Spiritual quest – when?

One friend asked, "If one is fine with the way life is going with usual pleasures and pains, is it necessary to go in for any kind of spiritual practices?"

Answer will be, "There is no need". For such a person time has not yet come. In this state of mind even if one takes to some practice, one would not be able to continue with that as there would be no compelling reason / force or motivation.

But it is also a fact that we are not limited beings - limited by our bodies and minds - but have the very source of creation within us. Sadguru Jaggi Vasudeva says that he is not against small pleasures of life like having a few drinks, he is not judging whether it is right or wrong to do so, but it is pity that people settle for such small things when much bigger treasures are waiting to be experienced within.

If listening to someone like him speaking about the ultimate peace, love and joy within us, one out of greed takes to some spiritual practice, as mentioned earlier, it will not last long. Further, charmed by the powers which evolved ones have, there is also a danger of one going for acquiring Siddhies and get derailed - moving from bad to worse.

It is for this reason that normally Gurus advise persons like my friend to continue their lives as usual. Life in it's normal course (though a hard way) will take one to the first truth of which Bhagwan Buddha spoke – life is suffering (Jeevan dukha hai). Unless one has realised this truth, one cannot go into the 'reasons for suffering', 'ways to be free of suffering' and reach 'a stage where there is no suffering' – other three truths enunciated by Bhagwan Buddha.

Till then one could read autobiographies of some saints, read some spiritual texts and casually visit some saints and even sadhakas. Whatever needs to happen, will happen.

Another question is that there are persons who suffer immensely and still do not turn spiritual – why? This happens because of low level like energy (Pran) or predominance of Tamas. Such persons are incapable of coming out repetitive thought or emotional patterns on their own and are susceptible to depression and addictions. They need to force themselves or be persuaded by someone into methods of meditations involving vigorous physical activity or deep and fast breathing (like meditations given by Osho, Sadguru Jaggi Vasudeva, Paramhamsa Nithyanand and Sri Sri Ravishankarji). If interested in knowing more on this issue, one may refer to earlier posts dated 29.06.2011 and 06.08.2010 titled “Clear the subconscious first” and “Mental trap – dwelling into past and future”.

One or many a Guru

Many of us feel that one should follow one path and one Guru. That one could be initiated only by one Guru. Following many Gurus and practices is something like digging wells at various locations, not going deeper in any one place. These efforts will go waste.

There are,however, innumerable examples of evolved souls like Bhagwan Buddha who on the way got assistance from many a master. We are complex beings and need chiseling from many directions to break our mental constructions and make us truly free of barriers.

It is rare that one meets the final guru in the very first instance (this might happen in the cases of very evolved souls). Further, a guru may be enlightened but may not be one’s guru. In the biography of Shri Sai Kaka it is mentioned that he met a number of enlightened masters before he found Baba Muktanandji. Normally, one is led from guru to guru as is the case with formal education at different levels. There is book titled as ‘Towards the Silver Crest of the Himalayas’ published by Bhartiya Vidya Bhawan (name of the writer is Shri G. K. Pradhan) which brings this aspect of sadhana very beautifully. It is a light, instructive and interesting book. There is another great autobiography titled "The Journey Home" by Radhanath Swamy (he is with ISKON now) which descibes spiritual journey of an American which obviously includes search of a master.

Almost every beginner on the path has a question as to how to identify a Param Guru. This issue is discussed at length in one of my earlier post dated 14.08.2010 titled "Spiritual practice from an authentic source - finding a Guru". In brief, Guru-geeta puts it in two verses as under :

Yashya darshan-matrena mansah syat pasannata,
swayama bhooyat dhratis-shantih sa bhavet parmo guruh.

"If just a look at the guru creates happiness in the mind and patience (dhairya or contentment) and peace come on their own, such a guru is Param Guru."

Yashay smarana-matrena gyanum-utpayate swayam,
sah eva sarva-sampattih tasmat-sampujyed-gurum.

"One whose remembrance by itself reveals gyan (awareness of the self – feeling of joy), he is endowed with all the qualities (sampada). We should worship such a guru.

Once I was sitting with Shri Vrijeshavaraji with my co-brother who is yet to enter into the field of spiritual quest. On being asked how to find a guru, he simply said ‘Keep meeting the saints and wherever you feel peaceful and joyous, sit there.’

Though, in fact there is only one guru (Guru Tatwa) who appears in many bodies, we are receptive to different physical manifestations of Guru at different stages of our evolution.

The test whether we are on the right path is whether our spiritual pursuit is making us free from compulsive urges of our body and mind. And whether we are growing in our effortless acceptance of the acts of others, which we are programmed to treat as wrong? Do we find that we get only that what we deserve and there is nobody who is trying to be unkind and unjust to us? If answer is yes, we are on the right path. Otherwise one may have to move on.

In earlier posts I have discussed as to how I was helped by different masters at different stages. I have in fact been told by many a Gurus that I am helped by the blessings of many. Nithyanandji once said that one should go to as many gardens as possible, collect flowers from everywhere and make a garland out of them.

As mentioned in earlier posts, I started with Osho (1985). I followed his methods of meditations for years on end (17years). After physical absence of Osho, I continued in touch with him through his books, CDs and Swami Anand Gautam, a close disciple of Osho who was also running a meditation centre at Indore for more than 30 years. This removed lot of negativity from me, particularly relating to anger and fear.

Then I came in contact with preceptors from Vipassana. This put an understanding – everything which can be perceived with senses, is momentary (Anitya - transitory) – into deeper layers of my mind, and may be, into bio-memory of body cells. This has the effect, one involuntarily knowing, “This too shall pass”. With this experience, negative circumstances (relating to health, working environment etc.) cannot bog one down.

Thereafter, I was led (Osho’s assertion that living master is a must) to be in touch with Sadguru Jaggi Vasudeva. Following his practices quite vigorously, I became open to subtle energy available in temples, samadhis, and around evolved persons. Incidentally, these practices substantially freed me of dominant sexual urge and got me rid of Tamas (Paramhamsa Nithyanandji says that 90% of Sadhana is breaking Tamas).

These were initial years (1985 – 2004).

They say that guru appears when Shishya (disciple) is ready. It is at this stage that I came in contact with B. P. Gaur saheb and through him with Professor Mungale, Supeji and Paramhamsa Nithyanandji. Gaur saheb and Professor Mungale started to lead me in their subtle ways. With Paramhamsa Nithyanandji, I went through all his meditation programmes including Deeksha for healing, had several one-to-one interactions and went with him on 15 days teertha yatra to Himalayas. Being with Paramhamsa Nithyanandji and following his practices, energized some of my chakras and cleaned them – made them faultless – as Professor Mungaleji observed.

On the way, I met Shri Sai Kaka, a close disciple of Baba Muktanandji (of Ganeshpuri), Shri Prahlad Shetty (a tantrik), Shri Vrijeshavara (a highly qualified scientist, renunciant and a guru – now teaches the path of devotion – chanting name of Rama), Janglee Maharaj, Maa Amritanandmai, Satyamitrananji and others.

Repeated visits to Shri Raj Supe and Shri Vrijeshavara put the idea of japa in my mind. When I made a mention of it, Professor Mungale was very happy and asked me to go for it. I started japa and started enjoying it.

It is at this stage that Professor Mungale found me fit for Deeksha and gave me Mantra. Here I would like to add that one can be accepted as a shishya and go on getting free of one’s negativities because of proximity with the guru and following his instructions but being fit to receive Deeksha appears to me a different stage.

Guru-geeta puts it in a verse as under :

Chitt-tyag-niyuktashcha krodhe-garva-vivarjitah,
Dvait-bhav-parityagi tasya deeksha vidheeyate.

"Such person is eligible to receive initiation who is free of anger, feeling of pride, duality and the one who is engaged in an effort to be free of chitt (here it may mean mana)."

Very next month when I received deeksha from Professor Mungale, I got deeksha from Shri Vithal Maharaj, Supeji’s guruji also. I am told by the masters that it is OK and finally all the practices and mantras will coalesce into one.

How were we … Part – XVI

Since early days into my spiritual quest, spiritual texts like Upnishadas, Bhagawat Geeta, Ashtavakra Mahageeta, Shiva’s Tantra Shutras, teachings of Bhagwan Buddha etc. interested me. I believed / assumed Puranas (without reading them) – containing spiritual teachings in story form – as of inferior value and meant for people with low intellect. Same with Ramayana, Mahabharata etc.

About a month after I returned from Himalaya Yatra with Nithyanandji, I was with Mungale Sir (August, 2007). He said, “Now that the seed of Bhakti has sprouted, it requires to be nurtured and for$that read Shrimadbhagawat till you live.” Though I was not inclined to read such a text because of preconceived notions but being an instruction from Guruji, I had to comply – limited mind easily yields to unbounded reach of the Guru.

Before continuing with the narration of events that followed, I would like to dwell on one aspect of Guru. Our preferences and prejudices is the ignorance because of which we feel as if we have an identity distinct from everyone and everything around – that distancing, that separatedness is the cause of all suffering. Without them we will be one with the ONE – relaxed in that unity.

A Guru (gu-ru) is the remover (ru) of ignorance (gu). He is the one who breaks (does not support) one’s mental constructions consisting of one’s preferences and prejudices (we are slaves to our preferences and prejudices) and thus releases one from bondage and consequent suffering. Osho used to say, “I will take away everything from that you think you have (identification with things and persons around) but do not have. I will give you that which you already have (consciousness within).”

Mind feels comfortable in any defined setting. That is how men everywhere form some kind of social, political, organizational and spiritual structures. Anything unstructured and it is insecure and shaky. To make this clear, Osho gave his followers a particular way of living, different from social way they were accustomed to – changed it after sometime. Gave another and changed that too. After a number of changes he said something like, “Whatever way of living I give, you adept to it and start feeling comfortable with it. I change it, you again adept and become comfortable. I expect you to be intelligent enough to understand that all this is arbitrary and that you need no way, a spiritual seeker has to drop all structures – live an unstructured life!”

Organised religions, business organisations and the politicians, on the contrary, support our belief systems and thereby our ego to garner our support and exploit us. A Guru will not do any of that.

Coming back to the narrative, I went to a bookshop (Vedant Book Depot, Chamaraj Peth, Bangalore) and asked for Shrimadbhagawat published by Geeta Press, Gorakhpur with slokas in Sanskrit and their Hindi translation. The shop owner, himself a good sadhaka, offered me to have a look on a few other books. I was not willing but he put “I am that” containing a compilation of questions and answers by Nisargdatt Maharaj. I had the intention to read this book but did not find in book stores which I casually visited in last few years. This overwhelmed me as he had put only that book before me first which I had been casually searching for few years. I said, yes, I will have that. Thereafter he put before me a few books by Swami Virajeshwaraji – I had never heard about him earlier. I glanced through the books and found them very good but did not buy as their contents were similar to teachings in Ashtavakra Mahageeta – I had listened to Osho’s lectures on that. He agreed and said that of course if you have read that, you do not need to read these books. He also briefly mentioned about Swamiji and that people find him to be a good saint. Contrary to my normal conduct in a situation like this, I made note of the address of Swamiji’s ashram in my mobile. Bought both the volumes of Shrimadbhagawat and came back.

I soon started relishing Hindi translation. Initially I was very slow in reading Sanskrit text of slokas but I persisted and gradually gained speed. But since, I did not understand much of Sanskrit text, I had doubts about efficacy of reading them. On being asked, all the Gurus (Mungale Sir, Supeji and Virajeshwaraji) emphatically told me that Sanskrit is Devbhasha and that it is not symbolic – the sounds in these slokas start revealing their intrinsic meanings on their own without formal instructions in the language – they help us even without understanding.

Now I am reading Shrimadbhagawat for the third time and find it to be one of the most profound spiritual text expounding deeper spiritual principles with the help of stories about various avataras of God and creation of existence. More of it in some later posts.

A few months later (end of 2007) Gaur Saheb visited Bangalore for an official meeting. He came a day earlier and told me that he has kept Sunday for me and that he will go wherever I wish to take him. In the morning we went to Supeji and Nithyanandji and came back home for lunch. There was no engagement for the afternoon. After lunch I asked him if he would like to go to a saint (Swami Virajeshawarji) whose address is available in my mobile but about whom I know nothing. He readily consented. We (Gaur Saheb, Aspatwarji and me) went to his Ashram situated about 70 kms from Bangalore. Road at that time was dug up at several places so we reached there at 5.50 pm and he permitted visitors only upto 6.00 pm. He was siting on a sofa and we sat on the floor in front of him. After initial introduction, he was silent – no expressions on his face sitting as if half asleep. We closed our eyes and set in meditation for a few minutes. After a while he said that it is time to close and that we could have a look on a few books which he had written. We purchased those books.

After coming out each one of us felt that he is a great saint and that we had experienced deeper states of meditation in his presence. But the period of our meeting being very little, the desire to devote more time in his presence remained. That took me to him again. Since then I have been going to him 4 to 5 times every year.

One of the books we purchased was his aoutbiography tiltled as “Scientist’s search for Truth”. From that I came to know that Swami Virajeshawarji hails from Karnataka. He did engineering from Bombay University in early 1950s. Did MS and PhD form US and served there in many research organizations. His last assignment was with IBM on development of super computers. He did not marry (used to have dreams from his childhood days that he is running away from Shaadi Mandapam) and all these years he practiced yogasanas, pranayam and meditations on his own with little assistance from a Guru living in Mahu, a small town near Indore through correspondence. He soon realized that all scientific research is very shallow (stories are created around very little material), researchers are interested in merely getting their papers published in reputed journals and that science has no answers to offer to questions relating to mysteries of life. Real answers will be found back home, he felt. Left everything and sat at the feet of a Guru in Rishikesh (Swami Vidyanandji).

He got experience of Samadhi in about 5 months on Deewali night and shared it with Guruji next morning and asked him if it meant "Realisation”. While approving, Guruji was scintillating with joy and added, “Now you have reached the stage of brahmavid, the knower of Brahma. You still have to continue your sadhana, until you see and realize Brahma in everything, all the time, not just a few times a day.” Thereafter Swamiji sat almost alone for next 30 years in sadhana.

Obviously first glimpse of Samadhi is so overwhelming that it appears to be final. This is where many a evolved sadhaka loose focus, get into sharing mode with others (create Ashramas) and fall down.

At that time, Guruji also told him, “You can write this information in a book form and publish it. Most of those who may read it will not understand, but even if one out of a thousand gets Realisation, it is worth it.”

I was reading his autobiography in parts on day-to-day basis. It was a coincidence that the day I was reading the Chapter “Revelation” referred to above, it was Buddha Poornima day and after reading a line or two, I would close my eyes, try to be in that space. Again read a few lines and again try to go into the experience. It took me more than an hour to read a couple of pages. It was a nice experience.

A few month’s before that Dhirendraji, my co-brother, had given me a book “Shri Naad Leelamrit” by Baba Sitaramdas Omkarnath. The book is on the role of Naad (Japa) and Jyoti. For a few years, I had been going to Supeji, a disciple of Babaji. As mentioned in my earlier post he advised writing of “Shri Ram Ram Ram” and chanting of Tarak Mantra. I was instrumental in taking many to Supeji and he suggested this to them with wonderful results. But I (foolishly) thought that I am following different path of sadhana and that Japa is not for me. I did not attempt it.

About a month after reading “Revelation”, I was sitting with Swami Virajeshwaraji. He told me that on every third Sunday of the month there is Naam Sankeertan and those who attend it feel its effect for a few days. On another occasion when asked about the way for sadhana, he had said that Ram Japa is the fastest, surest and easiest way. He said that for everything, chanting name of Ram is the remedy. Same thing was often said by Supeji.

Now when the suggestion for Japa comes from the stature of person of Swamiji who is great in the knowledge of science, technology and scriptures and has practiced many forms of sadhana through various methods of Yoga, Pranayam and meditations; mind cannot find any excuse to ignore it. Very next third Sunday I was there. Next morning I tried Japa as a form of sadhana and I was amazed to find that it produced the experience in a minute which I used to get in my way of meditation in more than half an hour. I started chanting Tarak Mantra.

Next month (July, 2008), I joined a two week course (Nithyanandam) with Nithyanandji. In this course he was repeatedly telling the participants that he will wipe out all their Sanchit Karmas. He also told that you will not know this but others will perceive the change. A few days after I went to Shettyji and while I was entering his place, he said something like, “Your jeeva has become so light as if it is floating / flying!” Next month I went to Mungale Sir and he said that all your chakras are now clean (faultless) and that now you have become fit for initiation. Something significant had happened in that course with Nithyanandji. And of course as he had said, I did not perceive it. But it was perceived by other Gurus.

In this meeting with Mungale Sir (August, 2008), I told him about the inputs suggesting Japa as a method of sadhana from books as well as Gurus. He was very happy to hear it (as if waiting to hear this from me - he himself was doing it) and said, “Bahut achha hai, wahi karo.” He asked me to come in November that year for initiation (giving a Mantra). In the meanwhile I started chanting Tarak Mantra.

In November I was initiated By Mungale Sir. A month after I was invited to a Satsang at the place of stay of Supeji where I was initiated by his Guruji, Shri Vithal Ramanuj Maharaj. Since then, in the mornings I have been chanting Mantra given by Mungale Sir and in the evenings that given by Vithal Ji. Rest of the time, whenever I remember, I chant Tarak Mantra.

Swami Virajeshwara Ji is the latest Guru whom I am fortunate to be in contact with on regular basis and Chanting of Mantra my latest way of sadhana.

I feel carefree in the knowledge that Gurus will reveal the path ahead! Content (in fact overwhelmed) with what they have given me, I am grateful for their grace – I cannot ask for more!!

Note : I have edited my post on "Ganga Snana" today by adding a quote from Shrimadbhagwat

How were we … Part – XV

Instructed by Shettyji, in July, 2007, I went for Himalaya Yatra (Haridwar, Rishikesh, Yamunotri, Gangotri, Badrinath and Kedarnath) with Swami Nithyanandji. Shri Satish Kumar, one of closest friends since my university days, also joined us. We had to assemble in Delhi for receiving instructions, a day before the tour. As front area at the meeting place was meant to be occupied by the devotees sitting on the floor, I was sitting at the back of the assembly on a chair (I have problem in sitting on the floor for long, more so at that time). I could hardly see him when Swamiji arrived. But in a few minutes, people settled down in such a way that I found myself having his unobstructed Darshan. We had to proceed from a place in Old Delhi early in the morning in about a dozen buses.

We assembled near the bus Caravan next morning with our luggage. It was still dark. Suddenly Swamiji came attired for the tour with all his malas and before I could properly see and wish him, he hugged me tightly (I can still feel that hug and the pressure of his hard and thick malas on my chest). I was overwhelmed by his affection! Such a wonderful beginning of the tour!! I was so overjoyed that I immediately shared this happening with my close relatives and friends through SMSs.

On our way to Rishikesh, first leg of the tour, I was sitting in the bus next to one Ms Kanthi (Guruji had instructed us not to sit with our friends and relatives). She had many questions. I was answering them. Conversation was long. This irritated a co-traveller. We continued with our chat even thereafter, although at a lower volume. Affectionate relationship with Kanthi continues to this day – we subsequently met several times in Bidadi Ashram as also at my home. I got to know her daughter also as we were participant in a course which we attended a year later. I got affectionately connected to her instantly.

In Rishikesh, marking the beginning of Yatra, Guruji gave us saffron cotton shawls which we were expected to put on all the time with vow of purity for the duration of the tour. He performed elaborate Abhishekam on the idols of Shiva and Parvati (Anandeshwara) there (and in all other sacred places everyday thereafter – these were being consecrated for installation in a temple at Los Angeles).

He also made us perform Shraaddha by having few til seeds in our hand and put them in Ganges while Swamiji was chanting some Mantras. As part of this ritual, we were also to keep handful of rice and curd mixture (probably it was rice and curd – I am not sure) on our heads and take a dip in Gangaji (it was my first dip in Gangaji though I had been to Haridwar and Rishikesh innumerable times, being a native of a place only 8 Kms. From Haridwar) – allowing the mixture to get mingled with its waters, remembering the departed souls in our families or in the families of our near and dear ones for their well being and release.

Our next stay was at some small place, about 10-20 Kms before Yamunotri. There Swamiji was elaborating on the Guru Puja Mantras in his morning and evening sessions. Each one of us was overwhelmed by the depth and vastness of the exposition.

There he allowed us to have a few of his snaps (otherwise it was not allowed). When I was ready to take a snap, he immediately came in Abhay Mudra. That photograph is one of my prized possessions today.

Next day we were in Yamunotri. I had carried some raw rice, as advised by Shettyji, which were boiled in the hot spring water and had as Prasad.

I had been meditating for number of years with practices given by Osho, Sadguru Jaggi Vasudeva and Swamiji himself. But, I was not attuned to processes like Puja. On this tour, I saw him perform Abhishekam everyday in an elaborate manner. I tried to bring some feeling of devotion, but it did not materialize. I always thought this is what Bhakti involves and I do not have that in me.

Very next morning he started speaking on Bhakti and said that anyone who is seeking the truth (God) – the consciousness within – through any practice is a Bhakta. This removed that feeling of inadequacy.

In one of these meetings, he also spoke on three aspects of Karmas, namely, Sanchit Karma (accumulation of all Karmas over millions of lives), Prarabddha (Karmas released for this life to be lived) and Aagami (Karmas which we perform in this life which get added to Sanchit Karmas). About Sanchit Karmas, he told us that they can be burnt through sadhana or by the grace of the Guru in this life itself but Prarabddha has normally to be lived through. He also beautifully elaborated on how to avoid Aagami.

What he explained was that when as a consequences of unfolding of Prarabddha, we are in a particular situation, if we feel that it is a consequence of our own Karmas and that no one else is responsible for that, Prarabddha is exahausted (or lived through) and no Aagami Karma is created. But if we find someone else responsible for our situation and react or act emotionally (with a feeling that injustice is done to me or that God is unkind to me), this becomes Karma and becomes part of Sanchit Karma which will unfold in later lives.

For example (this example was not given by Swamiji), if one is bound to be a poor person in this life because of unfolding of Prarabddha, it is almost impossible to change it (in a rare case it may change because of grace of a Guru or one’s spiritual evolution which takes one beyond the law of Karma). But nothing prevents one from enjoying even when one is poor. I see children of beggars enjoying in heavy rain near a traffic signal (whereas a wealthy person in a comfortable car at the same signal may be a worried man) and there is nothing which prevent grown-ups to enjoy in the same way. There have been a number of artists and saints who enjoyed while living in poverty. It is a perception, a mental orientation. If we are fine, the way we are, there would be no Karma or Aagami. If we hold someone, our parents or the society or the God responsible for it, Aagami will get added to the bag of Sanchit Karma.

As for burning of Sanchit Karma or Aagami Karma through sadhana, I have one experience to share. At one point of time I had differences with one of my colleagues and had negative feelings for him. More than a decade later, I was practicing Vipasana. At the end of meditation, we were to chant “Bhavatu Sarva Mangalam” three times. Initially I used to chant it as a ritual. Slowly the bhava associated with the mantra starting becoming a reality and there was that emotion that let the God bless everyone. In that situation the first person whose remembrance arose in me was the person against whom I had hard feelings. When I shared this experience with Gaur Saheb, he said that the Karma created by the hard feeling is burnt by this bhava and now I will not have to face the consequences of that Karma (Aagami created by my reaction).

Coming back to our Yatra, on our way back from Yamunotri also we stayed in the same place. It happened a few times that when Swamiji wanted to address us (meeting place was in an open area), it will start raining. When it happened once again, Swamiji looked up raised his hand and said, “What is this? Whenever I want to speak, it starts raining. Enough is enough. Stop!”. Rain did not disturb our meetings thereafter in a 15 day tour and there was no blockage of roads due to landslides which is common in the monsoon season (it was month of July)!

In Badrinath Swamiji performed elaborate Shraaddha for our ancestors and friends again, whomever we remembered at that time. Each one of us went to him with til seeds in our hands. He poured sacred water on our hands so that til seeds are washed down on some Yantra amidst chanting of Mantras.

After our visits to Gangotri, Badrinath and Kedarnath on our way back to Haridwar, we stayed in Srinagar, a town before Rishsikesh. There Swamiji narrated an incident from his life when he was about 17 years of age and was suffering with diarrhea on the banks of Gangaji in Haridwar. While in a very bad shape, he thought to himself that in Bhagwat Geeta, Bahgawan says that if one is completely surrendered to him, he looks after his Yoga (to get what one wants) and Khshem (preservation of what one has) but here I am suffering. Bhagwan cannot be wrong. That means I am not fulfilling my part of the condition – being in a state of total surrender. He further thought that if this body and mind are not good enough to surrender to him, let them go (this brought that feeling of total surrender) – I have nothing to do with them.

Just then a sadhu came there with some food and medicine. He continued coming for a couple of days after that. Swamiji’s health started improving. He noticed that sadhu had tucked a pen with a sparkling jewel in his dress. This appeared to be a little unusual. On being asked, sadhu told his name as Shankar from a nearby Ashram. A few days later when Swamiji regained his health, he wanted to go and meet the sadhu who saved his life to express his gratefulness. On enquiry in that Ashram, a sadhu enagaged in Japa present there told him that there is no sadhu in the name of Shankar there. When Swamiji insisted that the name of this very Ashram was given to him by the sadhu who brought food and medicine to him, he got irritated and told him that there is no sadhu in the name of Shankar and that there is only one Shankar, an idol in the temple. Swamiji went to the temple and saw the same pen tugged in the attire of Shiva Bhgawan (On our was back to Delhi, we stayed for two days in Haridwar. While in Haridwar, he took us to this temple and the place where he was lying with his illness and Shiva came to give him food and medicine). He also saw the same plate in front of the idol in which sadhu came to him with food. On further enquiry he was also told that for a few days whatever naivadyam was offered to the Lord, after a while, when he (priest of the temple) went to take prasad, plate was found to be empty. The priest felt that some rat may be coming from some opening and eating it.

By now Swamiji knew who that rat was and realized that it was Shiva himself who came in the form of sadhu when he surrendered to the God. Swamiji further explained it to us that if Shiva just wanted to help him, a mere sankalpa was enough or he could have prompted someone to do it - there was no need for him to come physically. Shiva also left identifiable clues like pen with a jewel and a plate to make it obvious that he himself came. That means he wants us to know this. While narrating this incident, Swamiji exhorted Shiva for long, referring to some chanting of Raman Maharishi and others, to come in the lives of each one of us and show that what he is telling is the truth. That Shiva is not a mythological figure but actually walks on this earth. A very powerful atmosphere was created in the hall at that time. And this was the first time when a few tears rolled down my eyes in the presence of a Guru.

I had heard, tears mean opening of Anahat Chakra (heart chakra) and announces advent of Bhakti in one’s life. It also signifies one’s connection with the Guru. This got confirmed when we reached back to Delhi. There I went to meet Gaur Saheb and from his office called Mungale Sir to get appointment for my brother-in-law. Hearing my voice he asked me to give the phone to Gaur Saheb. Mungale Sir was very happy to tell him that my Anahat Chakra got opened-up and Bhakti Bhava has arisen.

Before concluding, I would like to narrate an unconnected incident showing how God supports faith of his devotees. On way to Delhi my friend wanted to meet his friends in IIT, Roorkee. I did not know anybody except a professor who had joined as lecturer when we were in that institution. He was not available in his office and I dropped the idea of meeting him - in fact I was not very keen. Taking a random round of the campus, I noticed his residence and thought of calling on him again. The door was opened by his wife and professor was out on tour to Delhi. Even when we were still settling down, she started telling me about the problems with her daughter who was working in Bangalore. She told me that she is a devotee of Hanumanji and has been praying for several decades. Her husband used to tell her that all this is nonsense as nothing good has happened in their lives. That morning she thought to herself that if no help comes today, she will stop praying. And the same day I was there as a help for her daughter in Bangalore (I was working in Bangalore that time). This is how God brings back the faith of devotees.

How were we … Part – XIV

As discussed in earlier two parts (Parts XII & XIII), Tantra like any other sadhana has two aspects, Sakaam (aspect which deals with material things in life like health, child, relationship, financial well being etc.) and Nishkaam (leading to freedom from ‘I’ and ‘mine’ or becoming one with the reality).

No doubt that the gains of Sakaam sadhana are impermanent as is the case with everything in the material world, in many a case this leads one to Nishkaam form of sadhana (as discussed in previous article on my blog about my co-brother who went for relief in stomach problem but soon got into Bhakti with no aspirations in the external world). In fact most of us approach the Gurus or undertake some form of sadhana with Sakaam Bhav and that is fine. In this respect there may, perhaps, not be any difference between Tantrik form or other forms of sadhana except that the Tantrik form requires greater discipline and close guidance and may work faster.

But when one takes assistance from a Tantrik – does not do anything on one’s own – perhaps, the benefit may come at the cost of something else (even the Tantrik may not know this). If one has read Shakespeare’s drama “Monkey’s Paw”, in that the Paw can grant any wish. A person throws the Paw as he realized that fulfillment of a wish results in some other loss. He warns the person who picks-up the Paw, but she does not believe him – one who had experienced it’s consequences (greed does not allow one to see the truth). She happily asks for a million pounds. Soon after her husband dies and she gets a cheque for one million pound from insurance company!

While on the issue I may narrate one of my observation also. One of the person known to me asks for a child from a Guru, he does not respond. Person again asks, Guru again does not answer (this, perhaps, meant that the couple was not get a child because of some Karma). Then they contacted a Tantrik and got the child. After a few months the husband died. It could be a coincidence. I asked Supeji, if death of husband could be related to birth of the child, he said that he would not say anything in respect of this particular case, but it could be so.

This ended my brush with Tantra.

I feel that one may seek material things in life through Sakaam sadhana (writing ‘Sri Ram Ram Ram’, chanting Tarak Mantra etc. or any other form prescribed by a Guru) but intervention by a Tantrik may not be desirable.

Now coming to one aspect of our (wrong) perception of Gurus, many of us tend to down-rate the Gurus who show miracles or heal persons approaching them – and thus loose opportunity to benefit from their grace. It is not that these Gurus are interested in these things and that they are interested in name, fame and material gains [Guru is too big for these – they may accept material things either for others (creation of infrastructure for devotees) or to respect the feelings of their devotees] but do it out of compassion for us. Miracle or healing is a device used by a Guru to put the mind (mind is extremely limited but thinks too much of itself) in awe. Mind put in its place, person starts realising that the Guru, though looks like us, is not one of us – he is too vast. This may lead to trust, surrender and Bhakti – dissolution of ego – fulfillment.

How were we … Part – XIII

Coming to the spiritual aspect of Tantra, Mr. Aspatwar, Shettyji’s disciple has been in contact with a number of saints and is a very advanced Sadhaka. He is rigourously following instructions of Guruji. He exudes joy and a sense of freedom and non-attachment. This is the proof of effectiveness of this form of Sadhana – as they say, the proof of taste of pudding is in eating it.

With him Guruji sent me and several others to a river a few times on the occasions of lunar and solar eclipses. We were expected to chant specific mantras given for those occasions for our spiritual growth while standing in neck deep water in the river for a few hours (sometimes around midnight as lunar eclipses take place around that time).

Effect of chanting of Mantra given by him for achieving freedom from element earth on me (this was main Mantra for me, other Mantras were for limited duration) was also appreciated once (about six months after it was given to me) by Prof. Mungale, my Guruji.

Guruji (Shettyji) also says that it is not necessary that one should follow his way of Sadhana. One can continue or pursue any other form of Sadhana. He also tells his disciples that this body is the means to do Sadhana – khalu dharma sadhanam. One should therefore work for keeping the body healthy. Tantra has specific Mantras which can cure specific diseases or remove specific deficiencies or take one deeper into oneself. If one can chant such Mantras regularly on one’s own, there is no need for external assistance of a Tantrik but if one incapable of doing it, external help may be necessary.

One such instance is that of my co-brother, Shri Dhirendra Singh. He was suffering with some stomach problem for long. He was even operated for it but there was no relief. At that time he used to visit us quite frequently as he was working in Chennai (overnight train journey to Bangalore) and his daughter stayed with us in Bangalore for her studies. Being convinced of effectiveness of Tantra for treatment of a problem like this, I proposed that he should visit Shettyji. He refused saying, “Bhai saheb, I enjoy my drinks, non-veg food and club life (he was working in Army at that time) – chatting with friends – and that he would not give it up for anything”. I told him that Guruji does not put any such restrictions on anybody and insisted that he should visit him.

When we visited him, he was given a Mantra to chant for a usual duration of 7 to 20 minutes, twice or thrice a day. He did that with all sincerity but nothing happened. Next month, another Mantra was given with no effect. Third month yet another Mantra was given with no noticeable difference in his condition – probably Mantras were not being given for cure of disease but for his spiritual evolution which gradually became clear.

While he was chanting these Mantras, he visited us a number of times. On these occasions I, sometimes, used to tell him about some other masters I had been in contact with. Once on an official visit to Coimbatore, his work was over in an hour and to make use of spare time he thought of visiting Isha Yoga Centre of Sadguru Jaggi Vasudeva about whom I had told him sometime.

Isha Yoga Centre has a Dhyanlingam. According to Sadguru Jaggi Vasudeva this lingam has seven energized chakras and therefore acts as if it were a living Guru. Persons coming in its field will get initiated into meditation. When Dhirendraji sat near Dhyanlingam, he effortlessly slipped into meditation – he got initiated. What Sadguru said became an experiential truth.

I may, however, add that if someone does not experience it, it does not make it untrue. There could be many reasons. In fact, I had been there a number of times but never felt anything like that – may be because I was already initiated and therefore did not notice any difference. In some other case, seeds of initiation may be planted which may take its own time to sprout.

Coming back to Dhirendraji, thereafter every evening, he was attracted to an ancient Shiva Temple in Chennai a few kilometers away from his residence and started sitting in meditation there. He soon experienced peace, consciousness and joy arising from meditations - started experiencing presence of Shiva. After about eight months he told me, “Bhai saheb, going to the club, having a few drinks, eating and gossiping every evening – what a waste of life it was” – exactly opposite of what he had said 8 months back. Such has been the transformation. Though he is now no more following Guruji (Shri Shettyji), he is in contact with a few Gurus and is firmly established in Sadhana.

Mysterious are the ways of existence – looking back I am amazed at the way circumstances were arranged to take him on the path of inner evolution and that too with lightening speed.

Coming back to Guruji’s interest in spiritual evolution of his disciples even if it comes through other masters or other forms of Sadhana, I will narrate my own experience. One day (June 2007) we were sitting with him, and he suddenly said, “You are soon going to meet a Guru, I am seeing a door opening.” I had no idea.

After coming back to my house I remembered that previous evening in an official gathering one of my little known colleague had informed me that he is going on Himalaya Yatra (Gangotri, Yamanotri, Badrinath and Kedarnath) with Nithyanandji. I had talked to my wife about my interest in going for that Yatra. She said that for some reasons this time Dhirendra (my co-brother) and Manvendra (my brother-in-law) cannot go and that they would love to go with me if I go next year. She also added that in any case, Nithyanandji is taking such groups for Yatra every year. I agreed with her and had dropped the idea of going.

I suspected that this input from my colleague may, perhaps be related with ‘opening of a door’ which Guruji had seen. I rang up Guruji to ask whether it could be that opening. He said in no uncertain terms that yes it is so and that I must go. My wife was listening to this conversation and she remarked that now you would definitely go. I said, “No, I would still not go if you so desire.” She, however, said that once Guruji has said, you should go. And as it turned out, this visit with Nithyanandji provided me with a crucial breakthrough. And if I had delayed it for another year, I may have missed the opportunity. I will discuss this and the breakthrough in another article later.

The Guruji thus seeing the opportunity led me in my journey through another Guru.

Another interesting fact is that the colleague of mine who informed me of the Himalaya Yatra did not join us. Similar thing had happened earlier when I had gone for advanced programmes of Nithyanandji for the reason that Gaur Saheb was to participate in those programmes and ultimately he did not participate. On both occasions, I was thus prompted. Mysterious are the ways of existence, as I mentioned a little while ago.

In course of another year, Mungale Sir started discouraging me from being in contact with Shettyji. I also started seeing limitations of this path. In the year 2008, I was transferred to Kochi and just before that one CA met me in an official party and enquired about my Sadhana. A few days later gave me three volumes of a book on Tantra. Going through first few pages of the book, I started becoming interested. But the book also warned of the huge risks involved in this Vaam Marg of Sadhana and requirement of strict discipline and close guidenace of a Guru! On being asked, my Guruji told me not to read them saying, “They are not for you”.

Those who know say that Sadhana is a continuous process spread over many lives and one may belong to a tradition of Sadhana of a lineage of Gurus. One needs to pursue the same tradition and lineage. Digression may cause loss of opportunity for further evolution. As I mentioned in an earlier article Shri Sai Kaka had once told me that I belong to Datta Sampradaya and that Mungale Sir is my Guru from that lineage in this life.

Before I conclude this article, I would like to mention that after a few months of being with Shettyji when my Guruji had expressed some reservations about this form of Sadhana, I had asked him if I should stop it. He did not approve and said, “Shuru kiya hai to kar hi lo.” Now I understand that had I dropped it without experiencing its limitations and understanding its risks and the fact that it might be digression from my path, the desire to pursue it would have remained somewhere in my system which would have sprung up sometime later in this life or the lives to follow.

This way my Guruji allowed it to get released and freed me from desire to pursue this path. This is how Guru takes the disciple on spiritual journey holding his hand all along. Without Guru one may get stuck somewhere or may digress in some other path and thus loose the opportunity and the way. Guru is truly Parbrahma in human form!

To be contd. …

Ganga Snana

I was born near Ganga. All our agricultural lands are irrigated with water from canals drawing water from Ganga. We used to swim and drink water from these village canals. As children and young boys we also often used to go to Haridwar mostly to see movies. On those occasions we also used to go to Har-ki-Paudi to have Chat and Kulfi in a good ambience of Ganga but never took a dip in it (water being very cold even in summer - we only used to put our feet in it that too for a little while). We heard about greatness of Ganga, but never believed that taking a dip in a river can help in washing of one’s sins. To us it appeared as a blind faith with no base. It continued that way till recently.

In the meantime, I continued meditating which I started in the year 1985. Meditations helped me in getting rid of anger and fear to a very large extent. But my experience of meditation in the presence of a Guru was the same as it was in my home. I thought that I need to work on the instructions and techniques given by the Gurus with all sincerity and that it is my effort alone which is going to sail me through. Though I read and heard that presence of Gurus helps a sadhaka in his journey, I had no experience of it and consequently did not believe in it. Similar was the position with regard to the role of places of pilgrimages, temples, Samadhis of saints and dip in holy rivers as I had never experienced any energy field or had some sublime experience in any of these places.

Later, it was in the year 2004 that for the first time I felt some sensation in my body while visiting two of the temples in Mumbai and stronger sensation while visiting one of the advanced Sadhaka. It made me realize the truth that there are powerful and transforming energy fields around the Gurus and Samadhis of saints like Raman Mahrishi, Shri Aurobindo, Osho and Shridi ke Saibaba.

A year later, I found that even living in the house of a sadhaka (even if sadhaka is not present) may affect physical preferences of a person like eating habits. If it can affect the gross body, inescapable inference would be that it has power of transformation at subtler levels of the mind and beyond.

I thus knew that the energy of saints can be absorbed and held by apparently by inanimate matters like earth, plants and house etc.

That opened me up to the grace of the Gurus and made me somewhat aware of their mysterious powers of transformation.

Now coming back to energy and vibrations of inanimate objects, it is well known that everything (like oxygen, water, potassium cyanide, plants, animals, human beings) is constituted of same energy (science calls it energy and religions call it God). Nothing but energy exists in everything we can perceive in this world (also those which we cannot perceive with our limited sense perceptions). Each mineral, plant or animal is manifested by particular arrangement of same energy. That is how planets and different kind of therapies like crystal therapy, flower remedies (collection of dew drops sitting on flowers), magnet therapy etc. work and affect our body, mind and even circumstances in life.

It is also well known that thousands of great saints inhabit Himalayas all the time. And this has been so for millions of years. If remains of a saint can make his Samadhi a powerful place capable of transforming lives of many, one can imagine what will be the effect of the presence, bathing and remains of thousands of saints over millions of years in the Himalayas.

Now, if the dew drops sitting on flowers (used in flower remedies) can absorb their vibrations and cure a person, the water (Ganga) flowing from and through Himalayas would definitely absorb mysterious and transforming energies of various kinds including the energies of Saints. These energies will obviously transform the lives of many who take a dip in it. This is my simplistic and extremely limited understanding of the significance of Ganga Snan. There may be several other dimensions to its mysterious transforming powers which, as of now, I am not aware of!

While on the issue I may mention an interesting story in Shrimadbhagwat about the effect of bathing of saints in Gangaji. English translation thereof is reproduced hereunder :

“When Bhagirath requested Gangaji to come to this earth, she asked him to think that when people will wash their sins in her, where will she wash those sins? (Shrimadbhagwat 9:9:5)

Bhagirath responds by saying that her sins will be destroyed by the touch of the bodies of those saints who have shed the desire for worldly and other worldly objects, wealth, women and son; who are no more interested in the world and have become restful; who are absorbed in Brahma, bring purity to all the worlds and work to help others. Because in their hearts reside God to kill demons (Aghasur)." (Shrimadbhagwat 9:9:6)

How were we … Part – XII

Very next month on a Saturday (June 2006), Aspatwarji asked me if I were free and that he wanted to take me to a Guru (Moksha Guru referred to in first Para of preceding post). He did not tell me anything about the Guru. My wife and daughter also accompanied me. From a shop near the place of Guruji, we took some flowers for offering at his feet. After the usual prostration, we sat comfortably before Guruji (Shri Prahalad Shetty).

He asked me, “Have you seen yourself?” I did not understand what he meant by that. After a while he clarified what he meant was whether I ever moved out of my body and saw my own body from outside (out of body experience). I said, “No.” He then asked if I would like to see myself that way. I replied in the affirmative. While replying I was thinking that if I can be out of my body and see it, then I will experientially (otherwise we know it only theoretically) know that I exist even without this body and this experience may help break strong identification with body and mind.

Next question he put to me was, “Would you like to meet ghosts?” After thinking for a couple of seconds I again replied in the affirmative. In that time I was thinking that as of now I do not fear anything but if ghost appears, it will invoke fear in me. But if I meet the ghosts consciously through some spiritual practice, being mentally prepared, expecting it and with the support of Guruji, I will be rid of this fear as well.

He then said that next Saturday is very auspicious for initiation on account of a rare combination of stars and that I should come that day. I went to Guruji that day and he gave me a Mantra from Atharvaveda to be chanted for a duration of 7 to 20 minutes twice or so a day. He also gave me a little Kesar and Kasturi. Kesar was to be put in warm water for taking bath in the night before going to sleep and Kasturi was to be applied after the bath.

I did so and was expecting to see the Ghosts that night. But nothing happened. After a couple of days I was chanting the Mantra and experienced very pleasing fragrance. I looked around to see if someone has put on some perfume but there was none and there was no smell. I again started chanting Mantra and again that fragrance was there.

About the process of out of body experience he explained it to me in a very simple way. What he said was that Jeeva is trapped in this body constituted of five elements (earth, water, fire, air and space). If one masters these five elements, one would be free from their captivity. He further explained that Atharvaveda has Mantras for each of the elements which enable a practitioner to be free from their captivity. He gave me Mantra for mastering the element ‘earth’ in the first instance to be followed by Mantras for water, fire, air and space, in that order (gross to subtle).

Later, reflecting back I found that the desire for having ‘out of body experience’ was subtly implanted in me long back while reading a book by a disciple of Shri Aurobindo (book discusses this phenomena in great details) and this desire may have further been strengthened and the desire for meeting ‘ghosts’ may have been put in me while I was with Sadguru Jaggi Vasudeva (he used to narrate some instances of such happenings during his courses which I had attended). Though these thoughts were not on my mind at that time, these desires hidden even from me in that moment were surely seen by him and that is why he spoke of only these two when I met him first. With others, he usually talked about health and material things in life.

When Guru speaks of a matter which is central to the disciple (even if one is not conscious of it at that time), one finds oneself connected to the Guru - one gets hooked. Thereafter, I started visiting Guruji every week or fortnight. He gave me other Mantras from time to time without telling me the purpose. I also did not ask because if it were necessary for me to know, he would have told me.

Many people used to visit him and ask about what is going to happen in their lives with reference to specific issues relating to material world (getting a child, health problems, getting a job, improvement of a relationship or business, resolution of court cases etc.). He used to tell them something like, “Do not ask me about what is going to happen, ask me what you want. I will give that to you. This place is like a garage where vehicles are ‘repaired’.”

Slowly I came to know that he is a Tantrik and that he himself mainly does work relating to diagnosis of problems and giving Diksha for spiritual evolution of his disciples. As for the ‘repair’ work, it is entrusted to Tantriks who are mainly based in Kerala on payment basis. The payment, he explained, is necessary as the families of Tantriks survive on that. They have no other source of income.

His abilities to see the physiological problems such as parameters used in medical diagnosis (blood count, sugar, cholesterol level, sperm count etc.) and damage to internal organs (like spleen, liver, kidney, heart etc.) is astounding. Once he explained it to me that Atharvaveda has Mantras for each organ of the body. And broadly speaking what he does is to direct the Mantra to a particular organ, if there is a problem there, Mantra gets absorbed and does not come back. Otherwise it comes back to him.

Sitting before him often, I got convinced that when we take external assistance of doctors (and do not leave things to our fate) for treatment of an ailment (using different systems of medicines and therapies like Alopathic, Homeopathic, Ayurvedic systems of medicines as also crystal therapy, magnets, wearing stones, Rickey, Pranik Healing etc.), if Mantra can do the same thing, why not to make use of it.

He could know the health problems even if the person concerned was not before him and even when the person asking the question himself was not aware of the problem of person concerned. So it is not even a case where he reads the mind of the person sitting before him. It is much deeper than that.

To give an example, once one of my colleagues who had some health problem (fluctuating blood pressure – sometimes it used to shoot up and some time it came much below the normal) and who knew the efficacy of Tantra Sadhana asked me to find out if he could be helped. I just told Guruji that one of my colleague working at such and such place is having some health problem (I had not even mentioned name of my colleague and I did not have his photograph either) and Guruji started telling, “Yes there is problem with formation of blood cells from the bone marrow leading to fluctuating blood pressure and that his thighs are shrinking and when he has acidity, he shakes his hands.” Now I knew about blood pressure but not about shrinkage of thighs and shaking of hands. Sitting before Guruji I rang up my friend and he confirmed what was told by Guruji.

Scriptures say that ONE manifests in many forms and that forms are mere illusions, realty is one. Guru, being one with the whole, can access any form and know its past present and future – for him everything is here and now – no past, present and future. Time and space are creation of mind alone. When one experiences the reality beyond time and space, everything is found to exist simultaneously.

There are also persons with specific Siddhies (not being realized masters). They may perhaps be something like hackers who can merely gain access to information in other computer systems.

One more thing Guruji told me once was that if one has Punya Karmas to one’s credit but there are some obstacles (Paap Karmas – adverse impact of planets), it is an easy job for a Tantrik to remove the obstacle and then one would reap the benefits of one’s Punya Karmas. But creation of something positive to help a person is very difficult as it involves great effort by Tantriks and its cost may be prohibitive. He gave an illustration by saying that it is easy to get a scavenging work done for a small cost and so many persons are available to do that job but renovation of house is an expert job and costs involved are high.

I once showed him photograph of my brother and his son who were not doing too well financially. He told me that nothing can be done in their cases as they have no Punyas in store. He also added that any financial assistance to such persons from others also does not help them, it goes down like things go in a bottomless pit.

Being convinced of efficacy of Tantra in resolution of worldly problems (with limitations as aforesaid), I recommended this option to many. Many got what they wanted (a child, marriage to a particular person, transfer, winning a hopeless court case etc.) – there were also a few cases where desired result did not materialize (cancer patients, persons with financial problems etc.) but this is so with every other remedy also – one cannot discard it on that ground.

To be contd. …

Spirituality and escapism

Faced with some problems at home or work front a few people seek relief from some Gurus or take to some spiritual practice and in many a case some of their problems are soon resolved. They temporarily feel the effect of blessings of the Guru and understand the efficacy of the practice. But mind being what it is, immediately moves on and demands something else. More often than not, it does not materialize and disillusionment starts – as they say the existence can provide for needs of everyone but is incapable of satisfying the wants of even one person. They then start questioning and doubting their own positive experience – taking it to be a coincidence.

One of my friends was having problems at home front and was suspended from service. His headquarter was also shifted to some other inconvenient station. After initial doubts and finding no other way out, he went to a Guru who blessed him with changes for the better soon. On my advice, my friend started some spiritual practices as I told him that the blessings work best when one makes an effort to move on a spiritual path.

Within two days of taking up receiving the blessings and starting the practice, his headquarter was changed which was a big relief. I told him that God has given you a clear message through this relief that you must have trust in your Guru and the practice given by him. My friend agreed and continued with the practice. In a couple of months his suspension was revoked. Now he wanted the cases against him to be cleared and many other things. This is what he had to say to me :

“Sir we all face one or the other problem in life. We have enemies or we may meet people those who harm us severely for no reason. We may not be able to lead a normal life in this competitive world without being enough smart and without earning money. Is it not absolute escapism to indulge in spirituality and lose the touch with reality? As I have observed, immediate outcome of spirituality is we start becoming feelingless. Intensity of emotions come down. We change. Our response to situation changes but situation and conditions remain the same.”

My response to this is :

Effort to make a living using the physical and mental skills and attributes with which one is born is a must. Non-use takes the mind on wrong path. As the saying goes, empty mind is devil's workshop. With engagement alone one is cleansed.

But as we often see around, skills and efforts alone do not determine our placement or status in the society. Many a person without much intelligence and effort are highly placed by virtue of their birth in a rich or powerful family. Some born in ordinary families and average skills reach upper ladders. Some born with silver spoon in their mouth and with all their efforts and skills have a great fall in their fortune and reputation.

If one sincerely looks around (also past happenings in one's own life), it is not difficult to realise that there is something other than skills and efforts that determines one's success in terms of wealth, reputation and relationships. That something, we call as fate or Prarabdha. This is a consequence of one’s own actions in this life or in the lives before.

Success and failure thus does not depend solely on our skills and efforts in this life.

We also need to understand that there is no injustice in this existence, we get only that which we deserve. There are no enemies or persons who harm us without any reason. Such persons or circumstances are mere instrumental in dealing us what we deserve – the same way as witnesses, policeman, public prosecutor, judge and the hangman are instruments of justice. We fail to see the link between what is meted out to us and our actions as we have memory of this life alone and further, many a time, we may fail to take notice of our wrong doings in this life as well.

One has to contemplate deeply and realise this truth. If this is not realised anything what is said hereafter will not make any sense.

Now coming back to the issue, as mentioned before, one has to make all possible efforts to use skills of one's body and mind to deal with a situation – no issues on that.

Now the only question that remains is – how to respond to a situation when outcome of one's effort is not what one wanted it to be. If one does not take it as unfolding of one's own fate or Prarabdha, one will hold others (perceived as enemies – so called enemies are mere parts of a big and complex jigsaw puzzle of interwoven Karmas) responsible for one' plight. This will trigger reactions such as depression, vengeance, anger and violence. Anything done with such an emotion will be a fresh negative Karma which in due course will bring its own consequences – taking one from a bad to worse situation.

On the other hand if one's action is not accompanied by negative emotions, no fresh Karma is created and Prarabdha is exhausted. One is unburdened. This in no way implies that one should not be doing what requires to be done in a given situation – one can do it with all smartness at one's command but without illwill.

Spiritual practices only help us in acting without negative emotions but do not affect one's capabilities or efficiency. Only feverishness is gone which may sometime be mistaken for lack of drive, feelings, emotions or motivation by a beginner on this path.

If one continues (perseveres) with the practices one is sure to find love and joy all around (including one's own body - as Kabirdas says "rom rom pulkit bhaya") – a state far superior to the experience of feelings and emotions we know of – coloured stones appear to be a treasure till one finds diamonds.

I would conclude by saying that spiritual practices may not change the external situations but definitely equip us better to go through and deal with them.

Inner chattering does not stop

To a friend who is having much problem in concentrating while being in maunvrat as Karta bhava does not vanish and inner chatting does not stop.

In one of the bhajans disciples of Osho sing –

"Nahin jeetna hai is mun ko, mun ko sirf samajhana hai.
Yeh sevak se nahin hai jyada, is se nahin ulajhana hai.
………
Mun kaa koi dosh nahin hai, is ka kaam bahakna hai.”

You might have also heard of a story –

“One person approached a guru with a request for getting some mantara to achieve sidhies. Guru did not find the man eligible for a mantara or sidhies. Just to ward him off, the guru asked him to be in the monastery for a month do some chores and come after that. The person did all what was told and came back. Guru again told him to do the same things for another three months and come back. He did that sincerely and came again. Seeing the persistence of the person and at the same time not finding him fit for initiation, the guru found a way out. He gave him a mantara with the condition that when he recites it, he should not be thinking of monkeys. The person said that is not a problem at all and he never had any thoughts of monkeys all his life. He happily came back to his place took bath and sat for recitation of mantara. As soon as he remembered of the condition, the monkeys started jumping all over in his mind. He tried, tried and tried but the very attempt to ensure that the thought of monkeys is not there, there were monkeys all over. He was getting neurotic. He went back to the guru and requested him to take back the mantara and get him free from the monkeys.”

It is, therefore, necessary to understand the nature of mind. This understanding alone leads to state of freedom. The mind works at three levels.

At one level random thoughts involuntarily pop up in mind. These (information inputs) are necessary for the reason that but for random thoughts one would not be able to switch over from one activity to another when the situation demands it. At this level, options are tossed up without value judgement and without any suggestion to act or not to act on the information. This process does not consume any life energy (prana) because one is not causing them to arise. It is just happening – existentially. All great inventions, spiritual revelations (vedas, upnishads) and great works of art like poetry, dance, paintings etc. are the results of this functioning of mind. While in meditation, one should not try to stop this process knowing that it is the basic nature of the mind (Mun kaa koi dosh nahin hai, is ka kaam bahakna hai) and it is a help rather than a hindrance – one would definitely fail if one tries to stop it.

Now suppose you watch a TV serial and sit in meditation after that or the next morning and when trying to concentrate on some object of meditation, the face of TV artiste comes before your eyes, it is OK. The mind has stored a photo or recorded a thought which just pops up – no harm. If we go a little deeper, every image, thought or emotion is nothing but a manifestation of energy (may call it god) – so where is the problem if god appears in those forms. One needs to understand this deeply and thereby peacefully co-exist with the random thoughts that pop-up – not attaching any importance to their rise and dissolution.

Paramhamsa Nithyanandji says that anyone who claims that he becomes thoughtless in meditation is telling a lie (or mistaking sleep for meditation) – even when there is no other thought, the thought that “there is no thought now” is still there. In the state of Samadhi alone one would become thoughtless – not before that.

At the next level, the mind latches on to one of the random thoughts and starts thinking (mind selects a thought for being pursued on account of preferences and prejudices caused by genetic coding and social conditioning – strengthened by repetitive behavior). Here one is involved in the process. The consumption of life energy in this process is low. That is why if one simply (without anxiety) thinks in connection with planning and execution of a task (or while joyfully playing), one does not feel mentally tired or exhausted. If this process starts in the mind while meditating, one should not feel disturbed knowing that this is how the mind functions. At this stage when one remembers that one has strayed from the practice (nama japa, mantra, watching breath, looking at Ajna Chakra, body awareness etc.), the trick is to affectionately bring back the mind to the practice. Bhagvatam says that when the mind strays from the image of the god “to use bahala fusla kar vapas le aao.” Knowing that to stray is the nature of mind – it is not unusual – it is meant and trained to be in that mode – one has to be very patient with it – as soon as one comes to know that mind has strayed – bring it back affectionately. To be one with the infinite, one needs to have infinite patience.

What I have stated above actually works. Being in a state of thoughtlessness may be a final culmination of sadhana but it is not necessary for a sadhaka. Let me tell you, in 25 years of my sadhana, I have never experienced state of thoughtlessness. Still I am almost free (being modest) from all attachments and ambitions and my body and mind are often filled with joy. And Gurus view me as an advanced sadhaka.

Another thing to know is that the frequency and duration of being caught with a thought (straying from object of sadhana) depends upon level of life energy which one has. If one is low on this energy (predominance of tamas) the frequency and duration would me more. Person will be sucked into repetitive thought pattern and will find it difficult to come out of it. It is, therefore, necessary to know as to how to raise the level of life energy (level of consciousness) and work for it. Before discussing that, first let us have a look at the third level at which mind functions.

The third level is where the thinking process triggers an emotional reaction or desire. When emotion or desire is triggered, it acts like a hole in a pot (making the pot empty) or short circuit in an electric circuit (if a very low resistance wire is connected in parallel to an appliance, the current does not pass through the appliance and it stops working). In this state all the life energy is consumed by the emotion or desire and the person looses the control over the mind – the thinking process stops as life energy is not available to that part of the mind which is responsible for thinking. While on the issue, let us not forget that nothing which we are endowed with is useless. This process was also essential in primitive stages of human evolution for survival inasmuch as in the state of danger to life, the emotion of fear or violence will channel all energy to help one to escape from the situation or finish the aggressor (fight and flight syndrome) – the thinking process which necessarily involves time would have been an impediment in such a situation.

But now that there is as such no threat to the body, there is no use of emotion of fear (anxiety) and violence (anger). But these are seated in the inner layers of the mind and the superficial layer (conscious mind) of the mind has no control when emotions get activated. That is why one finds it difficult to come out of anxiety or depression. When one is low on life energy, one has nothing which can help one to come out of the repetitive thoughts or emotions.

So thoughts will come, emotions will arise. This is the nature of mind. If we have higher level of consciousness (life energy – prana), we can come out of it immediately like a child or a saint and become available to the next moment – not bogged down by the past event(s). If life energy is low (we are dominated by tamas), we get caught up by the thoughts and emotions and have no ability to come out of it.

That is why Paramhamsa Nithyananda says that 90% of sadhana is breaking tamas. Osho also asked his disciples to start with dynamic meditation – involving lot of chaotic breathing and physical action.

Now the real thing. How to raise the level of consciousness? Simple – increase the intake of life energy (prana) and reduce its leakage which takes place on account of emotions and desires.

For increasing the intake of life energy (and thereby breaking tamas) one has to bring back one’s breathing process to normal like that of a child (stomach should be made to contract and expand while breathing and not the chest), deep and fast breathing for a while (say 7 to 10 minutes), taking up yogic exercises, brisk walk etc. Paramhamsa Nthyananda’s Nithya Dhyan is also very effective – it is less vigorous – seven minutes of chaotic breathing, followed by 7 minutes of humming and other simpler steps.

And for avoiding emotional reaction (anxiety, sadness, guilt, feeling of uselessness etc.), maun accompanied by some nama japa or mantara (to engage the mind in some activity – it cannot remain idle) and blessings of an evolved one (a master) would help. There is no easier way to get charged (with life energy) and thereby avoid grip of thoughts and emotions than Satsang – being with the evolved ones and with the ones on the path (sadhakas). The japa and mantara in fact do not greatly help unless received from a master – it is his energy that makes them effective.

As for the Karta bhava, it never leaves anyone in any form of sadhana other than bhakti. Reason is simple – in every other form of sadhana, one is supposed to do something and obviously if one is doing it (trying to concentrate) the sense that “‘I’ am doing it” cannot be separated from the act. But even in other forms of sadhana, if one undertakes them playfully (with regularity of course) and with infinite patience (though putting all the effort into it) – there will not be much of a problem. Karta Bhava will continue in subtler form but at the same time one would become sensitive to presence of energy in a charged place (samadhi of a master, temple etc.) or in the presence of master or advanced sadhaka. This opens one to the mystery of existence – one is overwhelmed! That starts the process of dissolution of Karta Bhava and leads one to trust in the intelligence of the existence. This feeling of getting overwhelmed by the reach of the masters and the existence which acts through them gives rise to devotion (bhakti) – one follows the master without doubt even if it is against one’s convictions (sheesh uthaye bhui dhare). In the state of bhakti, there is no Karta Bhava and one is consequently unburdened. The reason being that bhakti, like love, is its own reward – joy by itself, not for fulfillment of any other object. Karta Bhava remains till there is goal to be achieved – in the state of joy (bhakti) there are no questions and no Karta Bhava.

Bhagawat Geeta first takes one through Gyan Yoga, Karma Yoga and Dhyana Yoga. This does not, however, dissolve the confusions (or ego or sense of “I”) of Arjuna. Then Krishna first overwhelms Arjuna with a glimpse of the infinite (mysteries and immensity of existence) and when in that state ‘ego’ has no place to stand, tells him to leave everything and surrender to him. Geeta ends with bhakti yoga. This is how it is.

Till one pursues spiritual quest on one’s own, Karta Bhava will never go. The thoughts would keep arising while one tries to meditate. Effort will eventually tire one out. Consequently one would either give up the quest out of frustration (less likely to happen) or will come in contact with a guru (to seek a way out) who will patiently (no hurry) and lovingly lead him onto the path of Bhakti. Karta Bhava effortlessly dissolves in the presence of a guru leading to bhakti – a way full of joy – all responsibility is his (guru or god).

You have reached a crucial stage in your quest (hare ko hari nama) – this is the purpose of all sadhana – the door is going to open now!

Relationship between mun (mind) and buddhi (brain)

To a friend who asked me about the relationship between mind and brain and the best way to deal with mind while studying / meditating.

Mun (mind), buddhi (brain) and ahankar (feeling of 'I') may not be separate entitiies but three functions of one entity which is perhaps called as antahkaran.

Mun perhaps can be said to be a name given to our desires and emotions whereas buddhi is a process of evaluation of thought or action mainly based on borrowed ideas of right or and wrong (good or bad, moral or immoral etc.). In a few cases this evaluation may be based on one's experience such as experience of harm caused to one's body by a particular eatable.

Buddhi gives inputs to a person (antahkaran) to decide on a course of action to be adopted in a given situation. Once decision is taken (such as to take Civil Services Exam), it often requires a sustained effort. But Mun by its very nature does not like to be in one place - it always wants a change. Mun will not even stick to its favourable activity like being in market, chit-chat with friend, embracing or kissing a girl. From there also sooner than later it wants a change. Buddhi wants one to make sustained effort for a achievement of a goal and Mun wants frequent change. And thus is a perennial conflict between the two aspects of same entity goes on and on.

To satisfy both is a tricky game. In the spiritual field, those who have known these aspects of antahkaran, created many processes such as a process of idol worshipping (Puja with all materials and rituals or only through visualisation – called Manas Puja). In this process Mun is provided with moving space, an opportunity for change inasmuch as it has to attend to different actions for Puja or can visualise different aspects of the diety (trishul, damru, moon, snake etc. in case of Shiva or sankha, chakra, gada etc. for Vishnu) and buddhi keeps it within the defined territory connected with specified aspects of Puja. It may likened to something like a cattle tied to a post by a rope. The rope controls the movement of the cattle while allowing it some freedom of movement also.

But knowing that even this relative freedom to Mun is not enough for keeping it on track beyond some reasonable time, these masters provided for further movement by switching over between Puja, Shastra Pathan, Japa, Yoga, Pranayam, Satsang, Bhajan Keertan etc. These engagement also fills most of the time of the day and there is, therefore, little time for it to travel into other desires and strengthening their strong hold.

As for the actions in the external world, one needs to devise similar processes. While preparing for Civil Services Exams, I used to switch over from one core subject to another after an hour or two then shift to reading relating to newspaper, magazines or other material on General Studies. When one needs a break from these studies, let it be physical one like long walk, jogging, swimming etc. (these have many other benefits) rather than engaging the mind in some mental activity. I also had put a target of 42 hours of study (I was in job at that time) every week and used to keep strict day-to-day record of my studies of various subjects. One has to obviously force oneself into studies – there is no other way – Padhai mein Mun lagaane ka koi aur tareeka nahin hai.

As for the way in which Mun works, one also needs to understand that anything to which attention is paid becomes stronger. If one starts thinking about the desires, they go on getting strengthened. By thinking of what is going on in the mind and thinking of getting rid of it, is not a process of ignoring the thought but of paying attention to it. It appears that in the name of ignoring, perhaps, you are paying attention to these thoughts.

One can never suppress or control Mun, one can only reach an understanding that Mun is merely constituted of ever changing thoughts and desires. Since they are ever changing (continuously being born and dying) they are not real and of no consequence. Further, satisfaction of any desire is temporary inasmuch as after a while it again arises. Going for its satisfaction is therefore inconsequential. When one reaches this understanding (mere intellectual understanding will not do), the thoughts and desires are effortlessly ignored - being inconsequential.

At the same time one has also to understand the difference between a need (food, water, sleep, sex, reasonable comfort for the body etc.) and a desire which is merely a thought (shauk and wants). Non-fulfillment of needs and trying to fulfill other desires both lead to perversions. Needs, therefore, require to be met whereas other desires require to be ignored.

In a bhajan OSHO's Sanyasis beautifully say,

"Nahin jeetna hai is mun ko, mun ko sirf samajhana hai.

Yeh sevak se nahin hai jyada, is se nahin ulajhana hai.

………

Mun kaa koi dosh nahin hai, is ka kaam bahakna hai.”

But understanding this nature of the mind requires some distance from the mind. If one is ‘one with mind’, it cannot understand it and come out of its grip. This distancing requires an experience of self, the witness – distinct from body and mind. Various rigorous sadhanas like ‘Vipassana’ of Goenkaji, Osho’s ‘Dynamic’ meditation and ‘Gibberish’, Nithyanandji’s ASP and NSP programmes etc. give that experience. A few may get that experience in the presence of a Guru. Equipped with this experience and being alert of the need to observe the mind, one would understand it and get out of its captivity. Those who have known call it as “Freedom from slavery of one’s own mind”

One more thing one has to remember is that one needs to avoid inputs (provocative literature, company of girls etc.) through sense perceptions which fuel passions and desires and distract the mind from one's chosen activity. Frequent activities like useless chat with friends and trying to put something on the facebook or blog activates one’s mind to think again and again and these create habit patterns which are also distractions from chosen activity.

I had also replied to a query to one of my friends on a related subject. one may like to go through it. It will also put on my blog under the caption "Inner chattering does not stop" in a couple of days from now.