Prema Vahini
More than all the previous ages, the Kali-yuga offers multifarious paths through which man can acquire viveka (discrimination). If it is discrimination that is needed, it is shining aplenty in man. If it is education that is needed, there are as many schools and institutions as you need. If it is wealth that one is after, there are various avenues by which, with effort, it can be honorably earned. In spite of all these, however, we do not find any increase in human happiness or peace. Indeed, there is much more misery than in previous ages!
What then is the reason? The reason lies in human behavior, in man’s way of living itself; there is no other reason. Human life is undoubtedly the highest in evolution and to give it meaning, behavior that is pure and holy is essential. For such behavior, character is all important. Character makes life immortal; it survives even death. Character is the real strength of man. Many people say, jnana (knowledge) is power, but it is not true. Character is power. Even the acquisition of the highest knowledge or wisdom demands a good character. So, everyone must yearn to attain flawless character, without any trace of evil.
Note that Buddha, Jesus Christ, Shankaracharya, and Vivekananda, such great sages and saints and devotees of the Lord, are all treasured in the memory of man even unto this day. What swabhava (quality) made them all memorable for all time? I say, it is the character of each one of them.
Without character, wealth, education, social status, all these are of no avail. It is the fragrance of the flower, which gives it value and worth. In this world, poets, painters, artists, and scientists may be great, each in his own field, but without character, they can have no standing in society.
Doubts will certainly arise whether all those who are now greeted with respect by society have the character which we consider essential to greatness. But, I am speaking of a society and a character, which cling to certain unchanging values. Ordinarily, society attaches varying importance to certain qualities from day to day and fashions in character change with the vagaries of society. But, the basic nature of a flawless character is eternal; it is the same, whatever the vicissitudes of society. In that sense, it is immortal, being associated with another immortal entity, the atman (self, soul).
Qualities that make up a character flawless and eternal are, daya (compassion), dakshinya (kindness or ability to help), prema (love), kshamapana (forgiveness), nijayiti (honesty) and orpu (forbearance) — these are the highest, these have to be revered. These alone make the life of man meaningful.
The hundred little deeds that we indulge in every day harden into habits. These habits shape our intelligence and mold our outlook and life. All that we weave in our imaginations, our intents, and the deeds we indulge in leave an indelible imprint on the chitta (mind). By these, we form our knowledge and picture the world around us, and it is to this picture that we get attached.
Man’s present is but the result of his past, and the habits formed during that long period make up his nature. Whatever be the nature of the character that he has come by, it can certainly be modified by modifying the accustomed process of thought and by conscious efforts.
The wickedness of no man is incorrigible. Was not Angulimala, the dacoit, turned into a kind-hearted person by the darshan (sight of a holy person) of Buddha? Did not the thief Ratnakara become Valmiki, the sage? By conscious effort and thought process, habits can be changed and character can be refined. Man has, always, within him, within his reach, the capacity to challenge his evil propensities and to change his evil habits. By selfless service, by renunciation, by devotion, by prayer, and by ratiocination, the old habits which bind men to earth, can be discarded, and new habits which take us along the divine path, can be instilled into our lives. To discuss the nature of this character, its ways and vagaries, and to inform about the process of reshaping it along the divine path in an easily understandable manner - this is the purpose of all spiritual literature, poems, epics, books, and periodicals.
But, it has to be said, that the mere reading of a book or a journal will not vouchsafe viveka or discrimination. Along with reading books, sanghatva (good company) is also necessary. That which is seen, heard, or read must be put into practice in actual life. Without this, reading is a mere waste of time. If anything is read to pass time, it passes with time and nothing remains.
The Study of Books and One-Pointedness
Books are available in plenty and at very cheap prices. Vedas, shastras, gita, upanishats, and puranas can be obtained and read by everyone. There is also no dearth of gurus. Vidya peetams (seats of learning) abound and are ostensibly granting the boon of knowledge. Facilities for training the mind are plentiful and within reach. But yet, from nowhere is heard the note of contentment at having partaken of the nectar of jnana (sacred knowledge).
When I see the heaps of books that lie around everywhere, I feel pity that the wisdom inside the book is not succeeding in penetrating the heavy binding and emerging into the light. God is hidden by the mountain ranges of lust, anger, envy, and selfishness. So too, the sun of wisdom is hidden by these huge heaps of books. Though these books have spread to all corners of the earth, we cannot say that culture has increased or that wisdom has increased; man is still not far from the ape. An attractive binding and title, a beautiful picture, these are what the reader is getting attracted to, viz., transitory pleasure and momentary contentment though the wisdom is plentiful inside the book. Only those who, by means of discrimination, select the books they read and practice the noble qualities that they read, can realize the Truth and enjoy everlasting Bliss. Only these live lives worthwhile. So, those who seek the highest path and who revel in thoughts of God, should strive to read only the life histories of saints and sages and books which help the contemplation of the Divine. Aimless reading of books, all and sundry and whatever comes to hand will make confusion only more confounded. It gives no happiness; confers no peace.
More than all, cultivate one-pointed steadfastness, ekagrata, in whatever you do. One-pointed steadfastness can be cultivated by sama-drishti (equal sight, unbiased sight). Sama-drishti is shubha-drishti (auspicious sight).
The lion, though it is the king of the forest, while walking through the wood, turns back every few steps, for it is afraid of being pursued. How can a wild animal have one-pointed steadfastness? The eyes of crows, cats, and lions keep moving in all directions constantly. There is always an element of fear in their vision. Such is the state for any being that indulges in violence. Fear in the mind makes the vision falter. Violence within the heart distorts the vision and distracts the sight.
Man must have saumya-drishti (pleasantness in sight). All creation must appear to his eyes as equally auspicious. He must look upon all beings with as much love and faith as he has in himself. For there is nothing evil in creation, no, not even an iota. Evil appears as such only through faulty vision. Creation gets colored by the nature of the glasses we wear. By itself, it is eternally pure and holy.
Sadhana—The Way of Life
There have always been, there are, and there will always be mahatmas (great souls) who reveal to man by their own examples and who instruct him to attain, the heights which he can reach by the fullest manifestation of his physical, mental, and intellectual powers through one-pointed steadfastness. The mind of man revels in external objects and in purposeless observation and criticism of the outside world. How then can it be trained to be steadfast?
Each one should ask himself the question: Mahapurushas (great men) and veerapurushas (brave men) were also persons like me; they were also embodied beings. When they could attain such supreme states, I can also succeed if I follow their method. What profits me if I spend my time discovering the faults and weaknesses of others?
Therefore, the first sadhana (spiritual practice) is to make a firm resolve to search for the faults and weaknesses within thyself and strive to correct them and gain control over thy mind.
The unceasing toil of each succeeding day has as its aim and justification this consummation - to make one’s last days sweet and pleasant. But, each day, too, has its evening. If all day long, deeds are carried out to our best ability with sacred feelings and intentions, the prayers at night become melodious. Once there is a sense of contentment or satisfaction, one-pointed steadfastness comes to us naturally. Then the end of the day turns out to be the best, i.e., night blesses us with deep sleep, invigorating, refreshing sleep, the sleep about which it is said that it is akin to samadhi (superconscious state, transcending the body, mind, and intellect).
Man has only a short span of life, here, upon earth. But, even in this short life one can, by wisely using the time with care, attain divine bliss. Two men, in appearance the same, ostensibly of the same mold, grow under the same conditions, but one turns out to be an angel while the other stays on with his animal nature. What is the reason for this differential development? Both have the same human form and belong to the same religion. Then, is this difference given by God? No, not at all. Habits and the behavior formed out of these habits, and the character into which that behavior has solidified. This is the difference between the two. So, based on their behavior, these two cannot be believed to belong to the same race. Therefore, behavior that is pure and holy is essential for man.
With steady faith in God, if man strives unceasingly with every thought, word and deed, his last moment will become the highest possible.
The Real Nature of the Life of Man
To a superficial observer, the life of man appears as a rotation of eating and drinking, toiling and sleeping. But, verily, life has a much greater meaning; a much deeper significance. Life is a sacrifice, a yajna. Each little act is an offering to the Lord. If the day is spent in deeds performed in this spirit of surrender, what else can sleep be, except samadhi?
Man commits the great fault of identifying himself with the body. Devoid of proper discrimination, he accumulates a variety of things for the upkeep and comfort of the body. Even when the body becomes weak and decrepit with age, he attempts to bolster it up, by some means or other. But, how long can he try to keep his body fit? Only until death. Isn’t it? When Yama's (God of Death) warrant comes, is it possible to remain (alive) even for a moment? No. Position, pride, and power, all fall flat in front of death. Realizing this, strive day and night, with purity of body and mind and spirit, to realize the Higher Self, through the service of all living beings. The body must be preserved as a vehicle for this service. But, remember, you are not this body; this body cannot be you. Tat Tvam Asi. Thou art That. This is the highest and holiest mahavakya (divine axiom); you are the indestructible atmatatva (principle of the eternal self), the pure and true essence which is different from the body. That is the real ‘You’ which remains forever. It is for the sake of that atmatatva that you have this body and so in the attempt to realize Parameshwara (The Supreme Lord) here and now, you must be prepared to offer this body, at any moment as a sacrifice. Utilize your authority over this body to foster the welfare of the world and not to cause harm to fellowmen. This body is but an instrument, an implement given by God to carry out such holy deeds. Let it serve its purpose.
But, until the realization of the purpose for which the implement is given, it is your duty to watch over it vigilantly and protect it from injury and disablement. Once its purpose is served, it is no longer needed. During winter, woolen clothes are worn to withstand the rigor of the cold gales. But, when the cold subsides they are discarded. So too, when the cold gales of material life do not affect us in the least, the material body is no longer essential, and one is conscious of only the incorporeal body.
When the rains come, earth and sky are one in the sheety downpour. It is indeed a beautiful inspiring scene, a scene by which creation itself is teaching you to become One, in unison with it. This kshara (impermanence) nature of creation is thus giving newer and newer lessons for your spiritual progress. There are three lessons that can be learnt: the impermanence of created things; the role of creation as the servant that serves all beings tirelessly and stands tall in teaching man to serve; and the creator, God, as the Master. This creation is the wherewithal of the puja (worship), man is the worshipper, and God, the Worshipped. The game called Life is played with these.
Man must be happy that the purushottama (Lord of all) has placed around him newer and newer materials for serving Him and gets puja done through him in various forms. He must pray for newer and newer opportunities to serve and exult in the chance that his hands receive. This attitude gives immeasurable joy. To lead a life suffused with this joy is indeed bliss.
Whatever is done from sunrise to sunset must be consecrated, as if it is the worship of the Lord. As care is taken to pluck only fresh flowers and to keep them clean, fresh, unsmelled, and unfaded, so too ceaseless effort should be made to do deeds which are pure and unsullied.
If every day, this vision is kept before the mind’s eye and life is lived accordingly then it becomes one long unbroken service of the Lord. The feeling of I and Thou will soon disappear; all trace of self will be destroyed. Life then transmutes itself into a veritable hariparayana (reverential recitation of the name of the Lord). “I am the sevaka (servant). This world is the offering that provides all the means to practice seva (service). God is the Master, who is Worshipped” — when one attains this stage of thought, feeling, and action, all differences between mine and thine will disappear.
Identity of Bhakti and Jnana
There is no distinction between bhakti (devotion) and jnana (wisdom). They are only different terms used to make man learn and understand. Bhakti itself transmutes into jnana. Just as saguna (with attributes) becomes nirguna (without attributes), bhakti too becomes jnana. I will not agree that karma (action), bhakti, and jnana are separate. I do not even like to classify them separately. I will not accept a samuccaya (mixture or merger) of all the three. Karma is bhakti and bhakti is jnana. A block of Mysore Pak has sweetness, weight, and shape; the three cannot be separated, one from the other. Each little part of it has sweetness, weight, and shape. We do not find shape in one part, weight in another and sweetness in a third. And when it is placed on the tongue, taste is recognized, weight is lessened, and shape is modified, all at the same time. So too, the jiva (individual soul), the atma, and the paramatma (godhead) are not separate; they are one and the same.
Therefore, each individual deed must be full of the spirit of seva (service), of prema (love) and of jnana. In other words, each group of life’s activities must be saturated with karma, bhakti, and jnana. This is verily the purushottama (highest of the purushas) yoga. It has to be acted in practice and not merely spoken in words. Sadhana (spiritual practice) should be done constantly with an ever-expanding heart full of bhakti and jnana. The sweetness of the nectar of the Lord’s Name is the charm of life; the internal joy derived from the Name is akin to the external joy of the outer life.
When one performs a kriya (action) as an offering to the Lord, his good, the higher good, and the highest good, i.e., svartha, parartha and paramartha, all become one. First, I and you must become ‘we’ by eschewing all differences. Next, we and He (paramatma) must become one. The jiva (i.e., the individual soul, I) should accomplish identity, first with the creation (i.e., the prakriti, You) and then with the paramatma (i.e., the Supreme Soul, He). This indeed is the significance of the mantra (sacred formula, mystic syllable), Om Tat Sat.
Today, yesterday, and tomorrow, Om Tat Sat is, was, and will be. “He” and “I” are there always. The sadhana is also there always. Just as the sun is inseparable and is never apart from its rays, under no circumstances should any aspirant be without his sadhana. It is only when the sadhaka (spiritual aspirant) adheres to his sadhana in such an incessant manner, can he be said to be one with Om (the pranava, the original sound).
The Duties of Life
The blemishes of the heart have to be washed by the moral life and the doing of one’s duty. While putting efforts thus, a time may come when man becomes tired and weak, but he should then pray thus: Lord, things have gone beyond my capacity. I feel further effort is too great a strain. Give me strength, O Lord!
At first, God stands at a distance watching man’s efforts, like the teacher who stands apart when the student writes out answers to his questions. Then, when man sheds his attachment to bhoga (worldly enjoyment) and takes to good deeds, and seva (service), God comes encouragingly near. For, He is like Surya Narayana (Sun-God), who stands waiting outside the closed door, like the servant who knows the rights of the master and his own limitations. He does not announce his presence or bang the door. He simply waits. And when the master does but just opens the door a little, the sun rushes in and promptly drives out darkness from within. When His help is asked for, He is present by the side of man, with hands extended to render assistance. Until one puts as effort with viveka to know the difference between Truth and Untruth, it is not possible to distinguish between deha (body) and atma. This viveka and jnana must pervade in every cell of man.
Sadguna is Jnana
Jnana means understanding, but it is not just an intellectual feat or just knowing. ‘Eating’ does not mean the placing of food on the tongue. Eating is worthwhile, only when the food is chewed and swallowed and digested and assimilated in the bloodstream, and transformed into muscle and bone, into strength and vigor. So too, understanding or jnana must permeate and invigorate all the moments of life. Only then it is worthwhile. It must be expressed through all the organs and senses, through all the karmendriyas (five senses of action) and all the jnanendriyas (five senses of perception). To this high stage man must reach.
Mere accumulation of knowledge or scholarship is not jnana. I call sadguna (virtue) as jnana. In order that one might do seva, a little bhoga (enjoying intake of good and healthy food) too has to be gone through. Such bhoga is also a part of yajna (spiritual exercise, sacrifice). To make this body-machine function, the fuel of anna (food) has to be used. Anna is not yajna, but it makes yajna possible. Therefore, eating food is not to be considered just as udaraposana (feeding the stomach). It is part of worship, an important ritual in yajna.
Puja is not merely the plucking of a flower and placing it on top of the image. All the toil carried out in growing those flowers in the field is also a puja. It is only when food is given that the body can function. Even the means for accomplishing a yajna is also a yajna.
While doing this seva of yajna, do not have desires to the self in return. The reason is, all humans are already reaping the benefits. They are indebted for all that they are receiving. Therefore, it is the bounden duty of every human to perform this seva activity of yajna as gratitude and clear the debts. There are three benefits that result from all the karmas carried out in this seva activity of yajna. One, yajna in its entirety helps in establishing samatva (harmony) in the world. Two, the dana (offerings) made in yajna helps in establishing harmony at the societal level. Third, the tapas (penance) involved in doing yajna helps in establishing harmony at the individual level by controlling and coordinating the functions of the body.
Truth is God
For attaining this stage, living with moral values is the foundation. This moral life is based upon discrimination between Truth and Falsehood, Essence and Non-essential. Just as the pearl is retained while the shell is discarded, the Essence which is Truth must be accepted and the Non-essential rejected. Then comes individual efforts and divine grace. These two give necessary strength to progress in sadhana. One should also constantly practice the great lesson that the body and the atma are separate. This is a highly beneficial exercise. So, first and foremost discriminate between Truth and Falsehood. This is most beneficial. Such viveka or discrimination is necessary for all aspects of life, secular as well as spiritual, including any small mundane things. It is indispensable for realizing the Truth, the Truth that persists in Creation, Existence, and Destruction, the Truth which is God Himself.
To serve this supreme goal, purity of food has to be observed. As is the food, so is the mind. As regards food, the question is not how much, but of what quality. Of course, quantity too cannot be overlooked. But, why is food necessary at all? It is needed for acquiring the strength required for seva. In order that seva yajna may yield fruit, food is needed, and such food must be pure. Attention has to be paid to this aspect of food.
In this way, each one should pay constant attention to his habits and to the traits of his character. Then, the attachment to the body will fall off and the task of securing atmananda (bliss of realization of the Self) will be made easy.
Man has all these various duties to perform before he actually attains realization; for, it is only through such spiritual life, i.e., changes in habits, behavior and character, can he acquire purity and through that pure nature alone is it possible for him to realize the Soul Supreme. Without getting himself engaged in them, it is no use crying in agony that he has not been able to know the paramatma (universal soul, creator).
In this material world, one cannot appreciate the value of spiritual endeavor if he has had no experience in such a spiritual life and its purity. It may be said that one can undertake spiritual endeavor only after appreciating its value, but this is like saying that one would get into water only after learning swimming. Swimming can be learned only by getting into water, with a float attached to the body. In the same way, with some float attached to the mind, plunge without fear, into spiritual sadhana. Then, you will yourself understand the value of spiritual endeavor. The nature and conditions of the spiritual path are known only to those who have journeyed along the road. They know that the path of satya (truth) and viveka (discrimination) leads to paramatma. Those who have not trodden that path and those who are not aware of its existence cannot explain it to themselves or to others. So, for realizing paramartha (highest good), character and behavior are important. These will shape your spiritual sadhana.
Paramatma alone is Real. Paramatma is Truth. Paramatma is Love. Meditate on Him as Truth, as Love. Then it is possible to realize Him, in whatever form you meditate upon. With Truth and Love as the basis, be always in the company of His devotees. Through this satsanga (company of the good), viveka (discrimination) and vairagya (detachment, renunciation) will be implanted and increased. These will strengthen the spirit and endow you with inner Peace. Your mind will then merge in paramatma.
In everything that you do, use all the strength and talent with which you are endowed, speaking and acting truthfully. At first, you might fail in this and you might encounter difficulties and sufferings. But ultimately, you are bound to succeed and achieve victory and Bliss. The true statement, satyameva jayate, nanritam (Truth alone triumphs, not Falsehood) will come to your mind. By your sacred behavior, through your way of life, you can realize the Truth, you can realize paramatma.
Index
Preface
Noble Qualities Form the Path for the Aspirant
Ahamkara Causes Ashanti
The Need for Sanatana Vidya
Life’s Journey Depends on Samskaras
Sanatana Dharma is the Divine Mother of Humanity
Sarvaantaryaami is One and Only One
For a Sadhaka, Today is His; but, Tomorrow?
Manava and Danava... Differences in Character
Vaanaprastha
Sat-Sankalpa is the Path for Attaining the Proximity of the Lord
The Prosperity of Yesterday, the Poverty of Today, Both are Due to the Actions of the So-Called ‘Great’
Noble Qualities Form the Path for the Aspirant
More than all the previous ages, the Kali-yuga offers multifarious paths through which man can acquire viveka (discrimination). If it is discrimination that is needed, it is shining aplenty in man. If it is education that is needed, there are as many schools and institutions as you need. If it is wealth that one is after, there are various avenues by which, with effort, it can be honorably earned. In spite of all these, however, we do not find any increase in human happiness or peace. Indeed, there is much more misery than in previous ages!
What then is the reason? The reason lies in human behavior, in man’s way of living itself; there is no other reason. Human life is undoubtedly the highest in evolution and to give it meaning, behavior that is pure and holy is essential. For such behavior, character is all important. Character makes life immortal; it survives even death. Character is the real strength of man. Many people say, jnana (knowledge) is power, but it is not true. Character is power. Even the acquisition of the highest knowledge or wisdom demands a good character. So, everyone must yearn to attain flawless character, without any trace of evil.
Note that Buddha, Jesus Christ, Shankaracharya, and Vivekananda, such great sages and saints and devotees of the Lord, are all treasured in the memory of man even unto this day. What swabhava (quality) made them all memorable for all time? I say, it is the character of each one of them.
Without character, wealth, education, social status, all these are of no avail. It is the fragrance of the flower, which gives it value and worth. In this world, poets, painters, artists, and scientists may be great, each in his own field, but without character, they can have no standing in society.
Doubts will certainly arise whether all those who are now greeted with respect by society have the character which we consider essential to greatness. But, I am speaking of a society and a character, which cling to certain unchanging values. Ordinarily, society attaches varying importance to certain qualities from day to day and fashions in character change with the vagaries of society. But, the basic nature of a flawless character is eternal; it is the same, whatever the vicissitudes of society. In that sense, it is immortal, being associated with another immortal entity, the atman (self, soul).
Qualities that make up a character flawless and eternal are, daya (compassion), dakshinya (kindness or ability to help), prema (love), kshamapana (forgiveness), nijayiti (honesty) and orpu (forbearance) — these are the highest, these have to be revered. These alone make the life of man meaningful.
The hundred little deeds that we indulge in every day harden into habits. These habits shape our intelligence and mold our outlook and life. All that we weave in our imaginations, our intents, and the deeds we indulge in leave an indelible imprint on the chitta (mind). By these, we form our knowledge and picture the world around us, and it is to this picture that we get attached.
Man’s present is but the result of his past, and the habits formed during that long period make up his nature. Whatever be the nature of the character that he has come by, it can certainly be modified by modifying the accustomed process of thought and by conscious efforts.
The wickedness of no man is incorrigible. Was not Angulimala, the dacoit, turned into a kind-hearted person by the darshan (sight of a holy person) of Buddha? Did not the thief Ratnakara become Valmiki, the sage? By conscious effort and thought process, habits can be changed and character can be refined. Man has, always, within him, within his reach, the capacity to challenge his evil propensities and to change his evil habits. By selfless service, by renunciation, by devotion, by prayer, and by ratiocination, the old habits which bind men to earth, can be discarded, and new habits which take us along the divine path, can be instilled into our lives. To discuss the nature of this character, its ways and vagaries, and to inform about the process of reshaping it along the divine path in an easily understandable manner - this is the purpose of all spiritual literature, poems, epics, books, and periodicals.
But, it has to be said, that the mere reading of a book or a journal will not vouchsafe viveka or discrimination. Along with reading books, sanghatva (good company) is also necessary. That which is seen, heard, or read must be put into practice in actual life. Without this, reading is a mere waste of time. If anything is read to pass time, it passes with time and nothing remains.
The Study of Books and One-Pointedness
Books are available in plenty and at very cheap prices. Vedas, shastras, gita, upanishats, and puranas can be obtained and read by everyone. There is also no dearth of gurus. Vidya peetams (seats of learning) abound and are ostensibly granting the boon of knowledge. Facilities for training the mind are plentiful and within reach. But yet, from nowhere is heard the note of contentment at having partaken of the nectar of jnana (sacred knowledge).
When I see the heaps of books that lie around everywhere, I feel pity that the wisdom inside the book is not succeeding in penetrating the heavy binding and emerging into the light. God is hidden by the mountain ranges of lust, anger, envy, and selfishness. So too, the sun of wisdom is hidden by these huge heaps of books. Though these books have spread to all corners of the earth, we cannot say that culture has increased or that wisdom has increased; man is still not far from the ape. An attractive binding and title, a beautiful picture, these are what the reader is getting attracted to, viz., transitory pleasure and momentary contentment though the wisdom is plentiful inside the book. Only those who, by means of discrimination, select the books they read and practice the noble qualities that they read, can realize the Truth and enjoy everlasting Bliss. Only these live lives worthwhile. So, those who seek the highest path and who revel in thoughts of God, should strive to read only the life histories of saints and sages and books which help the contemplation of the Divine. Aimless reading of books, all and sundry and whatever comes to hand will make confusion only more confounded. It gives no happiness; confers no peace.
More than all, cultivate one-pointed steadfastness, ekagrata, in whatever you do. One-pointed steadfastness can be cultivated by sama-drishti (equal sight, unbiased sight). Sama-drishti is shubha-drishti (auspicious sight).
The lion, though it is the king of the forest, while walking through the wood, turns back every few steps, for it is afraid of being pursued. How can a wild animal have one-pointed steadfastness? The eyes of crows, cats, and lions keep moving in all directions constantly. There is always an element of fear in their vision. Such is the state for any being that indulges in violence. Fear in the mind makes the vision falter. Violence within the heart distorts the vision and distracts the sight.
Man must have saumya-drishti (pleasantness in sight). All creation must appear to his eyes as equally auspicious. He must look upon all beings with as much love and faith as he has in himself. For there is nothing evil in creation, no, not even an iota. Evil appears as such only through faulty vision. Creation gets colored by the nature of the glasses we wear. By itself, it is eternally pure and holy.
Sadhana—The Way of Life
There have always been, there are, and there will always be mahatmas (great souls) who reveal to man by their own examples and who instruct him to attain, the heights which he can reach by the fullest manifestation of his physical, mental, and intellectual powers through one-pointed steadfastness. The mind of man revels in external objects and in purposeless observation and criticism of the outside world. How then can it be trained to be steadfast?
Each one should ask himself the question: Mahapurushas (great men) and veerapurushas (brave men) were also persons like me; they were also embodied beings. When they could attain such supreme states, I can also succeed if I follow their method. What profits me if I spend my time discovering the faults and weaknesses of others?
Therefore, the first sadhana (spiritual practice) is to make a firm resolve to search for the faults and weaknesses within thyself and strive to correct them and gain control over thy mind.
The unceasing toil of each succeeding day has as its aim and justification this consummation - to make one’s last days sweet and pleasant. But, each day, too, has its evening. If all day long, deeds are carried out to our best ability with sacred feelings and intentions, the prayers at night become melodious. Once there is a sense of contentment or satisfaction, one-pointed steadfastness comes to us naturally. Then the end of the day turns out to be the best, i.e., night blesses us with deep sleep, invigorating, refreshing sleep, the sleep about which it is said that it is akin to samadhi (superconscious state, transcending the body, mind, and intellect).
Man has only a short span of life, here, upon earth. But, even in this short life one can, by wisely using the time with care, attain divine bliss. Two men, in appearance the same, ostensibly of the same mold, grow under the same conditions, but one turns out to be an angel while the other stays on with his animal nature. What is the reason for this differential development? Both have the same human form and belong to the same religion. Then, is this difference given by God? No, not at all. Habits and the behavior formed out of these habits, and the character into which that behavior has solidified. This is the difference between the two. So, based on their behavior, these two cannot be believed to belong to the same race. Therefore, behavior that is pure and holy is essential for man.
With steady faith in God, if man strives unceasingly with every thought, word and deed, his last moment will become the highest possible.
The Real Nature of the Life of Man
To a superficial observer, the life of man appears as a rotation of eating and drinking, toiling and sleeping. But, verily, life has a much greater meaning; a much deeper significance. Life is a sacrifice, a yajna. Each little act is an offering to the Lord. If the day is spent in deeds performed in this spirit of surrender, what else can sleep be, except samadhi?
Man commits the great fault of identifying himself with the body. Devoid of proper discrimination, he accumulates a variety of things for the upkeep and comfort of the body. Even when the body becomes weak and decrepit with age, he attempts to bolster it up, by some means or other. But, how long can he try to keep his body fit? Only until death. Isn’t it? When Yama's (God of Death) warrant comes, is it possible to remain (alive) even for a moment? No. Position, pride, and power, all fall flat in front of death. Realizing this, strive day and night, with purity of body and mind and spirit, to realize the Higher Self, through the service of all living beings. The body must be preserved as a vehicle for this service. But, remember, you are not this body; this body cannot be you. Tat Tvam Asi. Thou art That. This is the highest and holiest mahavakya (divine axiom); you are the indestructible atmatatva (principle of the eternal self), the pure and true essence which is different from the body. That is the real ‘You’ which remains forever. It is for the sake of that atmatatva that you have this body and so in the attempt to realize Parameshwara (The Supreme Lord) here and now, you must be prepared to offer this body, at any moment as a sacrifice. Utilize your authority over this body to foster the welfare of the world and not to cause harm to fellowmen. This body is but an instrument, an implement given by God to carry out such holy deeds. Let it serve its purpose.
But, until the realization of the purpose for which the implement is given, it is your duty to watch over it vigilantly and protect it from injury and disablement. Once its purpose is served, it is no longer needed. During winter, woolen clothes are worn to withstand the rigor of the cold gales. But, when the cold subsides they are discarded. So too, when the cold gales of material life do not affect us in the least, the material body is no longer essential, and one is conscious of only the incorporeal body.
When the rains come, earth and sky are one in the sheety downpour. It is indeed a beautiful inspiring scene, a scene by which creation itself is teaching you to become One, in unison with it. This kshara (impermanence) nature of creation is thus giving newer and newer lessons for your spiritual progress. There are three lessons that can be learnt: the impermanence of created things; the role of creation as the servant that serves all beings tirelessly and stands tall in teaching man to serve; and the creator, God, as the Master. This creation is the wherewithal of the puja (worship), man is the worshipper, and God, the Worshipped. The game called Life is played with these.
Man must be happy that the purushottama (Lord of all) has placed around him newer and newer materials for serving Him and gets puja done through him in various forms. He must pray for newer and newer opportunities to serve and exult in the chance that his hands receive. This attitude gives immeasurable joy. To lead a life suffused with this joy is indeed bliss.
Whatever is done from sunrise to sunset must be consecrated, as if it is the worship of the Lord. As care is taken to pluck only fresh flowers and to keep them clean, fresh, unsmelled, and unfaded, so too ceaseless effort should be made to do deeds which are pure and unsullied.
If every day, this vision is kept before the mind’s eye and life is lived accordingly then it becomes one long unbroken service of the Lord. The feeling of I and Thou will soon disappear; all trace of self will be destroyed. Life then transmutes itself into a veritable hariparayana (reverential recitation of the name of the Lord). “I am the sevaka (servant). This world is the offering that provides all the means to practice seva (service). God is the Master, who is Worshipped” — when one attains this stage of thought, feeling, and action, all differences between mine and thine will disappear.
Identity of Bhakti and Jnana
There is no distinction between bhakti (devotion) and jnana (wisdom). They are only different terms used to make man learn and understand. Bhakti itself transmutes into jnana. Just as saguna (with attributes) becomes nirguna (without attributes), bhakti too becomes jnana. I will not agree that karma (action), bhakti, and jnana are separate. I do not even like to classify them separately. I will not accept a samuccaya (mixture or merger) of all the three. Karma is bhakti and bhakti is jnana. A block of Mysore Pak has sweetness, weight, and shape; the three cannot be separated, one from the other. Each little part of it has sweetness, weight, and shape. We do not find shape in one part, weight in another and sweetness in a third. And when it is placed on the tongue, taste is recognized, weight is lessened, and shape is modified, all at the same time. So too, the jiva (individual soul), the atma, and the paramatma (godhead) are not separate; they are one and the same.
Therefore, each individual deed must be full of the spirit of seva (service), of prema (love) and of jnana. In other words, each group of life’s activities must be saturated with karma, bhakti, and jnana. This is verily the purushottama (highest of the purushas) yoga. It has to be acted in practice and not merely spoken in words. Sadhana (spiritual practice) should be done constantly with an ever-expanding heart full of bhakti and jnana. The sweetness of the nectar of the Lord’s Name is the charm of life; the internal joy derived from the Name is akin to the external joy of the outer life.
When one performs a kriya (action) as an offering to the Lord, his good, the higher good, and the highest good, i.e., svartha, parartha and paramartha, all become one. First, I and you must become ‘we’ by eschewing all differences. Next, we and He (paramatma) must become one. The jiva (i.e., the individual soul, I) should accomplish identity, first with the creation (i.e., the prakriti, You) and then with the paramatma (i.e., the Supreme Soul, He). This indeed is the significance of the mantra (sacred formula, mystic syllable), Om Tat Sat.
Today, yesterday, and tomorrow, Om Tat Sat is, was, and will be. “He” and “I” are there always. The sadhana is also there always. Just as the sun is inseparable and is never apart from its rays, under no circumstances should any aspirant be without his sadhana. It is only when the sadhaka (spiritual aspirant) adheres to his sadhana in such an incessant manner, can he be said to be one with Om (the pranava, the original sound).
The Duties of Life
The blemishes of the heart have to be washed by the moral life and the doing of one’s duty. While putting efforts thus, a time may come when man becomes tired and weak, but he should then pray thus: Lord, things have gone beyond my capacity. I feel further effort is too great a strain. Give me strength, O Lord!
At first, God stands at a distance watching man’s efforts, like the teacher who stands apart when the student writes out answers to his questions. Then, when man sheds his attachment to bhoga (worldly enjoyment) and takes to good deeds, and seva (service), God comes encouragingly near. For, He is like Surya Narayana (Sun-God), who stands waiting outside the closed door, like the servant who knows the rights of the master and his own limitations. He does not announce his presence or bang the door. He simply waits. And when the master does but just opens the door a little, the sun rushes in and promptly drives out darkness from within. When His help is asked for, He is present by the side of man, with hands extended to render assistance. Until one puts as effort with viveka to know the difference between Truth and Untruth, it is not possible to distinguish between deha (body) and atma. This viveka and jnana must pervade in every cell of man.
Sadguna is Jnana
Jnana means understanding, but it is not just an intellectual feat or just knowing. ‘Eating’ does not mean the placing of food on the tongue. Eating is worthwhile, only when the food is chewed and swallowed and digested and assimilated in the bloodstream, and transformed into muscle and bone, into strength and vigor. So too, understanding or jnana must permeate and invigorate all the moments of life. Only then it is worthwhile. It must be expressed through all the organs and senses, through all the karmendriyas (five senses of action) and all the jnanendriyas (five senses of perception). To this high stage man must reach.
Mere accumulation of knowledge or scholarship is not jnana. I call sadguna (virtue) as jnana. In order that one might do seva, a little bhoga (enjoying intake of good and healthy food) too has to be gone through. Such bhoga is also a part of yajna (spiritual exercise, sacrifice). To make this body-machine function, the fuel of anna (food) has to be used. Anna is not yajna, but it makes yajna possible. Therefore, eating food is not to be considered just as udaraposana (feeding the stomach). It is part of worship, an important ritual in yajna.
Puja is not merely the plucking of a flower and placing it on top of the image. All the toil carried out in growing those flowers in the field is also a puja. It is only when food is given that the body can function. Even the means for accomplishing a yajna is also a yajna.
While doing this seva of yajna, do not have desires to the self in return. The reason is, all humans are already reaping the benefits. They are indebted for all that they are receiving. Therefore, it is the bounden duty of every human to perform this seva activity of yajna as gratitude and clear the debts. There are three benefits that result from all the karmas carried out in this seva activity of yajna. One, yajna in its entirety helps in establishing samatva (harmony) in the world. Two, the dana (offerings) made in yajna helps in establishing harmony at the societal level. Third, the tapas (penance) involved in doing yajna helps in establishing harmony at the individual level by controlling and coordinating the functions of the body.
Truth is God
For attaining this stage, living with moral values is the foundation. This moral life is based upon discrimination between Truth and Falsehood, Essence and Non-essential. Just as the pearl is retained while the shell is discarded, the Essence which is Truth must be accepted and the Non-essential rejected. Then comes individual efforts and divine grace. These two give necessary strength to progress in sadhana. One should also constantly practice the great lesson that the body and the atma are separate. This is a highly beneficial exercise. So, first and foremost discriminate between Truth and Falsehood. This is most beneficial. Such viveka or discrimination is necessary for all aspects of life, secular as well as spiritual, including any small mundane things. It is indispensable for realizing the Truth, the Truth that persists in Creation, Existence, and Destruction, the Truth which is God Himself.
To serve this supreme goal, purity of food has to be observed. As is the food, so is the mind. As regards food, the question is not how much, but of what quality. Of course, quantity too cannot be overlooked. But, why is food necessary at all? It is needed for acquiring the strength required for seva. In order that seva yajna may yield fruit, food is needed, and such food must be pure. Attention has to be paid to this aspect of food.
In this way, each one should pay constant attention to his habits and to the traits of his character. Then, the attachment to the body will fall off and the task of securing atmananda (bliss of realization of the Self) will be made easy.
Man has all these various duties to perform before he actually attains realization; for, it is only through such spiritual life, i.e., changes in habits, behavior and character, can he acquire purity and through that pure nature alone is it possible for him to realize the Soul Supreme. Without getting himself engaged in them, it is no use crying in agony that he has not been able to know the paramatma (universal soul, creator).
In this material world, one cannot appreciate the value of spiritual endeavor if he has had no experience in such a spiritual life and its purity. It may be said that one can undertake spiritual endeavor only after appreciating its value, but this is like saying that one would get into water only after learning swimming. Swimming can be learned only by getting into water, with a float attached to the body. In the same way, with some float attached to the mind, plunge without fear, into spiritual sadhana. Then, you will yourself understand the value of spiritual endeavor. The nature and conditions of the spiritual path are known only to those who have journeyed along the road. They know that the path of satya (truth) and viveka (discrimination) leads to paramatma. Those who have not trodden that path and those who are not aware of its existence cannot explain it to themselves or to others. So, for realizing paramartha (highest good), character and behavior are important. These will shape your spiritual sadhana.
Paramatma alone is Real. Paramatma is Truth. Paramatma is Love. Meditate on Him as Truth, as Love. Then it is possible to realize Him, in whatever form you meditate upon. With Truth and Love as the basis, be always in the company of His devotees. Through this satsanga (company of the good), viveka (discrimination) and vairagya (detachment, renunciation) will be implanted and increased. These will strengthen the spirit and endow you with inner Peace. Your mind will then merge in paramatma.
In everything that you do, use all the strength and talent with which you are endowed, speaking and acting truthfully. At first, you might fail in this and you might encounter difficulties and sufferings. But ultimately, you are bound to succeed and achieve victory and Bliss. The true statement, satyameva jayate, nanritam (Truth alone triumphs, not Falsehood) will come to your mind. By your sacred behavior, through your way of life, you can realize the Truth, you can realize paramatma.