Satsanga
One of the questions often asked by many people is, what is the goal of life? If we are to answer that question, then we must study creation. Just look at any plant or animal. It does one thing – right from the beginning, it grows and grows and grows. The goal of any plant is to grow to its maximum capacity. And in the process of growing, it contributes to others in the form of fruits or vegetables and then it perishes. So is the case with animals. They all grow to their maximum capacity and in the process contribute to others and the world. Having realized their maximum potential it declines and eventually perishes. We find the process uniformly and we can extent the same logic to human beings too. We can also have one goal- growing to our maximum potential, contribute to the society and vacate for the next generation. But there is one key difference between human beings and plant/animals. In the case of plants/animals the growth is only physical. As a human being there is scope for emotional growth. As a human being it would be a pity to confine ourselves to be satisfied with just physical growth. It is comparatively easier – you just have to be only surviving and eating and avoiding health problems. This is not a big accomplishment. We as human beings have also a possibility for inner growth. Inner growth means emotional growth which means intellectual growth and which ultimately leads to spiritual growth. This emotional cum intellectual cum spiritual growth, I will term hereafter as inner growth. We conclude that for plants and animals, outer growth is the goal of life and for human beings more than the outer growth, inner growth is the goal of life.
The next question is how much inner growth we must have? For outer growth there is a limitation for everyone’s convenience. But with regard to inner growth, there is no limitation at all. If you take emotional growth- the capacity to show love and compassion to others, it can expand and expand and expand to infinity. Our mind can expand to include the whole universe as one family. Similarly, there is no limit to intellectual growth. We can keep on learning. And so is the case with spiritual growth – I can discover the fact that I am Brahman in which the whole creation rises and resolves. Therefore, there is no limitation to inner growth at all. In the process of inner growth we contribute to the outside world just as plants and animals. We grow and in the process contribute to the world. A tree by itself is standing in the hot sun. They receive all the heat but to others it gives shade. All the fruits (it doesn’t eat a single fruit) is given to others. The more they grow the more is their contribution to others.
The next logical question is, how do I accomplish inner growth? For outer growth, we don’t need any lectures. All we need to do is have breakfast, lunch, and in between snacks too, and dinner. But what should I do for inner growth? First our initiative and efforts are required. Without self-effort, inner growth cannot take place. In addition to our efforts one also requires environmental support. Exactly like the growth of a plant. No doubt an appropriate seed must be sown, then water, pesticides or fertilizers or all of them. But equally important are environmental conditions like temperature, weather condition, and altitude.
We once had a camp in Yercaud and it seemed that all the campers had an unwritten vrita – wherever they went they wanted to shop. I also tried to find a place where shopping is impossible. There was this constant tug of war going on. I fixed a camp at Yercaud where nothing is available. We were invited to a horticultural exhibition and later I found to my dismay that all of them purchased a pot. But the problem was that these plants grow only at a higher altitude and when it was brought to madras in mid may, all of them withered away. The plants were wonderful but it needs an appropriate environment like altitude, type of soil, water content etc. to grow. Similarly also we need a proper environment for inner growth. It is not only necessary to have initiative but also depends on the type of associations we entertain. The type of interactions we have (sangam) or the type of company is very important. The scriptures point out three types of sanga which will contribute to inner growth.
Yagnavalkya says in Keno Upanishad that a person is refined and cultured if he goes through all the three relationships. First a good and proper relationship with mother, then a proper relationship with father and a proper relationship with a Guru. The relationship with parents take place in childhood days before going to school and college (before gurukula). Guru gives us education. But once we are out of college then the type of associations we have with society becomes very very important. That is why in our tradition we encourage Satsanga. All the Acharyas have talked about it and glorified it.
Batruhari in his Neethi Chattakam talks about the appropriate relationship by giving an example. Water is sprinkled on a hot plate and the moment water touched the hot plate it is instantly destroyed. Women sprinkle water on a hot plate to test whether a pan is sufficiently hot or not before making dosa. But the same water when sprinkled on a lotus leaf in a pond acquires an extra glow. Batruhari says that according to some mythological beliefs when rainy water falls on a particular shell on a swati nakshthra day, the very same water becomes a pearl. Water being one and the same when associated with a hot plate is destroyed. Nashah. When associated with a lotus leaf in a pond gains a temporary glow. And when it is associated with a shell on an auspicious day it becomes a pearl which is permanently valuable. Water remaining the same its fate was determined by three types of sanga.
The first sanga is called adharmic sanga. Phalam is Nashah.
The second sanga is Madhyama sanga. Phalam is good which is temporary.
The third snaga is Uttama. Phalam is permanent good.
Batruhari says that what is good for water is equally applicable to human beings also. Uttama sanga is called Satsanga. It is one of the most important disciplines in the scriptures. Not only is Satsanga very effective, we also get the benefits effortlessly. By sheer association with noble people one will unknowingly imbibe their virtues. If I have to acquire those virtues on my own it will require a tremendous effort. But when I am in the company of glorious people, I change inwardly even without my knowledge. That is why Satsang is glorified in our scriptures.
Even Shankara talks about the glory of Satsanga in Bhaja Govindam. When one gets associated with Sat purushas or noble people then detachment of lowly inferior things will naturally take place. If I want to drop some of my negative traits then it is extremely difficult. But in Satsang my negative traits will automatically drop off effortlessly. Like the monkeys in temples. Monkeys take the spectacles and it will not give it back to you. So what does one do? Give it something else like a banana. It picks the banana and drops the spectacles. In the same way if you want to avoid certain things it will never work. But if you give your mind something superior and enjoyable the other things will naturally drop. Nisanga (detachment) then Nimohathvam (delusions) will go away. What is delusion? We thought we needed some things as very essential for our happiness. And by association with Mahatmas, we find it is possible to be happy even without those things. Example, a person who is addicted to smoking attending a camp like this where it is impossible to smoke. He forgets the cigarette and he will discover to his surprise that he has not missed it at all. This leads to the realization that I can be comfortable without those things. Earlier I used to think that I cannot live without them and now that moham goes. That delusion that we require external things to be happy. The right vision is” I don’t require anything to be happy.” I only require myself. Once the delusion – wrong conclusion about my own self is gone- the mind becomes Santah (calm). Calm and quiet ready for Athma Jnanam.
This Satsanga has got three levels depending on the meaning of the word Sat. At the first level of Satsanga, the word Sat means a person who has got noble values. He is a Sat or Dharma Purusha or man of values. He does not compromise with values. The biggest problem the young generations feel today is that they don’t have any role models. As youngsters they start with a lot of idealism as they have a lot of budhi but later they see their own parents and relatives are compromising with values. When the phone rings, the father says,” Tell him that I am not at home.” The child thinks that there are two sets of values – one set of values for speaking and another set for practicing in real life situations. And elders reinforce this wrong notion by saying that it is impossible to live today with values. Therefore, it is very important that a child also gets sucked in to the same vortex. Therefore, it is important that a child gets associated with people who give importance to values and these people who will not compromise with them. A person of value is greatly hurt by every violation of values. The violation of a value should create guilt, should create hurt. When I meet such people I realize the importance of values. Therefore the first level of Satsanga is association with Dharma purusha. And by sheer association I will effortlessly imbibe these values. I remember in the ashram in Bombay when I was studying as a brahmachari. We all collected twigs and burnt them under a tree. Swamiji who was going to his kuteer said, “ how can you burn these twigs under a tree?” Because fire can affect a tree. Then it suddenly dawned on us the value of ahimsa. It is not merely for preaching. So whenever I talk with other people I must be aware of other living beings. How did we learn this? Not in a classroom but just by interacting with a great mind casually. These are people who have a reverence for life. A reverence even for a mosquito. This is Satsanga at the first level which will help me gain values in life. But values by themselves are not enough. They are incapable of giving moksha.
A dharmic person has not grown up fully. He is noble by ignorance with regard to the self. He is ignorantly noble or nobly ignorant. And when ignorance is there we have not reached the fullest growth. Some people ask,’ Swamiji, I am leading a noble life. I give a lot of money in charity and help in a lot of noble causes. Should I then come to the classes for knowledge? The scriptures declare: Moksha is impossible without knowledge. Therefore, we must go the next level of Satsanga.
In the second level of Satsanga, the word Sat means Jnana Purusha. At the first level of Satsanga, Jnanam is not emphasized but any noble person who follows values. He need not know Aham Brahmasmi. Now at the second level it is Janan Purusha. When I have association with a Jnani, I will have two fold benefits. The first benefit is I will imbibe values because every Jnani has values. Every man of values need not be a man of knowledge but every Jnani is a noble person. And the second benefit is I will get an opportunity to imbibe knowledge also. How do I get knowledge? With respect to values, I need not do anything as mere companionship with a noble person will do. But when I want to get knowledge through Satsanga it must be in the form of shravanam and mananam. It is not enough to do pada puja or some garlanding or some seva. When I want knowledge, the sanga has to be in the form of learning. Learning the scriptures from a jnani sat purusha is the second level of Satsanga. When you are attending a class, it means another kind of Satsanga. This is a long term process involving shravanam (consistent study of scriptures for a length of time under a competent Acharya). That is why in the olden days we had a guru-shishya parampara or gurukula. In the class one gets the benefit of Satsanga number two and outside the class the benefit of Satsanga number one. The student watches the behaviour of the Guru,’how often does he get angry?’ how does he deal with different kinds of Sishya? Outside the class one imbibes values and inside the class one imbibes knowledge. Both types of Satsanga take place.
In the third stage of Satsanga, the word Sat means Brahman itself. Association with Brahman itself. With respect to Brahman it cannot be a physical association because if Brahman is a person or an object in the world then the Guru can direct everyone to it. Nor is Brahman a person in Vaikunda or Kailasa. Brahman happens to be my own nature. I am never away from Brahman. But I feel that I am away from Brahman, it means that I am ignorant. Now there is a distance between me and Brahman. By scriptural study ignorance goes away and so is the distance between me and Brahman. That is Brahma Prappti or Brahma Sanga or Brahma Ikyam. This level of Satsanga is only possible and is the result of first two levels of Satsanga. Without going through the first and second level of Satsanga we can never come to the third level.
Now I am ready and willing to go to Satsanga but my problem is that there are no noble people. Swamiji, the only noble person I see is in the mirror. There are few Sat Purushas and even if there are no Sat Purushas, we can indirectly associate with the thoughts of Mahatmas which are available in the form of written works. Therefore, read the books of glorious people, their biographies, their thoughts. Even that can be taken as Satsanga. Directly or indirectly I am in association with great people and that will give Nissangathvam. But how to have Satsanga with Jnanis? Will reading books suffice? We require a real Satsanga, a real association with a Jnani. How does one find a Jnani? Lord Krishna himself answers in the Gita. You take care of the first level of Satsanga and I will take care of the second level of Satsanga for you. You have noble thoughts through noble association like in a Sadhana camp. What is Sadhana camp? It is Satsanga only. If you do that and purify your mind and have a yearning for Knowledge, the Lord says, “ I will provide you with a Guru.” Then one will have a guru sanga and will ultimately reach Jivan mukti or moksha prappti.
We are having camps because I consider every student as a Sat Purusha. You all have got similar word vibrations. Suppose you go to a picnic. You will not find everybody with a similar wavelength. One will be smoking and another person will be spiritual in a different way. You will be uncomfortable like a square peg in a round hole. Here all of you have got similar interests. Therefore, for every student the next person is Satsanga only. There is opportunity for mutual Satsanga.
You get knowledge in four stages. From the teacher only one quarter. Another quarter from mananam (reflection). Another quarter only through interactions. In Madras, you don’t get a chance for interactions because as soon as the class is over, people rush outside as if somebody is whipping them. Where is the question of sharing? In a Satsanga, you share your feelings, thoughts, and emotions, response to teaching etc. Thereby, by exchange (or interactions) you learn another quarter. The last quarter you only get in time. The raw fruit has to ripen and for that one needs time.
We are having a short camp here in Sriperumbudur because people felt that they cannot have a long camp at Rishikesh. Having such a Satsanga will not only benefit us but will also help the place as we are entertaining noble thoughts. That atmosphere is created here and these spirtual vibrations will be here. We need a lot of God’s grace for these children and goodwill of noble people.
