Guru-Purnima 2010

Om Sri Sadgurudevaaya Namaha

                                                                                        Guru-Mahima

Om Sri Gurubhyom Namaha!

Gurudev, born in Thiruvazhiyad, the state of Kerala in a devout Hindu family, has inherited the tradition of jnaana-yajna – spreading of knowledge, from his father. After serving a multinational firm as an engineer for over 30 years, he entered into the kind of life he had always been yearning for. Today he is the Master, the Guide, The Light, the representation of Divinity; He is the revered Guru for all of us.

 Guru in Sanskrit also means Brihaspati.  Brihaspati is the Guru of the Devas; Brihaspati is also the planet Jupiter, according to Vedic science. Thursday in Hindi is known as Guruvaar or Brihaspativaar. The position as the Guru of the Devas has been granted by Lord Shiva himself. They say that planet Jupiter or Brihaspati should be worshipped to ward off sins. We do not worship Gurudev to ward off our sins. We worship Divinity and we do not know when we are absolved of the sins! He silently transforms His disciples even when they are unaware of it.

 Guru or Jupiter, according to Vedic science is considered to be of akasha thathwa, one of the five elements. The significance of akasha thathwa is that harmony prevails all around it.  Akasha thathwa also implies vastness, growth and expansion. Our Gurudev embodies all the divine qualities and characteristics of the Planet Jupiter and of the Guru of the Devas, Brishaspati. True to the characteristics of the Jupiter, He helps us to understand the Divinity, the vastness, the space within us. He serves the humanity, or does manava seva of teaching and uplifting the humanity, through his own actions. He always urges everyone to grow beyond.

 Vedic astrology says if Jupiter could dominate in a person’s life, he experiences prosperity. Gurudev does not dominate in our life as a planet; He is life for us! He is the breath, He is the prana, He is the Prasadam.

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Even if I knew of all His glories, I would never be able to describe him, for He is indescribable.

 Through the regular bi-weekly pravachan and satsang held at Baaba-Dham, many are being benefited. We have taken this oppurtunity to compile Gurudev’s discourses on various Upanishads and other scriptures into books. As of now we have Sadhana-Panchakam, Sri Guru-Gita, Guru and Disciple, MasterPieces, an inspirational book on messages extracted from the various discourses and sessions, Forgiveness and Aitareya Upanishad.  Today Gurudev will be releasing two more books Kaivalyopanishad and a book on Indian rituals, titled Bharatiya Aachaaram. This is the first of a series of three books on Indian rituals.  Further Upanishads are under various stages of compilation and editing and would be released in due course. Upanishads are usually considered to be for the saints or for those who are dipped in spirituality. People are reluctant to even look at any Upanishad because they have decided that it is beyond them. We too were like this till we heard Gurudev’s interpretation of the Upanishads. In very very simple language and with everyday examples which all of us have experienced, He teaches us the right way of life for the development of the Self. Upanishads are not beyond us; Upanishads are for us. Hence I would urge all who are not able to attend regular classes, to understand the principles through these easy-to-understand books. All the books, CDs of discourses and Bhagvad Gita chanted by Gurudev are available on sale.

 Gurudev has traveled widely within and outside the country for healing, for teaching traditional meditation, for conducting past life regression seminars. Spiritual discourses have been given at various places to bring about spiritual awareness among people. Gurudev heals people at all thee levels - body, mind and soul – through the Divine Healing Powers bestowed on Him. He practices vaastu sashthra but does not believe in demolishing and rebuilding factories, homes and offices. Gurudev offers counseling on various issues apart from healing people through past life regression and emotional let-out exercises. Meditation lessons are meant only for the sincere spiritual seekers because Gurudev believes that unless a certain level of purity has been attained, one would not be able to benefit. Through the website www.spiritualgrowth.org.in Gurudev’s message reaches people across the world.

 Today we have devotees from faraway places like Chennai, Siliguri and Jaipur – all of who have converged to seek Blessings from Guru Ma, to be at Guru charan to, to be with the Divinity on this auspiciousness occasion. We all know of Sant Kabir’s doha where He gives Guru a higher revered position that God.

 Svami Brahmanand endorses Sant Kabir’s feelings through these words:

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¥ÉÀÉxÉxnù SÉ®úhÉ ¤ÉÊ™ô½þÉ®úÒ, MÉÖ¯û ¨Éʽþ¨ÉÉ ½þ®úÒ ºÉä +ÊvÉEòÉ<Ç

Om Sri Gurubhyom Namaha

Glimpses of Gurudev's abhinandanam, Paada-puja, Archanam, Arathi, and bhajans

Sri Gurudev released two books on this auspicious occasion:  Kaivalya Upanishad and Bhaaratiya Aachaaram - Part I

Sri Gurudev's pravachan for the disciples on the occasion of Guru-Purnima:

I am fortunate to have an oppurtunity to talk with the Divine Souls today. Each individual is a Divine Soul, a punayaathma. It is a matter of great honour and pleasure to address so many Divine Souls at the same time. You have assembled here with an urge to listen to something Divine because you are Divine. The fact that you are present here today testifies the Divinity in you.

Guru-Purnima is an occasion for the true disciples to express gratitude to their Guru. True disciples are expected to be disciplined and to steadfastly walk on the spiritual path. True disciples would like to identify and realize spirituality. They should be walking on the path to freedom. Such disciples, therefore, are helped by the Guru in their pursuit.

 The only Sadguru of the Universe, the jnaana murthy, Bhagvan Shiva proclaims that all Gurus abide by His instructions and projections. It is with His Blessings that we encounter such Gurus that lead us to the right path. The true Guru is one who has the Parabrahma-saakshaatkaaram, as stated by Lord Shiva in Sri Guru-Gita[1] because only the one who has identified the Parabrahman can lead others to Parabrahman.

The Guru-sishya samparka is Supreme and beyond material benefits. People often have misconceptions on the role and function of Gurus. Most in this kaliyuga approach a Guru for material benefits or personal benefits. It can be personal benefits but not material benefits. Person-al benefits are meant purely for the identification and upliftment of the person. In fact, this should be the only purpose with which one should approach the Guru.

 Human beings have taken birth to execute and exhaust their respective karmas. We have to exhaust the accrued karmas – in this janma or another janma. The karmas accrued in each one’s account are the karmaphalas (result of karmas). We are responsible for the kamaphalas in our account and we alone have to undergo the experience of execution and exhaustion. It is pointless blaming others and it is equally pointless to be upset when others do not comply with our likes and dislikes.

 We live through our samskaaras

 In fact, you must thank the people who you think are the cause of your problems. You should thank the situations you think are responsible for the troubles. Problems are problems when we consider them as problems. You must thank those ideas and ideals, because they have given you an oppurtunity to experience it. When a situation or person is difficult, or contradicts our mindset, we define it as a problem. Such unwanted thoughts arise out of ignorance. We live through our samskaaras as is evident from the story below.

 There is this story of a Svamiji who had an ashrama in a thickly congested area in the heart of the city. However, the Guru and the disciples maintained their regular discipline of meditation and other spiritual practices, regardless of the disturbance around.  A visitor, having heard of the fame of this Svamiji, arrived at the ashrama loaded with expectations. He was horrified at having to squat on the floor and that too with continuous sounds and disturbances around.  He was least interested in following the rules of the ashram and instantly felt he had taken the wrong decision. He felt he had been cheated and was disappointed at having wasted his time and money. At the same time, he was amazed how the disciples continued to meditate amidst the chaos.

 Svamiji opened his eyes after meditation and saw the infuriated visitor. This visitor hurled abuses at the Svamiji but the Guru remained unperturbed; He smiled silently. The disciples wanted to reciprocate but Svamiji held them back. His contention was that the visitor was talking his culture; we behave our culture. Yes, this is absolute true! We behave through our samskaaras. A dog can behave only like a dog and not as a tiger. This example is just meant to convey that each jivathma has its own characteristics. Accordingly, the Svamiji asked his disciples not to get agitated and at the same time, asked the visitor to calm down. The visitor wanted to get away at the first oppurtunity but Svamiji asked him to stay overnight since it was late.

 As the visitor witnessed the proceedings through the rest of the evening, he started appreciating the simplicity and the knowledge of the discipline that the disciples had. Something stirred within him and he could sense that there was something about the environment which was holding him back. Overnight things had changed. Now he did not want to return. However, overwhelmed with curiosity, he could not resist asking Svamiji how the Svami could withstand the accusations hurled at him last night. Svamiji replied that he understood that the visitor was merely experiencing this because of his karmas. The visitor’s next amazement was at the ease with which the disciples meditated despite the disturbances around. When the mind is with the disturbances, you are disturbed. When the mind is within, you are peaceful. The life and how we want to experience it, is entirely in our hands. We can listen only what we want to and shut our ears at will. If you want to walk on the spiritual path, you can do so regardless of the circumstances and the environment.

 Execute karmas through spirituality

 The spiritual and the material worlds are not two different worlds.  In fact, all karmas have to be executed spiritually. We need material for survival and we can also enjoy them but the discipline in life and the practices should be through spirituality. Execution of karmas should not be through the mind and indriyas but through the antahkarana or the intellectual centre or by the athma. Attractions for the material world develop if the karmas are executed through the indriyas and mana. We then seek happiness in the material world. Under the aegis of a Guru the same karmas can be executed through spirituality. He guides, He leads, He teaches, and He even absorbs the difficulties, if necessary, without your knowledge.

  The Guru silently absorbs the troubles because human nature would have a tendency to project further troubles. The Guru can absorb them but He does not want the disciple to become dependent on the Guru. The Guru wants the disciple to be of independent nature, with independent prakrithi, with independent Purusha, with independent Ishwarathwa. Having enough wealth to survive in the material world is not independence. People keep proclaiming their independence simply because they have a doubt about their independence.

 The truth, however, is that we are always dependent on someone or something. We are dependent on the body and the indriyas; we are even dependent on the oxygen in the atmosphere to breathe. We can be truly independent when we have the freedom to choose out path. We can achieve this when we become dependent on the prakrithi, on the Ishwarathwa. We should have the independence to be with the Godliness. Utilize the freedom for the right things and in the right manner. The Guru guides you to utilize the freedom to attain Parabrahma-saakshaatkaaram.

 Do not run after siddhis, because siddhis are temporary in nature.

Do not become dependent on siddhis.

The effects of tantras are short-lived;

Spirituality evoked from within can never be destroyed.

 Balance of energy has been the essence of Existence. Devas and asuras have co-existed and both have been created by the same Supreme power. The identification of asurikatha in the human beings provides the motivation and strength to acquire the daivika attributes. Asuras and devas do not represent two different sets of people. A mix of the two attributes - asurikatha and daivikatha – can be found in every individual. We are devas at times, and asuras at other times. When we project Divine qualities through our actions, we are devas; when we engage in demonic activities, we are asuras. The process of eliminating the asurikatha is the process of spiritual development (adhyatmika uddhaara) and this requires regular practice. Study of the scriptures may facilitate, but identification of the true self is incomplete without Guru kataksha.

 Ishwara is that entity which has no negativities. A sadguru, representation of Ishwara has no kaama, krodha, lobha, moha, mada, matsarya. This is the reason the Gurus have been placed on the same pedestal as God. Guru, a Parabrahma-saakshaatkaari alone, can guide the disciples towards the path of Parabrahman. Guru Veda Vyaasa compiled the Vedas; it was divided into five parts by the Vyaasa peetham and later modified by Mahaguru Adi Shankaracharya. Upanishads are meant for the identification of the Parabrahman but not only for the identification of the Parabrahman. They carry valuable principles of life. These manuscripts of Divine knowledge guide us to conduct our life and the daily activities.  Even to deliver pravachan there is a discipline which I have to abide by. Principles and discipline have been defined even for such acts like eating, sleeping including how one should get out of bed in the morning. The scriptures guide us through the daily practices and this prompted me to talk to my disciples on Bharatiya Aachaaram. It is difficult to compile the knowledge in one small book but we have tried to highlight the most important practices. All these practices are meant for the identification of the true path and assist in creating your own capacity.

 You have to deal with the world that you have created. When you have been granted the facility of human birth, you have also been given the capacity to cope with the circumstances and situations. The Infinite, the Sadaa Shiva projected the Shakthi which provides us the strength to go through Maya in this world.  Shakthi is essential for us to execute karmas and derive results. If one starts enjoying the results he lands up in prakrithi and has to take another birth to experience it. Maya is essential because we can experience only amidst Maya; karma can be done only in prakrithi. A Maharishi is karma muktha and does not need prakrithi; He remains in Ishwarathwa. Hence, a Maharishi has no body-consciousness whereas those with body consciousness remain in prakrithi, in Maya. To cope with Maya one has to merge with Maya; it is not possible to resist or win over Maya.

 Arjuna was in vishaada (grief) and wanted to leave the battlefield. He wanted to enter the sanyaasa maarga. Arjuna was entangled in Maya and to disentangle, he has to execute the karmas, he has to merge with the karmas. At this juncture, Bhagvan explains to Arjuna about Karma Yoga in the third chapter. In the fourth chapter Bhagvan merges karma yoga and jnaana yoga. Bhagvan says, one who undergoes the practices of karma and merges with karma, attains yoga with the karma. Such a person is more important than one who escapes karma and attains moksha. Bhagvan emphasizes that karmas should be executed exactly as has been prescribed without enjoying the results. The desire to enjoy the results arises when we function through the karmendriyas (the organs of action). Since you have earned some money you want to enjoy good clothes or a luxury car before death. Such fantasies would not arise in one who functions through the antahkarana where the identification of the jnaanam and karma is divided. Then there are no expectations and enjoyments of karma phala.

 Practices should start early

 We consider God to be Supreme but we never hesitate to give Him instructions. One who fulfills your desires is a shakthishaali Bhagvan. The truth is that we want a servant who can fulfill our desires. We must remember that Ishwarathwa is our consciousness; it is not the aakaara (form) of a human being. Aakaara is limited; aakaara is measurable. Niraakaara is unlimited; Ishwara is unlimited. Isavasya Upanishad describes Ishvara as Isavasyamidgamsarvam – Ishvara is all-pervading and hence cannot have an aakaara.

 The reality of Parabrahman should be instilled from the childhood itself. Whatever the mind practices becomes embedded in the mind and reverberates even when one is unconscious or sleeping. Hence, unless spirituality is practiced from the childhood, remembering the Lord at death does not fetch any benefits. Consciousness of the practice of aachaara helps to maintain control, be sincere and walk on the right path towards spiritualism. Control here is not the same as controlling a horse or a car. Control is to walk on the right path.  When there is a deep trench on either side of the road, and you are asked to walk on the road, you are being controlled so that you can achieve your goals. This is not control; this is discipline. The Guru can help you through this discipline and assist you, protect you from getting attracted and attached to Maya.  

 Every religion in the world follows the Vedas and Upanishads because these are the oldest known scriptures. The noble scriptures and the invaluable teachings have been left behind by the Maharishis who had received these tatvas as shruthi. These have not been written or derived by anyone. Shruthi is commonly known as aakaashavaani (sound of/from the Existence). This means that these words have been expressed by the Lord through some Rishis.

 Shruthi has a scientific basis. The space is divided into seven parts and these are based on seven different vibrational frequencies.  As the soul evolves, it rises from the lower to the higher frequencies. Different frequencies emit different messages and depending upon the level at which the soul is, it receives those messages. It is actually possible to listen to these messages and sounds. Thus the person who is at the sixth or the seventh level of frequency can listen to the Vedas. During thapasya, a Maharishi is at the 7^th level and can listen to these shruthis. The principles of the Vedas and sashthras are so deeply embedded within the Maharishis and the jnaanis that even when woken up from sleep, they immediately start talking these principles. This is because these principles and tatvas have not been learnt; they have been received by virtue of rising to that frequency. The Gurus too have thus become Parabrahma-saakshaatkaari and hence the only ones eligible to guide the disciples.

 Anyone who finds himself competent can uplift himself through swadhyaaya (self-study) but again, it is generally difficult for most without Guru-kataksha. A true disciple approaches the Guru in order to have the kaivalya – liberation, liberation from karmas, because we are all attached to karmas. We like to enjoy the result of the karmas because the mind and indriyas are attracted to it. We never travel beyond the mind. Attachment to the karmas is the biggest hindrance towards the attainment of Brahma jnaanam or Brahma tatvam. The disciple, who executes the karmas through the Guru’s teachings, does not enjoy the result of the karmas. Attachment to the karmas and the enjoyment of the results of the karmas moved me to explain the kaivalya to the disciples. I felt this should reach out to as many as possible, which is the reason it has been set in the book format.

 Once the disciple attains yoga with the karma, the karma does not exist. The disciple becomes a jnaani and proceeds to the jnaana maarga. One can reach the sanyaasa yoga only once the karmas have been exhausted, which explains why in the Bhagvad Gita, Bhagavan has explained sanyaasa much after jnaana maarga. Sanyaasa, as I always emphasize, is a status of mind; jnaanam is a status of mind.  One is not a different person physically. With the same physical body and the same attributes, one can be a sanyaasa, a Maharishi, a jnaani, or a thapaswi. It just needs to be developed. A sincere disciple needs the Blessings of the Guru to attain karma mukthi; teaching alone does not suffice. The scriptures are available to all but the difference lies in how each individual utilizes them. People usually interpret the scriptures or principles through their emotions and there is an immediate tendency to link it to their life and experiences. Hence one seeks solutions to the problems – problems related to family and material. Even to come out of a fight, one has to merge with the fight. When you merge with the fight there is no fight. Here merging implies understanding the true nature of what we call as ‘fight’. Fight is nothing but the difference of opinion between two people; it is the difference in their understanding the problem or the situation.

 We create a fight or an unpleasant situation simply because we do not understand that others too are executing their karmas as they are supposed to. I always cite the example of a sweeper. We tell our children that if they do not study they too would meet the same fate. Strictly speaking, is the sweeper inferior to us? To me he is a great person. We dirty the road and he cleans the dirt. The one who sweeps is great. The Guru sweeps the ignorance from the minds of the disciple. The disciple dirties his mind with ignorance, with attractions and attachments. As it hardens up, it may require a chisel or a hammer; others may need a broom and yet others may require a stick. This means different disciples need to be treated in different ways to eliminate the ignorance from them. The ignorance keeps accumulating as we do not understand the principles of life, the Truth or the importance of our life. The dirt creates an avarana, a veil that hides the Truth. It conceals the Divine qualities of Parabrahma inherent in you. This veil has created the distance, the difference between athma and Paramaathma. The veil can be removed through regular disciplinary practices under the Guru’s guidance. Listening to stories and kathas do not serve the purpose. Bedtime stories of Sri Ram and Sri Krishna does not help us to attain Parabrahma-saakshaatkaaram. Stories have a limited purpose of initiating us into the path. The purpose is to conceive the principles, follow the discipline and practice thapasya and meditation.

 The human mind resists the word ‘discipline’. This is again ignorance because we do not understand the true meaning of the word. Discipline is not to impose control. Discipline is meant to de-control you. Now you are under control - under the control of desires, of anger and even under the control of misconceptions. You are controlled by the mind, the emotions and the indriyas. You are not even free to dream as you wish. You are under the grip of Maya, under the grip of attractions. Please realize that these are all anithyam (impermanent). Athma alone is permanent and hence evoke the sva-bhaava, the true nature of you. Many Maharishis have been able to evoke it on their own but we need a Guru to help you evoke the inner self of you.

 We need someone to guide us in a decontrolled way because we are shackled and bound by the norms of the society. We carry a pretentious smile which vanishes the moment we are alone. We are shackled by our problems and attachments. We are first impatient to attach and then equally impatient to detach. This is because we do not know where to attach and with whom to detach. To help us de-shackle, the Maharishis have set certain formats.

 Be in the satsangath of the noblemen

Listen to the scriptures or the Brahma jnaanam.

 Brahma jnaanam is auspicious and pure knowledge. When you understand Absolute jnaanam, you can be with Absolute jnaanam. Anything Absolute is Parabrahman. Taittiriya Upanishad gives a vivid explanation about the nature of Parabrahman. It helps one to understand the true nature and purpose of de-shackling. To have friends and relations is fine but not relationship or bandhana. There is a difference between having friends and maintaining relationship. Our parents and siblings are our relations but attachment to these relations gives rise to relationship, which is not desirable. This is a shackle. Simply have relations and fulfill your responsibilities.

If we do not cross the limit from bandhutva to bandhana we move in the safe zone, but the moment we tie ourselves, we reel under entanglements. We first create bandhana and then complain. If you have tied a rope, you alone have to untie it. We keep making ties and then spend time untying them. Attachments are for insignificant things like a small gift from abroad. It is mere bandhana to a material but you keep brooding for years when lost. One day you realize that unconsciously you have tied the rope round a tiger! Now you can neither release the rope nor untie it. This is when you turn to Bhagavan and even hold Him responsible for it.

 Each individual has to execute his or her own karmas and they have to undergo it because they have created the tie. We can just provide some support to help them fulfill their responsibilities and karmas. We can assist someone in pain, we can nurse them but we cannot take the pain on ourselves. That individual has to undergo the pain. His noble karmas may bring him in the association of the compassionate who willingly provide him assistance. This again implies:

 At all times the karmas should be pure and perfect.

Execute the karmas without expectations of any result.

Do not enjoy the karmaphala (results of karmas).

             This does not hold you back from enjoying the world or from living in this world. The karmaphala is not yours.

 Process of mental purity

 The book Bharatiya Aachaaram explains and emphasizes the need for every individual to undergo certain practices. Rishi Patanjali, in Patanjali Yoga Sutras elaborates on the Ashtanga Yoga - yama, niyama, asana, pranayama, pratyahara, dharana, dhyaanam, samadhi. If one lives in these eight principles, one attains purity. Yama and niyama are of prime importance because the rest of them are based on how perfectly one can master the first two. These are all processes of mental purities.

 Yama comprises of ahmisa, satyam, astheyam, Brahmacharyam, and aparigraham.

     Ahimsa – do not disturb others; do not disturb yourself. A-himsa – do not have allow himsik bhaavana to rise within you which will compel you to disturb others. Allow others their own privacy.

     Satyam –Truth should be expressed in a way that it does not harm anyone. At times truth may have to be swallowed for the sake of good. Satyam bruyat priyam bruyat – the truth should be expressed in a way that it is priyam, it should bring peace and happiness.

     Astheyam - is not to steal others’ materials, ideas or opinions.

     Brahmacharyam – austerity measures – to be living within the confines of the truth of your Self.

     Aparigraham – it is a sort of theft – accepting something not desirable for you. That what is desirable for you only should be accepted. This principle can be explained through an example.

 Out of curiosity, a disciple from Mahaguru Adi Shankaracharya’s ashrama visited a Buddhist Monastery to find out what they were teaching. To his amazement the teachings from Adi Shankaracharya’s scriptures were presented there but with certain manipulations thereby leading to misconceptions. This being transmitted to the people in the monastery was an act of aparigraham by the Guru at that monastery because it was taken without the permission of the rightful owner. Moreover, it was being misused. This is equivalent to Brahma hathya paapam because both are Gurus. Acts such as these are acts of stealing. The valuable scriptures reach the hands of people who have no knowledge of handling them. Such acts have given rise to misconceptions on the Hindu scriptures and its interpretations. One such aspect is why do Hindus have so many Gods?

 Principle of having number of deities

 This is an oft-heard criticism from the West. It is absolutely right to have so many deities. At the core, all Hindus believe in one Supreme Being, the Creator, who is all-pervasive. Are you aware, how many fragments you are made up of? One moment you are one personality and the next moment you are someone different. You have to project a different personality at home and a different personality at work. Every individual has to merge with the role he has to play at that moment. He has to be the boss at work but he has to see through the father in him at home. Different characteristics are required at different times. Only then he can derive the right results. For exactly the same reason, the Hindus have deities based on different characteristics and results desired. The same Supreme power can provide us with wealth or knowledge or remove obstacles. These are just different external faces but we actually pray to the attributes and not to the face.

 Every individual is here to uplift himself and identify the Parabrahman. Hence one must put in sincere and honest efforts. The Guru’s fame, jnaanam and value will reflect through the disciple’s purity and sincerity. A disciple cannot afford to have two faces or two attributes or different characteristics at different times. A disciple has to maintain discipleship and cannot deviate under any circumstance. If a disciple changes by the moment, he has not been able to achieve anything through the association of the Guru. Before taking the discipleship, the disciple should be fully aware of his responsibilities and expectations. He has to be in the advaitha siddhantha (non-dualism) and the svabhaava should be spirituality every moment.

 Bhakthi is an essential quality in self-development. There are different ways through which devotion can be expressed. Initially one has to learn to renounce by being a Bhritya (a servant) and then become a bhaktha when total renunciation has taken place. A true bhaktha would have renounced ahankara and identity. Purity to become a bhaktha comes when surrender of the guna (attributs), surrender of the sharira and mana, surrender of thoughts, words and actions (manasa-vaachaa-karmana) have taken place. Surrender of these impurities denotes vairagya to such attributes, not vairagya to life. Renounce the unhappiness.

 Experimental experiencing and experienced experiencing are the two ways of understanding the Brahman. Earning unpleasantness and sufferings is experimental experiencing. It is best to renounce them because this alone can evoke the bhakthi from within. Hence the bhrityam leads to bhakthi. Bhakthi is boundless and has great depths. Devotion comes with total faith. You must have one path, one Guru and think thousand times before surrendering. After surrender never look back; march ahead with faith and confidence.

 I always cite the example of Kuchaila (Sudhama) whenever the subject of bhakthi comes up. Kuchaila, despite problems and difficulties, continued to chant Bhagavan’s name at all times. When his wife even started to blame Kuchaila’s friend Lord Krishna, Kuchaila immediately cut her short. He simply said they were all undergoing their respective karmas and they had to do so. In fact, we should be thankful to the Lord for providing us an opportunity to exhaust the karmas in the right manner. He is not responsible for our sufferings and karmaphalas. We are all aware of this tatva but we do not conceive the depth in it. Awareness is not enough; we have to believe in it and have faith on it. Once the faith is achieved, ananya bhakthi is attained. When Kuchaila calls out to Krishna, he is evoking the inner self of him. It is ananya bhakthi and not anya bhakthi which is to call someone else. Ananya bhakthi is that status when the Guru and you are one, when you and the lord are one. When it is ananya, the problem that the disciple undergoes is actually being experienced by the Guru, by the Ishwara.

 Acceptance and non-acceptance

 We are unable to develop faith and evoke bhakthi because the acceptance level is low. We are unable to accept people and situations against our wishes, against our mindset and against our emotions. We want a support for our emotions. We create our own wishes but these are all imaginary. When things do not work out as we want, we are unable to accept the situation. This is because of the ignorance in me. This is the ignorance of the Parabrahma-thathwam, Parabrahma-jnaanam. Delusion and lack of self-confidence creates non-acceptance. Acceptance is a virtue and a jnaani has this virtue. According to the sashthras, non-acceptance does not exist. Everything has to be accepted in its own value and position. There horse is a horse, the donkey is a donkey, and a thief is a thief. You accept them as they are without creating hatred towards them. Through a regular practice of the rituals through the study of scriptures and under the Guru’s guidance, we have to increase the acceptance level. To survive in this world we need to do this as this enhances the confidence, the faith and bhakthi.  Accept the Guru first and only then can the jnaanam from the Guru be transmitted to you. With a doubt in the mind, the disciple will not be able to conceive the jnaanam even if imparted by the Guru. Knowledge cannot be learnt from a book. Brahma-thathwam, Brahma-jnaanam has to come through the antaraathma of the disciple. Wavering mentality cannot evoke faith or even firm conviction for something or someone. One must have the conviction and confidence that attachment to the Guru is to his benefit. This requires the quality of discrimination and this too cannot be learnt from books. This can come through spirituality, through the association of the noble, through association of the scriptures. As we start learning, we are able to shed so many unwanted veils that have remained as ignorance and have blocked acceptance.

 Nobody can destroy us and nor can we destroy anyone. Nobody can make us good and nor can we make anyone good. They are all based on our karmas and practices. If we can improve upon the present karmas, we can come out of the difficulties. The noblemen have the tapophala and when they see the disciple sincerely struggling to come out if it, they shower the blessings, they give kataksha. He can lift up all four hands for the disciple but the disciple must have the qualities of faith and acceptance.

 The creation of the universe is based on prakrithi. The discipline of karmas prevails and every individual has to undergo the process of their own karmas. They should evolve themselves to a position so as to be able to identify the karmas through the practice of dedication and devotion, through bhakthi and shraddha. Then the path becomes simple to walk through. This is acceptance of the Truth, acceptance of the Existence. We get such thoughts – I think I will not be able to do that, I think I will not be able to achieve that. Everything is I think. The I is also wrong; the think is also wrong. As long as I remains, the thinking continues; once the I has been eliminated the thinking is also eliminated. We remain attached to I and think. In English the letter I is always capital even in the middle of the sentence. No other letter is written as capital in the middle of the sentence. The I-ness in me leads to non-acceptance. We have to accept that each individual is executing his karma and accept them as that.

 The Existence, the prakrithi, the nature has its own way and this can be understood through spiritual practices. Non-acceptance leads to frustration where as acceptance brings peace. At times, we intentionally do not want to understand and this is non-acceptance. When it is raining, is it any point complaining? Just accept that it is raining and enjoy the rains. Take an umbrella and go wherever you have to, instead of complaining. Accept that a building or a monument has been bombed, reconstruct and re-function - this is acceptance. Brooding and lamenting over it without taking any action, is non-acceptance. 

 We accept situations that do not have any significant impact on us but when situations are not suitable to us at home or with friends, there is immediate non-acceptance. For instance, issues such as recession had little impact on us except for small discussions here and there. But when it concerns our emotions and wishes, when people around us do not follow our instructions, we just cannot accept! Accept people around you for what they are because each one has his or her own karmas to execute

 If possible, provide support but if it is difficult, just leave it as it is. Do not feel guilty over it or responsible for it. You are not at all fault. Our country’s culture has taught us to sacrifice for others. This is a great quality, in our society, in our Indian culture. We suffer for others; we cry for others, we sacrifice for others. But let it be to that extent. Do not take the responsibility for others’ problems and difficulties, even if it is your own son. Indian parents feel responsible in the sufferings and failures of their child. Since they are not responsible, they cannot resolve the issues, and then they start suffering. This is not the truth.

 Do not feel responsible for all that is going on around you.

Such feelings of non-acceptance of us impact the progress in spirituality.

Ignorance and fear are the greatest obstacles to progress.

Block the indriyas from getting attracted to external desires.

 This has been very aptly described in The Bhagvad Gita. Bhagavan says,

 vªÉɪÉiÉÉä ʴɹɪÉÉx{ÉÖƺÉ& ºÉƒóºiÉä¹ÉÚ{ÉVÉɪÉiÉä *

ºÉƒóÉiºÉÆVÉɪÉiÉäEòɨÉ& EòɨÉiGòÉävÉÉä%ʦÉVÉɪÉiÉä **

dhy¡yat° viÀay¡npuÆsaÅ sa´gast®À£paj¡yat® .

sa´g¡tsaµj¡yat®k¡maÅ k¡matkr°dh°'bhij¡yat® ..

 

(Bh. Gita Ch. 2 shl 62)

 When a man thinks of an object, attachment leads to desire and desire leads to anger. Anger leads to delusion and this leads to loss of memory which is the cause of destruction of discrimination. From the destruction of discrimination he himself perishes. The basis for all negativities - kaama, krodha, lobha, moha, mada and maatsarya - is the desire that rises in the mind. Do not think. Do it if possible but if not possible, do not burden the self with guilt. Have limited desire of helping or assisting others when they are in trouble. Remember, you do not belong to anyone and nobody belongs to you. Nobody and nothing can help where you are supposed to execute your karmas. When you sleep, you sleep alone. There may be hundreds sleeping around you but after sleeping you are alone.

 Similarly, when we execute our karmas, we are alone. Support comes as troubles because the troubles, as we classify them, actually help us to exhaust those karmas. This is prakrithi’s way of supporting you to fulfill your karmas. That person is not important; the karma is. Instead of hating that person, thank the person, thank the karma, thank the Lord. Once the perception is clear, acceptance level increases, which in turn enhances faith thereby attaching you to Godliness. Then it becomes very easy to attach to Parabrahma-thathwam, attach to the Guru, attach to the Truth. We can attach to Parama-satya, Parama-jnaanam, Parama-athma, Parama-tapah only when the acceptance level rises. Identify the true nature of you through thapasya, through the scriptures, through the Guru who transmits Parabrahma-thathwam, Parabrahma-jnaanam to you. Attach yourself to the Parabrahma-thathwam which alone can lead you towards the final, permanent transformation. The decision is yours, life is yours. It is your life and you can become what you want. I can only suggest and I can only pray to the Ishwara to give you sadbuddhi.

 In Bhagvad Gita Bhagvan has further said:

  ºÉ´ÉÇvɨÉÉÇx{ÉÊ®úiªÉVªÉ ¨ÉɨÉäEÆò ¶É®úhÉÆ µÉVÉ *

+½Æþ i´ÉÉ ºÉ´ÉÇ{ÉÉ{É䦪ÉÉä ¨ÉÉäIÉʪɹªÉÉ欃 ¨ÉÉ ¶ÉÖSÉ& **

sarvadharm¡nparityajya m¡m®kaÆ ¿ara¸aÆ vraja .

ahaÆ tv¡ sarvap¡p®bhy° m°kÀayiÀy¡mi m¡ ¿ucaÅ ..

 

(Bh. Gita Ch. 18 shl 66)

Hey manava, the one who will not understand about the karmas and jnaanam are just being shuttled from post to pillar, undergoing problems, they do not know whether to follow the jnaana-maarga or the karma yoga. They do not know how to escape or how to get involved. Since you are confused, hey Arjuna, sarva dharman parityajya – renounce everything all the gunas, the buddhi, the bodha, renounce even the sharira and mamekam harnam vraja – merge in ME, attain ME.

 Have that bhakthi and confidence and merge with the Lord. This is the message that I would like to convey to you. You are your own master, your own Guru, because you will listen to whatever your mind tells you. The decision also has to be taken by you whether to accept this advice or not.

Shambho Mahadeva!

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