SANNYASA AND SALVATION(Concluding Portion)
The Four Means
Vairagya is doubtless a mental state induced by cutting all Vasanas, all sorts of attachments and Moha by the sword of Viveka and Vichara (discrimination and enquiry of Atman).
The Srutis declare that he who practises renunciation escapes from birth and death, obtains the right road and attains Brahman.
Through Vichara you can come to a positive conclusion that the world is Anitya (impermanent and illusory). The impressions of the world are slowly wiped off in those who live in solitude.
If you have Viveka, then only you will get the other three means: Vairagya, Shat Sampat and Mumukshutva. That is the reason why Viveka comes first. Viveka alone is not sufficient for the attainment of Jnana. The other three means also are indispensably requisite.
If one has intense Vairagya, the practice of Pratyahara will be easy. Dispassion is an enemy of the senses. Some Yogic students practise Pratyahara for 2 or 3 hours and yet they have not attained any tangible results. The reason is that they have no keen lasting Vairagya. They have broken the vow of celibacy. They have wasted their precious energy considerably. Energy is leaking in them through sense avenues. They have not annihilated the cravings and the lurking desires. They get themselves attached to some sensual objects. Will force is weak in them. They have also no fiery determination in getting sanguine success in their practice. They are not regular in their practice. They lack in the power of discrimination and enquiry. Discrimination helps a great deal in the attainment of success in the practice of Pratyahara.
Vairagya and renunciation (Sannyasa) are mental states only. To remain in the world and at the same time to be out of it is the true test of renunciation.
Uparati (abstinence) is to abstain from all works after having been possessed of the four means of Self knowledge and to look upon all sorts of enjoyments as poison (Vishavat), as the dung of a crow (Kaka Vishtavat).
Outward non-attachment does not help you in the spiritual path or progress. The non attachment must be of the mind only. Then only it is true non-attachment. Cut the tree of attachment with the axe of dispassion and sword of discrimination.
Vairagya is purely a mental state. A man may remain in the world amidst luxuries, women and riches and yet may possess perfect Vairagya, while a Sadhu who remains in a cave in the Himalayas may be attached to his Kamandal, stick or a piece of cloth. Raja Janaka was a perfectly dispassionate man though he ruled a kingdom. So was Raja Bhagiratha too. Queen Chudala possessed perfect Vairagya though she ruled a dominion, while her husband who retired into the forest was intensely attached to his body and Kamandal. You cannot form a correct opinion of any Sannyasin or a householder as to his state of Vairagya or mental condition by a casual talk with him for a few hours or staying with him for a few days. You will have to live with him for a very long time and study his internal mental attitude.
Generally people make serious mistakes. They are deluded be external appearances. They take a physically nude Sadhu for a great Mahatma in the beginning. Later on they had to change their impression after close contact. Physical nudity alone will not constitute Vairagya.What is wanted is mental nudity, i.e., complete eradication of Vasanas, egoism, etc. Do not be deceived by external appearances. Beware.
You must have intense sustained Vairagya that is born of discrimination between the real and the unreal. Then only you will be really profited in the spiritual path. Mere bubbling emotions will not suffice.
If you have no real, sustained Vairagya, you will find no improvement or progress in spiritual Sadhana, vows, austerities and meditation. Energy will leak out like water from a cracked pot.
There is no sword more powerful than Vairagya to cut off all sorts of attachments to this world.
How to Develop Vairagya—I
All differences will melt away like rent clouds, like mist before the sun through the Grace of the Lord. Have unswerving, unshakable, unflinching faith in His Name, Grace and Mercy, in Sankirtan.
Miseries and trials infuse mercy in the heart and develop the will. It is only the ignorant, the week and the faithless that will grudge and murmur under trying conditions.
What is death? Is there any real death? Selfishness creates one or two uncles only. Expand your heart. Come out of the narrow ruts and holes and behold. You have countless uncles. What an expanded magnanimous state! Feel this. Realise this. Rejoice. You cannot have lasting love in selfish relationship. Become wise. Learn to discriminate and rejoice. Don't weep.
Tests, trials and adversities instil mercy and Vairagya in your heart. Turn your mind more and more towards God; develop your will power and power of endurance. These are all blessings in disguise. Stand adamant. Be bold. Be cheerful.
Attain knowledge of the Self. Drink the nectar of Immortality, quench the flames of Samsara and allay its tortures, miseries and sorrows.There is no world for a liberated sage. This world is an illusion or unreality for a man of discrimination. For a passionate man who is ignorant, this world is a solid reality. He is immersed in the Samsara. This world is everything for him. There is nothing beyond this world. Because it is said that there is no world, young aspirants should not give up the practice of Karma Yoga; people in whom a little dispassion has dawned should not abandon the world.
This world is the best teacher. You will have to learn many lessons from this world. Remain in the world but be not worldly minded. View the world as Brahman only. Change your angle of vision. You will be happy and wise. If you constantly keep before the mind the idea that the world is unreal, you will develop dispassion and a burning desire for liberation.
Severe knocks and blows only induce Vairagya in man, turn him towards God and induce him to give up clinging to wife, children, property, etc. Pain is a great blessing in disguise. Pain is the only best thing in this world.
Why do you laugh in vain, friend, when you have a just cause really to weep? You have wasted this life in foolish mirth and carnal pleasures. You have done various sinful acts. You have not done anything to improve your soul. You have no clear conscience. Your heart is filled with all sorts of impurities. You have no peace of mind. Remember that all carnal pleasures will bite and sting you to death in the end. In the Gita also you will find: "That pleasure which arises from the contact of the sense organ with the object is at first like nectar but in the end is like poison." Ch. XVIII 38.Open your eyes now. Do virtuous actions. Seek the company of the wise. Remember Him. Practise meditation. You will have a new glorious life.
Separation from objects of love is a very painful. Association with objects which you do not love, also gives pain. If you do not obtain the objects that you wish to possess and enjoy, this also is painful. Birth is painful. Death is painful. Old age is painful. Sickness is painful. Failure, loss and disappointment are painful. Why do you hope foolishly to get pleasure in this world? Try to seek eternal bliss in the Atman within through renunciation and meditation. There is no other way of escape from the miseries and troubles of Samsara. Give up immediately the thirsting for sensual pleasures and existence here.
All desires are the source of grief. Vairagya is the source of bliss. Therefore abandon all desires. Do not try to fulfil them. Develop Vairagya.
The ignorant worldly man is happy. The sage who has attained Self realisation is also happy. It is only the neophytes in whom there is a slight awakening of dispassion and discrimination that feel miserable. When they advance in meditation all troubles will come to an end.
The Homa (a kind of bird) soars very high in the sky and lays its eggs in the air while flying. The eggs fall down. Before the eggs reach the ground they burst out and the young ones emerge out and fly in the air. Even so, some rare, virtuous, fortunate persons get Vairagya from their very childhood. They come out of the world without getting themselves tainted in the mire of Samsara. They remain pure and fly to Brahman. Sanaka, Sanandana, Sanatsujata and Sanatkumara — the four mental sons of Brahma — refused to marry and took to the path of Nivritti Marga. They are the pioneers in the path of Sannyasa. There are many other instances also.
Read Bhartruhari's Vairagya Satakam. Live for some time amongst Sadhus and Sannyasins. Do Japa of any Mantra. Find out the Doshas (defects) in objects and mundane life. Understand the unreal nature of this world. These four things will induce Vairagya in you quickly.
The figure or form of a woman is nothing but a network of bones coated with fat and flesh. If you remember this often, it will induce Vairagya.
Energy is leaking. Cultivate Vairagya by developing Mithya Drishti and Dosha Drishti in sensual objects.
It is difficult to eradicate the idea of sex. Try to think what a woman would be if she is deprived of skin and clothes. Think of the skeleton and dead body. This will induce Vairagya in your mind.Minus skin, minus dress, minus ornaments, woman is nothing. Just imagine for a moment that her skin is removed. You will have to stand by her side with a long stick to drive away crows and vultures.
Physical beauty is superficial, illusory and fading. It is skin deep only. Do not be deluded by external appearances. It is the jugglery of Maya. Go to the source, Atman, the beauty of beauties, everlasting beauty.
If you realise how miserable this earthly life is, you will cease to long for it. You will develop sustained Vairagya. Remember the pains of Samsara, viz., death, old age, sickness, pain, misery, death of relatives, loss of property, etc. The fire of lust, the fire of anger, the fire of greed and the fire of infatuation are burning you. How can you expect to get even an iota of happiness in this universe even if you are emperor of this whole world?
Understand the hollowness of all earthly vanities and the deceitful sports of Maya. Renounce all mundane desires. The various threads of desire bind you to the wheel of births and deaths. Keep enough for the bare maintenance of the body and the family. Distribute the rest to the poor and the sick. Know the Truth. Rest in the ever pure Brahman through constant meditation. Become a Jivanmukta.
Get rid of delusion in Samsara by the sword of non attachment. Listen to the spiritual discourses given by sages with rapt attention. Get rid of the impurities of your mind by selfless service and Japa. Abandon evil associations through the company of saints. Meditate on that pure Brahman (the Absolute) who by mere volition creates, sustains and destroys the world, who is a witness of the three states, viz., waking, dreaming and deep sleep states.
You can ford over the boisterous ocean of the world through meditation. Meditation will save you from all sorrows. Therefore be regular in your meditation.
How to Develop Vairagya—II
Why did Sri Sankara and Dattatreya condemn the ladies only? There is a definite purpose in their criticism on ladies (Sthree Ninda). Though a woman is eight times more passionate than a man, she has a certain amount of self restraint. She only tempts a man by her glances, smiles and sweet words and keeps quiet. She never takes an aggressive step. Man only is the real culprit. In order to create dispassion or Vairagya in his mind, they have criticised the women.
Remembrance of the skeleton and the dead body of a woman will induce Vairagya in your mind. The body has come out of the filthy discharge. It is full of impurities. In the end it is reduced into ashes. If you remember this, Vairagya will dawn in your mind. Attraction for ladies will gradually vanish. If you place before your mind the sickly figure of a lady or the picture of a very old lady, you will develop Vairagya. Remember the pains of Samsara, the unreality of the objects and the bondage that comes from attachment to wife and children. Try any method that suits you best.
The practice of devotion or the cultivation of Prem to the Lord generates Vairagya (dispassion or indifference to sensual enjoyments) and knowledge simultaneously. Such is the power of Bhakti. Therefore develop Prem to the Lord, the Indweller of your heart, through Satsanga, Kirtan, Japa, study of Ramayana or Bhagavata and service to devotees.
The night is wasted in sleep and pleasures. The day is wasted in idle talk, amassing money and maintenance of the family. You are attached to perishable objects through Moha. When will you find time to meditate on the Lord and do virtuous actions? Control the mind and breath. Constantly remember Lord Hari. He is fit to be heard, talked of and meditated upon by those who want to attain salvation or Immortality.
This wheel of life is continually turning like the wheel of a car. This worldly course of life is really a fleeting illusion although it looks real and eternal. It is afflicted by birth, death, decrepitude, disease, sorrow and pain. Live in God. Realise Him through worship and meditation. All miseries will come to an end. You will attain Immortality.
The body is the moving temple of God. Too much physical cleansing will make you think always of the body, will intensify the body idea and make you forget all about the ever pure, resplendent Atman. A little physical cleansing will suffice.
Abandon the thoughts of this little body. Rise above the worldly thoughts. Live always in the all blissful Self. Thou art the sun, the fire, the sky, the stars, the mountains, the oceans and the rivers. The whole world is your body. The whole wealth of the world is yours. The whole world is your Leela. Maya is your illusory Power. Exercise your power of Sat sankalpa. She is ever ready to fulfil your wishes.Thou art immortal, beginningless and endless. Death, sickness, sorrow, sin, old age, cannot touch thee. Feel the majesty of thy real nature. Feel. Feel that thou art the all pervading, imperishable, diseaseless, fearless Atman. Rest in that stupendous ocean of peace. Be perfectly happy.
Remember you are only a pilgrim here. This world is a public inn only for travellers (Sarai). Your permanent abode is Atman or Brahman. Finish your pilgrimage quickly and get rest in Atman.
Vairagya is Hita tara. Hita means real happiness. Tara means greater (comparative degree). Tama means the highest, greatest (superlative degree). Hita tama is Moksha, attainment of Brahma Jnana.
Vairagya by itself cannot give you Moksha and destroy the Mula Ajnana (the primitive ignorance). It is only knowledge of Atman that will destroy the Avidya and its effects. The effects of Avidya are mind, Indriyas, Prana and physical body.
If you once get Vairagya in your mind, you must utilise it to the best advantage. It is very difficult to get such a state of mind. Even if you have no discrimination side by side, you can develop it quickly through Satsanga.
Spiritual progress is not like passing examinations. You will have to struggle hard for a very long time if you wish to attain success in Yoga. It is very difficult to get Vairagya. Still more difficult is Sadhana or Yogic practice. You must possess patience, perseverance and endurance to a remarkable degree.
If anyone possesses discrimination, dispassion and the six fold virtues, then strong desire for liberation will manifest by itself. Dispassion is the fruit of discrimination. Aspirants who have renounced the world are not able to reach the goal, because they have not got burning Vairagya and burning desire for liberation.
Let a layer of snow be your nature's velvetty cushion. Let the sky by your canopy. Let the mother earth be your mattress. Let the glittering stars at night bring you from the Lord the Message of Light, peace to the Soul. Let the running brooks or streams sing to you the song of Om, Pranava Nada. Let the trees and birds be your amiable comrades. Let the birds sing the song of Prem unto thee. Talk with the tree. Smile with the flowers. Dance with the breeze. Let the wave of serenity and joy fill your heart. Let yourself be immersed in the ocean of bliss. May you float in the river of divine joy. May you swim in the mighty ocean of peace, O my sweet brother!
Dissemination of Knowledge
There is no Yoga greater than dissemination of spiritual knowledge. Even the gift of this whole earth is nothing when compared to the gift of dissemination of spiritual knowledge, because the latter eradicates ignorance and illusion, the root cause of human sufferings.Dissemination of Brahma Vidya (spiritual knowledge) is the highest form of Yajna. This is the highest form of charity (Dana). It is the highest Karma. It is the highest form of Yoga. Even if one thirsty soul is elevated and stirred, your work is over. You have justified your existence.
Acquire the knowledge of the Self and distribute this Atma Vidya to others. Vidya Dana is the highest help which one can render to another. Relief work is social scavengering. You cannot remove the evil of the world completely. It will break out like carbuncle or rheumatism or syphilitic ulcers in some form or another.
Seclusion, meditation — a life of peace and spiritual splendour—is far superior to a life of social activities. What is the cause of human suffering? Avidya or ignorance. If you give food, clothing, medicine, etc., and other comforts to a man, there is no complete satisfaction for him. Again the same craving manifests. If one can help another in the removal of ignorance, then all miseries will come to an end.
Live intelligently. Study the Upanishads thoroughly. Meditate regularly. Come out of the dungeon of ignorance. Bask in the glorious sunshine of knowledge of Brahman. Share this knowledge with others.To get Self realisation and to help others in Self realisation is the greatest service to mankind which one can do. Building hospitals, Dharmasalas, choultries, temples, tanks, gardens, is nothing when compared with the previous help. People do such kind of charities out of egoism for their own self glorification.
Form at once a Prem Sabha or Yogic Society or Hari Kirtan Mandal amongst your friends in your own place. Have some common meditation in the morning and evening for half an hour. Assemble together and study regularly some philosophical books, Ramayana, Bhagavatam, Gita, Upanishads, Vivekachudamani, Yoga Vasishtha, etc. Have philosophical discussions. Start Likhita Japa. In the morning assemble together and practise Asanas, Pranayama and physical exercises. At night assemble together and do some Hari Nam Kirtan for one hour.
The members can nicely prepare some lectures in English and local vernacular language and read before the Sunday public meeting. The mother gives a sugar coated tablet to her boy when he refuses to drink quinine mixture. Even so, sages and saints give spiritual instructions to the people in the form of songs, stories and Drishtantas. Abstract metaphysics or high philosophy does not appeal to them. English philosophical songs are suitable particularly for the modern English educated people.
O sweet Ram, you can do your individual Sadhana at home in the early morning between 4 and 5, but you should not ignore the collective Sadhana by conducting common meditation and Gita classes with your friends and neighbours in a temple. The latter is more important. Collective Sadhana also is for one's own growth.
The Best Discourse
Convert yourself first before you try to convert others. Reform yourself first before you attempt to reform others.
This world is always a mixture of good and evil. It is crooked like the tail of a dog. Many Avataras, many prophets were born to correct it. It still remains in the same crooked condition. Nothing will cure this world. Why do you bother? Reform yourself first. Go beyond the world.
An empty firing in the air without bullets does not cause any effect. Even so, any lecture or work done by a man without realisation of God does not produce any impression on the mind of the public.
If a timid man delivers a speech on courage, it will not produce even a bit of influence on the minds of the hearers; but if a man of courage delivers a lecture on courage, it will certainly produce a tremendous influence. You can only talk on matters that you yourself have practised. It is easier to preach. A grain of practice is better than tons of theory.
It is better your observe Mauna for some time in seclusion and try to evolve. After purification you can work wonders in a short space of time. Lord Jesus did his work within 2 1/2 years but he was in seclusion for a period of 12 years. It takes a long time for the conquest of lower nature and for attaining purification. There is no use of appearing on the stage or platform without attaining something substantial. You can influence the public and produce lasting impression only if you have Self realisation or if you possess some spiritual ray or magnetic divine current at least. Otherwise your lectures will be like empty bullets in the air.
It is only a foolish man who uses his knowledge of scriptures in vain discussions and debates, his strength and power in fighting with others, his money in useless ways. A wise man utilises his knowledge in the attainment of Self realisation and imparting instructions to others, his strength in protecting the weak and the oppressed, his wealth in doing charity to deserving persons.
You will have to prepare systematic lectures in seclusion. You will have to ignite the spiritual fire within and develop the fiery spirit of selfless service. You will have to do rigorous Sadhana and then appear on the platform after some years. Then only you can produce a deep and lasting impression on the minds of the people. Otherwise your speeches will be like empty bullets.
In platform lectures there is only slight spiritual awakening and thrill for a short time. The effect is not lasting. The nerves of the hearers and their emotions are excited for the time being. They experience slight elevation of the mind for a few hours. A spiritual teacher can do more real work by having heart to heart talks with real thirsting aspirants. But the platform lectures also should not be ignored. The masses who have no opportunity to see Mahatmas are benefited by lectures and propagandic activities.
Hints on Sannyasa Life—I
The spiritual path is not rosy as you think. It is thorny and precipitous. But the fruit is immortality or a life of Eternal Peace and Bliss for the determined soul.
Ascend the Yoga path cautiously. Remove the weeds, thorns and sharp angular pebbles on the way. Name and fame are angular pebbles. Subtle lust is the weed. Attachment to disciples, lady Chelas and Ashram is the thorn. These are the forms of Maya. They do not allow the aspirant to march further. They serve as stumbling blocks. The aspirant gets false Tushti now, stops his Sadhana, foolishly imagines that he is a realised soul and tries to elevate others. This is like a blind man leading a blind man. Slowly, luxury creeps in. The original Vairagya gradually wanes.
He loses what he has gained and is unconscious of his slow downfall. He is the same householder now or a dignified householder in the same form or other though he is a Sannyasin. O aspirants, beware. I warn you seriously. Never build Ashrams. Remember the watchwords of Brahma Jnana triplet: "Seclusion—Meditation—Devotion." March direct to the goal. Never give up Sadhana, zeal and Vairagya till you realise Bhuma, the highest goal. `Alpam' or lower realisation of Savikalpa Samadhi cannot liberate you. Remember this point well. Do not entangle yourself in the Chakra of name and fame and Siddhis. Live on Biksha. Do not keep money. Give up comforts. Practise always self analysis. Take shelter in Viveka Vairagya. Ashram develops begging and institutional egoism.
Body is a temple for God. Keep it clean internally by Brahmacharya and externally by daily bath. It is a home for the soul. It is a horse for you to take you to the goal. That is all. Nothing more than that. Give the horse its food. Keep it strong and healthy for the long spiritual pilgrimage. Do not worship the body. There comes Moha with bondage when you worship the body.
Do not spoil your health in the name of Tapasya. Adopt the middle path like Buddha. Too much abstemiousness will spoil your body. Take great care of the body, as it is a boat to cross this ocean of Maya or Samsara. Keep it quite strong and healthy anyhow. Have no attachment for the body. Give up Moha for the body. Do not throw away things. Vairagya is a mental state. When you are in the field of activity, you require many things. You may keep typewriters, writing materials, books, etc., when you want to serve the world. The secret of renunciation is the renunciation of Vasanas, egoism, Deha adhyasa, Moha, Chit jada granti, mine ness and the notion of duality and agency, but not of objects alone.
If a Sannyasin lives in a town where there is a hospital, he should visit the patients daily and cheer them up. He should offer prayers for their rapid recovery and conduct prayer, Kirtan and common meditation amongst them. He should speak to them about the immortal and diseaseless nature of the Soul that lies within their bodies.A householder invites a Sadhu to his house, washes his feet, offers him a seat, garlands him, gives him good food and shampoos his legs.Later on he spreads a scandal against him: "Look at this Sadhu. He wants good food. He wants flowers. He wants men to shampoo his legs. What sort of Sadhu is he?" This is the way of the world. Therefore, O aspirants of Nivritti Marga, never enter the house of a householder. Never be elated or moved by his flattery or flowery, sweet words. It is all his cunningness, diplomacy and selfishness.
Even if you drink milk at the foot of a palmyra tree, people will think that you have drunk toddy only. Even if young aspirants who are proficient in medicine treat patients in a householder's house, people will suspect their character when they enter a householder's house frequently and talk with young ladies even if they possess good character. Dishonour exceeds death. Therefore young aspirants should not mix with householders.
When Sannyasins move with the householders they should show an exemplary simple life. Otherwise householders will lose their faith in them. If Sannyasins also are luxurious, what then is the difference between a householder and a Sannyasin? Luxurious Sannyasins can hardly influence the householders. Even if there is a little influence, it will fade away soon, like the impressions of a stick in water. Mere quoting of scriptures cannot produce a lasting impression. It is mere parrot like or gramophonic repetition.
Learn some spiritual lessons from the cow. Cows take a little food from each house, from the leaves that are thrown outside. Even some Sannyasins adopt Gomukha Vritti when they take their Biksha (alms).They take some rice and dhall in their hands in a house and then move to one or two houses more like the cow. They do not tax the householders. Some people talk a little only when necessary. This is called Go vritti in talking. Cows make some sounds when they want some grass or when they feel the separation from the calves. On other occasions they keep quiet.
You cannot overcome temptations simply by flying away from them. By so doing the temptations will gain more strength. You will be placed in a very sad plight. If one temptation goes, another will come in. Develop discrimination, patience, faith in God and dispassion. Lead a virtuous life. Pray. Meditate. Be in the company of saints. By and by you will gain strength to resist temptations and get a stronghold in your heart. Nip it in the bud. The task will be very easy now. You can easily conquer the enemy when he is standing at the gate of your house. If you are well established in discrimination, dispassion and meditation, no temptation can influence you. You will get the Grace of the Lord. He will give you inner strength. Do not allow the temptation.
But he who does mischief and wants to swindle others cannot be called a Sannyasin. He is a downright rogue. Just as a tiger appears as a cow when clad with the skin of a cow, so also a rogue appears as a Sannyasin with the Gerua cloth. Gerua cloth alone cannot make one a Sannyasin.
Hints on Sannyasa Life—II
Nudity should come by itself as in the case of Suka. That Sannyasin or Sadhu who has the idea of woman should wear Kowpeen or cloth. What do you find in these days? Young Sannyasins eat nux vomica or camphor or myrobalan and crush the cord or the nerve, style themselves as Nagas or Avadhutas and move about in a nude state. Is this not hypocrisy? Such practice should be entirely stopped by the heads of religious institutions. This has created a very bad impression upon the minds of the public and the Westerners.
If the wick within the lamp is very small, the light also will be small. If the wick is very big, the light also will be powerful. Similarly if the Jiva is pure, if he practises meditation, the manifestation or expression of the Self will be powerful. He will radiate a big light. If he is unregenerate and impure, he will be like a burnt up charcoal. The greater the wick, the greater the light. Likewise, the purer the soul, the greater the expression.
Some aspirants stop their Sadhana after reaching Avyaktam. They get false contentment. They have wrong imagination that they have reached the highest goal. This is a sad mistake. They get themselves merged in Avyaktam and become Prakriti layas. Prakriti layas are born again in this world with powers. You should try to go beyond this Avyaktam or the unmanifested Prakriti. Then only you will reach the Bhuma or the unconditioned Brahman.
Spiritual men, Yogins, Jnanins and Sannyasins should appear on the platform like a comet or the second day moon of the month of Karttika (November) for a short time, should pour forth their energy and turn out tremendous work and disappear from the field. The work of holding spiritual classes for a long time and starting Ashrams belong to the juniors. It will not suit the temperament of fiery spiritual giants. They will inundate the land with spiritual waters or nectar of immortality in a short time, just as the Ganga does for four months in the year.
No Sannyasin or householder should start an Ashram for the sake of his comfortable living. Many Sannyasins are pure in the beginning when they start an Ashram and when they are poor. When they become rich, when they have got enough admirers and Bhaktas, the spirit of selfless service dwindles or degenerates and their minds are filled with selfish motives. The object with which they started an Ashram gets frustrated. Then it becomes a money making institution. People have no attraction. If the head of the institution leads a life of Vairagya and absolute renunciation, the Ashram stands as a centre or nucleus of perennial peace, bliss and joy. It attracts millions of people. The world is always in need of such Ashrams with such spiritual giants as their heads.
O Swamiji, aspire not for Gurudom, comforts, name and fame when you want to start an Ashram. Generally those who start Ashrams are humble in the beginning and do some service. When they become rich and well established, they care not for public service; they become arrogant and autocratic. Beware of temptations and work as a meek Sevak always like the late Baba Kali Kambliwala of Rishikesh. Though he had an Ashram, though he had a roaring fame, he carried water on his own head for the Kshetra and lived on Biksha outside. His glory is handed down therefore to posterity.
If an Ashram is not properly conducted, the kitchen becomes a fighting centre. The whole Maya is in the kitchen. The aspirants begin to fight there. One aspirant says: "I did not get ghee or vegetable today." Another says: "The dhall soup was very watery. Vishvaranjan added plain water to the soup. He dislikes me." A third man says: "Vimal took a large quantity of sugar. There is no sugar for milk". But if there is a real developed Karma Yogin to train the young students, the real Advaita Vedanta begins in the kitchen of an Ashram and ends in the Vyasa Guha of Himalayas. A kitchen is the best training ground or school for developing tolerance, endurance, forbearance, mercy, sympathy, love, adaptability, and the spirit of real service for purifying one's heart and for realising oneness of life. Every aspirant should know cooking well.
When one grows spiritually, several persons are naturally attracted towards him on account of his purity and spiritual strength. Many lesser minds are drawn towards the greater mind, like iron pieces towards the magnet. Naturally, fame comes in by itself. No one can check this. Side by side enemies crop up. Petty minded, jealous persons, whose hearts are burning when they see the prosperity of the spiritual saint, try their best to pull down the growing persons through concocted stories, vilification, etc. In the history of the world all saints have been attacked by these classes of people, dregs of society. No one has been spared. But the spiritual person gains spiritual strength out of these attacks. He develops spiritual patience. He becomes indifferent. He learns to stand adamantine amidst trials, persecutions. He keeps his balance of mind always.
Your so called admirers and followers, who surround you for the sake of curiosity, will pull you down and will slander you at your back. Give up this thirsting for applause. This temptation—this Maya—has enveloped you strongly and therefore you will not attempt for seclusion, meditation and preparation for a better form of selfless service and regenerated Divine Life. Beware, O Ram, you will be ruined by your admirers and followers.
O Swamiji, your very admirers and devotees who once garlanded you and greeted you with great ovation and applause, who once drank your Charanamrita, will pour on your head a shower of obloquy and abuse, will scandalise your name in newspapers. They all will forsake you, through misunderstanding and misapprehension. The worldly-minded people cannot understand your expanded heart and broader outlook of life. They will attach motives for your work. Even if the whole world opposes you, you should stand adamantine. You will have to fight with them with undaunted spirit and intrepidity.
Maya works havoc in a variety of ways. It will not leave even Sannyasins. Desire is Maya. Desire manifests itself in various ways. Even if a Sannyasin conquers lust and greed, he runs after name and fame. Name and fame is another form of desire. If a Sannyasin conquers Moha for children, he again gets Moha for his Ashram and Chelas. Mysterious is Maya. Beware, O aspirants.
Hold aloft the lamp of Dharma. Strive ceaselessly to do good to others. Entertain thoughts of love. Allay the flames of lust, greed and anger. Become a physician of the Soul. Sit motionless and calm. Enjoy the Peace of the Eternal.
Renounce this world. Renounce the desire for Moksha. Renounce the renunciation itself. Then you will become That. You will become Itself! This is the easy path to God realisation. This is the smooth way to eternal Bliss, perennial joy and celestial Santi.
May you all tread this path! May you all develop the Supreme Knowledge and reach the summum bonum of existence in this very birth!! May you all be free from the round of births and deaths and enjoy the Supreme state of Satchidananda.
Om Santi! Santi! Santih
Note: Here concludes the book 'Easy Path to God-Realisation' by Sri Swami Sivananda. This book can be ordered from www.dlshq.org
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