Prema Vahini
After being a householder and experiencing the sorrow, happiness and joy, and learning the true significance of all these, man has to renounce all those and retire into the forest, when he reaches the age of 45 or 50, leaving the house he has built and the place where he lived. If his wife is alive then, he has to take her consent and entrust her to the care of his sons or parents or take her also with him and treat her like a sister, himself being immersed in Brahmacharya. There is a great change even in diet. He has to eat roots and fruits and drink only milk. If that is not possible, bake and eat Saatvika (pure, wholesome) food only. Things should not be baked full but only up to a third. Rice should not be used much. If it is not possible to arrange a diet for oneself on these lines, he can visit the village nearby and collect food by begging. But he has to bring the food into the forest and eat it there, in his own habitation. He has to give his dependents also the same food that he takes, for they cannot prepare the food they prefer, or get it supplied. If they do not relish it, they have to be content with milk and fruits only, for, he must not change his routine for satisfying others. However troublesome it may be, the discipline should not be modified, or given up. This is to be specially noted. He cannot have any Archana (worship), or Daana (alms giving) or any such duties. Even if he gives food or articles to others, it cannot be regarded as Daana. He cannot also receive, as Daana, anything from others. He must have the same pure Love towards all in equal measure. Discarding old clothes once a year, he must don new clothes, in the Aashvija month (seventh month in the Hindu lunar calendar). The Chaandraayana Vrata (an important vow that lasts a month) is the most important of the Vaanaprastha Vratas (vows). During that month, he must eat for the first fifteen days, every day a morsel less and for the remaining fifteen, a morsel more every day. He has to take only conjee on the New and Full Moon days. In the rainy season, he must do Tapas (Penance) standing in the rain. In winter, he must wear wet clothes, while engaged in Tapas. Performing such asceticism systematically, he has to bathe three times a day. The various Upanishadic statements are to be studied, their meanings understood and experienced. If such a Vaanaprastha falls victim to any disease, the diet routine has to be cancelled and he has to live on air and water. He shall walk on and on, in the north-eastern direction until he dies. On the other hand, if he has no bodily disease and if he is hale and hearty, he will experience, after he has successfully adopted the above disciplines, the spontaneous Dawn of True Knowledge. By means of this Knowledge, he will attain Moksha (Liberation).
Many argue how this discipline can result in the Dawn of True Knowledge or Jnaanodayam. Are these not mere bodily regulations, they ask. True Knowledge can arise only by the realisation of the Tatva (Supreme Reality). How can something that does not contain the Principle of Reality which guarantees self-realisation be called True Knowledge, they argue. But this is a big mistake. Through these physical regulations, Vaasanas or traits are destroyed and concentration is established. The Upanishadic statements serve to foster and strengthen this one-pointedness. Step by step, the experience of the Upanishadic Vaakyas (Axioms) alone will bring about the Dawn of Knowledge. Are not Upanishats the very Knowledge itself? With that Jnaana-swarupa (Embodiment of Wisdom) as companion, realising It in one’s own experience, what need is there to search for Knowledge elsewhere? To establish Jnaana firmly in the heart, one-pointedness is essential, and this can easily be gained by the above-mentioned bodily disciplines and Tapas. External controls help internal control in many ways. To succeed in external controls is by comparison more difficult than to achieve success in controlling the internal! A turn of the steering wheel in one’s hand in any direction makes the wheels of the car, which are not in one’s hand, move in the same direction. The wheels will not turn in another direction, when the steering is turned in one. The introspective wheels are based on the extrospective steering itself!
It is the natural basis. Sometimes, when the steering is turned one way, the wheels may drag another way, but this is due to the giving up of the natural characteristic. The internal wheels, if they have no air, which is the true essence, may behave as if there is no relationship with the steering. But, they cannot go beyond the bounds of steering. The steering in the hand is related to the wheels below. If there is no such relation, the journey becomes impossible. The connection is inevitable. Therefore, for him who has struggled with the external behaviours and conquered them, the internal tendencies become easily controllable. The external behaviours have name and form and are attracted by becoming objects of experience. So, to overcome them is a matter of some difficulty. But internal tendencies have no form, though they may be endowed with names; they are also experienced as Aananda; and so, they can be overcome more easily. They can be tamed with greater ease. The bother is more, for external conduct and behaviour. These are associated with taste, form and heaviness. The internal tendencies have no form, taste or weight. Pure water has no form or taste or heaviness. Impure water is different in all these respects. So, to purify impure water is indeed difficult; but pure water can be given any form required, with very great ease.
Similarly, the difficulty is all about purifying the mental behaviour, which is spoiled by the delusions of the world. There is no need to set right the mental behaviour which is free from such delusions. Delusionless behaviour is necessarily pure. It is without any trace of defect and doubt. Why should such be set right? Therefore, if men first control and conquer the external delusions, as much as possible, the internal tendencies will easily move in the direction of Aatmaananda (Bliss of the Aatma). Yoga or Tapas is only another name for the path of the control and conquest of these external conduct and delusions. The rules of Vaanaprastha are but methods to succeed in this Yoga or Tapas. When man subdues delusions of all types in the Vaanaprastha stage, the journey ends in Moksha (Liberation). But, we cannot say that Moksha has only this one path. Through whatever path Grace is obtained, that Path may be chosen to attain Moksha. Liberation is achieved by these rules and observances of Vaanaprastha and it can be secured by following this Path. It also makes a man delusion free. It gives him one-pointedness.
Mukti (Liberation) is of Four Kinds
Worship, with fixity of consciousness and purity of feeling and free of all extraneous thought becomes itself Bhaava-samaadhi (state of blissful feeling, mental union with the Divine). As a result of this Bhaava-samaadhi, the Lord appears before the inner eye of the devotee, in the form which he has chosen for worship. The vision is not merely a matter of imagination; it is a ‘face-to-face’ experience. Without difference of location, he can abide in the presence of the Lord, in the self-same place. This is called Saalokya-mukti. Besides being always with the Lord, as in Saalokya-mukti, Bhaktas realise all that they see as the glory of the Lord. The experience is referred to as Saameepya-mukti. Existing ever with the Lord, witnessing always the glory of the Lord, and becoming suffused with God-consciousness, all three at the same time makes him acquire the same Roopa (Form) as the Lord. This experience is referred to as Saaroopya-mukti. This is the final fruit of Bhakti Shaastra (Science of Devotion). But, at this stage, there is yet a trace of differential feeling. So, the Advaita Siddhaanta will not admit it as the highest. Simply because the Bhakta has Saaroopya or the same Roopa as the Lord, we cannot assume that he has the powers of Creation, Preservation and Destruction, which the Lord possesses. It is only when all traces of differences disappear, and unity is attained that the highest stage is reached. This is what is called Saayujya. This comes from Divine Grace, won by the Essence of the Saadhana of each. It cannot be claimed as the fruit of effort. The Bhakta will never aspire for this merging or Aikyam. He wishes to serve the Lord as he pleases and to experience the joy of the Form which he has attributed to the Lord. But, the Lord out of His Grace, gives him not only Saamépya and Saarupya, but also, Saayujya! Bhakti Marga results also in the attainment of Brahma Jnaana (Knowledge of Brahman). Even if the Bhakta does not crave for it, the Lord Himself vouchsafes it to him. The Saayujya-mukti is also referred to as Ekaanta-mukti.
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’
Vaanaprastha
After being a householder and experiencing the sorrow, happiness and joy, and learning the true significance of all these, man has to renounce all those and retire into the forest, when he reaches the age of 45 or 50, leaving the house he has built and the place where he lived. If his wife is alive then, he has to take her consent and entrust her to the care of his sons or parents or take her also with him and treat her like a sister, himself being immersed in Brahmacharya. There is a great change even in diet. He has to eat roots and fruits and drink only milk. If that is not possible, bake and eat Saatvika (pure, wholesome) food only. Things should not be baked full but only up to a third. Rice should not be used much. If it is not possible to arrange a diet for oneself on these lines, he can visit the village nearby and collect food by begging. But he has to bring the food into the forest and eat it there, in his own habitation. He has to give his dependents also the same food that he takes, for they cannot prepare the food they prefer, or get it supplied. If they do not relish it, they have to be content with milk and fruits only, for, he must not change his routine for satisfying others. However troublesome it may be, the discipline should not be modified, or given up. This is to be specially noted. He cannot have any Archana (worship), or Daana (alms giving) or any such duties. Even if he gives food or articles to others, it cannot be regarded as Daana. He cannot also receive, as Daana, anything from others. He must have the same pure Love towards all in equal measure. Discarding old clothes once a year, he must don new clothes, in the Aashvija month (seventh month in the Hindu lunar calendar). The Chaandraayana Vrata (an important vow that lasts a month) is the most important of the Vaanaprastha Vratas (vows). During that month, he must eat for the first fifteen days, every day a morsel less and for the remaining fifteen, a morsel more every day. He has to take only conjee on the New and Full Moon days. In the rainy season, he must do Tapas (Penance) standing in the rain. In winter, he must wear wet clothes, while engaged in Tapas. Performing such asceticism systematically, he has to bathe three times a day. The various Upanishadic statements are to be studied, their meanings understood and experienced. If such a Vaanaprastha falls victim to any disease, the diet routine has to be cancelled and he has to live on air and water. He shall walk on and on, in the north-eastern direction until he dies. On the other hand, if he has no bodily disease and if he is hale and hearty, he will experience, after he has successfully adopted the above disciplines, the spontaneous Dawn of True Knowledge. By means of this Knowledge, he will attain Moksha (Liberation).
Many argue how this discipline can result in the Dawn of True Knowledge or Jnaanodayam. Are these not mere bodily regulations, they ask. True Knowledge can arise only by the realisation of the Tatva (Supreme Reality). How can something that does not contain the Principle of Reality which guarantees self-realisation be called True Knowledge, they argue. But this is a big mistake. Through these physical regulations, Vaasanas or traits are destroyed and concentration is established. The Upanishadic statements serve to foster and strengthen this one-pointedness. Step by step, the experience of the Upanishadic Vaakyas (Axioms) alone will bring about the Dawn of Knowledge. Are not Upanishats the very Knowledge itself? With that Jnaana-swarupa (Embodiment of Wisdom) as companion, realising It in one’s own experience, what need is there to search for Knowledge elsewhere? To establish Jnaana firmly in the heart, one-pointedness is essential, and this can easily be gained by the above-mentioned bodily disciplines and Tapas. External controls help internal control in many ways. To succeed in external controls is by comparison more difficult than to achieve success in controlling the internal! A turn of the steering wheel in one’s hand in any direction makes the wheels of the car, which are not in one’s hand, move in the same direction. The wheels will not turn in another direction, when the steering is turned in one. The introspective wheels are based on the extrospective steering itself!
It is the natural basis. Sometimes, when the steering is turned one way, the wheels may drag another way, but this is due to the giving up of the natural characteristic. The internal wheels, if they have no air, which is the true essence, may behave as if there is no relationship with the steering. But, they cannot go beyond the bounds of steering. The steering in the hand is related to the wheels below. If there is no such relation, the journey becomes impossible. The connection is inevitable. Therefore, for him who has struggled with the external behaviours and conquered them, the internal tendencies become easily controllable. The external behaviours have name and form and are attracted by becoming objects of experience. So, to overcome them is a matter of some difficulty. But internal tendencies have no form, though they may be endowed with names; they are also experienced as Aananda; and so, they can be overcome more easily. They can be tamed with greater ease. The bother is more, for external conduct and behaviour. These are associated with taste, form and heaviness. The internal tendencies have no form, taste or weight. Pure water has no form or taste or heaviness. Impure water is different in all these respects. So, to purify impure water is indeed difficult; but pure water can be given any form required, with very great ease.
Similarly, the difficulty is all about purifying the mental behaviour, which is spoiled by the delusions of the world. There is no need to set right the mental behaviour which is free from such delusions. Delusionless behaviour is necessarily pure. It is without any trace of defect and doubt. Why should such be set right? Therefore, if men first control and conquer the external delusions, as much as possible, the internal tendencies will easily move in the direction of Aatmaananda (Bliss of the Aatma). Yoga or Tapas is only another name for the path of the control and conquest of these external conduct and delusions. The rules of Vaanaprastha are but methods to succeed in this Yoga or Tapas. When man subdues delusions of all types in the Vaanaprastha stage, the journey ends in Moksha (Liberation). But, we cannot say that Moksha has only this one path. Through whatever path Grace is obtained, that Path may be chosen to attain Moksha. Liberation is achieved by these rules and observances of Vaanaprastha and it can be secured by following this Path. It also makes a man delusion free. It gives him one-pointedness.
Mukti (Liberation) is of Four Kinds
Worship, with fixity of consciousness and purity of feeling and free of all extraneous thought becomes itself Bhaava-samaadhi (state of blissful feeling, mental union with the Divine). As a result of this Bhaava-samaadhi, the Lord appears before the inner eye of the devotee, in the form which he has chosen for worship. The vision is not merely a matter of imagination; it is a ‘face-to-face’ experience. Without difference of location, he can abide in the presence of the Lord, in the self-same place. This is called Saalokya-mukti. Besides being always with the Lord, as in Saalokya-mukti, Bhaktas realise all that they see as the glory of the Lord. The experience is referred to as Saameepya-mukti. Existing ever with the Lord, witnessing always the glory of the Lord, and becoming suffused with God-consciousness, all three at the same time makes him acquire the same Roopa (Form) as the Lord. This experience is referred to as Saaroopya-mukti. This is the final fruit of Bhakti Shaastra (Science of Devotion). But, at this stage, there is yet a trace of differential feeling. So, the Advaita Siddhaanta will not admit it as the highest. Simply because the Bhakta has Saaroopya or the same Roopa as the Lord, we cannot assume that he has the powers of Creation, Preservation and Destruction, which the Lord possesses. It is only when all traces of differences disappear, and unity is attained that the highest stage is reached. This is what is called Saayujya. This comes from Divine Grace, won by the Essence of the Saadhana of each. It cannot be claimed as the fruit of effort. The Bhakta will never aspire for this merging or Aikyam. He wishes to serve the Lord as he pleases and to experience the joy of the Form which he has attributed to the Lord. But, the Lord out of His Grace, gives him not only Saamépya and Saarupya, but also, Saayujya! Bhakti Marga results also in the attainment of Brahma Jnaana (Knowledge of Brahman). Even if the Bhakta does not crave for it, the Lord Himself vouchsafes it to him. The Saayujya-mukti is also referred to as Ekaanta-mukti.