Universal love and service

Indian mystics and Sufi saints searched for the source of creation by going in, having experience of that consciousness and then seeing (experiencing) THAT in everyone and everything around. Universal love was the outcome.

Some (like Christians) search for the creator through service of living beings.

Religious people mainly do good deeds (serve others) for improving their own lot in this life or the life hereafter or for avoiding suffering.  Basically they are driven by greed and fear – not by a genuine desire to serve and seek.

There are many others (propelled by Rajas and Tamas) – social workers – who acting through their egos (as if they have been entrusted with the task of forcing others to mend their ways), take upon themselves the task of improving things around (civilization, environment, animals, old structures etc.).  In many a case their initiatives are born from deep sense of fear at sub-conscious level of their minds – not out of love and compassion.  Ego or fear drives most of these social workers (including some politicians).

To give an example, one of my friends was in the grip of strong sense of fear.  If a plane was passing over, he had the fear what if this 250MT of metal falls over my head.  He had dozens of old cars.  He used to clean, repair and look after them.  One day he brought an old Mercedes car.  He told me they were taking this poor thing to junkyard!  I saved her and brought her here.

Destruction and creation is normal cycle of existence.  Can one really save anyone or anything and for how long?  In this infinite existence, galaxies are sucked into blackholes and others come out – what to talk of saving something on this earth.  Death and destruction leads to creation! The elements of junked car would bring a new one into existence (not directly).  Trying to save it is an act born out of ignorance and does not really help – it is in fact inefficient use of resources.

If there is nothing right or wrong, how are the bad Karmas accumulated?

A friend has asked if there is no right or wrong how do we accumulate these bad karmas and when we talk about mind being the culprit and not the external situation – by believing that "its not others fault and we are paying for our own karmas" – are we not conditioning our mind towards hope, to get us out of the suffering. Are we not resorting to mind again to reduce our suffering?

Your questions are beautiful! These questions bother everyone who cares to think. A brief background before I venture into answering these.

Those who know say that everyone and everything which we can perceive and also that which we cannot perceive is manifestation of that ONE (Consciousness or Parmatma). Science also says that everything is manifestation of ONE (Energy). When everyone and everything is manifestation of ONE, so intrinsically there is nothing right or wrong (everything and everyone having come from the same source).

The question that naturally arises is that if nothing is right and wrong, how can one do a wrong and how can one accumulate bad Karmas?

Further as discussed in my post on the blog titled, “Reactions are ours – we can transcend them”, we suffer because of our reactions to situations and not because of situations as such – the mind is thus the cause of all our sufferings. If it is so, another question arises, “can we use this mind to get out of suffering?”

It is fascinating to note that these questions arise and survive despite clear answers by the seers! This happens because of different levels of consciousness of the questioners and the seers.

Seers are established in that ONE and in their state duality does not exist – at that level nothing is right or wrong – for this reason it is said that rules of social conduct do not apply to Yogis. A seer, therefore, does not accumulate any Karmas, good or bad.

Whereas we (having no experience of that ONE - very few sadhakas have a faint glimpse) perceive through discrimination on the basis of inputs received through five senses. Sense organs alone are the instruments we are capable of using to know the world (persons and things – those with Naam and Roop). Obviously then these perceptions involving opposites (beautiful or ugly, harmonious or jarring, palatable and not palatable, rough or smooth, cold or hot) appear to be real. These perceptions then lead us to an understanding that certain things are desirable and considering others as avoidable (giving rise to Raag and Dwesh). Social conditioning (value system) is another very powerful input in creating preferences and prejudices in us. We thus get established in duality and consider things as good or bad, right or wrong and moral or immoral.

This duality is an illusion created by the mind (based on perceptions and conditioning) – it exists only in the mind – intrinsically everything and everyone is manifestation of that ONE. Only problem with us is that we have not worked for and have not experientially known that ONENESS.

Now coming to the concept Karma, one can try to understand it by considering as if there is some recording mechanism in us where whatever we feel (desires and reactions) or do intentionally (act done with a sense of doership – Karta Bahav) gets recorded (mun ka Sanskarit ho jana). And that we are born with a software (Mun which has a set of instructions – prakriti ke niyam). When the software runs on Sanskars, it (Mun) creates situations and relationships which could be pleasant or unpleasant depending upon nature of Sanskar. Isi ko kaha jata hai ki Jiva apne karmon ka phal bhogta hai – one reaps the consequences of one’s Karmas.

It is fact that a Jiva [Linga Sarir – consisting of Atma covered with Mun, Buddhi, Ahankar (ego – sense of ‘I’) and five senses] undergoes consequences of his Karmas through bodies which it acquires birth after birth. For a Jiva – Atma identifying itself with body and mind – right and wrong bring their consequences.

Now there are two ways of going through a situation, one way is the way of acceptance and another way – a way of reaction.

When there is acceptance for every situation (knowing that it is a result of our own Karmas - an automated output given by the software consequent to the the input in the form of Sanskars), we are at peace with others as well as ourselves. We do not blame anyone for our circumstances and go through the life without anger, guilt, jealous, greed etc. In other words we are not aiming at avoiding an unpleasant situation or trying to create a favourable one. When our actions are not accompanied by reaction or desire, these are not Karmas (known as Nishkaam Karm - there is no recording of these actions) and will, therefore, not bring any further consequences – there will be no creation of Karmic Baggage (creation of fresh Karmas is called as Agami). Prarabdhas (quota of good and bad Karmas released for this life) are thus lived through and no Agami is created. As for the old accumulated Karmas (called as Sanchit Karmas), they may not have to be lived through as they can be burnt by sadhana or Guru's Grace (and one has to make oneself eligible for Grace by sadhana and devotion). Free of Sanskars, Jiva is liberated on exhaustion of Karmas - Atma becomes one with Parmatma.

But as I may have said in some earlier mail, faking will not do. This acceptance has to arise – trying to accept situations through the conscious mind alone will not do – trying to accept itself points to non-acceptance within.

On the face of it, it appears to be difficult situation since we can only try and if that will not do, what are we supposed to do? Situation is, however, not as bad and there is no reason for despair as through the processes of satsang, meditations (includes chanting) and reading of shastras; acceptance will gradually but surely arise.

On the other hand when one chooses path of resistance – actions are done with reaction or desire – these are seeds of new Karmas which will bring their own consequences. Vicious and unending cycle of Karmas and their fructification (both bad and good) will continue.

So it is not a question of one or others being right or wrong. It is a question of living one's life as it comes (a natural unfolding of Prarabdha) without reactions and desire – knowing that all one gets (good as well bad) is what one deserves – there is no injustice in the existence. Nothing then touches one (Jyon ki tyon dhar di ni chadaria – as Kabir says).

To make it a little more explicit – a judge, policeman or army personnel may, in the performance of their duties, cause death of a person – it is not a Karma as it is not done with any motive. There will no consequence. But if one kills a person out of greed or vengeance, it becomes a Karma and consequences will follow. Similarly physical contact between two persons out of friendliness will just be an act with no consequence but such contact on account of seduction or force (rape) will be a Karma.

In fact, so called 'Good Karmas' are also not considered as good as they also bring their own rewards and by continuation of the process, in due course, one gets opportunity to do more bad Karmas resulting in suffering.

Established in knowledge that one gets what one deserves, one can very well enjoy one’s poverty or even confinement in jail - one's body may be in discomfort or pain but there would be no suffering.

So, in reality, there is nothing right or wrong in absolute sense (everything and everyone having come from the same source) but they appear to be so because of our preferences and prejudices caused by our perceptions and social conditioning. In one sense, one may call an act done without reaction or desire as right (OSHO ise hosh poorvak jeena kahate the) since it does not bring any consequences and others as wrong.

Actions propelled by reaction and desire thus are the cause of accumulation of bad Karmas (as the good ones are also not good, as mentioned earlier).

As to your second question, the process of acceptance is a process of de-conditioning of mind (not of conditioning of our mind towards hope) – removing its preferences and prejudices and notion of duality. For this purpose we need to disengage the mind from the outside and turn it inwards (and for that we have to use it – to lead it to its dissolution / transcendence) as I said in the article "Asakti in Paramatma Liberates".

We are not what others think of us

To a friend who felt hurt on being pointed out deficiency in his work in the presence of his sub-ordinate.

I can understand the feeling of hurt which you may be experiencing because I have gone through similar experiences in my life.

Later, after reading material on spiritual matters and taking to meditations, gradually I realised that how can opinion of others define me? Am I a product of others opinions? I continue to be what I am, irrespective of perception (good or bad) of others. So, I slowly grew confident (as a consequence of spiritual effort) and while trying to do my best, did not attach much significance to the opinion of others. My unusual attire is also a reflection of that.

Another thing I understood was that if someone else is unreasonable (and there will always be unreasonable persons around), why should I punish myself by feeling hurt for his fault? Punishing oneself for the fault of others does not stand to reason!

In my life, I have not humiliated anybody before others. May be, through this unintended incident (blunder), I am being made to serve some higher purpose. May be it is wake up call for you (from the slumber of taking this worldly existence as the reality) – a person with rare blend of sincerity, hard work, intelligence and constructive approach in life!

Our sincerity and devotion should be our strength, give us confidence and not make us vulnerable to opinion of others [as such opinions depend on the mental make-up of others (which has nothing to do with us), their information base (which could be inadequate) and even motivated] and make us suffer.

Recently our batch mate was given a 'Good' report by the Member (because of a frivolous complaint and having no information about the sincerity and integrity of the officer) and the officer felt as if everything in life is gone for him since in his view he had earned nothing other than reputation in the department (it was his only possession) and it was gone. He became very depressed.

One has, therefore, to acquire emotional strength and enable oneself not to get disturbed / carried away by the opinion of others.

If reading this, rings some bell or touches some corner of your heart, you may patiently and slowly read first four (from the bottom) articles on my blog.

Adversities and evolution

To a dear who sent me a SMS : “Wo path kya pathik kushalta kya, jis path me bikhre shul na ho. Navik ki dhairya pariksha kya, Yadi dharen pratikul na ho.”

No doubt we develop skills, grow in strength and rise on facing adverse circumstances. It is same for external pursuits as well as for inner exploration.

A story. Crop of a farmer sometimes used to get destroyed by excessive rains, storm or lack of rain. One day while he was praying and complaining about his loss, God appeared and asked, "What do you want?" The farmer said that with due apology I want to say that you may have created the world but you have no idea about farming. I can show you how to manage it if you give me power to manage weather. The God agreed. Farmer managed rain and sunshine according to requirement of the crop and of course there were no droughts or storms. The crop grew very well with large balian. But when it was time to harvest, there were no grains. He prayed again. God appeared and the farmer asked him the reason. The God said just take out a plant from the field with its roots and see. The farmer found that all the roots were on the surface – none went deeper – as the water and other nutrients were readily available on the surface itself and there were no storms.

I also got initiated into spiritual quest as I suffered a lot with anger and fear and wanted to be free of them. But for anger and fear and consequent suffering, I would not have had enough motivation to persevere in my quest.

But this is only half the truth.

We know it too well that what we get in the external world is not the result of our intelligence and effort alone. If one pauses and looks around, one would surely find that some times one gets a thing for which one has not worked and sometimes with all the efforts, one fails. There is something mysterious about it.

One also knows that there are more intelligent and laborious persons who have not risen in life whereas there are others who are not that intelligent and laborious and are doing very well.

Another story. After his death Pope went to the door of the Kingdom of God. He found the door closed. He was surprised as he expected that there would be a rousing welcome on his arrival. He waited for a while but no body opened the door. Then he knocked at the door. After a while some body looked from a little window and asked, ‘Who is there?’ The Pope said, "I am Pope". The gatekeeper asked ‘Pope! never heard of anybody in that name.’ Pope now had to introduce himself. He said I am the representative of God in Rome. ‘Rome’ – where is it? Pope told him, it is on the Earth. The gatekeeper had not heard of earth either. Then Pope went on to explain that it is planet in Solar system. Being unaware of that also, Pope told him it is in the galaxy called Milky Way. By this time the gatekeeper was exasperated and asked, “Don’t talk in riddles. If you have index number of galaxy, please tell me, I would try to locate.” Existence is so vast that this galaxy in which light takes a few years to reach earth from some of the stars is insignificant. Such a vast Existence is managed by some energy. Millions of stars continue to be born and die.

When galaxy itself is insignificant what about our earth, our town and our contribution for its progress and sustenance?

Those who have known the mysteries of life say that in the external world we will normally get (by way of relationships, material things etc.) what we are destined to get as per our Prarabdha. Some changes are possible through some practices given in Shastras or blessings of saints – they may not however always work – it depends upon how powerful one’s Prarabdha is.

This being so when our aspiration or effort is in harmony with what we are destined to get, we have illusion of succeeding. And when our aspiration or effort is not in harmony with what we are destined to get, we either put the blame of the failure on others (or fate) or have illusion of failure on account of lack of effort.

There is thus nothing like success or failure. They are illusions (difficult to understand through the conscious mind but true). It is all a mysterious play.

Another view I would like to share with you is that all of us [our bodies (beauty, shape and size of limbs), intelligence, skills and other attributes like laziness, perseverance etc.] are the products of genetic coding and social conditioning (both external – as Kabir says "Mera mujh mein kuchha nahin"). There is, therefore, nothing to feel proud or ashamed of. If we understand it deeply, an acceptance for Self will arise. Once we develop acceptance for ourselves – as we are – it will be natural (in due course) for one to accept others as they are. And the tendency of expecting or bringing improvement in others - which causes all discord in relationship - will vanish. We can then live in harmony!

The life is mystery and everything here is a play of existence – limited ego of a person wants to believe as if it can make a difference and suffers when things do not go the way one wished for. One who takes life as a play of existence and takes part in the play with sincerity (making reasonable use of the attributes of body and mind with which one is endowed with) but at the same not getting involved in it (because it is a mere play), acts in a relaxed manner and enjoys the play (life as it is).

Feel the mystery of creation and dissolve the ego

To a young friend who wishes to know how to make a beginning on spiritual path

First of all I apologize for not responding to you for such a long time. May be I was also not sure what to tell you. Not that today I am clear on that. This is a field where more you pursue the path, pretensions about knowing fall aside and more ignorant you feel (You already feel ignorant – a very good sign for a seeker!). The existence is so mysterious, it overwhelms the serious seekers. Even scientists like Einstein wonder at the end.

This feeling of wonder is beautiful and liberating. It takes one forward on the path of dissolution of this limited "I" and consequently, those who know say, one merges with the ultimate – the purpose of creation is complete.

If one looks at the process of physical growth of a person, is it not a wonder how from a single cell, eyes, ears, liver, heart, bones, hairs etc are created. How does the food get converted into blood, flesh, bones, semen etc? How do we continue to breathe and how the body continues to recharge itself? All these are taken care of by some higher intelligence. If all these things were left to us and we had to consciously manage them, we could not have survived for a moment.

Is it not a wonder in whatever direction you put a seed in the soil, how the roots always go down and the leaves and stem come up – against gravity? How does it flower?

In this existence a bee or an ant works tirelessly whereas a python rests and waits for the food – all live their usual life spans, first two with frantic activity and the later one without any appreciable effort. Jelly fish without mouth, eyes, ears, stomach etc. enjoys her life fully.

If we delve deeper into this mystery; our pretensions of knowledge, effort and contribution to the family, organization and society which support our ego cannot survive for long.

It is the sense of "I", the ego, that is the root of all ambition, aggression, hurt, anxiety, fear, guilt etc. These emotional reactions are the root cause of all the questions (confusions) in the life for which answers are not easy to come. And any answers given by somebody else do not help. Answers have to arise from within through a process of evolution.

Evolution is a natural and long process. Finally everybody will reach. Spiritual practices hasten the process of evolution. What may be achieved in a natural way in thousands of lives may be achieved in one life through spiritual practices.

One can make a beginning from anywhere (better to begin with some authentic source, i.e., from a living master). Once the thirst is there, someone will come and make the correction.

One cannot go wrong on this path.

You have the thirst. Otherwise at your age, no one is interested in the questions relating to life.

You are blessed!

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.