Why bad things happen to good people like me

  MONDAY, 06 MAY 2013 /  PUBLISHED IN ARTICLES / 2,593 VIEWS

By Purushottam Kumar

Most of the time we complain. Sometimes we may be vocal about it but most of the time we silently complain. Why did it happen to me? Why always bad things happen to good people like me? We always consider ourselves a victim of an unjust system. Occasionally we console ourselves philosophically that may be its happening because of my some previous bad karma which I might have done unknowingly! Whatever may be the situation we are never ready to accept any blame. One person started having lung problem due to excessive smoking. When reminded that he had been advised to give up smoking several times then instead of accepting his mistake he blamed God saying that why did God create tobacco.

Understanding the laws of karma

Srila Prabhupada explains that karma is like a knot. As a person tied with ropes loses his independence; similarly laws of karma completely bind and controls a person. It’s a control mechanism which ensures that nothing gets unchecked. If such a mechanism would not have been in place then neither the wrong doers would had any fear of punishment nor there would have been any motivation to do something good. Laws of karma ensure accountability. It makes an individual completely responsible for the action he performs.

But why do infants suffer? What wrong did they do? Skeptics use this reasoning to argue against karma philosophy and gullible people get bewildered by this challenge. The answer is too simple. This life which we are presently living is not all in all. We have lived several such lives in the past. We are also accountable for our past lives actions and will also face the reaction of the action of our present life in this very life or in next life. But I don’t remember my past life so why to suffer for it now, people generally ask. True we don’t remember our past but Krishna remembers it. Bhagavad Gita 4.5 confirms this, “The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot”. It is because of past karma only that someone is born in the family of a beggar and someone takes birth in the family of a billionaire.

When Dhritrarashtra asked Krishna that why he had to witness the death of his 100 sons then Krishna informed him that his past life’s sins had fructified in this life. 50 lifetimes back he was a hunter and had killed 100 offsprings of a bird and so in this life his 100 sons got killed in the Mahabharat war. But why after 50 lifetimes, Dhritrarashtra asked. Krishna then said that it was because it took 50 lifetimes of pious activities to get 100 sons.

Both the Svetashvatara Upanishad (5.12) and Brihadaranyaka Upanishad (4.45) states that the gross and the subtle bodies which we acquire in this life is based on the activities which we have performed in our past lives. Brihadaranyaka Upanishad further explains that if we act saintly then we acquire saintly qualities and if we act immorally then we will have to bear the karmic consequences of our actions.

Laws of karma are very complicated and it is very difficult for us to understand (Bhagavad – Gita 4.17). Our previous sins are present as seed, it can fructify any time. The only way to burn our sins is by taking shelter of Krishna and Krishna promises us that He will completely burn all our previous sins. “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear”. (Bhagavad – Gita 18.66)

Our choice decides our destiny

Our previous karma does not necessarily seal our future; our future mostly depends on how we react in a precarious situation. During the recession period, a person in Kolkata lost his job and was not able to find one quickly. He became so upset and mentally disturbed that once during an altercation with a shopkeeper he lost his cool and stabbed him. This not only landed him in prison but completely ruined his life and career. A person with a balanced mindset might have used that period to upgrade his skill or to go for higher studies.

Krishna has bestowed upon us sufficient intelligence to convert any problems into an opportunity. So, whenever we find ourselves in an unpleasant situation then instead of giving a knee – jerk reaction we should contemplate for a while and then make the next move. During those perilous times, if we judiciously use our spiritual intelligence then that insidious situation may even become a springboard to reach closer to Krishna. The altitude which we will reach in our life depends on our attitude.

When Vidura was rebuked, humiliated and was practically forced out of the kingdom by Duryodhana then Vidura did not lament and said that why did it happen to me. He did not grumble that although he was on righteous path and on the side of truth then why did miseries impinge him. Instead of getting caught in all these negativities he simply went on a spiritual mission – on his spiritual sojourn he met sages like Maitreyi and devotees like Uddhava; he practically used all his time to get closer to God. Similarly, when Vibhishana was humiliated by proud and lusty Ravana then Vibhishana immediately took refuge of Lord Rama. On the other hand we see that when Karna faced unpleasant situations in his life then his reaction was appalling. He went into a confrontonist zone and sided with evil Duryodhana. Karna initially thought that his miseries will get mitigated but actually his miseries got aggravated. Along with Duryodhana he also lived in constant anxiety and fear.

Vidura, Vibhishana and Karna – all three had the option to choose. What then followed in their lives was the outcome of their personal choices. Life always presents us with various opportunities. Our reaction to the situation determines our destiny. We can choose to be Krishna conscious or we can decide to be ego conscious. We are independent to choose our path but we become utterly responsible for the path which we chose. So before taking any decision in our life we should introspect and see where we are heading towards – are we getting closer to Krishna or are we moving away from Him. So, when next time we come through any unpleasant situation and circumstances then let us not simply feel like a victim and complain “Why bad things happen to good people like me?” but instead let us try to do something outstanding and meaningful. And the best is to utilize it to get closer to Krishna.

Cutting the knots of karma

How hard we may try but cutting the impregnable knot of karma is impossible. The vicious cycle of karma sometimes brings joy in our life and sometimes makes us miserable. When will the seeds of karma fructify in our life none of us know. It may happen now or tomorrow or after 20 years or it can be in next life also. But it will definitely fructify.

After celebrating a festival in the morning, the elder brother of our maid servant decided to meet his friend. He was about to board a local train but somehow he lost balance, slipped and came directly under the wheels of the train. At that very moment the wheels of the train moved severing his leg.

This world is a very dangerous place to live. Every sane man who is serious about his future should endeavour hard to get out of the clutches of karma. And the only way to come out of karma’s vicious cycle is by taking shelter of the Lord. “With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead.” Srimad Bhagavatam 1.2.15. And the only way to cut the knots of karma is by chanting the Hare Krishna Mahamantra, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Srila Prabhupada explains that “The contact of the spiritual spark with material elements creates a knot which must be cut if one wants to be liberated from the actions and reactions of fruitive work. Liberation means freedom from the cycle of reactionary work. This liberation automatically follows for one who constantly remembers the transcendental pastimes of the Personality of Godhead. This is because all the activities of the Supreme Lord (His lila) are transcendental to the modes of the material energy. They are all-attractive spiritual activities, and therefore constant association with the spiritual activities of the Supreme Lord gradually spiritualizes the conditioned soul and ultimately severs the knot of material bondage.” Srimad Bhagavatam 1.2.15 purport.

Chanting Krishna’s name and getting completely engaged in His devotional services will free us from all karmic reactions and will help us to return back to the spiritual world where life is eternal and full of bliss. “After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.” (Bhagavad Gita 8.15).

: By Purushottam Kumar

(A member of congregation at ISKCON Kolkata. Working as a senior executive in Tech Mahindra, Kolkata)

Bhaja Govindam

Satsang – the Saviour | Bhaja Govindam

NOVEMBER 1, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Verse 9: From Satsang (company of good people) comes detachment. From detachment comes freedom from delusion. From freedom from delusion comes abidance in the Truth. From abidance in the Truth comes liberation in life.
Verse 13: In all the three worlds, company of the good people (Satsang) is the only boat that can take you across.
Verse 27: Lead the mind to the company the wise / seekers.
To reach certain places, there are different routes. But there are some places to which there is only one way that can lead us there.

The meaning of Satsang does not limit to association with good people. It has a broader sense. It refers to whatever aspects we connect to in our lives. Right from the food we eat, air we breathe, water we consume, locality we live in, our school, country, friends, TV programs that we watch, types of books we read, kind of music we like to listen to, types of discussions we engage in, etc.

As the thoughts, so the mind. As the mind, so the man. As the man, so the world.

As long as the quality of thoughts does not improve, neither the mind nor man nor the world can improve. What decides the quality of the mind? It’s like asking the colour of fire. If we look at camphor burning, we can see different shades of yellow, orange, brown and black in it. Fireworks produce different kinds of colours depending on the material used in it. Colour of fire is different produced by a welding machine. So is the case with fire produced by kerosene or LPG stove. Hence, we can say that the colour of the fire is determined by the object that is burnt. Similarly, the quality of mind is determined by the thoughts we entertain which again is depends upon that which we provide ourselves as food for thought.

Mahabharata war was the result of Duryodhana’s greed. But what was the cause of Duryodhana’s greed? He was strong. His father was the king. He had all power and wealth. Still he always felt insecure. This sense of insecurity was there in Dhritharashtra also. And the cause of this, if we analyse, was Shakuni. Shakuni’s intention was not the killing of Pandavas. When Bheeshma asked Gandhari’s hand for Dhritharashtra, Shakuni felt deeply insulted. He thought, his beautiful sister could have got a handsome and able king but now she has to marry a blind man. From that time, his mind will full of revenge towards the Kuru dynasty. His aim was the destruction of Dhritharashtra, Duryodhana and every other Kuru. Keeping that wretched thinking in mind, he kept pouring negative thoughts into Dhritharashtra’s and Duryodhana’s mind. He kept reminding Dhritharashtra again and again how helpless he was being a blind man. Shakuni was successful in his ill-plans of instilling low self-esteem in both the father and son. The whole war was a result of Duryodhana’s bad company with Shakuni.

Most of the anti-social elements have come up from the slums. Why is it that it doesn’t happen that way from a locality near the temples? The family value system of Americans is very weak. The children there don’t respect their parents very much. In the teenagers of USA, there is so much drug, alcohol and sex-abuse. Why is it that we don’t see that culture in countries like India or Japan?

Wherever we see that majority of the people are not engaged in good actions or don’t have a proper value system, the whole society rots. If we are not in association with the good, we become a victim to our own negative actions that are a result of our negative thoughts. Thus we become slaves of our own desires of the mind and we lose the freedom to choose our actions.

As Swami Chinmayananda pointed out – Not to do what you feel like doing is true freedom. Apparently, it looks like a confusing statement. We think, freedom is doing something what we feel like doing. That is only freedom from the outside world. But are we free from our own minds? Satsang is the way where we can train our mind and keep it under our control and gain Freedom in the Truest sense.

Drop Desires | Bhaja Govindam

OCTOBER 28, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)
In the following verses of Bhaja Govindam, Shankara and his disciples talk about Desire. Why did they give so much stress on ‘Desire’?

Verse 2: Oh fool! Give up (here, in this world) the greed for amassing wealth.
Verse 12: In the play of time, life goes away. Even then the storm of desires does not go.
Verse 15: Body has weakened, the hair has turned grey. The teeth have been lost, and the old man needs a stick to walk. Even then he is not able to drop the lump of desires.
Verse 16: A person, even though has done renunciation externally, can still have desires internally.
Verse 28: Even though he knows these pleasures will kill him slowly, still he commits such wrong actions.
How is a desire born? Repeated thinking over an object creates desire for the object. Suppose, every day a man watches an advertisement of the latest mobile handset which has a lot of advanced features. After repeatedly seeing the Ad, he gets a Desire of buying that mobile. Since he has the capacity, he goes to the shop and purchases it. On satisfying the Desire he is happy. He puts a nice cover to it, keeps it always safely, is very cautious while travelling, cleans it with a nice cloth very often and also flaunts it in his office. He is now so Attached to his phone that he is always glued to it most of the time. After a week or so, his neighbour’s son accidentally pushes the wife who’s standing in the balcony and using that phone. The phone slips from her hand and falls down from his fifth storied apartment. Within a fraction of a second, the man’s face turns exactly into the colour of a tomato. He is now so Angry at his wife that he accuses her of being so careless and starts yelling at her. Being a woman of today’s age, she cannot tolerate this and shouts back. The argument gets more heated. Both of them start pointing out flaws in each other’s nature. Till this time they were a happily married couple but this argument created a Delusion in their minds about each other. There’s a total Loss of Memory. They forget how they fell in love and with what great efforts they convinced their parents for their marriage. The fight goes on to such an extent that he hits her. Thus heFalls from his true nature.

Since we are not interested in their personal lives, we end the story here. The happiness he experienced lasted only for a short while. In the process of he lost his money, peace of mind, behaved so badly with his wife and caused a lot of stress for both of them. What could have saved him from this situation? When he saw the Ad, had he questioned himself if he really needed a new mobile, this problem wouldn’t arise if the answer was No. If the answer was yes, he could have bought it. Had he accepted the fact that ‘Nothing in this world is permanent / Even This Will Pass Away’, he wouldn’t have got Attached to it. When he’s Detached, he wouldn’t be angry at the loss. The scenario could have been different in both cases – with or without the mobile.

Desire – Attachment – Anger – Delusion – Loss of memory – Fall of man

Isn’t this the story of everyone? How miserable our lives become when we lose something that we are so attached to? How can we prevent such a situation? How is it possible that a person can have no Desires? Having such a thought is itself a Desire. Let’s try to analyse this to get better clarity.

Q: How do Desires arise?
A: Repetition of same thoughts. So, repetition of good thoughts lead to good desires and repetition of bad thoughts lead to bad desires.

Q: How a Thought is born?
A: If Thought is the Cause and Desire is the Effect, then Thought must be the Effect of something else? Thoughts are the results of the food that we taken in…not just through our mouth but also through our eyes, nose, ears & skin. Thoughts arise in our mind as a result of the materials that we supply to it. Once we give in the materials through our sense organs, we cannot have much control over our mind or thoughts. But we do have a choice for choosing our food for thought. The type (Satvik – noble, Rajasic – stimulating & Tamasic – lethargic) of food we eat, the type of programs we watch, the type of discussions we engage in, etc. decide the quality of our thoughts and actions.

Desires by themselves don’t cause sorrow. It’s the motive behind the desires that causes the problem. When my desires are of a lower nature (only to satisfy my needs and wants) then those desires start ruling my Mind. But if the Desire is directed towards a Higher Ideal, then it is no longer a selfish desire to acquire wealth, fame, etc. It becomes a selfless desire born out of Detachment. Such a desire helps a person to Evolve.

Many people think being spiritual means running away from family duties, going to Himalayas and staying there or stopping all his actions. To them, 16th Verse of Bhaja Govindam explains that Detachment is not external but internal. If renunciation comes at the thought-level, then the actions will follow accordingly. Such a person, even if he is amidst all wealth and comforts, will not be the least affected by the changes in his surroundings. And for those who fail to understand the nature of Desires, they become a victim of their own Desires and suffer terribly in this world (as explained in Verse 15 & 28).

We can escape the miseries caused by Desires if –
• We keep a check on the quality of food we feed our mind through our sense organs.
• We ask ourselves the four questions (when we get a desire) we discussed in Verse 26 (Do I need it? If I get it how long will I be happy with it? What will happen if I don’t get it? Do I have the capacity to get the desired object?)
• We always have a Higher Ideal in life towards which all our actions are intended to.
• We always keep in mind – Even This Will Pass Away.
• We spend some time regularly for our spiritual studies, contemplation & Satsang.

TRP (The Real Prosperity) | Bhaja Govindam

OCTOBER 27, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

We have discussed Bhaja Govindam in brief verse by verse. Now, let’s discuss further on certain topics which are common in many of these verses. One of those topics is about Wealth. It is really confusing indeed when so many Acharyas warn us about wealth. Without wealth, how can we live? However, in Bhaja Govindam, it is explained very beautifully the places where one falls in the process of acquiring wealth. Below are the instructions given in five verses that mention about wealth.

Verse 2: Don’t be a fool and lose your life in running behind money.
Verse 5: As long as one has the capacity to earn, till then his family members will be attached to him.
Verse 10: Where are one’s family and retinue once wealth is gone?
Verse 11: Do not take pride in the wealth you have, or in the people around you, or in the youth. Everything can be taken away in a moment by Time.
Verse 29: Wealth is calamitous, thus reflect it constantly. Even one’s own children can turn out to be his enemy for wealth.

Whenever we do something, the most important thing is ‘Our Objective’. Even in one’s resume, the Objective is the first thing that appears. Inorder to achieve the best result, we need to be very clear about the purpose before undertaking any action. Earning wealth is never a wrong action. In fact, it is said that good-hearted people should earn as much wealth as possible in the right means so that it can be used for noble purposes. We need to remember that wealth is only a means to an end and it should never be the end by itself.

Suppose a person spends his whole life only to earn as much wealth as possible. That is his only objective in life. He might want to earn wealth so that he & his family can live in maximum comforts, he can earn name & fame, etc. Then what can be the result? The above verses 2, 5, 10, 11 and 29 are self-explanatory. And the saddest thing is that he loses his life. That is the warning Shankara gives us first in Verse 2.

People go for work in the Gulf (UAE, Saudi, Kuwait, etc). When they get a job there, they think that they’ll go and work there for a few years, earn some good amount of money and then come back so that he can spend the rest of his life happily. But in majority of the cases, they spend their good youthful days slogging physically and rotting mentally, doing nothing purposeful in their life. They give their full attention on earning wealth and gaining nothing else because they feel only wealth can give them a good retired life. Once they are retired, they realize that their emotional needs are not satisfied. Suddenly they feel lonely and a ‘not-required person’ of the family. They have money, but have also accumulated diseases like Blood pressure, diabetes and other ailments. Their money is no longer able to fulfill their physical and mental needs. Some people lose all their savings in some tragic accident. For them, it’s not just money that they lost; they lost their whole life that they sacrificed to earn that money. How to live such a life at that stage? They had never expected they would land up in such a situation. Had they known that they would have to see the light of this day; they would have definitely done something to make themselves stronger when they were very young.

Bhaja Govindam is advising us to look around…to look at the old people we see today. How many of them are truly happily? Except for a very few, everybody else will tell us how miserable their present state is. Somehow they are killing their time and the only thing to look forward to is – Death coming and taking them back. However, if we observe the happiest among the old people, there would be definitely signs of spirituality in them. Despite the odd situations, they would be happy and contented with the life they have led.

The Real Prosperity is the Spiritual Knowledge which can truly buy Happiness! Blessed are those who wake up to this reality at whichever stage of their life.

Final Frontier | Bhaja Govindam 31st stanza

OCTOBER 26, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Gurucharanaambuja nirbhara bhaktah, samsaaraadachiraadbhava muktah
Sendriyamaanasaniyamaadevam, drakshasi nijahrudayastham devam || 31 ||
Meaning: Oh devotee at the lotus feet of the teacher (willing to learn and willing to follow), May you soon become liberated from samsar by disciplining your senses and the mind; and come to experience the Lord in your own heart.

In the first verse of Bhaja Govindam, Shankara instructs on the importance of seeking the Lord (Bhaja govindam bhaja govindam…). In the second and third verse he talks about the insignificance of wealth and delusion caused by seeking pleasures. He concludes the text in the last four verses (28 – 31) talking about disease & decay caused by pleasures, sufferings caused by wealth, how to handle ourselves so that we don’t get trapped in this samsaara; and best wishes for us to get liberated. Look at the chronological order in which he started and is concluding the text. Not every knowledgeable person can share knowledge and ideas so systematically. Shankara was excellence beyond comparison. He was an institution in himself. That is why Swami Chinmayananda called him as – The Spiritual General of India.

In Hindu culture, it is a practice that a student touches the Teacher’s feet out of respect. But why does he touch the feet? Why not the head or hands? A person stands on the ground on his feet. The feet of a Master represent ‘what he stands for’. The feet of the teacher or the sandals of the teacher represent two ideals of his life –

1. Get awakened (the Goal of life)
2. Awaken others (the way of life)

These are the ideals of a teacher and a student seeks These ideals for himself. In a dream, is there anything better than waking up? Spiritual urge should never become less important at any point of time. It is natural that while we are engaged in the rat race of life, we might not remember many of these lessons all the while. But if we can take out some time every day for contemplation and Sadhana, it will go a long way.

For a Master who has realized the Self, there is no more need for him to act in this world. But still he does for the sake of others. Visionary Saints like Vyasa, Swami Chinmayananda, Swami Vivekananda, Shankara, etc; could have retired into the forests or to the caves and spent their lives in solitude. But they chose the Other Way. After they Woke Up, they chose to come down (from the heights of Knowledge and Wisdom) to the common man just as how river Ganga comes down to serve humanity from the least accessible glaciers of the Himalayas.

Many have a goal. But most of them think that their career or ambition to be their Goal of life. In which field we choose to work is our Way of Life and we should never it to be our Goal of Life. Because if we misinterpret so, once we achieve our ambition, then we don’t have anything more to achieve. There’s no meaning in life when we don’t have anything to look forward to. While we choose our Way of Life, we should have this prayer – ‘Oh Lord! I’ve to cross. Let me be instrumental to cross’. We can pass through this process smoothly if we operate through our Swadharma. Swadharma is ‘My Dharma – The Purpose for which I am born’. It is discovering the talent in us and taking that as our way of life. If we are able to do that, then we shall not only cross but also make it happen smoothly. Majority of the people are not happy and successful in life because they are working for a living and not working as per their Swadharma.

In this way, having got the right Teacher, when one gets clarity of the purpose of his existence and lives an intelligent life by controlling his mind and senses, he shall experience God in his heart. It is not creating God; it is recognizing that God was always there.

That brings an end to this text. What Shankara tries to explain us is very subtle and cannot be fully perceived through mere reading or listening. We need to reflect upon it again and again. Contemplation is a must. The best way to absorb it would be learning it by-heart and chanting it daily. When we develop that habit, somewhere in our daily lives when we lose track or when we go wrong, these lessons will ring in our mind like an alarm and remind us –

• That we are not limited and finite as we think we are.
• That we can become free and liberate ourselves from all the bondages in this very birth – Here and Now – and need not wait for our death.
• That we are born as a human because of some good deeds we did in our past lives and this is a bonus round we have got where we can go beyond human and become Divine.
• That we have come here not by accident but with a purpose. Forgetting that purpose is a waste of our coming to this world.
• That we are still living in a dream and we need to wake up…and awaken others!

Hari Om!

Handle with care | Bhaja Govindam 30th stanza

OCTOBER 26, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Praanaayaamam pratyaahaaram, nityaanitya vivekavicharam
Jaapyasameta samaadhividhaanam, kurvavadhaanam mahadavadhaanam || 30 ||
Meaning: Do Praanaayaama (controlled breathing techniques). Enquire with the discriminative mind what’s permanent and what’s not. Do Japa and Meditation. Do all this with utmost care.

Praanaayaamam & Pratyaahaaram are techniques in Yoga using which one can calm his mind using regulated breathing exercises and similar practices. When one sits down in the correct posture with closed eyes and focuses on his breath, his mind is withdrawn from the outward thoughts and is centered on only one aspect – his breath. Another way of calming the mind is becoming conscious of one’s own body and focusing his attention to each and every part of his body. These practices helps a person calm down his mind, but for some time. Once the person is back in his daily routine, he gets back to his earlier nature.

Second aspect of Praanaayaamam here is, being conscious of whatever that goes in through our sense organs. The quality of our mind depends on the quality of our thoughts.The quality of our thoughts is a result of the food that we supply for thought. If a housewife is constantly engrossed in the soap operas on TV, then the quality of her thoughts will be according to what she sees. We cannot expect the mind to be pure if we supply impure material to it. Our only choice is on the food (what we see, what we hear, what we speak, what we touch and what we eat) that we take in through all the five sense organs. One should be very conscious of these aspects because mind does not discriminate. And it is the mind that gives instructions to the sense organs. To train the mind, we should seek the advice from the Intellect. Intellect starts functioning better when we become conscious of every single action that we perform.

Mind and Intellect, though we use different terms, are one and the same. When we become conscious of our actions, our discriminative mind (Intellect) starts its enquiry. When we are not fully conscious of our actions, our mind cannot discriminate. It is then controlled by impulses, emotions & feelings. In Vedanta, such a state of mind that cannot discriminate between good and bad is called ‘Mind’ and when the same mind starts enquiring; it is called ‘Intellect’. Intellectual thinking helps us set the right value for things that we perceive. E.g. Mind may get depressed if the power goes off while watching a movie. But Intellect will remind that it’s just a movie. Big deal! This way we can discriminate between what’s important and what’s not; what’s good and what’s bad; what’s permanent and what’s temporary.

All the prominent religions, be it Hinduism, Christianity, Islam, Buddhism, give emphasis on Japa (chanting the Lord’s name by rotating beads on a chain). Irrespective of all the different practices in different religions, this is one common thing. Despite having known this, have we tried to enquire the reason behind it?

When a person does Japa, his eyes are turned inward, nose is engaged in breathing, tongue chants only one name (usually a mantra or a name of the Lord) and the body becomes conscious only of the touch of the bead in its hand. This way, all the sense organs and mind are directed towards one common action which helps in taming the mind and sense organs. Such a tamed mind is like a tamed wild animal whose energy can be put to use for achieving great things. An untamed mind is like a wild horse or an elephant that has tremendous strength and energy but its Master is unable to use it for any good purpose.

After doing Japa, one has to do Meditation. Now, meditation is one of the most misconceived things today. Meditation that we hear today is not meditation in the truest sense. It can only be called as an aid that can help in Meditation. Meditation is not concentrating upon something. Meditation, for that matter, is not an action but a state of mind where there are no thoughts. In other words, Meditation is a noun and not a verb. That state cannot be attained by thinking of something. Thinking of anything is the opposite of Meditation. After practicing Japa, when one practices to sit quietly focusing on one thing, say a form of the Lord, then the number of thoughts in his mind gradually gets reduced. Only with regular practice one can experience the state of meditation. So what is expected is, to sit quietly for some time after Japa and try to reduce the thoughts.

Shankara says, do all these practices with utmost care. Swami Chinmayananda used to say this in two words – Hasten Slowly. If one is slow and irregular in such practices, he cannot expect a miraculous change in his personality. Neither can he control his mind if he does all these things in a hurry. The only way to reach the goal is ‘Regular practice’. Sant Gondavalekar Maharaj used to say, “No matter how many barrels of water you empty on a rock, its shape will not change. But if drops of water fall on the rock regularly at the same place, it definitely will.”

To tune a guitar, to what extent we should tighten its string? Too loose will not produce good music and too tight will break the string. Our Sadhana (regular practices) are also like that. Not too loose. Not too tight. Just right.

The Wily Wealth | Bhaja Govindam 29th stanza

OCTOBER 25, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Arthamanartham bhaavaya nityam, naastitatah sukhaleshah satyam
Putradapi dhana bhaajaam bheetih, sarvatraisha vihitaa reetih || 29 ||
Meaning: Wealth is calamitous, thus reflect it constantly. Even one’s own children can turn out to be his enemy for wealth. This is how the way is everywhere.

The History of Mughal Empire is the best example to show how people kill their own fathers and brothers to inherit the throne. The wealth they possessed became the very reason for their death. We can also see how families fight over property issues. For the sake of money, the people who lived together lovingly as a family, who played and grew up together, who share the same genes, become bitter enemies of each other. A brother cannot stand his own brother’s sight. A father is scared that his son may cause some harm to him for the sake of money. The sense of family values is totally lost. How sad! How does such a situation arise?

They say, flowing water is pure and stagnated water can cause diseases. Same is the case with anything. If we hoard things, then the very thing can become poisonous. Earning money is not bad. But the same should be spent in the welfare of others too. As children if they grow up seeing the charitable nature of their parents, they will also develop that habit. If the parents themselves amass money without charity, then they shouldn’t be surprised if their children turn against them for the sake of money.

The great freedom fighter & philosopher Vinoba Bhave who started the Bhoodaan Movement (Gift of Land) was inspired as a child from his mother. One day an old lady came to their house begging for alms. He saw shocked when he saw his mother give away an expensive saree as charity to the lady. He asked her surprisingly why she gave such a costly saree and that she could have given away an old saree. Her reply was, “When you give something to others, make sure that you are giving your best”.

But, why do people hoard money? Somewhere in life, they must have learnt a wrong lesson that wealth can buy happiness, and probably nothing else can buy happiness. Since everybody is aiming for happiness, the means for happiness (for such people) is only money. So, they are not ready to share it with others.

Money cannot buy a good friend, but it can definitely attract good enemies. Money can increase bank balance but makes one lose his mind’s balance. Money can buy comforts, luxuries & conveniences but it cannot buy happiness. Because, if somebody or something can make you happy, it can definitely make you unhappy too. This we should always remember.

Happiness is something that is available 24 hours. Any time we can have it. All we need to have is a little bit of wisdom and a habit of contemplation. Wealth can make us achieve lower goals, like name & fame; but it can definitely not help us achieve the higher goals of life – Happiness, Love, Peace, Moksha.

3-D’s | Bhaja Govindam 28th stanza

OCTOBER 25, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Sukhatah kriyate raamabhogah, pashchadhanta shareere rogah
Yadyapi loke maranam sharanam, tadapi na munchati paapacharanam || 28 ||
Meaning: Verily one indulges in all types of pleasures. Alas, comes the diseases of the body. Even though he knows these pleasures will kill him slowly, still he commits such wrong actions.

Chaturdasha manjarika stotram (bouquet of fourteen flowers), each verse composed by one of the disciples of Shankara, was from verse fourteen to twenty seven. Hearing these verses, Shankara is very happy with his disciples and gives out four concluding verses (Verse twenty eight to thirty one) to wind up the whole composition.

When we desire any object, it is pleasure that we seek in the object. Be it eating a chocolate, having a drink, smoking a cigarette or watching a movie, ultimately we are aiming at the pleasure behind all of them. Most of the habits start with pleasure, turns into addiction and ends up in becoming an obsession. We have common examples of people who become chain smokers. It might have started off as an occasional attempt of relieving tension but before the person realizes, it becomes an addiction. Later, even if he doesn’t have the money or gets affected by some terrible lung disease and despite the doctors warning him that cigarette could be fatal for him, he cannot help but continue to smoke. Same is the case with drunkards. There are towns in Kerala (South India) where the BARs open at 5am everyday. And by 7am, the usual collection everyday in each BAR is 1 – 1.5 lakhs. This is an excellent example to show to what extent people can fall to addiction. Every person thinks that he is mentally strong and can control himself. He knows how this habit is going to bring an end to him. Yet, his own mind becomes his enemy when it convinces his intellect to fall for the temptation.

All of us may have some or the other habit that we know is harmful for us but cannot avoid it. How can we get out of such temptations? Dada Jashan Vaswani gives a very practical solution – ‘Avoid a situation that can create a temptation. Be on guard before the situation comes’. A smoker who wants to quit smoking can avoid the company of smokers till the time when he feels he’s strong enough to resist it. But when is beginning his struggle, he should not go and challenge himself by being in the company of smokers. We can try this technique in different areas. When parents can’t help their children stop watching T.V., the best way is to cut off the cable connection. People who are addicted to Facebook these days; they can just delete their account or disconnect internet connection. Be aware of the situation or temptation rising in us. After practicing this for some time, we can gain sufficient strength that the temptation cannot pull us down. However, one should not discount these temptations for they are the result of our own Vasanas, and Vasanas are very powerful. They can slowly sink us down even without our knowledge. That’s why we see people who have overcome a habit at one point of time but later on become addicts in the very same habit.

What begins as a Desire, results in Decay and ultimatelyDeath.

Alertness is the price we have to pay to avoid a fall.

Workout Within | Bhaja Govindam 27th stanza

OCTOBER 24, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Geyam geeta naama sahasram, dhyeyam shreepati roopamajasram
Neyam sajjana sange chittam, deyam deenajanaaya cha vittam || 27 ||
Meaning: Chant Bhagavad Geeta and Vishnu Sahasranaamam (1000 names of Lord Vishnu). Meditate upon Lord Vishnu. Lead the mind to the company the wise / seekers. Distribute wealth to the needy.

Various people come up these days with different techniques promising the attainment of peace and happiness. Astrologers recommend doing rituals and offerings in different temples. There is Vaastu Shaanti to remove various obstacles. A variety of Chinese systems like Feng Shui have come up. Some claim to have Aura-cleaning techniques (!!!). Various therapies & theories like Hypnotherapy and Regression Theory claim that it can take us to our past lives and help us overcome our current pains and sorrows. There are crystals, healing stones, diamonds and what not, that can remove our miseries.

All these techniques talk about removing problems. Sadly, none of them suggest ways to strengthen ourselves inorder to face any challenges in life. And unfortunately, these techniques come with a huge price tag. It’s not that all these are farce, maybe there are some knowledgeable people doing it. However, if any problem could be solved using these techniques, why did Krishna have to waste so much time in giving out eighteen chapters or Geeta to Arjuna? He could have just hypnotized Arjuna, or done some Regression Therapy on him or just give him a precious stone according to his birth star! Moreover, are the lives of these practioners free of problems? When they themselves are unable to solve their problems, to what extent can they help us?

In contrast to these, our scriptures (like in the above verse) are very straight forward. They give their path directly which is simple and sure. That too, given either by Bhagavan Himself or by Self-Realised Masters who moved around in nothing less than the state of Godhood. And of course, without a price tag.

Here it is said to chant Geeta & Vishnu Sahasranamam. Why? Knowledge is in so much abundance in these two scriptures that even if we take up a few verses from them and stick on the teachings in them, then that is enough to bring a transformation in our lives. We saw a few verses from Bhagavad Geeta in the earlier discussions. There’s nothing mystical in them. How systematically the process of Evolvement or degradation is described! The teachings described are logical and very much practical. On top of that, this knowledge is not thrust upon us saying that ‘So and so book says so. And hence we need to follow. Or else, we will go to hell on Judgement Day’. No! A process is described. If we are find it true according to our intellectual understanding, we can follow it. Else, reject it. The choice is ours.
Second point is meditating upon the form of Lord Vishnu. The name used for Vishnu here is Shreepati which means the husband of Goddess of wealth. He is not a slave or a victim of wealth but the one who has mastered it. Wealth does not mean only money. It also includes Knowledge, Happiness, Peace, Health, etc. Lord Vishnu is the Master of all of these.
When we meditate upon the Strong, we become Strong. Hence, it is told to meditate upon the form of Vishnu.

Our mind is like a mobile battery. Once it is charged, it can operate for some time. However powerful the charge might be, eventually, it drains out. It needs to be charged regularly. The intensity to seek is there in many, but not everybody is able to retain it. To maintain the urge to seek the Truth, one should be engaged in regular discussions, talks, reading and contemplation on spiritual matters, only then the urge can continue. Otherwise, spirituality can be almost equal to spiritual entertainment.

Charity is considered as a great virtue. It is not mere donation of wealth. Anything that we have in abundance has to be given to others. All of us have some skills or the other. It can be the ability to sing, dance, sport, or knowledge in a particular subject, or a cooking recipe, etc. A knowledge that we possess should be shared. Shared with whom? With the needy. This is very important. Otherwise, it can be dangerous. An army officer should not think of doing charity by sharing military information with the enemy country. It may sound silly, but even to avoid this confusion or misunderstanding, it is mentioned in the verse ‘deyam deenajanaaya – distribute wealth to the needy’. We also saw in the earlier verse, charity is an antidote for greed. Sharing knowledge to the needy is a way how we can become Direct Contributors in making the world a better place to live in.
Four direct and sure steps to purify ourselves –
1. Chant Bhagavad Geeta & Vishnu Sahasranamam
2. Meditate upon the form of Vishnu
3. Maintain the company of seekers / the wise
4. Distribute to the needy what you have in excess

Traitors within | Bhaja Govindam 26th stanza

OCTOBER 24, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Kaamam krodham lobham moham, tyaktvaatmaanam bhaavaya koham
Aatmajaana viheena moodhaah, te pachyante narakanigoodhah || 26 ||
Meaning: Drop lust, anger, greed and desire. Contemplate on your Real nature. Those who can’t see their true nature are indeed fools and they suffer miserably in hell.

In many of the earlier verses, Shankara has explained the miseries caused by lust (3rd verse), greed (2nd verse), anger & desire (9th verse). His disciple reminds us of it once again.

Lust / Desire - One may say, even though we have learnt all these things but putting them to practice is very difficult. For that, there’s a solution. We need to ask us four questions when we feel the desire for something. Let’s say, we go to a shopping mall and see a beautiful dress. We can ask ourselves the below questions.

Q1: Do I need it?

Q2: If I get it how long will I be happy with it?

Q3: What will happen if I don’t get it (is it the only source of happiness that has been snatched away from me? Or have I become blind of all the possibilities of happiness around me? Is my mind cheating me that it is so important to satisfy this desire?)

Q4: Do I have the capacity to get the desired object?

Today, our questions are in the reverse order. First comes Q4 and our mind gets the answer by reminding us of our credit card. End of the questioning session.

Anger – Talking about anger, some might say that anger is not that bad. True. Anger is not at all bad if and only if

• It is issue-based and not person-based
• It is used as a tool for showing off

Some people do not understand any other language. For them, anger might be required. In such cases, we can use it as a tool, provided we are not angry at that person from our heart. Just like a mother who shouts at her child when it does some mischief. The anger is not against the child. It’s only against the act. The mother is only using it as an effective tool and can go and hug the child the very next moment.

Greed – Greed is the result of strong desires. If we cannot get what we want, greed will make us compromise on our ideals. Greed has to tackled by reducing brooding over desires and keeping our ideals high. An effective antidote for greed is doing just the opposite act – Charity. Give, Give and Give.

The Hindu scriptures promise everything Here & Now. Heaven and Hell are not posthumous. It can be experienced right now, at this very moment. A person who has Kaamam, Krodham, Lobham & Moham, does he require something external to cause misery to himself? He’s experiencing Hell whenever he goes through these emotions.

Who’s Responsible for his grief? He himself.
What is the Cause of his misery? Ignorance.
What is the Solution? Knowledge of the Self. Realise who we are.

Thy Own Self | Bhaja Govindam 25th stanza

OCTOBER 23, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Shatrau mitre putre bandau, ma kuru yatnam vigrahasandhau
Sarvasminnapi pashyaatmaanam, sarvatrotsruja bhedaajnaanam || 25 ||
Meaning: Waste not your energy to fight against or make friends, foes, children and relatives. Learn to see your own Self in all beings and give up the feeling of difference.

Mind lives in relationships. Why do we seek so many relationships? Why does a person feel the need for a friend, wife, children, etc? It’s because when he is among these people whom he loves, he feels complete. Without them, he believes he is incomplete. He’s happy in their presence and his life is miserable when they are not with him. A normal person spends so much time and energy to seek friends and relations. His happiness quotient is complete only if he is in their company. But what’s wrong in it, one may ask?

Such a person, who seeks happiness in the company of others, usually finds it miserable to live without them. Slowly he becomes so attached to the relations that he turns into a slave to the relationships. It is also commonly seen that he cannot stand if someone betrays him. May be it’s his children who grow up and choose their own way. May be he gets cheated by his own relations for whom he sacrificed a major part of his life. At such an instance, the pain and anger caused in his mind is so much that he can’t help himself but keep thinking about them. He then spends a lot of time thinking these relatives and is unable of think of anything else. Once again, his happiness percentage is determined by what he receives from his relations. Is not such a life demanding, or rather begging, for happiness a pathetic life? But the poor fellow feels that others are responsible for this situation of his. Imagine a whole life spent in being happy at the mercy of others!

Where does one go wrong here? All his life he has lived as an extrovert. He has been seeking happiness when he is in the presence of others. Never has he tried enquiring – Why do I feel happy in their company? Honestly, why do we feel so? When we see our wife, children, relatives, friends, etc, we identify them as My wife, My children, My relatives and Myfriend. Would we love someone else’s wife or children as much as we do our own? Why not? Because we feel they are ‘Mine’. Do we love the children because of who they are or because they are My children? Isn’t it true that it is the feeling of My-ness which makes them close to us? Truly speaking, we love Ourselves more than anyone else. We love all these people because we see a My-ness in them. We see Ourpresence in all these people (either biologically or in terms of qualities, personality, etc) and that is the reason they become so dear to us.

When a person seeks His Own Identity in others he is, unknowingly though, seeing His Own Nature in others, at least in a few people. In his letters, Swami Chinmayananda used to sign off by writing ‘Thy Own Self’. That is how great saints and sages see everybody and that’s why they could love & accommodate everybody irrespective of their good and bad qualities.

Once a person does this deep enquiry and a critical analysis, he starts seeing His Own Self in everybody and the feeling of indifference is dropped. He no longer searches for happiness in others but understands that this happiness he is searching for is His Own Nature.

Hasten Slowly | Bhaja Govindam 24th stanza

OCTOBER 18, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Tvayi mayi chanyatraiko vishnuh, vyartham kupyasi mayyasahishnu
Bhava samachittah sarvatra tvam, vanchhasyachiradyadivishnutvam || 24 ||
Meaning: In you, in me, there is one All-Pervading Reality called Vishnu. There’s no point in getting angry / frustrated. If you want to attain that state of Vishnu, at every place the mind must be balanced.

Whichever Vedantic text we take, ultimately the whole concept comes back to a few topics like – Brahman (The Ultimate Truth), Who am I, Maya, importance of Satsang, etc. Even in the earlier verses we saw in most of the places, the emphasis is on these topics only. After some time, there is a chance that the student may get irritated and frustrated because he is hearing the same thing again and again, in different ways though, but yet unable to experience it.

There’s an anecdote of a young priest who was invited in a town to give a sermon. The organisors and the people of the town were very happy that someone is coming to their town to give a discourse after a long time. First Sunday, the hall was full. The priest gave an impressive talk and everyone was happy. The organisors were also in high spirits. Second Sunday, the hall could not accommodate the crowd and there were people outside the hall too. The priest gave the same talk that he gave the earlier week. Everyone was surprised why he is giving the same talk. The organisors thought he might have forgotten that he had spoken about the same topic earlier. So, after the talk, they told him that he spoke on the same verses. He said, “Oh! Did I?” Third Sunday, the crowd was lesser. Again he started off with the same verse and explanation. In ten minutes, half of the people who were sitting left the hall. The organisors went mad. They went again and told him again, “Sir, what are you doing???” Fourth Sunday, the hall was empty. There were people outside the hall seeing if he is going to speak on the same topic. The priest talks about the same topic once again.

The story might look funny. But his idea was simple, unless this verse is understood well, there’s no point going ahead.

The first line of the verse conveys the same idea. In the second line, it’s said that attaining a balanced mind at all times is the only thing required to Realise the Truth. Pre-requisite to experience Divine is a Balanced Mind. It is reminded to us again and again so that whenever we slip, we can fall back on these verses and regain our poise. Many a time, we don’t lose our patience until we face adverse situations. How to train our mind not to lose the equilibrium is the question.

When we study these verses, they act as a trigger in our mind. It’s not that once we by-heart the meaning and are able to chant fluently, this knowledge goes deep into us. No. But when we read these verses and contemplate over itagain and again, and if we lose our balance, then we can reclaim our equipoise faster than before. Our mind will start telling us, “Hey, this is not the way you want yourself to be. You have failed once again. Common, regain your stability.” And we regain our peace of mind. Slowly and steadily the time required to recover the lost patience gets reduced. This really boosts our confidence and our self-image gets improved. We no longer tell others things like ‘I can’t do this’, ‘I’m very impatient, but that’s a habit I cannot change’, etc. We realize that we have started practicing and hence are on a path that will definitely lead us to this state of Balanced Mind, provided we keep reminding ourselves by continuously going through such studies and maintaining Satsang.

Creating a balanced mind is not difficult. It can be cultivated. It’s like Toyota’s tag line – Continuous never-ending improvement!

The Real i | Bhaja Govindam 23rd stanza

OCTOBER 18, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Kastvam koham kuta aayaatah, ka me janani ko me taatah
Iti paribhaavaya sarvamasaaram, vishwam tyaktva swapna vicharam || 23 ||
Meaning: Who are you? Who am I? Who’s my mother? Who’s my father? Thus enquire and realize this entire world is essenceless and reject it like a dreamland.

In many of the verses of Bhaja Govindam and other texts, we come across various areas where the teachers simplify a deep concept and explain it to us in simple words. However, at some places, they do not explain, instead they ask us to Enquire. Such a set of questions are given in the first line – Who am I? What is my source? As a child, we must have asked our mother similar questions – From where did I come? Where was I when you got married? But somewhere down the line, these questions became of lesser importance, or absurd, to us. We learn in school how a child is born. But unfortunately, our schools didn’t teach us to enquire. A student in the Upanishads would question further something like this – If I was there in my parents’ bodies before I was conceived, then from where did I come into their bodies? It must be through the food they conceived. So I was present in the food. From where did I come into the food? From the seed, the soil, water, manure? And how did I land up there? If I go enquiring, the enquiry goes unending. According to the Cause & Effect theory, I’m an effect which had a cause. And that cause was an effect for another cause. In that case, what is the Ultimate Cause because of which I’m here? Also, if Cause & Effect says that Effect is nothing but the Cause in a different form, then I must be that Ultimate Cause which underwent some changes and resulted in this Effect. Even after knowing this, why am I not able to Realise my true nature of the Ultimate Cause? The Masters who have realized have done this sort of enquiries and after they Realised, they realized that that Realisation cannot be taught or explained. It has to be Experienced.

Second line begins saying – This entire world is essenceless. Why and how can anybody say like that? The world is so colourful. A mango is so sweet. Nature is so beautiful. Then why is it mentioned here as essenceless? Let’s try to analyse this.

We are able to see so many colours in a butterfuly. When a dog sees the same butterfly, he sees it only in shades of red and green. We cannot see colours clearly without the help of light, but nocturnal animals can. Insects can see untra-violet light, but humans can’t. Many fishes & animals can hear ultra-sonic sounds, but humans cannot. A mango is sweet for humans, and sweetness is considered as one of the wonderful tastes. But will a dog like eating a mango? If all these are true, are colours, tastes, sounds, etc for real or is it something that we perceive?

Last part of the verse is the toughest thing to accept. The world is but a dream. Why? How? Does it make any sense at all?

Vedanta says there are basically three states – Jaagrat(waking state), Swapna (dream state) and Sushupti (deep sleep). A person is usually only in one of these states. When he goes to sleep, the waking world disappears and he goes into another world which is created by his own mind. While he is in that world, he experiences everything for real. While seeing a nightmare one’s body may even sweat, he may even cry or become restless. Why does this happen? Because in his dream state, his experiences are Real for him. At this time, he does not get affected by the happenings in the waking world (where others are awake). Another interesting thing about dream state is that, a dream usually lasts only for seconds. However long the dream might be (we might see a chain of events in the dream), it just occurs in a few seconds. How could something that was seen in such a short time, feel like a long period? What does that mean? Yes, Einstein was right about his Theory of Relativity. Time is Relative and it’s concepts change when the state of a person is changed.

Sometimes after a deep-sleep we can’t believe that it’s morning already. The sound sleep made us feel that we just went off to sleep and immediately woke up. Once again, in deep-sleep state, time passes faster that waking or dream states.

In the movie ‘Matrix’, there’s a wonderful question that Morpheus asks Neo, “How do you know that you are not sleeping unless you wake up?” A very powerful line. Again, in the movie ‘Inception’ there’s this dialogue – Dreams feel real while we are in them. It’s only when we wake up that we realize something was actually strange.

In which ever state we may be, we experience it for real. During dream and deep-sleep, we cannot accept that it’s not real. In that case, how do we know if waking state is for real? The answer lies in the definition of Real. Vedantic definition of Real is – something that does not change in any of the three states of waking, dream or deep sleep nor in any of the three tenses – past, present or future. Only that thing is Real. Rest everything is Unreal or Relatively Real.

Our three states keep changing everyday. But who is the experiencer of all the three states? Is it the mind? Can we say that the mind is experiencing all the three states? If that is so, then our mind should be awake and experiencing in deep-sleep state too. But there, the mind is asleep. So, our mind goes through the waking and dream state. However, whotells us that we had a good sleep after we wake up from our deep-sleep? Who was there ‘awake’ in our deep-sleep state,who experienced a state of peace and is telling us in the waking state that ‘I experienced a good sleep’. So when the mind was asleep, there was somebody awake in me who was experiencing. It is that Awareness or Experiencer in me, which is no one other than me (but I cannot define ‘me’) whoexperiences all the three states and all the three tenses. So, that ‘I’ is Real and the three states and tenses of time are Unreal (Relatively real).

It is to this state of Awareness (the state of ‘I’ we discussed above) that our Masters are asking us to wake up to. They are telling us to ‘Enquire and Realise’ that means intellectual understanding is not enough. Experiencing is a must. ‘Reject it like a dreamland’ does not mean neglect the world, rather it means, live in this relatively real world as if you are playing a game – the Game of Life.

Out of your Mind! | Bhaja Govindam 22nd stanza

OCTOBER 17, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Rathya charpata virachita kanthah, punyaapunya vivarjita panthah
Yogi yoganiyojita chittah, ramate baalanmattavadeva || 22 ||
Meaning: That seeker who walks this path lives his life in his minimum to that extent that they wear clothes that are stitched out of rags. He has gone beyond punya (merits) and apunya (demerits). A yogi who has lived thus, in communion with bliss, revels in joy like a child or like a mad man.

Some of these verses look odd because we are trying to translate it to English for our understanding and deep philosophical thoughts in Sanskrit cannot be given justice when translated into any other language.

The first line represents a person who has given up desires both mentally and physically. There are such people who live on bear minimum. They pick up rags from the roads and stitch it into a cloth. Basically, what is being conveyed is a person who is totally detached from the world. Such a person is neither affected by the results of meritorious actions nor by demeritorious actions. An example that we discussed earlier will give more clarity. In the case of a magnet, the point at its core is neither positive nor negative. When a person has attained such a balance of mind, he goes beyond merits and demerits. But law of Karma says, ‘Every action will yield a corresponding result’. In that case, the case of realized person contradicts the law. How’s it possible?

We undertake any activity with a noble or ignoble desire. All our actions are prompted by good or bad desires. As a result, when we are attached to the actions, we get attached to the results too. However, a Yogi (Self-Realised Master) has reached such a point where he has got no desire left. As far as he is concerned, he has got nothing more to do in this world. When they do any action, it definitely yields results; but they are not attached to the results. When we are not attached to something, it cannot affect us. It’s like how we are not affected by the people dying at some other part of the world. If someone in our country dies, we get little affected; someone in our building dies, we are very much affected.

Meritorious actions are required to cleanse our past wrong actions and to purify us. But we need to train ourselves from getting detached to even meritorious actions. Or else, we can get affected by them too. E.g. We support a great social cause, but nobody appreciates us. Instead some of them come and point our mistakes. What would we do in that case? Most of us would withdraw from the activity next time or atleast feel bad that people are not recognizing our work. The incidents can be very small, even like sending write up by email to many friends. After sending it, the mind can go often to check the inbox to see if people have commented on it. On noticing a positive comment, we experience certain amount of joy. That is a result of our attachment towards a meritorious action. We should keep a constant check on our own mind and see the instances where it’s getting happy or sad.

Last part of the verse is strange. Such a yogi lives like a child and a mad person. A child always lives in the present. He has got neither regrets of the past nor any anxiety about the future. He is only concerned with the present – Here & Now. Children are always happy because they live in the present. We need to learn this from them.

There’s this beautiful movie ‘Peaceful Warrior’ (based on the true life story of Dan Millman) where Socrates (the mentor) tells Dan Millman (the athlete) – “Take out the trash in here (pointing to his head). That’s the first part of your training”. At another part of the movie Dan thinks Socrates is crazy and tells him, “You are out of your mind, you know that?” Socrates’ reply is, “It’s taken a lifetime of practice. Take out the trash Dan. The trash is anything that is keeping you from the only thing that matters – this moment…Here…Now. And when you truly are in the Here and Now, you will be amazed at what you can do and how well you can do it.” The dialogues carry deeper meanings than the punch of it.

A mad man has lost control within his mind. A person of realization is beyond mind. We operate from our mind and hence cannot accept anything that is strange. These Masters do not operate from their mind. It’s difficult to understand them. We saw the example of Hastamalaka who the villagers thought was mad. Another example would be of Ramakrishna Paramahamsa who used to act like a mad person. People used to think he is mad. His actions would be very strange. Sometimes he would prostrate his own photo. When someone asked him why he did such a bizarre thing, he said, “When the photo was taken, that man was in Samadhi. So I should respect that photo” The levels in which these people operate or the dimensions, in which they live, cannot be understood by a common man. And such a person, whom people called mad man, gifted the world Swami Vivekananda. Think! Who is really mad? A person who acts mad or a person who cannot understand such a person?

Take me home | Bhaja Govindam 21st stanza

OCTOBER 16, 2011VINAYNAIR1 COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Punarapi jananam punarapi maranam, punarapi janani jathare shayanam
Iha samsaare bahu dustare, krupayaa paare paahi murare|| 21 ||
Meaning: Birth again and again, death again and again. Sleeping in the mother’s womb again and again. This Samsaar (world of miseries) is indeed very hard to cross. Oh Muraari! Please take me across with your boundless compassion.

In Bhagavad Gita 9th Chapter Verse 33, Krishna says:
‘Anityam asukham lokam, imam praapya bhajasvamaam’

Krishna is giving the definition of the world (lokam) in two words – Anityam (Temporary) & Asukham (Misery). ‘The nature of the world is temporary and miseries, having come here seek Me.’

Every birth we get as a result of our past Karmas (actions) is conducive to fulfill our unfulfilled desires that we have accumulated in the past. According to our past Karmas, we get a birth of an animal or plant or human being which will help us to exhaust our existing bundle of desires and help us to evolve. In any other birth except human birth, only exhaustion of desires (those were carried forward from earlier births) takes place and no new desires are created. Finally, one gets a human birth as a result of his good Karmas which is an opportunity to evolve and become Divine. However, in the process of exhausting one’s desires and in human birth, he starts new actions thus creating new desires. To exhaust these new desires, one has to take more births (plant, animal or human, depends on the quality of desires). And every birth is a painful transition.

When we say the cycle of birth and death is painful, we mean the number of instances when a person is happy is far lesser than the instances when he suffers. The suffering starts in the mother’s womb. Amidst all the dirt, a baby has to live for nine months. When he comes out, he cannot express what he wants till a certain age. He tries his level best to make others understand but is left at the mercy of others’ understanding of what he needs. In this way, he has to go through a lot of sufferings of the mind and body throughout his adolescent and teenage. In the youth, he thinks he enjoys, but causes more sufferings to himself. Middle age is spent in living a hard life to earn for one’s family. Old age is spent in disease & worries, and finally one dies. Throughout his life, at certain intervals he gets to enjoy a small glimpse of happiness which makes him feel that he’s happy. But if we compare the number of instances of happiness and suffering, the count of the latter is definitely more.

It becomes more pathetic because, man lives a life not at his maximum potential. He lives thinking that he is this body or mind or intellect and not realizing that he is the Supreme Self governing this whole Universe. It’s like the story of a tiger who was brought up amongst sheep and who kept thinking that it’s a sheep. However, some are fortunate enough to understand what their nature is, at least intellectually. But even their lives are miserable. It’s only a rarest few who are able to experience what it is like to be Divine. They alone are the ones who have escaped all sufferings and always abide in bliss.

This verse is a cry of the few who have intellectually understood the reality of this world and wish to know the Truth. They beg to the Lord to show His compassion on them and take them to their Real Home.

Power of Knowledge (a cat stares at a tied dog) | Bhaja Govindam 20th stanza

OCTOBER 16, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6th batch)

Bhagavad Gita kinchidadheeta, ganga jalalava kanikapeeta
Sakrudapi yena muraari samarcha, kriyate tasya yamena na charcha || 20 ||
Meaning: If one studies even a little part of Bhagavad Gita, drinks a droplet of river Ganga, even once worship Lord Murari (Krishna); then that person does not have to negotiate with Yama (the Lord of Death).

Bhagavad Gita carries the essence of all Upanishads. Arjuna represents the state of mind of a common individual who has all the capacities but is unable to use it at the right time due to his confused perception of the world. When Arjuna was dejected and was thinking of not fighting the war, Krishna could have boosted him up saying, “Come on Arjuna…get up. I’m with you. We are going to win this war. Fight.” Even if Krishna would have said these words, Arjuna would have fought because he had that much faith in Krishna. But instead of saying this, why did Krishna give 700 verses in 18 chapters? Krishna wanted Arjuna to have the Knowledge so that Arjuna get stand on his own and fight the challenges he faces instead of always looking out for Krishna’s help. Bhagavad Gita has that Knowledge which can transform even the weakest person into a dynamo. If we study thoroughly, even a few verses of Bhagavad Gita, and live our life accordingly, our lives would be transformed.

River Ganga, in our culture, represents Knowledge. It originates in the Himalayas but comes down to the plains and everyone is benefitted by her. The peculiarity of Ganga is that she is ever perennial and totally unstoppable. Since she doesn’t stagnate at any point, she remains pure. Keeping this purity in mind, devotees go and take a dip in river Ganga to purify themselves. Actually speaking, river Ganga does not have any mystical powers of removing the sins. But, when a person goes to take a dip in river Ganga with the thoughts that he has lived a life of self-centeredness till this time; however, now he has become a resolute and is no longer going to lead such a dreadful life; that firm determination cleanses his mind and it is no longer impure. He drinks the water which symbolizes that he is drinking Knowledge and his heart is purified.

When a seeker, who has been constantly trying to realize God but unable to achieve That state, finally goes to God crying out in frustration, “Oh God! All my life I’ve lived in utter selfishness and now I’m asking you to bestow Your Grace upon me. I know that I don’t deserve what I’m asking for but still I beg for Your kind grace and let me know Thy true nature. I’m tired and fed up of living such a miserable life.” After such a sincere confession, the seeker experiences an indescribable peace in his heart.

Once a seeker has performed the above three (study of Bhagavad Gita, taking a strong resolution and sincere confession to the Lord), he is ready to face any challenge in this world. He has then achieved strength where even if Death stares at him in his face, he wouldn’t be scared.

Biography of man | Bhaja Govindam 7th stanza

OCTOBER 15, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Baalastavat kreedasaktah, tarunastavat taruneesaktah
Vruddhastavat chintasaktah, para me brahmani kopi na saktah || 7 ||
Meaning: Childhood is lost in playing with toys. Youth is lost in the desire and attachment towards the opposite gender. Old age passes by worrying over various issues. Hardly anyone is lost in attachment towards God.

There’s an old Hindi song which carries a similar meaning

Ladakpan khel me khoya, jawani neendbhar soya
Budhapa dekh kar roya
Budhapa dekh kar roya, wohi kissa purana hai

In the above song and Shankara’s verse, ‘lost’ does not mean ‘a loss’. It means one is so involved in a particular act that he forgets the whole world. Children, when totally engrossed in their play, don’t even care to have food or rest. The mother knows that if the child does not have food now, he’s going to get cranky after some time. She tries her best to convince the child, but the child being lost in play does not listen to its mother. In the same way, youth is the time when one can gather knowledge in different areas to make both their and the society’s future bright. But that period is also lost in the attraction for the opposite sex, indulging in pleasures, habits, etc. The attraction at that age is quite natural, but being lostis a tragedy. Elders, out of compassion and their own experiences in life, advice the youth to become learned. But with all arrogance the youth scorn them off saying, “Old man…out-dated person….what does he know about enjoying life?” Youth cannot see five years from now. Their vision is limited. And that’s why they get lost, unless they are intelligent enough to expand their vision with the help of an ideal.

Once this period has passed, then there is no time to study and contemplate over one’s own life. In middle-age everyone gets busy with family life and trying to earn good for supporting the family. After working like a donkey for one’s family, he retires. What is left with him is an unhealthy body, idle mind and a lot of time. All the while when he was working, he didn’t have time to think over his life that is passing by. But he gets ample amount of time in the old age to brood over his life. He starts feeling lonely because he has got no company now. He feels like travelling but his body does not permit. He wants to read, but his eyesight becomes poor. He wants to do spiritual studies but how can a person with an unhealthy body and mind learn at an old age and that too subjects of deep philosophical depth? Old people complain that time for them passes very slow. This way, old age is passed slowly in grief, sorrow, pain and dejection. Don’t we see this common phenomenon around us?

Whereas we also see people like Abdul Kalam, Anna Hazare, who are happily living their old age. People, both young and old, flock towards them all the time. They receive the love from millions. Why? How? Only answer is – Intelligent Living during their younger days. They didn’t fall into the usual traps. They used their youth to study and serve for a good cause. Intelligent living in younger days will result in a happy old age. Or else, one has to live old age in regrets thinking, “What all opportunities I had to change but I missed. And look where I’m today? What a beautiful life have I wasted?”

The last part of the sloka is something to ponder upon. What are the priorities we set in life? We have our ambitions, earning name, fame & wealth, getting material comforts, enjoying as much pleasures as possible, getting the children married,…the list is endless. We are so lost in these things. How many times have we thought – Who gave me this ability & efficiency to achieve all these things? Who gave me the intellect to understand? Who gave me such wonderful parents without whom I might have been a lost soul on this planet?

Most of us are lost in seeking happiness in various things and forgetting the Ultimate Giver of all this happiness to us. Those who take up spirituality at their younger age are able to live their life thoroughly and happily. They are the ones who make the most of it, who make their lives purposeful.

Mission Dispassion | Bhaja Govindam 18th stanza

OCTOBER 15, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Sura mandira taru moola nivasah, shaiya bhootala majinam vaasah
Sarva parigrah bhoga tyaagah, kasya sukham na karoti viragah || 18 ||
Meaning: Sheltering in some temple, sleeping on the naked ground wearing a deer skin (representing a renunciate), thus renouncing all ideas of possession. Such an individual of dispassion, how else would he be other than being happy?

The above verse was given by Sureshvaracharya.

Bhartrahari, a king like Buddha who renounced everything to seek Self-Realisation, mentions in his text called ‘Vairagya Shatakam’ that a person who is free from all fears is the one who is established in Vairagya (Dispassion / Detachment). If we are attached to something, there is a fear of losing it. A person who is not attached to anything is the one who is totally fearless. Fearlessness sets a person free. When a person has detached from everything in this world, he has got nothing to lose, nothing to worry about.

In our mind, we own many things. It is this ownership feeling that can cause a fear of loss. We may have many things and we can still be happy provided we don’t possess it.When we have something, we are not holding on to it. We can let it go any time. But when we possess, we are not willing to let go. We are in constant fear of losing something that we possess. There is nothing wrong in earning wealth or having a lot of friends, as long as we can remain happy even if they are gone. How many things in life are we possessive of? Husband/wife, children, wealth, etc. We are even possessive of silly things like ‘my chair in my office’, ‘my house’, ‘my pen’, ‘front seat in the car’, etc. How much pain do we experience when we have to let go some of our possessions. Think!

Mothers are the back bones of Indian families. They play multiple roles in order to serve each person in the family. She is the one who has to take care of the children, her husband, her household work, office work, etc. Her whole life she spends sacrificing her wants in front of her family members’ wants. After living a life like that, when a mother gets her only daughter married, truly speaking she is free from a major responsibility. But how many of such mothers can really stay happy and start doing something for themselves? Once the daughter is gone, she is concerned about the daughter’s wellbeing in the new house. Later she’s worried during her daughter’s pregnancy. And after that looking after her grandchild. When does she finally relieve herself off the duties and be free? Where is the point when she says, ‘Enough’? What is stopping her from doing it?

It’s not just people that we are attached to, but we are even trapped in our own conditionings of possessions. We are ‘possessed’ by wrong notions. We have a notion of everything. When we talk about meditation or Self-Realisation, different people have different thinking. Some think that some kind of light appears in deep meditation and that is Self-Realisation. Some people have some images of Gods coming to their minds, thinking that that is God Realisation. Unless we are ready to DROP these conditionings, we cannot progress.

If the ‘Ownership feeling’ in the mind can be transcended, then happiness is 100% guaranteed.

Means does not mean End | Bhaja Govindam 17th stanza

OCTOBER 15, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Karute gangasaagaragamanam, vrataparipaalanam athavaa daanam
Jaanaviheenah sarvamatena, bhajati na muktim janmashatena || 17 ||
Meaning: One may go to Ganga Sagar, or take do various austerities, or do charity. Yet, without the knowledge of the self, he cannot attain Liberation even after a hundred births.

This verse was given by Subodha.

People have different concepts of seeking God. Some go regularly to pilgrimages to centres like Badrinath, Amarnath, Tirupati, Sabarimala, Shirdi, Ganga Sagar (the place where river Ganga flows into the Bay of Bengal) and for taking vows or offering their prayers to the Lord. There are some people who observe fasting on auspicious days, go to a particular temple regularly on a certain day of the week, or even daily. Some believe that charity is the best way of offering service to the Lord. So they are constantly offer money, food, etc to the temples, or to the needy. Subodha says that all this is good. But unless these acts are backed with the Knowledge of the Self, a person cannot get liberated even in hundred births.

All these acts of worship are good to set a discipline and devotion in our lives. But one should never forget that even temples are a means for us to evolve. Our scriptures even tell us to take the spiritual texts as our guides. But at one point, that also has to be dropped and we need to go further.

Buddha’s cousin, Ananda, became his follower. Ananda had a condition to Buddha that he shall never leave Buddha. Buddha told him that if Ananda has to realize God, he has to go on his own. But Ananda did not agree to it and continued his travel with Buddha throughout his life. And Ananda did not attain Self-Realisation. He had the privilege of being with Buddha but lost a greater opportunity of attaining Liberation.

When a child is small, he learns to ride a tricycle. Later on he gets on to a bicycle with supporting two small wheels attached to the hind wheels. But at some point, if he has to get cycle balance and ride the cycle really fast, he has to let go of the two small wheels. Attached wheels were a support, but to a particular time. Ultimately, even that has to be dropped.

Different forms of worshipping, pilgrimages, austerities, charity, fasting, books, etc are all stepping stones towards God. One should not get stuck over there. During discourses, we can see some people always entering late into the hall. If we ask them why they were late, they will say, they had to go to the temple before coming for the Satsang. In verse number 9 & 13, Shankar clearly points out how important Satsang is. When compared to Satsang, everything else is secondary. But we get so attached to our ways to worship that we miss something of higher importance. Satsang is the opening where we can directly receive this Great Knowledge to know our Self – our True Nature.

Some people take pride is saying that they have been observing a particular practice since last so many years. But dear friend, have you far have you gone in your progress? Are you still there where you were many years ago?

Means is always a means. Eventually, one needs to Detach oneself from the means inorder to attain the Goal. Without Self-Knowledge one can only Revolve and not Evolve.

Surface Sanyas | Bhaja Govindam 16th stanza

OCTOBER 14, 2011VINAYNAIR1 COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Agre vahni prushthebhanuh, ratrau chubukasamarpitajanuh
Karatalabhikshastarutalavaasah, tadapi na munchatyashapaashah || 16 ||

Meaning: Here’s a man who sits in front of the fire to warm him up (during night) and turns around with his back towards the sun when it gets too hot during the day. In the cold night, he lifts his legs upto his chin and lies down to keep him protected from the cold. He takes bhiksha (food received in alms) in his hands, doesn’t even keep a begging bowl for that purpose. He sleeps on the naked ground beneath a tree. Even then (in external renunciation) the desires have not gone from his mind.

Padmapada spoke about a guy who pretends to be a Sanyasi, an imposter. Totakacharya spoke about an ordinary person who does not know how to get rid of desires. In this verse, Hastamalaka speaks of a third kind where a person is not an imposter; he has genuinely taken up Sanyas, but still is not able to realize the Self. Even though he has renounced everything externally, internally he still holds on to his desires. Here, Hastamalaka makes it clear that Sanyas is not external renunciation. Sanyas is a state of mind. Unless one is able to detach from things ‘mentally’ he cannot attain the Self.

It does not matter how much we have around us. What matters is how much we are detached from all of it internally. King Janaka was a Self-Realised Master. Imagine a king, who lived amidst all comforts, staying detached!

Swami Chinmayananda stayed with his Master Tapovan Maharaj in Uttarkasi for two years to study the scriptures. Throughout his stay Swamiji lived in a small hut inside which he could neither stand straight nor lie down straight. So small was the hut. In the extreme climate of the Himalayas, living in such conditions makes it all the more difficult. But, he lived that way being not at all affected by lesser comforts. Later in his life, when Chinmaya Mission had become a worldwide organization, one of his devotees asked him, “Swamiji, Chinmaya Mission is expanding so fast. What do you think, how is it going to survive after you are gone?” Swamiji’s reply was, “I don’t care what happens to it while I’m living.” That was his level of detachment. For him, his own organization was just a tool to spread the knowledge of the scriptures, nothing beyond that.

Only a person who has renounced mentally can realize the Self. Otherwise, even though a person might be staying detached from the world, the desires in his mind will be running after different things. In such a condition, attaining the Supreme Goal of life is impossible.

Distance between you and Divine is – Desire.

Darker side of Desires | Bhaja Govindam 15th stanza

OCTOBER 14, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Angam galitam palitam mundam, dashanaviheenam jaatam tundam
Vruddho yaati gruheetva dandam, tadapi na munchatya aashapindam || 15 ||
Meaning: Body has weakened, the hair has turned grey. The teeth have been lost, and the old man needs a stick to walk. Even then he is not able to drop the lump of desires.

This verse was given by Totakacharya.

There’s a story of a man who was chased by a tiger. As he was running for his life, he tripped on something and was falling into a dry well. While falling, luckily he gets to hold on a creeper that was hanging on top of the well. While he does this act, few stones fall upon a cobra that was sleeping inside the well. Suddenly some rats start chewing the creeper. The whole process shook a honeycomb that was on top of the tree and the honey bees started stinking the person all over. Outside the well is the tiger, inside the well is a cobra waiting for the man, the creeper is going to crack, the honey bees are all over him, and in this process he sticks out his tongue to catch a drop of honey that was falling down from the honey comb.

Even though we may laugh at this story, the condition of man is the same. No matter how old & weak his body becomes the desire to enjoy does not go away. So many people we can see whose body does not support a particular type of food, but the tongue craves for it. There are no teeth in the mouth, but still there’s a temptation to eat crunchy food. Health gone, money gone, still some people are unable to give up the habit of drinking. Body is growing old but the desire to keep it young is there. What a pity! Why should we be become such a victim to our desires? When are we going to drop them?

An old person told a Swami how much he wishes to retire to some ashram where he can spend time in solitude and peace thinking about God. The Swami asked him why he doesn’t do that now. He replied, “I’m just waiting for my grandchild to get married.” Who is stopping us from being free? Till when are we going on to cling to our desires? If we think that we shall drop them after getting old, that’s definitely not going to happen because the more and more we entertain these desires, they start getting stronger and have a better control over us.

Whatever might be our age today, we need to start thinking over this and dropping our desires at this point. On this, one may ask, “Desire to drop desires, itself is a desire”. When we say ‘Drop desires’ it means the desires that come from attachment towards something. E.g. Desire to serve aged parents is a good desire. The parents have taken care of us till a particular age and its time that we give it back to them. Such a desire need not be dropped.

The desires that cause attachment where we tend to lose our freedom; those desires need to be dropped. If we are happy and contented with whatever food we get to eat, then we have dropped the desire for food. That does not stop us from having chocolates or ice-creams or pickles. But one should not be so attached to them that his happiness quotient is affected by their non-availability.

We may start thinking how happy we are when our desires are satisfied. However, the darker side of desires comes up mainly when we are unable to achieve them physically, mentally or monetarily. A seeker needs to have constant alertness over his thoughts. One should examine the thoughts that make him happy and the ones that make him sad. When he is happy, he should think, “Why am I happy (or sad)? Is it because a selfish desire was satisfied (or not satisfied)? Am I acting like a slave to that desire?” This way, he can keep, rather should keep, a check on himself and make corrections as and when required.

Constant Alertness is the price one has to pay to achieve long lasting peace and happiness.

Farce Master | Bhaja Govindam 14th stanza

OCTOBER 14, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Jatilomundi lunchitakeshah, kaashaayambara bahukrutaveshah
Pashyannapi chana pashyati moodhah, udaranimittam bahukrutaveshah || 14 ||
Meaning: There are people who have knotted hair, shaven heads, and hair cut here and there; covered with ochre robes and dressed in different manners (pretending to be renuntiates). Knowing this is wrong; still they do for the sake of earning a livelihood.

This verse was the first of Chaturdashamanjarika Stotram which was given out by one of Shankara’s foremost disciples – Padmapada.

While travelling with Shankara, Padmapada must have seen this sight often which must have made him sad. Even today we can see people begging for alms but dressed like a Sanyasi. What happens when people do this? Everyone starts losing faith in the genuine Sanyasis. It’s not that these imposters are doing it for the sake of livelihood. In that case, there are so many other professions to do and earn a living in the right way. But they choose an easy way out to earn money.

People who are in a profession but deceive people being in their profession can be seen everywhere. Today, we see so many corrupt policemen, doctors, lawyers, sportsmen, high court and even supreme court judges, politicians, etc. People who should be serving the nation themselves are corrupt. As a result, the sincerity of good people are also doubted. Such kind of cheating should never be done. It’s not that people don’t know this, but still they do it. Why?

Sometimes it’s a temptation which people can’t resist. At times it’s the storm of desires that grow beyond a limit. Whereas, many turn into such farce masters for easy money. Struggle is considered as a pain rather than an opportunity to grow. This attitude can be seen in school children too. This only shows the lack of values in the individual and the society. If our values are stronger, we won’t yield to easy ways.
It can be any value, but we need to hold on to it very strong. It’s not difficult to do so once we make a decision. Most of us ‘Try’ to hold on to it. Trying leads us to nowhere. Our resolution should be firm. Holding on to one value can make an individual great. Gandhiji held on to Ahimsa. He was very firm that, come what may, I will stand by it. Nobody could break his will. Thus holding on to just one value, Mohandas became a Mahatma.

‘If you don’t stand for something, you fall for everything’ – Swami Tejomayananda

Why Worry? | Bhaja Govindam 13th stanza

OCTOBER 13, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Kaate kaanta dhana gata chinta, vaatula kim tava naasti niyanta
Trijagati sajjanasangatiraika, bhavati bhavaarnavatarane nauka || 13 ||
Meaning: Why are you worrying about your wife & wealth? Don’t you see that it is the Supreme Truth that is governing everything? In all the three worlds, company of the good people (Satsang) is the only boat that can take you across.

The first verse that we saw (Bhaja Govindam) is sung in chorus. From the 2nd verse to the 13th verse was given by Shankara himself when he saw the old man studying Panini’s grammar. These 12 verses are called Dwadashamanjarika Stotram (a bouquet of 12 flowers). The 14 verses that will follow were given by his 14 disciples (one verse each) who (were standing next to him when he gave out these verses) in a mood of inspiration. Those 14 verses are called Chaturdashamanjarika Stotram (a bouquet of 14 flowers).

Bharateeya culture is a Guru-Shishya parampara. Because, many a times the subject matter is very deep and have subtle philosophies in it. To make it simpler, it may be explained using simile or metaphor. But without a Guru, one can easily misinterpret the knowledge and go astray. That is why many people have misunderstood and see flaws in the teaching of the scriptures. Most of the verses we have seen are of such kind. They carry deep philosophical thoughts in it. At the first glance, we may get a different meaning. It is here we need a Guru, who has walked the path and understood it clearly, to lead us deep into its philosophies.

Here, by the word ‘wife’ Shankara refers to all the relatives & friends and ‘wealth’ refers to all the material possessions. What he is trying to tell us is, “Do you think you are the one who is controlling everything? Do you think things are going to stop without you?” We can see this attitude clearly in many cases. Say the case of an employee who has worked in a company for many years in the same department. Out of his experience and expertise in the same company, he may think he is indispensible. Seldom people realize that the work will go on even if they are not there. A father, being the head of the family, might think that without him the family cannot survive. Nobody can protect them as he does. But don’t families survive even after the head of the family passes away? Many a time, the children in those families who were irresponsible till then, suddenly realize their responsibilities and start getting into their father’s shoes.

Shankara is trying to tell us that we all have come with our own bag of Prarabdhas. Prarabdha Karmas are those that we are entitled to receive in this birth. It is a result of some of our earlier actions of this birth or any of the earlier births. It’s the same Cause & Effect Theory. Results of some of our actions in the past were not due then. It is due now. And that is what we receive in this birth. It can be good results or bad results, depending on our earlier Karmas. An interesting story of Sant Kabir will explain this better.

Sant Kabir was a sufi poet. He was very poor. When his followers started increasing in number, one day some of the people in his village who were jealous of him planned to insult him. They spread a false message to everybody that Kabir is going to donate food on a particular day to anybody and everybody who comes there. This message spread across the village and even to nearby villages. Kabir also got the news that someone is donating food. So he also came to the place on that day. The people who got this message thought, “What a great person Kabir is! He is feeding everyone who’s coming there. We should also take some fruits and give it as an offering to the saint”. Thus, everyone who came brought some food for charity to the saint. And everybody who came got enough food to eat. Along with the Kabir also age food and went away without realizing that these people had come thinking that it’s his act of charity.

If we are entitled to riches, we will be rich. If we are not, no matter how much ever we try, we can’t be rich. We might earn money but there will be some expense which will take away the money.

When a child is born, he comes with a bundle of Prarabdhas which he has to undergo. It is already written in his fate how much love he is entitled from his grandparents, how many luxuries he can enjoy, etc. He cannot escape it. Prarabdha is a scientific law of Cause & Effect which cannot be broken. So, is everything pre-determined? Can’t we change our future? Yes. We can, through Self-Effort (Purushartha). Let’s try to understand Prarabdha and Purushartha in a common example.

A boy didn’t study well till the 1st semester exam. As a result (Prarabdha of his own Karma), he scored 50%. He realized his mistake and worked hard for the 2nd semester exam and got 70% (Purushartha – Self Effort). However, when he saw his average marks, he became sad. He had got only 60%. In the same way, one has to suffer the results (good & bad) of Prarabdha. But the intensity can be changed according to our Self-Effort.

There is a Controller or Controlling Law that governs everything in this world. So Shankara tells us not to worry over various issues and to be focused in our personality unfoldment and evolution. And the ONLY way to evolve is keep the association of the good – Satsang. Listening to the talk of Bhaja Govindam was a Satsang to me. There was a thinking process that was initiated by the talks which made me pen down these notes. The readers of these notes will think over these points which can further lead to a Satsang when they discuss these topics with someone. Thus all the while when Satsang is happening, we all are evolving slowly as human beings of better clarity.

From Drops of Desires, Desire to Drop | Bhaja Govindam 12th stanza

OCTOBER 13, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Dinayaminyau saayam praatah, shishiravasantau punarayaatah
Kaalah kreedati gacchatyayuh, tadapi na munchati aashavayuh || 12 ||
Meaning: Dawn and dusk, winter and spring come and go. In the play of time, life goes away. Even then the storm of desires does not go.

Usually in poetry, there is no logic. Poet’s have their own imaginations. But Shankara is such a wonderful philosopher & poet that he mixes poetry & logic to convey the idea. This is indeed a rare combination.

‘Time pass’ is a commonly used phrase. Colloquially a short-form also has been derived – TP.

Q: Why are you playing this game?
A: Time pass

Q: Why are you watching TV?
A: Time pass

Q: Why are you always talking over the phone?
A: I had nothing to do during this time. So, Time pass over the phone.

If we are alone, we need something for Time pass. People even keep eating things for Time pass (what a discovery to kill time!).

If we have some extra money, will we just throw it away saying “Time pass”? Why not? Because we value it. Why do we fail to see the value of time? Is not Time Passed = Life Passed? Every day passed is one day reduced from our life. And what worthwhile thing did we do in that one day? Working people generally take the weekend for relaxing. After six days of living the life of a donkey, the seventh day is spent for relaxing. How do you relax? Getting up late, watching TV, going out for a movie, go out for a dinner, etc. Once in a while we can understand, but there are people who do this throughout their life. What are they doing to themselves? In the whole life, nothing worthwhile is done. Nothing for them, nothing for the society? Can we call a life lived for eating, sleeping & mating as a human life? Animals live better than this. They do all this and yet they lead a stress-free life.

When the life is passed this unintelligent way, with no time spent to introspect & study oneself, no time spent in contemplation and thinking about the purpose of one’s own existence, one gets old and what is left with him is a bundle of desires that he has acquired throughout the way and a weak body. There’s no limit set by man for acquiring & enjoying. More and more desires are piled up by the time one goes into old age. And then, the body is weak, but desires are strong. Stomach is full of ulcers but tongue craves for spice. A person is diabetic but can’t resist the temptation of sweets. Liver is weak but cannot quit alcohol. Mind is willing but body is killing.

Old age and disease cannot be avoided. But how to age gracefully is in our hands. Not all people realize this. Not all people think it is possible. Most of them look at desires as a nature of man and that it is quite normal for one to have desires. We can only empathise those people and give our prayers. For the rest, who feel that they are the Master of their Fate and the Captain of their Soul, they still have a chance.

Some day we have to drop desires. Wisdom is not to postpone it. Enjoy, but don’t Crave. Don’t be a Victim. Become a Master.

What is Maya? | Bhaja Govindam 11th stanza

OCTOBER 13, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Ma kuru dhana jan yauvana garvam, harita nimishaatkalah sarvam
Maayamayamidam akhilam hitva, brahmapadam tvam pravisha viditva || 11 ||
Meaning: Do not take pride in the wealth you have, or in the people around you, or in the youth. Everything can be taken away in a moment by Time. Give up the entire world filled with delusion (Maya) and attain the state of Brahman (realize God)

In few of the earlier verses, we saw the example of a flood victim who was once very rich but lost everything in a moment. Another example we saw was of the celebrity Parveen Babi who was once flocked by people for her beauty but none of them was with her when she lost her charm. The same fact is explained in the first line.

In the second line, Shankara speaks about one of the most interesting concepts of Vedanta – Maya. Definition of Maya is – that which is not there. This definition itself sounds confusing to us. That which does not exist is called Maya, and we say there is Maya. To remove the confusion, the scriptures define Maya as – Avarana (non-apprehension) & Vikshepa (misapprehension). The common example taken in the Shastras is that of the rope and the snake. In darkness, the rope looked like a snake. Here, there was non-apprehension of the reality that it was a rope. Due to this non-apprehension, it was misapprehended that it was a snake. Thus the delusion was caused due to this non-apprehension & misapprehension. This is called Maya.

Another example is of happiness in the objects. Do objects give happiness? If they do, then they should give happiness to everybody at all times. If music gives happiness, then it should give happiness to a student when he hears it from a nearby loudspeaker while he is writing his exam. We can clearly see that the same music he loved will not give him happiness at such an instance. Hence, when our desire for possessing an object is fulfilled, our thoughts of desire cease to exist, thus calming our mind. This results in happiness. Therefore, we can conclude that cessation of thoughts gives happiness and not the objects. In this case, non-apprehension of the reality is – assuming that happiness is in the objects. The challenge of a seeker is not to get lost in non-apprehension and misapprehension. Whenever we have misapprehension, we need to keep telling ourselves that ‘objects don’t give happiness’ and the non-apprehension will slowly go away.

When we travel by road to a particular destination, we make stop at various places – may be to refill our car, may be to click a picture of the scenery, may be to have tea. But are these pit stops our destination? We do not forget our destination and keep moving. Similarly, what is the purpose of a human birth? How is it different from being born as a plant or an animal or a bird or a fish? The very purpose of human birth is to become Divine. Becoming Divine is the goal of human life. Rest everything that comes is the way of life. We must never get confused between goal of life and way of life. Social service should be a way of life. Owning a business should be a way of life. Being a doctor, should be a way of life. Why? Because our potential is much more than just achieving these small goals. The goal of life should be able to give us permanent happiness. After achieving a career objective, does a person become permanently happy? After getting married to the person you love, do you become permanently happy? Think! How small are the goals that we set in lives? It’s as if we have a Ferrari car and we drive it at a speed of 20 km/hour. People will laugh at us, isn’t it? How sad it is that most of us are not even realizing how much less potential we are using?

Shankara says the world is full of Maya. Meaning, in the world around us we perceive it in different ways that lead to non-apprehension & misapprehension of the reality. But once, we are able to come out of it, realize the true nature of the world, our whole vision towards the world will be different. That is called ‘Brahmapadam’ – realizing the state of Godhood; and it is not attaining heaven that is above all the clouds with angels flying around us in white coloured clothes. It’s being Liberated, being Free, Here & Now!

In the text Vivekachudamani, composed by Shankara, he says ‘Pramaade Mrityuh’ which means ‘Forgetfulness is Death’. Forgetfulness of what? Forgetfulness of the purpose of life. One needs to be always alert in this path of seeking the Truth. One can easily fall prey to Maya and slip down. At many junctures, it may seem that we have reached there, but the play of Maya is very tricky. Krishna says in Bhagavad Gita, “Arjuna, don’t think that you can cross my Maya easily”.

The beauty of creation is Maya. And more beautiful becomes the creation when one has known this and transcended Maya. Life of a person is miserable who is trapped inside it.

How to eradicate the miseries of life? | Bhaja Govindam 10th stanza

OCTOBER 12, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Vayasigate kah kaamvikarah, shushke neere kah kaasarah
Ksheenevitte kah parivaarah, jaate tattve kah samsaarah || 10 ||
Meaning: When old age comes, where is lust? Where is the lake when water has gone? Where are one’s family and retinue once wealth is gone? Where is samsaara, the world, once the Truth is known?

The last part of the verse says that when Truth is known, the world disappears. How can that be? Everything in the world remaining as it is, how can the world just disappear for a person who has realized the Truth? Here let’s take an example we discussed in the earlier notes of the goldsmith. We see different (Forms in) ornaments, but a goldsmith sees only gold (the Substance). It’s not that he does not see the form, but he goes beyond the form. He knows that form has no value. It is the Substance that carries the value. In the same way, a Self-Realised person is able to accept and accommodate any person (good or bad), not because he has intellectually realized the Self, but because he is able to experience the Knowledge and abide in it. He also sees the world just like you and I, but he is not affected by the world and hence he’s always at peace.

Now, let’s look at the earlier part of the verse.
Lust comes to the youth. Once that age is gone, lust also goes away. There are always people around a rich person. He might think that it’s because the people love him, but in reality, they love his money, not him. Once money is gone, the retinue will disappear. Similarly, if there is not water, where’s the lake? What is Shankara trying to tell us? It’s definitely not about lust, water nor money. We need to go deeper into his words.

When people think about service projects, the common examples are building orphanages & old age homes, free medical treatment for the poor, treating AIDS patients, etc. Is creating an infrastructure for all these a solution for these problems? Think! Are building old age homes going to reduce the number of neglected elderly people? Is arresting all the corrupt politicians going to remove corruption one and for all? All these are of course necessary, but doing all this, the battle is not won. We are fighting only against the ‘Effect’ not the ‘Cause’. If we need to eradicate something from the root, we need to fight at the Cause-level. What is the cause of all these problems? Isn’t it lack of self-control, reducing family values, greed for power and wealth, etc? Who’s fighting for creating awareness of all these qualities? Is the Govt. doing something? Does our education system talk about family values, how to manage our senses, how bad is greed, lust, anger, etc? They do spread awareness on issues like AIDS but what is the solution they are advising? Are they saying anywhere having physical relation with anybody other than your spouse is a bad thing? They might give some other solution to prevent AIDS in catchy slogans, but is that going to create a healthy society?

For a healthy individual, society or a country, strong family values and values of life are very essential. A lot of educational information drilled into the brains is not going to create a healthy individual. He has to be taught the Art of Living. This Knowledge of the scriptures is not ringing bells, doing some blind rituals or lighting a few incense sticks. It’s a Knowledge the shows us a path where we can intelligently lead a happy & peaceful life without any stress & strain and enjoy life at the fullest. Para Vidya (knowledge of the Self that is prescribed in the scriptures) is the only thing will help to build noble values. Few spiritual organizations like Ramakrishna Mission, Art of Living Foundation, Chinmaya Mission, etc have taken up the task of educating the masses with this Supreme Knowledge. A below average or mediocre mind might think that these organizations are doing only discourses. What these institutions do are at a very subtle level and that’s why people can’t see it. When the fight is at the Effect-level, everybody can see it. But when the fight is at the Cause-level, only intelligent ones can see it.

Imagine, when children and youth are supplied with the right values and attitude towards life, what are the chances that they might go astray in life? Very less, isn’t it? This way, a few people are trying to reach out the masses and make a difference to an entire generation who will follow noble values in life thus creating a better tomorrow. Now, is that just an ordinary discourse? Isn’t that a more nobler social work?

What Shankara says here is Cause & Effect Theory. In the book ‘Manual of Self-Unfoldment’, Swami Chinmayananda speaks about four laws of Cause & Effect.

1. For every effect, there is a cause.
2. Cause is nothing but effect in a different form.
3. If the cause is removed, there is no effect.
4. The cause is concurrent and inherent in the effect.

If we are able to think over this deeply, we will realize how to tackle any problem at the Cause level so that the Effect is never generated.

Misery is the Effect. Ignorance is the Cause. The Solution is Para Vidya.

Path to Perfection | Bhaja Govindam 9th stanza

OCTOBER 12, 2011VINAYNAIR2 COMMENTS

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Satsangatve nissangatvam, nissangatve nirmohattvam
Nirmohattve nischalatattvam, nischalatattve jeevanmuktih || 9 ||
Meaning: From Satsang (company of good people) comes detachment. From detachment comes freedom from delusion. From freedom from delusion comes abidance in the Truth. From abidance in the Truth comes liberation in life.

In one line Shankara has prescribed the path to perfection.

Try reading something by keeping it very close to the eyes. We can’t read, isn’t it? We need to keep certain distance to be able to read. To get clarity over things, we need to keep certain distance. In life, we get proper clarity when we view things from a distance.

A husband and wife, a very loving couple, started having fights. When it became regular, to put an end to it, they went to a psychologist. After a few sittings, they realized their mistakes and started living a happy life once again. What happened? How could the psychologist understand both of them better than they themselves who were very close to each other? The psychologist viewed them from a distance. He was not being affected by their problem because he was not attached to those people. The couple was so attached to each other that they couldn’t get clarity over their issues.

Detachment is not ‘not loving a person or a thing’. Detachment is viewing something without being affected by it. What happens when there is attachment? Delusion. We start getting deluded. The wife might feel that the husband loves his work more than her. The husband might think that the wife is expecting too much. This one deluded thought is enough for a Mahabharata war.

What is Delusion? How bad is it? Delusion is a wrong belief. The common example given in Vedanta is that of a rope and a snake. When it was dark, the rope looked like a snake. The thought of a snake caused fear. But when a torch was lit, the snake disappeared and truth dawned. When we are in the darkness of ignorance, we don’t realize how deluded we are, and we continue believing what we see is true. Only the light of knowledge can dispel the darkness of ignorance.

What is Ignorance? A woman sees beauty in an ornament. But a goldsmith sees only gold. The former sees the Form and the latter sees the Substance. It is the Substance that gives value to the Form. Will the ornament have value if it was made in the same form but of wood? Think! The ornament is superimposed on gold. Why? Because of Ignorance. What happened because of ignorance? Delusion.

Ignorance of the object causes desire in us. We get tempted by the object. When the temptation is not fulfilled, anger arises. What happens with anger? Bhagavad Geeta, Chapter 2, Verse 63

krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
Meaning: From anger, delusion arises, and from delusion confusion of memory. When memory is confused, intelligence is lost, and when intelligence is lost, there occurs the fall of man.
Suppose the desire is fulfilled, what happens? We are satisfied, we are at peace. Let’s analyse this a bit more. When the object was seen, a thought occurred in the mind. This thought led to desire. When the desire was fulfilled, the thought disappeared. What happened in reality was…disappearance of thought gave us happiness. And we were under the impression that fulfillment of desire gave us happiness. This wrong understanding is Delusion.

Mathematically put, number of thoughts is inversely proportional to the amount of happiness. In lay man’s terms, more the number of thoughts, lesser the happiness level and lesser the number of thoughts, more is happiness experienced.

To have a desire is human. But human birth itself is an opportunity to become Divine. An intelligent one will try to transcend being human to becoming divine.
A desire can result in fulfillment or non-fulfillment, i.e. there is a possibility of happiness or sorrow. But if we intelligently overcome the desire by detaching ourselves from the object of desire, the result will be 100% happiness. We do have a Choice!

Once one is free from delusion, he starts seeing the Substance in everything – the Truth! What is this Truth? When we look at an object, what comes to our mind is its name, its form, its quality and our past experience with the object. Try thinking of an object without these four (name, form, quality and past experience). Very difficult, isn’t it? The moment when one is able to see things like this, he starts seeing God in everything. That is what is called – the Truth. It’s difficult for us to understand this because we are not yet matured enough to grasp it. But if we keep contemplating over this concept, one day even we can realize the Truth. That’s a promise of the Upanishads.

Abiding in this Truth is Jeevanmukti (liberation from all bondages / liberation from life). All the Eastern philosophies, be it Hinduism, Buddhism, Jainism, Taoism, they promise this state of Liberation while one is alive. It is not posthumous that one can attain after death. It can be attained HERE & NOW. This Liberation is true freedom, when nothing can disturb us. Our peace, our happiness lies in our control. No object, no person, no happening can shake a Jeevanmukta.

This beautiful process of attaining freedom starts with Satsang (company of the good). When we are in good company, we discuss about good things, positive things. We do not just pass time, rather kill time, instead we make use of our valuable time. Satsang can be in midst of good people, discussions on the scriptures, reading good books written by realized Masters or even listening to an audio or video talk by these Masters. Satsang is the first step to attain Liberation.

No doubt it is a difficult task. But it’s worth following this path, for there is nothing as pathetic and punishing as Slavery to various things & beings in this world and nothing as sweet as Freedom from anything & everything in this world. This has been the cry of all the great Seers who walked this Path of Perfection and attained Liberation.

Enquire…Here and Now! | Bhaja Govindam 8th stanza

OCTOBER 11, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Ka te kaanta kas te putrah, samsaaroyamteeva vichitrah
Kasya tvam kah kuta aayaatah, tattvam chintaya tadiha bhratah || 8 ||

Meaning: Who is your wife? Who is your son? The world is indeed wonderful. What are you made of? Where have you come from? Think over the Truth NOW, oh brother!

In Hindu culture, we encourage students to ask questions. Hindu scriptures are not a dogma that is thrust upon an individual saying, “You are dumb, and you need to follow this without questioning”. It’s a culture that respects an individual and encourages him to enquire, for Truth is understood not by forcing, but through Enquiry.

In Prasna Upanishad, six students from different backgrounds go to a Master and say, “Oh Master! We have come with certain questions in our minds. Can you please clarify them?” The Master replies, “You all have come to this ashram, now serve this place for one year. After that you ask your questions. If I know, I will answer”. The students agree, they stay for a year serving the ashram, and after that the Master answers their questions.

The point here is, sometimes the student asks an intelligent question but is not matured enough to understand the answer. E.g. A three year old may ask why the sun cannot be seen at night. Here, the question is correct but he’s not fit to understand the answer. Similarly, even as adults, our mind may not be in a condition to conceive the Truth. For this purpose, the Scriptures and the Masters advise us to do selfless service so that our minds will be purified, ego will be lessened and we can understand the answer. Some students might be matured to understand the answer. So the Teacher knows how and when to give the answer to the student according to his level of understanding and maturity. E.g. In Rama-Gita, Vyasa describes a question-answer session between Rama and Lakshmana. When Lakshmana asks a question, Rama tells him to stop all Karmas and not to initiate new Karmas. Whereas, in Bhagavad Gita, Krishna asks Arjuna to do Karma. Why? Because, Lakshmana’s mind has already been purified by his service to Rama; unlike Arjuna who’s mind needs to be purified to understand the Truth. Hence, the Lord asks Arjuna to perform actions.

Once Swami Mitrananda and few Chinmaya Yuva Kendra members happened to stay at an ashram in the Himalayas during a travel. The Sanyasi of the ashram was a medical practitioner earlier. The conversation (in English) went as below:

One of the Chinmaya Yuva Kendra (CHYK): Maharaj, can we have a Satsang?
Sanyasi: Ok. You have been here for about an hour and a half. I don’t know you. So, tell me, Who are you?
CHYK: I am ….(so and so)
Sanyasi: Did I ask your name? My question is – Who are you?
CHYK (looked at Mitranandaji and smiled): I am from Tamil Nadu.
Sanyasi: Did I ask your geographical location? My question is – Who are you?
CHYK: I’m a man.
Sanyasi: Did I ask your gender? My question is – Who are you?
CHYK: I’m an Indian.
Sanyasi: Did I ask you your nationality? My question is – Who are you?
CHYK: I’m a student of Swami Chinmayananda.
Sanyasi: Salutations to your Master. Did I ask you your Guru’s name? My question is – Who are you?
(Nevertheless, the CHYKs kept giving answers to the best of their thinking that somewhere he will have to stop…until there came a point where they thought of acting smart and asked…)

CHYK: Maharaj, why don’t we start with your introduction?

(As they asked this question, they were so happy in their minds thinking that they have fixed the Sanyasi now)

Sanyasi: I can only tell you what I am not. What I am, I cannot introduce.

That was the end of the conversation. To most of us, this might not make any sense because we are not matured enough to understand it. But, Mitranandaji explains this answer as follows (which again might be difficult for most of us to understand)

Whenever we say, “I am”, we say it in reference to something. May be it’s a gender, nationality, caste, religion, name and so on. Can we say it without reference to something else? Try saying who we are without using any references. Try! Can we answer this basic question – Who we are? And we have lived our lives for so many years.

Another anecdote in reference to this context is the first meeting of Shankaracharya and Hastamalaka (one of his direct disciples). In his travel, Shankara had come to a village where some people told him that there’s a 14 year old boy in their village who acts strange. He doesn’t speak to anybody. He is always alone. He sometimes bursts into laughter, sometimes jumps or claps his hands. He is very happy being with himself. We think he is not just dumb, but also mentally retarded. (Here, Swamiji breaks the story and says, “What a way people analyse things! If someone is happy being with themselves, they are mad”). On Shankara’s request, the people bring that boy to him. Shankara looks at him and is stunned. He immediately understood that the boy is a genius. All this while, these guys have been camouflaged by him. Shankara smiled. The boy smiled in return. Shankara asked, “Kim nama te? Kuta aagato si?” (What is your name? From where have you come?). His reply stunned the villagers.

Na aham manushye (I’m not a man)
Na cha deva yakshah (Nor an angel or a demi-God)
Na brahmana kshatriya vaishya shudra (Nor a Brahmin or Kshatriya or Vaishya or Shudra)
Na brahmachari grihi vanastha (Nor a Brahmachari nor a householder nor a Vanaprastha)
Na bhikshur cha (Nor a Sanyasi)
Aham nija bodha rupa (I am one’s own Consciousness)

The villagers asked him, why you never spoke till now. “Nobody asked me intelligent questions that were worth answers” was his answer.

What Hastamalaka said was the exact thing that the Sanyasi in the earlier story said. What the Sanyasi meant was, “How can I explain to you that I’m the Consciousness that is all pervading. Since it is all pervading, where is the question of two different individuals you and me? There is nothing different from me (the Consciousness)”. It’s like…a wave is ocean itself. When we look at the waves, they look separate/different. But when we look at the Ocean, there are no two things. It’s just ONE OCEAN. Duality is in the Form. The Substance is always singular.

In the above verses, Shankara tells us to enquire, “Who is your wife? Who is your son?” There are some people who are dependent on you and there are some people on whom you are dependent. Wife and son are used just to represent all those people. Shankara continues, “Who are You? Enquire NOW, my dear brother”. As said in the beginning, our culture encourages students to ask questions. And sometimes when a question does not occur to us, the Teacher drops a question in the student’s mind. Here, Shankara is doing the same thing. All this while, most of us have lived a without enquiring these things. This is the opportunity to start thinking. And when to start thinking? Shankara says, “Tadiha –Here and Now”.

Swami Chinmayananda says in his commentary of Bhaja Govindam, “Who is your son? Your son has become your son only after his birth. Before that it was a fetus. Before that, it was only a seed in your loins. And that itself came from the food that you assimilated. The food came from the earth. Thus a cloud of earth in its various manifestations becomes the fruit, the food, the seed, the fetus, and the child. And therefore the child is nothing but an effect of the ultimate cause – the mud. If you analyse yourself as the father, you too are nothing but a product of another cloud of mud of another period of time and place. One piece of mud then gets attached to another piece of mud. How strange? How powerful is this delusion – Maya!”

These are verses that we cannot understand at one go. We need to contemplate on them again and again.

“Intelligent enquiry is the ONLY antidote for follies of delusion” – Swami Chinmayananda.

(Note: This write up is almost unadulterated with my words)

Biography of man | Bhaja Govindam 7th stanza

OCTOBER 11, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Baalastavat kreedasaktah, tarunastavat taruneesaktah
Vruddhastavat chintasaktah, para me brahmani kopi na saktah || 7 ||
Meaning: Childhood is lost in playing with toys. Youth is lost in the desire and attachment towards the opposite gender. Old age passes by worrying over various issues. Hardly anyone is lost in attachment towards God.

There’s an old Hindi song which carries a similar meaning

Ladakpan khel me khoya, jawani neendbhar soya

Budhapa dekh kar roya

Budhapa dekh kar roya, wohi kissa purana hai

In the above song and Shankara’s verse, ‘lost’ does not mean ‘a loss’. It means one is so involved in a particular act that he forgets the whole world. Children, when totally engrossed in their play, don’t even care to have food or rest. The mother knows that if the child does not have food now, he’s going to get cranky after some time. She tries her best to convince the child, but the child being lost in play does not listen to its mother. In the same way, youth is the time when one can gather knowledge in different areas to make both their and the society’s future bright. But that period is also lost in the attraction for the opposite sex, indulging in pleasures, habits, etc. The attraction at that age is quite natural, but being lostis a tragedy. Elders, out of compassion and their own experiences in life, advice the youth to become learned. But with all arrogance the youth scorn them off saying, “Old man…out-dated person….what does he know about enjoying life?” Youth cannot see five years from now. Their vision is limited. And that’s why they get lost, unless they are intelligent enough to expand their vision with the help of an ideal.

Once this period has passed, then there is no time to study and contemplate over one’s own life. In middle-age everyone gets busy with family life and trying to earn good for supporting the family. After working like a donkey for one’s family, he retires. What is left with him is an unhealthy body, idle mind and a lot of time. All the while when he was working, he didn’t have time to think over his life that is passing by. But he gets ample amount of time in the old age to brood over his life. He starts feeling lonely because he has got no company now. He feels like travelling but his body does not permit. He wants to read, but his eyesight becomes poor. He wants to do spiritual studies but how can a person with an unhealthy body and mind learn at an old age and that too subjects of deep philosophical depth? Old people complain that time for them passes very slow. This way, old age is passed slowly in grief, sorrow, pain and dejection. Don’t we see this common phenomenon around us?

Whereas we also see people like Abdul Kalam, Anna Hazare, who are happily living their old age. People, both young and old, flock towards them all the time. They receive the love from millions. Why? How? Only answer is – Intelligent Living during their younger days. They didn’t fall into the usual traps. They used their youth to study and serve for a good cause. Intelligent living in younger days will result in a happy old age. Or else, one has to live old age in regrets thinking, “What all opportunities I had to change but I missed. And look where I’m today? What a beautiful life have I wasted?”

The last part of the sloka is something to ponder upon. What are the priorities we set in life? We have our ambitions, earning name, fame & wealth, getting material comforts, enjoying as much pleasures as possible, getting the children married,…the list is endless. We are so lost in these things. How many times have we thought – Who gave me this ability & efficiency to achieve all these things? Who gave me the intellect to understand? Who gave me such wonderful parents without whom I might have been a lost soul on this planet?

Most of us are lost in seeking happiness in various things and forgetting the Ultimate Giver of all this happiness to us. Those who take up spirituality at their younger age are able to live their life thoroughly and happily. They are the ones who make the most of it, who make their lives purposeful.

Who am I? | Bhaja Govindam 6th stanza

OCTOBER 11, 2011VINAYNAIR1 COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Yaavatpavano nivasati dehe, taavatprucchati kushalam gehe
Gatavati vaayau deha paaye, bhaarya bibhati tasmin kaaye || 6 ||
Meaning: As long as one is breathing (alive), his family enquires about his welfare. Once the vital air leaves the body, even one’s own wife will be scared of the body.

Another beautiful verse by Shankara that carries a subtle question in it. Who am I?

The death of a family member hits the family very hard. But as soon as the life is gone from the body, what do the family members address the person as? Till then he must have been a father to someone, a son to someone else, a husband, a brother, etc. But, the very same people who looked at him with respect, what do they address the person as? The Body. ‘When are we cremating the body?’ ‘When are we taking the body from here?’ A relative till some time back has become The Body. Why? Because, life is gone. The Individual no longer exists.

How much ever love the dead person’s children and wife must have loved him, the moment he is dead, will they want to keep the body preserved forever? Would anybody say, “I’m so attached to him that I want to preserve this body and keep looking at it every now and then”? When life is gone, it’s over.

So, who is it that lived in that body for many years? Who was living in that body who was a father, a brother, a husband, a friend? Who was it? Who are we residing in our bodies? How many of us have ever thought of this question? Not knowing, who we really are, we live a whole life. We never even thought of it in our entire life and one day suddenly we are dead without realizing who we are. Think!

We have been living such a life since years and we see people living life like this around us. Hence, it never occurs to us to enquire about ‘Who we are?’. But a person who has lost his memory in an accident, he doesn’t know who he was, what was his name, where did he come from, who are his relatives, what was his past; in such a person we can seek the thirst of enquiring about himself, finding out who he really is. He cannot sleep or eat or live like a normal person until he finds out who he really is. Why does he do that? Because, for him, nothing else in this world would make sense if he doesn’t find out who he is.

We all are no different from that person, except the fact that for us, the world makes sense even if we don’t realize who we are!

Which one do you choose – Freedom or Slavery? | Bhaja Govindam 5th stanza

OCTOBER 10, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Yaavadvitto paarjana saktah, stavannija parivaro raktah
Paschaat jeevati jarjara dehe, vaartaam kopi na pricchati gehe || 5 ||
Meaning: As long as one has the capacity to earn, till then his family members will be attached to him. Once he is old and diseased, not even his family members in the house will enquire about him.

Every verse of Shankara speaks the Truth of the world at all times. Whatever he spoke 1200 years back is seen in the world even today. A couple works hard and earns good money to provide comforts and best education of their children. Their whole life is spent in that way. The children grow up in the best of facilities and get settled in good jobs in other lands. The parents, in their old age, live alone thinking about their children and grand-children all the time. The children cannot come and live with their parents for the reason that we call today ‘Not Practical’. Even if the children stay in the same house, they don’t have time to sit and talk with their parents because of their busy lives. The grand children are busy chatting to somebody across the globe whom they have not even met, but don’t have time for their grandparents. In the past, these grandparents had helped a lot of relatives – in-laws, brothers, sisters, friends, cousins, etc. But today, even they don’t turn up to enquire about them. The parents live their old age in grief. Is this some unusual thing that we see today? What went wrong?

This is a hard fact of life. As long as a person is earning, he has got people who are dependent on him. There is a retinue that follows him. But when his capacity to earn is gone, he becomes dependent on others. Earlier he was considered as an asset, now he is considered as a liability.

Had that person realized this earlier when he was earning, he wouldn’t have felt bad when he came to this situation. Shankara tells us to realize this nature of the world. He says, “Throw away the world before it throws you out.” Meaning: Get detached from the world while you are earning. Don’t be under the impression that the people you have around you will be there later too to comfort you. It does not mean to stop loving people around you, rather it means, love them and perform your service to them as your duty, but don’t expect anything in return. Get detached from the world and get attached to God while you are earning because He will be the only one with you throughout your life. Seek solace in Him. Then you won’t be living your old age in grief.

Attachment is slavery. It’s begging for love and attention. ‘I cannot live without you’ is a purely self-afflicting thought. Moreover, it is selfish too. We are attached to somebody because they can give us comfort. We can’t let them free, for that hits our happiness. Detachment is pure freedom (for oneself and for others) where one is the master of his own happiness.

Intelligent De-Attachment from the world and Attachment to God is Detachment.

Even this will pass away | Bhaja Govindam 4th stanza

OCTOBER 10, 2011VINAYNAIR2 COMMENTS

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Nalinidalagata jalamatitaralam, tadvadjeevitam atishayachapalam
Viddhi vyadhya abhimanagrastam, lokam shoka hatam cha samastam || 4 ||
Meaning: Life is so uncertain. It’s like a drop of water on a lotus petal which floats for a while but can be blown away any time. Know that the whole world is a victim of disease, ego (self-importance) and grief.

One of the best ways in learning something is the way of simile or metaphor. While life is going on smoothly, one tends to feel that it is going to be the same all the time. When a couple falls in love, they feel that they are going to live happily ever after. When a person becomes rich in his business and has achieved name and fame, he feels that this is going to be the same situation until he dies. With this comes an Ego – ‘I’m Somebody’. A body builder or a beautiful lady may be proud of their body. Wherever they go, they have eyes staring at them. But a death of one’s partner, one natural calamity, an incurable disease is enough to bring the person down and he’ll never be able to get up again.

If we go to Tata Memorial Hospital (the best cancer hospital in Asia), we can see a lot of people suffering from cancer. Some of them come from a very rich background and are willing to shell out any amount of money just to get a cure of the disease. But alas! Even bank balance cannot get a cure. Such a person might have been very successful in life and a very happy person too, until he got diagnosed with the disease. Is there any happiness left in his life now?

Parveen Babi, one of the most glamourous actresses of Bollywood in the 70’s and 80’s, who was the first Indian woman to appear on the Time magazine, had a miserable life in her middle age. She was once adored by a number of fans. But the truth is, her body was adored by the people, not her. When she lost her young looks and put up a lot of weight, she didn’t get any roles in movies. She was no longer wanted by the media and film industry. This hit her very bad and she became a victim to psychological disorders and died. How many people can we see today, right from teenagers to film actors, who are proud of their physical appearances?

How can we come out of such situations? This is what Shankara explains in these lines. To be able to withstand these turbulences in life, the mantra is – “Even this will pass away”. Once again, intelligent thinking and understanding of life is required here. Everything is temporary in life. Be it happiness or sorrow, name or fame, money or good looks; destiny can change in a fraction of a second. Even though we know this, we don’t remember this all the while, do we? Shankara says that is the reason we get shattered at calamities. We start identifying ourselves with the physical body, the fame or money we have earned. What grief and pain is caused by this wrong identification!

What is it that you are enjoying? | Bhaja Govindam 3rd stanza

OCTOBER 10, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Naari stanabhara naabhi desham, drushtva maaga mohavesham
Etanmamsavasaadi vikaaram, manasi vichintaya vaaram vaaram || 3 ||
Meaning: Do not get obsessed with sense pleasures. Remember that these are mere raw flesh covered by skin. Think upon this again and again.

By these words, apparently it may seem that Shankara is against sense pleasures. And when we talk about pleasures, it is a general perception that it refers to sexual pleasures. We need to go deeper into the meanings of Shankara’s words, only then can we understand them.

Here, by giving the example of a woman’s body, Shankara is referring to all kinds of pleasures enjoyed by our sense organs. It is not meant that pleasures should be suppressed. It should not be. Sense organs are given to us to enjoy life. But, over indulgence in any kind of pleasure will definitely lead us to trouble.

During teenage days, the senses go wild. There is an attraction for the opposite gender, which is quite natural. But it should not become an obsession. Obsession is a disease. There are so many teenagers and youth who are affected by this disease. They are not able to control their own senses. Youth is the golden period of one’s lifetime where one can achieve the best of things in his life. Imagine how sad it will be when all that is compromised and they become addicts of various habits.

If the driver of a car will not listen to its owner and drive the car wherever he feels like, how pathetic is the situation of the driver? How can the owner ever reach his destination if he cannot control his driver? Such is the situation when our senses take charge of our lives.

When a person has indulged too much in sense pleasures in his young age, he’s addicted to it. In old age, when his health does not permit to eat certain things or engage in any sensual activity, he feels so dejected and depressed because the desire is still there even though the body is not conducive to enjoy it. And in this way, a person may have to live a dragging life for 20 – 25 years. How terrible! Who’s responsible for this? Who’s to be blamed? Think!
To change this situation is possible. Shankara says, “Think intelligently. What is it that you are enjoying? If you feel it’s the body, what is the body? Isn’t it mere flesh, blood and bones? If a thin layer of skin is removed and then the body is given to you, can you enjoy it? Think about this again and again and transcend beyond the senses intelligently.”

One should not interpret that total refrainment from pleasures is advised. What he speaks is about intelligently managing the senses so that we are happy even if we do not have the objects to enjoy.

Mind is such a tricky thing that it will cunningly convince us of what it wants to enjoy with the senses. But taming the mind is possible with regular introspection. Shankara advises to think about this, not just once in a while, but again and again.

Can money buy Happiness? | Bhaja Govindam 2nd stanza

OCTOBER 9, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Moodha jahihi dhanagama trishnam, kuru sadbuddhim manasi vitrishnam
Yallabhase nija karmo pattam, vittam tena vinodaya chittam || 2 ||
Meaning: Oh fool! Give up (here, in this world) the greed for amassing wealth. Direct your good intellect (here: Mind) towards the thoughts of the Real. Be happy with whatever you get as a result of your actions in the past.

Here Shankara says, ‘Don’t be a fool and lose your life in running behind money’. There is much more that can be done in life. Making money is necessary for one’s survival. But when man becomes greedy and yearns for more and more wealth, he thinks he can buy all happiness in the world with the money. One earthquake, one Tsunami is enough to take away all the wealth that was earned by a person in his whole life time. What would be the condition of such a person’s mind? In one of the relief work during a flood that hit Orissa, a person was standing and staring at a Chinmaya Yuva Kendra member who was volunteering distribution of some packets of food for the victims. When the volunteer went near him, that man said, “Few days back I was standing at your place”. That man was a rich generous guy who used to give off donations to the needy and today he was a receiver of charity. Think! How unpredictable is life!

Japan was terribly hit in the earthquake of 2011. Their economy was shattered in a few days. But what helped them bounce back was their strong spiritual background. For them, spiritual knowledge is the result behind all successes.

Accept whatever that comes in our way as results of our own past actions. Krishna said the same thing in Bhagavad Gita (Chapter 2 Verse 47) – Karmanye Vadhikaraste Ma Phaleshu Kadachana, Ma Karma Phala Hetur Bhurmatey Sangostva Akarman. Science tells us that every effect has a cause. So, every action that we do gives its result as an effect in the future. Some of the results are received immediately. But some results take time to come. That is the law of nature. It’s like sowing different seeds in a ground not knowing which seed is of which plant. Every seed will come out as a plant in its own time. The plant will bear its fruit depending on the quality & type of the seed. In the same way, depending on the quality of our actions, we get the results in the correct time when they are meant to be matured. These actions can be the actions of this life or our past lives. We never know. But whatever we receive is the effect of some cause (action) that was performed by us. That is why it is rightly said – In life, we may not get what we desire, but we will definitely not fail to receive what we deserve.

Para Vidya & Apara Vidya | Bhaja Govindam 1st stanza

OCTOBER 9, 2011VINAYNAIR 4 COMMENTS

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

Once when Shankaracharya was travelling along with his disciples in Kashi, he saw a very old man sitting and learning one of the rules of Panini’s grammar (called Dugrin Karane). At that age, instead of meditating upon the Lord and seeking the Lord, the person was learning grammar rules. In fact, we can see people like that, and it was quite common at that time, who learn things not for himself but to proclaim to the others that he too knows the subject. On seeing this, Shankara couldn’t control himself and thundered the verses of Bhaja Govindam which conveys highest philosophical truths and gives answers to questions like What is the purpose of life? Why should we learn Self-Knowledge? How to attain spiritual enlightenment?, etc.

Bhaja Govindam Bhaja Govindam, Govindam Bhaja Moodhamate
Samprapte sannihite kale nahi nahi rakshati dugrinkarane || 1 ||
Meaning: Seek Govind, Seek Govind, Seek Govind, Oh Fool!
When life comes to an end, never never can material knowledge help you out.

‘Govind’ in this context refers to the ‘Truth’ (Para Vidya) and Dugrinkarane refers to material knowledge (Apara Vidya). In the days of Gurukula, a student was taught both Para Vidya (Knowledge of the Self) and Apara Vidya. Apara Vidya is important for making a living in this world and Para Vidya is what helps a person face challenges in life.
Today, all the Universities are teaching only Apara Vidya (how to earn a living). But when we are not taught how to face challenges like loss of a family member or betrayal of a business partner or if everything is lost in a natural disaster. When such calamities occur in life, a person is totally shattered. He doesn’t know what to do? Many people are never able to come out of the shock even after years. There are many people whom the society considers to be very successful because they have made good money, earned fame, have all the comforts in the society. But are all these people really happy? We hear about film actors, sports personalities, scientists, doctors who commit suicide because they fail to face a challenge in life. Of what use, then, has our education been to them? Charlie Chaplin, an actor who could make the audience laugh by his mere presence, had a very miserable personal life. He was a very unhappy man. To the world, he was successful but to himself, he was a big failure in life. The great tennis champion Andre Agassi writes in his autobiography that he hated tennis throughout his life. It was due to his father’s pressure on him in school that he started playing tennis. But even after becoming the world champion, he didn’t like the sport. His body had to go to severe strain because of this. To the world, he was a successful personality. History of sports might carry his name for many years. But to him, he had an unhappy life and an unhappy career. What a tragedy!

To handle such adverse situations in life, Para Vidya is very essential. The scriptures do not only talk about God or different types of worshipping, but it deals with such questions like ‘What is death’, ‘How can we maintain our poise and happiness at all times’. It teaches us how to face life without collapsing at any tragedy. Otherwise, when our lives come towards the end, what would be left with us is feelings of regret, remorse, fear, etc.

Who was Adi Shankaracharya? | Bhaja Govindam – Introduction

OCTOBER 9, 2011VINAYNAIRLEAVE A COMMENT

(Understandings from Swami Mitrananda’s talk to Yuva Veers of Youth Empowerment Program 6thbatch)

It is very very interesting to look at the life of Adi Shankaracharya. In a short span of 32 years, he has achieved much more than anybody could ever imagine of. Born in 788 AD to a Brahmin family in Kerala, Shankara showed early signs of inclination towards spirituality. When he was three years old, he saw a drama-play of Kathopanishad where a young boy (seeker) goes to Lord Yama (Lord of Death) for gaining knowledge of the Self. The next day of the play, the person who acted as Lord Yama died. Young Shankara saw this not as the death of a person but as the death of Lord Yama himself. On seeing this, he started thinking, “If Lord Yama also has to die, then what is Life?”

His father passed away when he was a young boy. By the time he was seven years old, he was very clear that he had to choose the spiritual path for his life. Today, when we think, our minds cannot even accept this as a fact as to how a child of seven years can have a firm conviction that he has to lead a spiritual life. But believe it or not, Shankara did. At the tender age of eight, he somehow managed to get his mother’s permission to let him take Sanyasa (renunciate). He then set off on foot not knowing where to go or whom to connect with. All he knew was that he had to take Sanyasa. He travelled across lands, crossed streams, lakes, forests, villages and finally came to the banks of river Narmada at Omkareshwar (now in Madhya Pradesh) where he met his guru Govindapada. Under him, Shankara studied for eight years. He mastered the Prasthana Traya (three main texts on Hindu Philosophy) – Upanishads, Bhagawad Geeta & Brahma Sutras.

By this time, Shankara had turned sixteen. One day he asked his guru if he could write commentary on the Prasthana Traya. On hearing this question from this enthusiastic teenager, his guru couldn’t control his laughter. He said, “I appreciate your eager and enthusiasm. But these are the texts of high philosophical truths. To start off with, you can write a commentary on Vishnu Sahasra Nama (1000 names of Lord Vishnu). And then, we shall see”. As an obedient student, Shankara agreed and started working on it. For every name in the 1000 names, he used Etymology (study of the history of words, their origins, and how their form and meaning have changed over time), went into the depth of Sanskrit grammar and found out the origin and meanings of every name and gave an elaborate explanation. When he showed his work to his teacher, the latter was stunned. He couldn’t believe that a teenager could produce such a work. Realising Shankara’s true potential, Govindapada gave him permission to write commentaries on the Prasthana Traya. Shankara wrote Bhashyas (commentaries) on ten main Upanishads, Brahma Sutras & Bhagawad Geeta. He also wrote many Prakarana Granthas (philosophical treatises) like Tattvabodha, Atmabodha, Vivekachoodamani, Shatasloki, Dashasloki, Nirvana Shatkam, etc. In addition to these, he composed Stotras (hymns). To name a few would be Bhaja Govindam, Kanakadhara Stotram, Saundaryalahari and Bhavaniashtakam.

Hindu culture was at a decaying point at the time of Shankara. The fall of the Hindu culture started when the Shastras (Hindu scriptures) were misused. People started misusing the knowledge for money-making. Many wrong rituals like animal sacrifices were being performed by people. What constituted of Hindu religion was only of such unhealthy rituals and beliefs and the philosophy was long lost somewhere. At such a point Buddha and Mahavira, two great contemporaries, took people away from such rituals. Buddha being a very compassionate person focused on Ahimsa (non-violence) very much. The same was the case with Mahavira. The situation got worse when the Kings wrongly understood Ahimsa and dropped weapons. This brought the state to a terrible state of affairs. Buddha & Mahavira definitely changed a lot of wrong practices. But unknowingly, people had moved away from the philosophy of Hinduism. Buddha was against idol worship. But his followers started worshipping his idols. It was because; those people had not evolved to such a level where they could imagine of a formless God. Buddhism had taken a new turn and Hinduism got all the more confusing. When Shankara arrived, there were 75 schools of thoughts in Hinduism, each having its own leaders and followers proclaiming that theirs is the perfect way and all others’ are wrong. There was confusion from top to bottom of India and this confusion was sorted out by one man in just 16 years.

At the age of seventeen, he set his march to the length and breadth of India. He met different people, scholars & kings and convinced them of their wrong belief systems and what the actual Hindu scriptures speak about. Imagine going into a kingdom and declaring that their belief system is wrong. He wouldn’t have had his head if he did that. But how he used his strategic mind is really mind-blowing. He usually went to the topmost person of a school of thought or in a kingdom and called them for debates. In such debates, Shankara shook their beliefs with strong logical reasoning from the scriptures. Thus, convinced with Shankara’s teaching, the leaders accepted that their thinking was wrong and followed Shankara. Along with the leaders, the followers too. He knew that to bring back the lost history, he needs to get the people at the top, the rest will follow.

Upto the age of 32 (sixteen years of service), he travelled across India and spread the knowledge of the scriptures. He established four main Mathas (monasteries) in four parts of India – Sringeri (Karnataka), Dwarka (Gujarat), Puri (Orissa) and Jyotir (Badrinath). He prescribed the Pooja rituals and mantras for temples. He organized the monastery structures under different titles like Saraswathy, Puri, Tirtha, etc as per their prescribed mantras. He had even established an order of Sanyasis called ‘Naagas’ who were like the police among Sanyasis. They would go up to someone who might be clad in orange robe and verify if he is really a Sanyasi or fake one just wearing the garb for getting alms. It was the responsibilities of the cop-Sansyasis to ensure that there are no imposters so that people lose faith in the real ones.

All this is just to give a glimpse of what Shankara achieved in sixteen years. Today, we cannot think of any other man who must have achieved such a great feat in such a short span of time.

What we are going to see in the coming notes are the philosophical thoughts of such a great versatile genius who Swami Chinmayananda rightly called – the Spiritual General of India.