a world from which, today or tomorrow, they are bound to depart. They are in your own Antahkarana, inner consciousness; in your own blissful contemplation, Smarana. Therefore, awake soon. Try to know the essence of everything, the eternal truth. Try to experience the Love which is Paramatma itself. Discriminate at every turn, accepting what is true and discarding the rest. So long as one has worldly desires in view, he cannot escape sorrow.

Image Worship

There are many who slander image worship, but its basis is really man’s capacity to see the macrocosm in the microcosm. The value of image worship is testified by man’s experience; it does not depend on man’s imaginative faculty. What is found in the Virat Svarupa (Cosmic Form) of the Lord is found, undiminished and unalloyed, in the small image Svarupa (Form) also. Images serve the same purpose as metaphors, similes, etc. in poetry. They illustrate, amplify and make clear.

Joy comes to man, not through the shape or form of things but through the relationship established. Not any child but her child makes the mother happy. Mother is aware of that kinship. So, also with each one and with all things. With each and everything in the universe, if one establishes that kinship, that Eshwara Prema (Love for the personal God), verily, what an overpowering joy can be experienced! Only those who have felt it can understand.

Study

Vedas and Puranas deserve to be read and heard. God’s name is to be recited and listened to. For curing some ailments, medicines are prescribed for external application and for internal consumption too. Likewise, for this universal ailment of Bhavaroga, the cycle of birth and death, Shravanam (hearing stories of the Lord) and Kirtanam (singing the name of God) are the medicines prescribed, for external and internal use. One has to utter as well as hear the Lord’s name. An aspirant might win God’s grace, and the Guru’s grace and the grace of the true devotees of the Lord. But all this grace would be of no avail if he does not also secure another grace, the grace of his own inner consciousness, his Antahkarana. Without this grace, he falls into perdition, for all the rest are of no account whatsoever.

The grace of God is not easily attainable. The feeling of I-ness, Ahamkara, which makes one say, “I am the Doer,” should be plucked by the roots from the heart. Everyone, be he learned or illiterate, should feel an overwhelming urge to know God. God has equal affection towards all His children, for, to illumine is the nature of light. Utilising that illumination, some can read good books, some can use it for writing and others can do their daily tasks, whatever they are. Some can use it to do wicked deeds too. So too, uttering God’s name, some can progress in the realisation of God, some can use it to satisfy their hunger and some can use it to let their hearts fill with joy; some can even misuse it to do wicked deeds! It all depends on you how you use the light. But the Lord’s name is without blemish, always and forever, irrespective of how one uses it.