How we met ... Part - XVIII ... with Vithalji and Satyamitranandji

On 19^th April, I had to attend a marriage reception in my family at Haridwar.  While I was planning for that, I received a message from Supeji that Shri Vithalji would be there in Rishikesh on 18^th morning.  Besides, 18^th, 19^th and 20^th were closed holidays.  Things fell in place and I planned my visit to Rishikesh and Haridwar.

On 18^th, we were the first to reach the bungalow in the Rama Mandir compound in Rishikesh where Supeji and family of his Gurubhai, Shri Kishore Rao lives.  This is an architectural marvel – so beautiful.  Supeji later explained that it has been designed so as to have all the five elements in it. 

Many a people were initiated by Guruji.  This was followed by chanting of “Hare Krishna … Hare Hare” and question answer sessions.  Supeji has e-mailed these questions and answers to us – obviously they are profound for seekers – I will try to put them on the blog.  I am, therefore, not repeating them here.

Answer to one of the questions particularly struck me.  I have the temptation to mention it here.  The question was something like, “Is not manav seva and madhava seva same?”  Answer was something like (for exact question and answer readers may refer to the e-mail which I would put on the blog soon), “If service is done with the realization that the person served is madhav, manav seva would be madhava seva.  But if it is done to alleviate poverty or suffering of someone, it is just giving alms and would not be a step forward in one’s spiritual evolution.” 

I had always thought so and could not appreciate organizations built by Gurus for service – they should stick to their area of core competence – spiritual evolution of their disciples, I thought. 

Of course, even service without considering the person served as madhava, would be good karma and would unfold in the form of some reward.  But, on a higher plane, any karma including a good karma is not good inasmuch as a good karma brings with it power and position (and consequent ahankaar) which provides wider opportunities for doing bad karmas.  And cycle of life and death caused by karmas (good and bad) goes on and on.

Another purpose behind service set-ups created by Gurus is that many a disciple has strong rajasik guna and they are made to work for dissipation of this guna – before they can be led towards their evolution.  Service provides an opportunity for that.

After taking prasad at Rishikesh, we came back to Haridwar in the afternoon on 18^th.  Marriage reception was in the evening on 19^th and I had free time on 19^th morning.  We (I and my wife) had earlier (a couple of years back) met Satyamitranandji in Mumbai – our experience with him was a wonderful one and I had a desire to be with him again.  He is having an Ashram and a Mandir with the name Bharat Mata Mandir in Haridwar.  I thought of making a good use of this time – to meet him, if he were there.  Fortunately he was there and I got an appointment for next morning.

He started by telling me about how he started his spiritual quest.  I am putting here what I can recall now (not exact reproduction of what he said).

"As a young boy I was told by my father, a Vanprasthi, to read literature of Vivekanandji.  Few years of reading and desire to become a Sanyasi arose in me.  I asked for permission to go.  Initially my father suggested that there is no need to leave worldly life to pursue one's spiritual quest.  But being a Vanprasthi himself, he did not insist much and allowed me to go my way.  While parting, he gave me 100 rupees (his savings of about 6 months).  I kept the money inside a spiritual book and boarded a train.

After a while, a TC asked me to show ticket and I had none to show.  He told me that being an educated man are you not ashamed of travelling without a ticket (I had done my MA by that time)! I told him that though I have money with me, I have kept it for some emergency.  I told him that I am going on a spiritual quest and at this stage do not have that much of trust so as to believe that HE will take care of my needs.  In case I do not get anything for my survival at some point of time, I would use this money.  Anyway, you can issue me a ticket - I will pay for it.  He said OK, leave it!

At the next station the TC brought me milk in a big Kulhad and some Jalebis.  He also told me that after a while train will reach Nemisaranya and that he will see me out of station.  He also gave me name of an Ashram and a Swamyji who could perhaps help me.

I went to the Ashram and met Swamyji.  I told him that I have not done any Sadhana and have no other attainments to qualify for being in the Ashram but I do have a sincere desire for search.  He was kind and told me that I could teach some students in a Gurukul run by his trust for about 4 hours a day and that I can be in the Ashram and pursue my Sadhana.  I could not have asked for more.  At that stage, I also thought that I should be earning my living.  Within three hours of leaving my home, God provided me what I needed then. 

I started teaching in the Gurukul and did Japa for 6 hours standing in Gomti River every day.  I used to sleep on the ground and used brick for pillow.

After some days my grandfather came to know that I had left.  He scolded my father and said that he should have told him and that he could have stopped me from leaving.  My father responded by saying that I would not have gone far off and that he could search for me in Allahabad, Varanasi or Nemisaranya.  And soon my grandfather found me in Nemisaranya.  He asked me to go back with him.  I requested him to be with me for a few days and that thereafter I will do his bidding.  After a few days I told him that I would do what he said but I would not be of any use to the family and that when they get me married to someone, the girl will unnecessarily suffer as I have no interest in worldly life.  He saw me doing Japa for 6 hours standing in water and sleeping on the ground.  He was convinced of my determination and of everything I said and left me there to pursue my calling."

Thereafter, as he had told us (my wife was also with me) in our last meeting in Mumbai a couple of years ago, that he was appointed as Shankaracharya – he did not elaborate and I did not ask as to how he rose to that position.  While in that position, he wanted to visit a few African countries.  He was told by the group of priests around him that he cannot do so as a Shankaracharya is not supposed to cross the sea.  And that in that position he was also supposed not to eat food prepared or offered by a person other than a Brahimin.  Swamyji gave up the position saying that he cannot accept these restrictions – and if were true, saints like Paramhamsa Yoganand and Vivekanandji would be put to eternal hell.  He added that if he had to do that, what was wrong with the life as a householder and a worldly man (they too have so many restrictions which prevent their lives from blossoming).  He was also threatened about the consequences of a fall from that position.  But that did not deter him from leaving.

In that meeting, I was mentioning to him about the way Mungale Sir and Swamy Vrijeshwaraji conducted themselves (I have written about them in earlier posts).  He remarked that they have reached a stage of Akarma (a stage where Rajo Guna is gone and person reaches a stage of realisation that life in this universe unfolds as per HIS Sankalpa and that none in this world can do or really does anything) but his mind still tricks him into believing that he should use God given gift of power of expression and knowledge of scriptures to the benefit of public at large and makes him sit before TV camera everyday (he regularly appears on TV Channels – may be this power of expression and knowledge of scriptures elevated him to the position of Shankaracharya earlier).  And he had the humility to add that he would try to give up this temptation in a year or so.

Coming to the present meeting, he further narrated a few happenings in his life.  It was something like :

"In my younger days, somebody mentioned my name to Birlaji and he invited me.  I met him a few times.  In one of those meetings he mentioned it to me that he being a billionaire, every priest or saint coming to him asks for money for performing a marriage, constructing a house or for some project which they propose to undertake but you have not asked for anything so far.  I told him that after listening to what I am going to say, you may not invite me next time.  He asked me to go ahead and say whatever I wanted to say.  I told him that please tell me who is bigger, you or the God? God of course, he said.  That is why I pray to God every day that HE should not raise any Sankalpa in me and if he does so, HE has to arrange for resources – I am not going to arrange for any.

And God made me an instrument in creating 12 Mandirs, two of them abroad.  What is important for a Sadhaka is not have Apeksha (expectation) from anyone – HE provides for everyone."

I mentioned to him that I have a little glimpse of this state – not having expectation from anyone – wherever or to whichever post I have been posted in my career, I accepted that happily and never represented against that – enjoyed working in every place and post.  I came to believe that no one can help or harm anyone, whatever has to happen will happen.  To this he said, yes if this is not believed, very foundation of principle of Karma would be gone.  As Tulsidasji beautifully says in Ramcharitmanas, "Kahu na kou sukh dukh kar data, nij krit karam bhogu sabu bhrata (No one is the cause of happiness or sorrow of anyone, everyone undergoes consequences of one's own actions)."

During our meeting he also told me that one of the Mandirs is going to be opened in Shimla on 6th of June this year.  He has invited me to be there that day – such a blessing.  And he will be going to Seattle this July where my younger daughter lives.

 

Depression – how to come out of it

To a friend who sent me a SMS – “Owing to domestic reasons, I am depressed and have developed suicidal tendency ...”

First thing to understand is that depression is not caused by the circumstances but it manifests in us when our life energy (Pran Urja) is low – we wrongly attribute it to circumstances.

If we blame it on circumstances – changing circumstances not being solely in our hands – there will be no way out – one would be a helpless victim.
But fortunately, it is not so.  Even the word 'depression' is synonym with 'low level' of life energy.

If we understand that depression is a consequence of 'low level' of our 'energies', we can do something to 'raise' them.

This can be done by any activity involving fast and deep breathing – brisk walk (jogging by the young ones) for at least 40 minutes, Kapal Bati for about 10 minutes or any other similar activity. If we can do them twice a day, it will be still better.

Another thing to understand is that if we continue to brood over our circumstances – continue blaming persons concerned – it triggers feelings of anger, anxiety, depression, guilt etc. in us.  More we brood over the circumstances or blame others, these feelings are strengthened by the nourishment they get from our attention to them.

One has, therefore, to take off one's mind from them by engaging it in some kind of spiritual practice such as reading autobiographies of saints, reading spiritual texts like Ramcharitra Manas, Shrimadbhagwat etc.; doing japa of some mantras like "Hare Krishna Hare Krishna, Krishna Krishna Hare Hare; Hare Rama Hare Rama, Rama Rama Hare Hare" or "Shri Rama Jai Rama Jai Jai Rama".

One needs to devote as much time on these activities (physical as also mental activities described above) as possible – one has to force oneself in doing them and not to give up if one does not feel like doing them – mun ko buddhi se control karane ki zarurat hai (mind has to be controlled through intellect).

And most important of all – Satsang, being with the Gurus and the Sadhakas, helps a lot in remaining on the path – it helps us to persevere (create and maintain motivation and continuity of efforts in us).

One may also consult a person practicing Batch Flower Remedies or refer to books on the subject (Google search will help find books).  These medicines available at big Homoeopathic Shops are very effective in dealing with such conditions.

How were we ... Part - XVII

About a couple of months back our Guruji (Mungale Sir) mentioned to us that Chandigarh will be good place for me as Tibetan saints move around in this area in their astral bodies and bless the Sadhakas in their spiritual quests.

As if directed by the masters, last weekend we (me and my wife) happened to visit Shimla (we had no such intentions).  There at lunch time we had discussions touching spiritual matters.  One of the officers mentioned about his Guru (HH The Taklung Tsetrul Riponche), head of a Buddhist religious sect.  He is based in Shimla.  I showed interest in meeting his Guruji.  He enquired if I would be really interested as Guruji does not converse much (normally visitors to Gurus are interested in asking something or listening to spiritual discourse from them).  I told him that with God’s grace we have crossed that stage where there is need to converse with a Guru.  The officer was delighted to hear this and fixed up appointment for the next day.

The officer told us how there has been a revival of Buddhism and its spiritual practices in major areas in the state of Himachal Pradesh after Tibetan saints came here in 1950’s and 60’s.  He also talked about their strong belief in the principle of reincarnation which is foretold by the saints.  Followers from this state happily part with their children if they are told that one’s child is reincarnation of some saint.

About his Guruji, he said that he had a very good handwriting in previous birth and because of that fingers of his right hand were cut.  Guruji had told in that life that he will reincarnate and that he can be identified with very small fingers of his right hand.  And the Guruji has very small fingers of his right hand!

Back from lunch, we understood that we have come or have rather been sent to Shimla for meeting Guruji.  We felt very nice with the thought of meeting him.  Next day we reached the monastery at the appointed time and sat on chairs in front of Guruji.  He exudes love and love alone!

We were told that he will pray for our health and general well being.  He chanted some Mantras and blessed us with Akshat and some other seeds.  Towards the end of prayer he tapped our heads with something like a small cloth wrapped stick which he took from inside his apparel.  Our minds became blissful and no questions or thoughts crossed our minds.  There was no need for any conversation.  Even otherwise, no direct conversation was possible as He does not understand Hindi or English and we did not understand his language (Tibetan).

Soon we were out from his place and sat in other room inside the monastery and had tea.  There he sent us a beautiful statue of Bhagwan Buddha wrapped in a beautiful shining yellow cloth.  We felt blessed once more.  Thereafter, we meditated for about 20 minutes in a hall in the monastery where HH Dalai Lama was to visit two days later.  Again it was a good experience.

After being in the monastery for a little while more, we came to our guest house for lunch.  I took my usual after lunch short nap.  My wife also took rest and had very pleasant sensations in her entire body, finger tips etc.  She was blissful and did not feel like speaking for a while.

In the evening, I told my Guruji about this meeting.  He said something like, “You had started feeling joyous even before meeting him.  Unse milkar bahut anand hua.  Unki sadhana bahut achhi hai.  Unka photo liya?”  Initially I thought as if Guruji wanted to see his photograph – a foolish thought (Guruji had known everything about Him and our meeting).  I asked the officer to arrange a photograph for me which he happily brought next morning.

Next day while narrating this meeting to my son-in-law, I realized that Guruji had asked about the photograph as it would help me in my spiritual quest.  We continue to fondly remember Him and feel joyous!

 

Love and Moha

To a friend who lost his only son

Often what we consider as love for our family members, relatives, friends and even gurus is mere asakti or moha.  But, in fact, they are opposite to each other. 

Love is the nature of consciousness (purush) whereas moha is an attribute of the mind (prakriti).
Love has no object (it is universal – for everyone and everything around) whereas moha is directed towards identified persons, ideas or things. 
Love is beyond ego whereas moha is offspring of ego.

Love is an effortless expression of consciousness whereas the moha arises from the need for physical, emotional, material and even perceived spiritual needs which one expects to get fulfilled through others – a person under the spell of moha tries to use others for his own sake (sacrifice is also a device for getting something in return) – it makes a person beggar (being in needs, as aforesaid) though he often pretends to be otherwise.

Love is liberation (mukti) for the self as also for everyone around whereas moha results in possessiveness of the object of moha.

Moha, being offspring of ego, creates an illusion of responsibility (self worth) – concern for the welfare and well being of near and dear ones.  This concern causes anxiety, guilt etc. in the person and he suffers.  The concern also causes a need to control and guide the lives of others – imprison them – trample on their independence.  Others also suffer as the saying goes – paradheen sapnehu sukh nahin.  If one consciously looks around, one will become aware of reach and consequences moha – it's reach is far and wide.

Love is remedy for all the ills (it heals and liberates) whereas moha is root cause of all the ills (it injures the self and also the objects of moha). 

Till we experientially know love (through bhakti and gyan), the false coin, moha will continue to be mistaken for love.  But to know love experientially is the ultimate object of life.  On the way, a sadhaka may only have some vague perception of the distinction between love and moha. 

But the vague perception is also good enough for moving forward if one is conscious of it.  To clear the vagueness and making the distinction clear; apart from regular reading of scriptures, satsang and other spiritual practices; what one needs to be conscious of is the fact that others need freedom – others are as much individuals in their own right as one is – they come from the same source – they have their own aspirations and reservations – they require to be accepted as such with their preferences, prejudices and perceived limitations.  One needs to deeply understand and be conscious of the fact that not respecting freedom and individuality of others is an act of aggression (himsa). 

This consciousness and understanding is the key to one’s transformation and then one will gradually find that one is unburdened and others are comfortable and happy in his presence.  Whole atmosphere is light.

Are, samay nahi hai!

We were with Mungale Guruji this Monday (27th January).  I feel like sharing what I understood from our conversation.  What I mention hereafter may not be exactly what he said as I may have misunderstood a few things.  One thing more, some of the issues discussed are unrelated and will therefore lack a natural flow and continuity.  Still it may perhaps be of some use to someone.

Just when we entered his place, addressing me, he said that God has sent you to Chandigarh with a purpose. There are many Tibetan Saints who travel this area in their astral bodies and when they find a genuine seeker, they bless him.

Asked by one of us about how does a person like Dalai Lama get time to do his Sadhana, he said that persons like him have done all that in their earlier lives and that they are here now for a purpose – a task assigned by HIM. Once HE asks them to stop, they stop immediately. He gave his own example saying that earlier he used to conduct meditation sessions. One day HE asked him to stop doing that and he no more conducts those sessions.

Responding to questions related to happenings in the material world, he said it is not good to tell about these things as it amounts to interfering with one’s Prarabdha. The powers a Guru has should be used for ultimate kalyaan of jeeva (for aiding spiritual evolution of a sadhaka) and not for material aspects of life (which in any case are impermanent).

Responding to the worrying nature of one of us, Guruji said something like –

“Bacchey ka naa to maa kuchh kar sakti hai naa naanee, Karane wala to sirf ek WOH hai (mother or grandmother cannot help a child in any way – HE alone is the door – only HE is there to take care of all of us).

We are all his (insignificant) creations; how can therefore anyone help or harm someone? Knowing this, one should not expect or strive for getting help from anyone (and not try to set someone right - not to hate and try to hurt anyone) – one should seek help from HIM alone.

Reciting the stotra of Shankaracharyaji which says that one is attached to the toys as a child, is attached to the person of opposite sex as a youth and one gets attached to worry in old age; he said that even when one is old, one does not get free of sex, freedom from sex is achieved only when one realizes HIM.”

Talking of life after death, he said something like, “The scale of time (calendar) in that world is different from here. Life there is difficult and often entails huge suffering. One should, therefore, use all the time at one’s disposal while being in this human body to take HIS name, love HIM and be loving.”

Listening to this, I immediately remembered something which I often mechanically (by force of habit) and in lighter vein say everyday, “Are, samay nahin hai!” and “Rama Nama kee loot hai loot sake to loot, antkaal pachhtayega jab pran jayenge chhoot.”

On a related matter, I had earlier put a post titled, “Sukh mein sumiran jo kare” on my blog on 08.07.2012.

Wear spirituality lightly

To a seeker who feels that his family does not support him in his spiritual endeavour.

A seeker often finds it difficult initially to manage his time between sadhana (including reading spiritual literature) and demands of his family.  I know that you are well read and are familiar with spiritual concepts.  I am not going to say something profound here but would like to reiterate a few truths to focus on the issue and share some processes which did not only help me to resolve my problems (impatience, anger, anxiety, fear etc.) but also enabled me to have faint glimpses of divinity in places of worship, gurus and more importantly in my spouse.

First truth is that we get the relations, material things and circumstances which we deserve.  There is no injustice in this existence.  We, however, often come across persons whom we feel that inspite of their best efforts, all their endeavours fail or one of the spouse is exceptionally good but is suffering because of an unreasonable spouse or one has got a boss who has not made life of only one individual miserable but of all the persons working under him etc.  We tend to believe that persons or circumstances are unjust.  This is not so.  This is all result of our own prarabdha. 

If we accept the persons and circumstances as such (non acceptance even otherwise does not help improve the situation) and instead of trying to improve them (as these efforts are bound to fail), work on resolution of our reactions to them (through spiritual practices), we would certainly attain freedom from their effects and also prevent aagami (accumulation of Karma from actions in this life).  When we succeed in doing so, we feel grateful to the persons and circumstances which led to our freedom (evolution).

Crucial thing for achievement of freedom, as aforesaid, is to shift one’s focus to one’s ‘reaction’ and the ‘effects’ it produces in one’s body and mind rather than dwelling on correctness or otherwise of ‘action’ of the other.  It has to be ongoing process in real life situations for years on end – not an hour process of meditation.

Second truth is that everyone (except a few spiritually evolved persons) in a relationship feels cheated.  Reason is simple.  Everyone in a relationship seeks to receive love, affection and appreciation of the other one and for that tries to adjust, compromise and sacrifice one’s position to some extent.  This gives rise to expectation of reciprocation which does not appear to be happening.  Now when one tries to adjust or compromise for betterment of a relationship, one is thinking of it all the time.  Very small fraction of this thinking process gets translated into perceivable action on the outside (like tip of an iceberg) which may or may not be perceived by the other.  Similar is the position with other person.  In the case of other person also, the mental effort is much larger than action which other person is actually able to perceive.  Thus both consider their efforts (which largely includes non perceivable effort on mental plane) to be huge and (externally perceivable) response from the other as insignificant (or no response).  Thus both feel cheated – particularly the persons in close relationships like spouses.  You may have heard the astrologers telling everyone that you do so much for others but others do not reciprocate.  Because of above mentioned reason, every one tends to believe it – but it is untrue.  How can everybody be looser and no one a gainer in a relationship?  This is illogical.

So one has to understand that others also make efforts for harmonious living but in the very nature of things one fails to perceive it.  Fault does not lie with others.

Third truth is that everyone (in a family) has a personality determined by one’s genetic coding and social conditioning.  Because of this every person is unique (even finger prints of two persons never tally what to say of much more complex personality traits and response systems) – with specific preferences and prejudices.  And obviously one believes and is sure of correctness of one’s preferences and prejudices.  Even if in an argument one is defeated and cannot justify one’s beliefs, internally one often continues to believe in their correctness.

Since no two individuals are alike and both are sure of the correctness of their beliefs, there cannot be a meeting point and some areas of disagreement will always remain.  A relationship will therefore flourish when one understands this fact deeply and respects the preferences and prejudices of “other person” in the same way as “one’s own”.  Bhagawan Dattatreya says at one place in Bhgagvatam that ‘manushya swabhava se alag alag hote hi hain, isliye na main kisi ki stuti karta houn or na ninda hi”.

Even otherwise since everything and every person is manifestation of same energy or Parmatma, question of one thing being intrinsically right and other wrong, one being good and other bad, one being moral and other immoral does not have a basis.  All these ideas are creation of human beings for maintaining order in the society and may be followed for mutual convenience.  One cannot, therefore, reasonably find fault with the life style of others in existential terms (and get disturbed by that).

Further, even with our prejudices and preferences, there is not a person who does not have any good quality and one himself is also not perfect, if judged from social standards.

Also if we think for a while on the subject, it will not be difficult to understand that we are supported in this world not only by the nature and persons with whom we directly interact (they of course support us) but also by millions of unknown workers and scientists working in agricultural fields, mines, factories, laboratories etc.  We need be grateful for their contribution to our lives.

As such, if one ponders deeply on what is mentioned above, one would find that one needs not only (grudging) try to accept others around him as they are, one needs to respect them and feel grateful for their contribution to one’s life.  When this ‘respect’ and ‘gratefulness’ for others becomes a ‘reality’, one would start seeing ‘divinity’ in them and live joyously.

Many a time for a sadhaka, problem arises when he feels his pursuit as sacrosanct and aimed at achieving a lofty goal beyond ordinary worldly existence.  One starts considering others as  ‘lesser beings’.  And thus a sadhaka may sometime start feeling out of sync with the world outside.  This is a blunder.  This also creates a desire that others should respect one’s higher pursuit and provide space for one’s evolution by compromising on their demands on one’s time.

Now, as Sadguru Jaggi Vasudeva says, if one’s meditation requires others to stop their activities like enjoying a TV programme, music, chit-chat with children, or doing some work in the kitchen etc., this meditation is not going to succeed.  The vehicles, crows, utensils in the kitchen etc. will continue to make noise.  World will not come to standstill.  Acceptance of everything around is the key.

Fourth truth is that understanding of all the above mentioned truths and many more from shastras and gurus at mental level alone is not a solution to our problems.  For example, everybody knows that worry does not help solve a problem and that one can better handle a situation with a cool mind.  But one cannot help it and the worry grips one.  One has to take to some form of sadhana under the guidance of a ‘guru’ (one should not go by the books, CDs etc.) and sustain it throughout one’s life.

After a while attention has to shift from reading of scriptures to sadhana.

Consequently, when one has a glimpse of or touches that ‘awareness’ (called ‘atma’, ‘parmatama’, ‘being’, ‘sakshi’ etc.) which all the scriptures and gurus talk about, then sadhana does not actually require exclusive time (except for an hour or so).  Being ‘aware’ of oneself in the midst of things is most effective way to forge ahead on this path.  One can touch this awareness off and on while being with one’s spouse in the bed, watching TV, while travelling or while accompanying one’s spouse while she is shopping (once one has reached this stage, in my experience, japa instantaneously helps in getting into the state of awareness).  And the beauty is that others will not even to come to know of it and may not grudge one’s engagement in sadhana.  One needs to wear one’s spiritual quest lightly.

And I have found that when one ‘truly’ respects and feels grateful to others (faking will not do), they surely allow one all the time one needs.  If one feels that one’s environment is not conducive to sadhana (or one is not getting enough time), one may either not be on the right path or there may be a need for break before taking next step.  Sometimes change of path or break may be necessary as one’s body and mind may not be ready for higher energies.  But one cannot know it by oneself.  To know what is needed, one only needs to continue to be in touch with the masters and fellow travellers (satsang).  Existence is intelligence and it will surely arrange whatever is needed when one deserves it.  As Baba Sitaramdas Onkarnath says, leave all your burdens at the feet of the master and be free of worries.

It may also be useful to refer to three of my earlier posts titled as “Put the Stick (Mind) Aside and Go by the Light of the Master”, “Living in Harmony – No Conflict, Compromise or Sacrifice” and “Dilemma of a Seeker” which in some way are connected to the matter discussed above.

Put the Stick (Mind) Aside and Go by the Light of the Master

To a friend who believed that ajapa japacontinues to reverberate in her all the time but she still continues to be miserable

Japabears fruits when done with awareness. That is why they say that while doing Japa, one should visualize a deity and simultaneously maintain awareness of breath. That day, Swami Vrijeshawaraji told me to do so. I have since started doing it with wonderful results. One may get into joyous state with this method instantaneously. One may, however, not feel sufficiently motivated doing japa all the time. In addition, therefore, one may read spiritual texts and write god’s name – this involves simultaneous use of vani, body and mind – as Supejiprescribes.

The purpose of such multi tasking is to tie the mind down so that it does not wander into past and future and trigger emotions. If japa (repetition of Mantra) alone is done, mind can put the japa on auto mode and manage to wander everywhere. It is our every day experience that we can continue thinking while driving or doing any other activity. When japa is put by the mind on auto mode, one may mistake it with ajapa japa (nad) – the ultimate flowering of an individual and root cause of the entire existence. When through proper japa or other sadhana, one reaches a state when ajapa nad appears, the mind is sucked into it and is dissolved. The question of suffering in that state does not arise. If one still suffers, it is clear indication that the Mantra is put by the mind on the auto mode and it is a mechanical repetition – worth nothing. Shrimadbhagwat [Mahatmay.5– 73] says :

“Adraddham cha hatam gyanam pramaden hatam shrutam,

Sandigdho hi hato mantro vyagrachitto hato japah.”

[Knowledge which is not firm, listening without attention, mantra with a doubt and japa with wandering mind are dead, i.e., are of no help]

On the spiritual path, mind plays many tricks and words are often misleading.

When Christ or Buddha talks of love, they do not mean the same love which we feel towards our near and dear ones. This love is merely moha and is based on give and take which invariably leads to misery or indifference. That love is intrinsic quality of the existence manifesting through an evolved soul and is not directed towards a particular person or object.

The word sahaj is another such word. Sahaj karma means response of a person to a situation when sense of ‘I’ or‘doership’ is dissolved. It can arise only from a saint whose ego stands dissolved. But one may mistake one’s unconscious (mechanical or habitual) reaction to a situation as a sahaj karma which, in fact, is a compulsive action directed by one’s social conditioning and genetic coding. In the name of acting according to one’s sahaj swabhava one often avoids sadhana because of inertia (Tamas) or acts as per dictates of one’s conditioned likes and dislikes. Nityanandji says that breaking Tamasis 90% of Sadhana.

In fact, in everyday life we follow some discipline, like getting ready at a specified time, reach office and do whatever our job demands. This is so even if we do not actually want to do it. One has to be consistent and should not take a different view when it comes to one’s spiritual practices.

Comparison with others on the spiritual path is another trick of the mind to take one off the trek. Everybody is unique. But again, a sadhaka does not know where one is headed for and which is the right path? Therefore, one cannot really decide on what to do or what not to do.

Another common trick of the mind is to mistake encouraging words (meant for motivating one further on the path of sadhana) of the masters to strengthen one’s ego and become complacent. Initially, to introduce a person into sadhana, the guru allows him the freedom regarding the timing, manner and mode of sadhana. He or a different guru, slowly with utmost patience and in a subtle manner, suggests changes to bring about a discipline. For one’s growth, one needs to pick up subtle hints, seek guidance and show willingness to follow instructions because normally the gurus are non-intrusive. At this stage, to stick to what was said by a guru during the apprenticeship of a sadhaka and not implementing what is said by apparently another guru (guru tatwa being same, new direction is continuation of old one), will not help one on the spiritual path. A teacher in KG class teaches ‘A’ for‘Apple’, later teachers take you beyond in the use of ‘A’. ‘A’ for ‘Apple’ was correct at one stage. But to read texts later in that manner – reading ‘pea’ as ‘peacock, elephant and apple’ – will severely hamper understanding.

‘Raj Supe’ told you the truth – to take up sadhana from an established source in an authentic manner – but the mind, out of influence of tamas, played a trick by taking refuge into apparently lofty idea of sahaj karma to escape the discipline – though you may not have anything else meaningful to do.

To rely on one’s mind and consequent preferences for sadhana is a surest way for getting lost in the mental maze.

Then, whom to rely upon? Guru, of course! He is the remover of all darkness. No groping thereafter – follow the Guru – go by his light – without the stick (mind)!