Sri Dayananda Panchakam (19/07/2016)

I would like to dedicate this Gurupurnima talk to the memory of my guru, Pujya Swamiji Dayananda Saraswathi , who attained Mahasamadhi last year. And I would like to share my thoughts on Pujya Swamiji.

            I composed a set of six verses during Pujya Swamiji’s 60th or 70th birth day. I would like to share the meaning of this work; because, this work presents 'how I see and understand Pujya Swamiji.’

            Generally, when they refer to a sanyasi who has attained samadhi, there is a traditional expression they use. In English they use the word 'late so and so'. One expression, more popular in North India is, brahmalinah . It means, the one who has merged in to brahman. In South, they use two expressions, either videha mukta (the one who is liberated and without an embodiment), which essentially means, the one who has merged into brahman. Or, another expression they often use in the South is, brahmibutah which means the one who has become brahman itself. Of course, 'become' within inverted commas.

First I will go through these verses, quickly. I will chant the verse; you can also chant along with me.

सदा स्मेरवक्त्रं कृ पापूर्णनेरं स्स्िरं दीनममरं जनप्रीतिपारम् I सुतवज्ञािशास्रं कषायाक्तवस्रं दयानन्दरूपं मदाचायणमीडे II (verse-1)

The last part of the sloka is repeated in all the five slokas - mad acharyam ide. Ide means, 'I salute, I worship, I offer my obeisance'. and mad acharyam means, my guruji. I offer to my namaskara to my guruji, whose name is Dayananda, and who is an embodiment of Daya and Ananda. So, Daya means compassion, Ananda means joy. These two words convey how I saw Pujya Swamiji - Ananda is an internal condition, and the Ananda is expressed by a smiling face on the outside. Smera vaktram means enjoying a smiling face. Smiling face is an indication of internal Ananda. Krupapurnanetram are the eyes revealing the compassion for the people in front.

And Sthiram Dinamitram, - when the compassion was expressed in front of people, it is expressed always in the form of voluntary offering of help. Whenever people came to Him for talking about any of their projects and they come only for blessing, voluntarily Swamiji offered all types of help. And therefore, He was Dinamitram - the friend of all the helpless people who needed help; and even for those who did not want help, He voluntarily offered. Therefore, dinamitram means friend of the helpless. Shtiram means, steady friend of the needy, helpless people.

And, Janaprithipatram - He was loved by all the people. Once they met Swamiji, they fell in love with HIM; because, HE always listened to people. HE was talking on the stage; but, in all private meetings, HE always allowed the people to talk about themselves, their family, their problems, their professions and He intensely listened to them and remembered them. And even after years, HE made appropriate enquiries connecting to their previous meetings. Therefore, everybody felt Swamiji was thinking of them only, all the time! Therefore they felt very, very close. Everybody felt, 'I am the closest to Swamiji', because of HIS intense listening and offering help. And suvignana sastram, when HE was not involved in private meetings; HE was involved in spreading the message of the Sastram, in which HE was well learned.  suvignana sastram is one who has thoroughly  assimilated the message of the traditional scriptures. Kasaya Akta Vastram is one who wears the vastram which is tinged or dipped in kasaya. In short, the one who is an ashrama sanyasi, a sage. To such a guru of mine, I offer namaskarams.

परब्रह्मतनष्ठं स्विो धमणतनष्ठं अहिंसैकतनष्ठं स्वशशष्यै: सुजुष्टम् I यिीनां वररष्ठं गुरुर्ाङ् गररष्ठं दयानन्दरूपं मदाचायणमीडे I (verse-2)

The last part is same. Dayananda rupam madacharyam [aham] ide . aham is I understood. I salute.

Parabrahman svato dharmanistham . Our Vedas are broadly classified into two shastrams. Even though is one, it is treated as two distinct shastrams. The first shastram is called Veda Purvah. Elaborately analysed by Jaimini maharishi through the 'dharma sutras”, the content of the entire purvah bhaga is dharma - moral, ethical values is the topic of Vedas.  And the final part of Shastram is called Brahma Shastram. The first part of the Vedas is dharma; second part is, brahma . And Swamiji used to repeatedly emphasise: both of them are complimentary shastrams. One can never ignore any one of them and try to assimilate or understand or internalise the other. To understand brahmavidya thoroughly, one has to be an embodiment of dharma. And to follow dharma perfectly, one should also have the knowledge of brahman. Both are complimentary. We start with dharma and end up in brahman. Then, come back to the world and again follow dharma. dharma-brahma-dharma. At the absolute level, there is brahman, the absolute reality. And, at empirical level, there is order in duality. The order or harmony in the dualistic empirical world is called dharmah. And a mature student is one who is all the time aware of the orderliness and harmony in the world. And when one assimilates the orderliness in the world, he will naturally conform to the order. Like, when we chant a sloka in a particular shruti, and another person joins, he should join how? In the same Shruti. Else, there will be no harmony. The whole sloka should sound like one voice. The awareness of the universal harmony, conforming to the universal harmony, and leading a life in keeping with harmony is called dharmah.

And when I am dharma nishtah, my response to every situation will be a value. When I am established in the orderliness and harmony of the universe - including the people - my response to every situation becomes a value. And once a person understands the importance of the universal harmony, or, Swamiji uses the word 'order'. Dharma is order, and dharma is Bhagavan. A mature person is aware of order and Bhagavan, and his life is a life of values only. He does not deliberately follow values. Values become natural to him & value becomes valuable to him. 's famous definition of a value. swamiji famous definition of a value- "A VALUE IS A VALUE ONLY WHEN THE VALUE OF THE VALUE IS VALUED BY YOU". We will value a value only if our mind is in harmony with cosmic order, that is Bhagavan.

And therefore, when HE came to Vedanta teaching, as much HE had assimilated dharma in His life, so well HE had assimilated, Swamiji had conviction with regard to, the advaitam brahma. Which is ‘that brahman is none other than myself'. This conviction came out in HIS teaching so strongly, it was contagious, and helplessly we will also assimilate that - 'the truth is advaita brahma; and that advaitam brahma is none other than myself'.

ananyaprokte agatir atra nāsti aniyān hyatarkyama upramā āt II (kaṭhopaniṣat 1.2.8) Therefore, parabrahmanistah He was in vedaanta bhaga; and, svato dharmanishtah. In both topics we could see words coming not based on the scriptures, but based on HIMSELF, which HE had assimilated. Thus, in both topics He used to excel in His teaching.

Ahimsaikanishtam - while talking about dharma or harmony, one value he used to emphasise is ahimsa paramo dharmah . The logic is very simple. All living beings, universally and instinctively, want to avoid pain. 'sukham me sarvada bhuyat, dukham me mabhut kadchana', the instinctive prayer of everyone is, 'I should be happy'. When? Not at 7 a.m, not at 8.a.m. Always. 'I should never have pain' - this is the universal seeking. If I am in harmony with the innate desire of every living being, then my life should reflect that. My aim would be to give joy to others.  You may not be able to give joy to others; but, never, never give pain to others - physically, mentally and verbally. And Swamiji used to say beautifully, that the entire dharma means only one value -AHIMSA . And all others values of life are derivatives of that only. Why you should not one steal somebody else's wealth? When I take somebody else's money, that person will be in pain. Similarly, you can derive all the values by applying this rule. Whatever pains others, avoid doing that.

Therefore, all values are derivatives of Ahimsa. These are the two fundamental values not only emphasised, Swamiji always tried to follow that through-out His life. . And ahimsaikanistham, therefore svasiyaih sujustam, - all His disciples just adored Swamiji; because HE followed Ahimsa while treating His disciples also. He accepted all the disciples as they were, without judging them as good or bad or without comparing them with others. Swamiji never compared or graded His disciples. Therefore, He taught and taught and accepted all the disciples as they were.

And after the gurukula vasam was over, He encouraged His disciples to do whatever they wanted to do. Never enforced any particular activity. 'Do you want to teach? Wonderful, I will send you there; go and teach'. 'Do you want to travel? Wonderful, I will introduce you to people, you travel'. 'You do not want to do anything? Wonderful, I will arrange Bhiksha for that also, if you want'. So, whether they want to teach or travel or keep quiet or want to build ashramas or institutions, HE encouraged them, supported them; gave physical support by traveling to the places; gave moral support, verbal support, contact support, financial support also. And therefore, which student will not adore Him? Including in their dressing also!  We could wear pant & shirt also; or, angavastram, or shirt, anything - long hair, short hair, no hair! But follow brahma and dharma. These two never forget. Lead the type of life you want to lead'.

That is why Pujya Swamiji never wanted an organisation or wanted to be its head; because, the moment organisation is created, the organisation will become primary and the individual disciples will become secondary. So then, rules and regulations will come. Constitution will come. And therefore, it will suppress the freedom of His disciples. Therefore, every student had his own setup to function. Swamiji individually supported everyone. There was no organisational control. Arsha Vidya is not Swamiji's organisation. Many people misunderstood that is HIS organisation; and they thought, is the Head of the organisation; and they ask the question, 'who is the next head?' When there is no organisation, where is the question of next head?! Everybody is the head! Because of His values for AHIMSA, He thought, an organisation, a spiritual organisation, will be a HIMSA to the freedom of His disciples, which freedom He respected. And therefore svasiyaih sujustam – Swami Dayananda was immensely adored by his disciples. Yatinam varistham gurunangaristham, means one of the greatest among sanyasis by following one value which is renunciation of expectations. Especially from His disciples He never expected. 'I have done so much to you, what are you going to do in return?' - Absolutely no agenda, no expectations, no sankalpa for future.  

I often quote fifth chapter verse 5.3 – jñeya sa nityasa nyās yo na dve i na kā k ati I nirdvandvo hi mahābāho sukha bandhātpramucyate II – no agenda , no expectation , no judgment-of-the-student , that He followed, throughout. Therefore, Swamiji was a sanyasi internally.  As for as external life style is concerned, He Himself used to say, 'I am not an orthodox  sanyasi'. There is no danda, or chaturmasya vritam. In our parampara, neither HE followed; nor, do we follow. So, from the standpoint of orthodoxy, none of us can claim that we are orthodox. Taking Bhiksha also there are so many restrictions, which we don’t follow. Whichever devotee called with devotion, HE went. Therefore, He used to say, 'I am not an orthodox  sanyasi; I am a traditional sanyasi'. 'Traditional' meaning, 'following the teaching in spirit'. Therefore, Yatinam Varistham.

Guru Nangaristham. Swamiji was the greatest guru in the sense HE designed a beautiful syllabus for the systematic study of brahman . So, He conducted the courses. And for that, He designed a clean syllabus - tattvabodha and upadesa sara are the foundations for Vedantic study. Followed by a complete study of Bhagavad Gita is compulsory for sincere committed students. After Gita, a group of six Upanishads (if not ten) and that too, in a particular order - that is what I follow also - mudaka, kena, katha, kaivalya, taitriya, mandukya - these six Upanishads form a course. And the first four sutras of brahma sutra, called chatushruthi. Thus, prasthana trayam gives a comprehensive picture of Vedanta. Swamiji designed and conducted six courses - two in Mumbai, two in America and two in Coimbatore. HE prepared so many disciples who are now like the secondary roots of a banyan tree. After sometime, you do not know 'which one is the original one!' Like that, all over the world - either in form of sanyasis or in the form of brahmacharis or in the form of grahasthas - not only Indians, even foreigners are sharing this knowledge. This, the banyan tree is world-pervading and it is thriving well. Thus Vedanta is now spreading all over world, thanks to Pujua Swamiji. Therefore gurunan garistham. He is a superlative guru.

सुशास्रे चरन्िं सदा सञ्चरन्िं जनान् बोधयन्िं भवादुद्धरन्िम् I मठांस्िापयन्िं गुरून्पूजयन्िं दयानन्दरूपं मदाचायणमीडे I I (verse – 3)

Susastre Saranam - the one who enjoys dwelling upon all the traditional scriptures. susastra referring to traditional scriptures. charantam means, the one who enjoyed dwelling on them. And whatever He analysed, He had a unique method of analysis. Just one example. There is a very, very famous mantra that goes: hare Rama hare Rama, Rama Rama hare hare; Krishna hare Krishna hare, Krishna Krishna hare hare. Everybody knows this mantra everybody chants this mantra. Only Swamiji raised a doubt and also answered that. Because the whole mantra is addressing the Lord and ‘whenever you address someone, you will say something. So, how can there be a mantra in which you only call the Lord and when the Lord is looking at you, you keep quiet? Swamiji raised the question. And since it is a vedic mantra, there must be the answer in the mantra.

What is that? The word hare or the word Rama, or the word Krishna, if you analyse their meaning, their very meaning itself gives our request! Harih means, the one who takes away our papams and ignorance. Harati papani ajnanam ca iti . So, 'hey hare' means, 'you do what you are supposed to do'. He gives an example. In the railway station when the tea-wala is going up and down calling-out 'tea', 'tea', how do you call him? 'tea', you call out. He will also say 'tea'; we will also say 'tea'. And there afterwards we do not speak to him at all! He knows, he brings tea; and, you never ask, 'why or what'? In the calling itself, the message is there. So too, Oh 'hari' is a call to remove my papams and ignorance.  And the word Krishna also means the same thing:  'the one who attracts or steals my papam and ajnana (my vasanas) by the great butter stealer. And Rama means one who revels in HIS own Ananda swarupam. So by addressing to Rama, we are praying: O Lord, help me revel in my own nature so that I need not go after people.  This simple mantra is a prayer to remove one’s sins and ignorance. Pujya Swamiji would talk one hour dwelling on this theme. Hence Susastre Saranam

And, sada sancharanam. If He only revels, what is the use? Therefore Swamiji travelled all over and made people also revel in the teaching. - travelled across time zones. Without bothering about jet-lag, HE used to get down from the airport and will come straight to the class, without bothering about rest and all those things. Travel for what purpose? Not for getting money! – But for teaching the people and lifting them out of samsara.

And Mathamsthapayantam means establishing several gurukulams all over India and abroad. And in all of them, the teaching is going on for that purpose of liberation through Vedic teaching. All the other activities may be there or may not be there; but, an ashrama is an ashrama only when there is an Acharya, teaching brahmavidya. So, Mathamsthapayantam.

Then Guru pujayantham, - while receiving worship from His disciples, He never forgot to worship His own guru. He had to learn from several gurus. Therefore, all His gurus He worshiped. And, dayananda rupam madcharyam ide.

कलानां प्रचारं दधानं तवनम्रं स्वयं ग्रन्िकारं सिां मातनिारम्I नमत्तापिारं स्वयं तनर्वंकारं दयानन्दरूपं मदाचायणमीडे I I (verse – 4)

Kalanam Pracharam – Swamiji had interest in several areas. And HE loved all types of arts and music. In the ashrama also, HE encouraged all people/disciples in whatever one was good at. He used to call and ask us to sing - whether it was Eastern music, Western music, Northern music, Southern music. Every student HE encouraged. When He came to know that I play mrudagam, within a month HE got a mrudagam from Chennai to the Bombay ashrama . HE encouraged me to play! I thought I had renounced everything, vividisha sanyasa! But, HE said, 'No. Arts are great things; it is an opportunity to worship the Lord. Therefore play, whether its music or bhajan. Swamiji Himself used to sing very well. Thus He encouraged all form of arts. Later, He instituted the arsha kala bhushanam & gave awards also for promotion and propagation of arts.

Vinamram means HE was an embodiment of modesty and simplicity. When you go and talk to Him, you never felt you are talking to an internationally famous figure. HE just casually talked, cutting jokes. So therefore, vinamram - very simple. - He Himself was a great a composer; so many songs and bhajans He has composed. And all other sanyasis and sadhus - not only of advaita parampara but any parampara – a sadhu or a Mahatma we have to respect, even though we may disagree with their philosophy or teaching. In the classes HE impartially analysed the other philosophical systems and even while dismissing the system, never disrespect the people who follow those systems.

Therefore, whether they were hare krishna people or whether they were Swaminarayan sect people - HE respected them. He founded the acharya sabha to which all the sanyasi of all paramparas were called; and all of them were given high asanams, while himself - being not a madhadhipati - HE just sat down and all the acharys were given elevated, higher asanamas.  So, satam manitaram.

Then namattapharam, - HE was a counsellor also; a psychiatrist also. When in the ashrama, every three or six months they used to call all types of doctors in different fields and all the sanyasis will have a master checkup, and all those doctors will have bhiksha alone with Swamiji. Swamiji would say, 'I have called all doctors, except a psychiatrist. You know, why? Because, I will take care of that job!' Therefore, HE was a counsellor also. All the people who came to Him with different psychological problems, He counselled. For those who sought His help, tapaharam - He removed the mental distress. And for the psychiatrist there is a rule. After counselling for so many hours, they have to go somewhere and relax/clean themselves; otherwise, they will end up as another case! But, in the case of Swamiji, He never became one! Therefore svayam nirvakaram, always maintaining his balance, and dayananda rupam madcharyam ide.  

सदा शान्िमूर्तिं सदा क्षान्न्िमूर्तिं सदा दान्न्िमूर्तिं सदा सत्यमूर्तिं I प्रमार्प्रवृत्तत्तं ददशन्िं सुकीर्तिं दयानन्दरूपंमदाचायणमीडे I I (verse-5)

All the values that He preached in His lectures and classes, He was not merely preaching, He Himself was following those values. In fact, He was an embodiment all those values. He followed them spontaneously, not deliberately or with effort. He used to always say that 'start the values deliberately, until it becomes spontaneous'. So therefore, sada santhamurthim. Swamiji was the embodiment of mental balance, poise, and infinite patience. And sada dandamurtim – self-restraint, especially verbal restraint. Even when His disciples committed grave blunders, He was very restrained; He corrected them in the appropriate manner; but, never wounded them. His words, always restrained. Sada dandamurthim. Sada Satyamurthim – Swamiji was an embodiment of honesty; and pramana pravrithim disantham - the one who reveals the importance of Vedas as an independent and primary pramanam. Veda is an independent and primary. This is a unique status of the Vedas. If this status of the Veda is not understood, Vedanta will never work; we will only take it as mere scholarship; it will not bring about the required transformation. Therefore, He used to drill this idea - Veda ' is ' pramanam.  So, pramana pravritham means, the function of Vedas as an independent source of knowledge. .

And Sukirtham - the one who naturally became very, very famous in the world because of his work. In America, they honoured Him. In India, such an honour is very  difficult. During Swamiji's birthday there, in some particular county, in some area, they had a special flag-hoisting ceremony, respecting the contribution of Swamiji in America. It came first in America; after that in India. Therefore Sukirtham, and dayananda rupam madcharyam ide.

Now the phalam mantra so that people will be inspired to chant the . इदम्पञ्चकं य: पठेच्छुद्धमचत्त: सदामोक्षमागे तनिान्िं प्रवृत्त: I प्रसादाि् स शास्िुभणवेज्ज्ज्ञानयुक्त: स जीवन्मृिो वा भवेन्न्नत्यमुक्त: I I (verse- 6)

Idam panchakam yah pathet - whoever studies or recites these panchakam , suddha chittah - with a clean and open mind, - and if that person is a seeker of moksha , sincere seeker of moksha, a committed seeker of moksha , this recitation will give him sufficient punyam to get a guru - if he does not have one; and get him an opportunity to study shastram and also attain knowledge. By the grace of the guru that person will ultimately become a jnani; sah nityamuktah bhavet - he will be ever free whether he is alive or later, after death. So, - whether while living/after death, he will get the benefit of brahmavidya.

This is the Sri Dayananda panchakam I composed for my guru Pujya Swamiji Dayananda Saraswathi.  

5 features of Bhakti (7/03/2016)

Sadāśiva samārambhāṁ śaṅkarācāryamadhyamām asmad ācārya paryantām vandē guru paramparām. One of the words which is very widely used in all religious and spiritual circles is the word Bhakti. Since it is so widely used, the word bhakti has several shades of meanings. And different groups understand the word bhakti in its own way. And unfortunately, the meaning of the word bhakti has changed so much, nowadays that the popular meaning of the word has deviated from the traditional meaning of the word bhakti. 

              Nowadays the word bhakti is popularly used in the sense of blind, thoughtless, obsessive, emotional involvement - with a particular form of any deity and get into an emotional frenzy, in the name of bhakti. Since this meaning has come away from, deviated from, the original concept of bhakti found in the scriptures, it is worth knowing the important features of bhakti, as visualised by our scriptures. And I would like to mention today five such important features of bhakti.

            The first feature is, reverential appreciation as the comic intelligence behind the universe; because of which, there is order, harmony and natural functioning of the entire universe of things and beings. And the - our original scriptures, define this cosmic intelligence beautifully as, the eternal, all pervading and inherent intelligence or consciousness principle. Since is eternal and all pervading, there is no specific form for Ishwara . There is no specific form for ishwara , which means, god should not be mistaken as a person, residing somewhere, with limbs like a human being. Ishwara should not be looked upon as a person, residing somewhere, with limbs like human beings. Such a specific form is not there for Ishwara. Vedas defines Ishwara in several places. And in Mundaka Upanishad (1.1.6) the definition given is - yat tad adreśyam agrāhyam agotram avarṇam acakṣuḥśrotraṃ tad apāṇipādam । nityaṃ vibhuṃ sarvagataṃ ṣmaṃ tad avyayaṃ ṃ paripaśyanti dhīrāḥ ॥

            Bhagavan is the cosmic intelligence - for whom, there are no limbs like, eyes or ears; has no limbs, like hands legs etc. Therefore, reverential appreciation of this intelligence not in one place; but, as inherent in the entire universe. This is the first feature of bhakti. And even though Bhagavan in His original form, original nature, is formless, for the sake of worship and meditation, scriptures themselves provide provisional forms. The scriptures themselves give provisional forms, temporary forms; for the sake of worship like abhisekam, puja etc. Provisional forms are given. But, we should remember, they are only provisional and temporary forms given for us to worship, to appreciate the formless one. And therefore, scriptures warn that, never be emotionally hooked to any particular form and make it an obstacle to discovery of the original god. Getting stuck to any particular form and getting emotionally lost in that particular form - this kind of obsessive, emotional bhakti is never recommended in the scriptures. Not only it is not real bhakti, it is considered to be an obstacle to transcend the form. We start with a provisional FORM; but later, bhagavan should not be appreciated in one place; but must be recognised as, the invisible, inherent, intelligence that is pervading everywhere. Therefore, the first feature of bhakti is, reverential appreciation of as cosmic intelligence.  

Then, the second feature of bhakti is, reverential appreciation of the very universe itself as the body of Ishwara . If Bhagavan is inherent in the entire universe, pervading the entire universe, the universe must be the physical body of the Lord. Just as, 'I' am the conscious principle inherent in my entire body, God is the cosmic intelligence inherent in the universe. Therefore, the universe must be appreciated as the body of the Lord. Appreciating the universe as - not confining Him to an idol or a photo or a particular picture; but, appreciating the whole universe as Viswarupa Ishwara. And this reverential appreciation of the world is very, very important; because, as even our appreciation of the whole universe - consisting of a mixture of good and bad - when I learn to reverentially appreciate, then gradually, both my attachment and aversion will get diluted. Vishrupa bhakti is the most important attitude, which will help us in reducing our attachment and aversion. And this is very important for emotional balance and peace of mind. Lesser the appreciation, greater will be my raga and dvesha .

That is why, if you read the meaning of Rudram, you will find the whole universe is described as Rdura in Vishrupa. Shiva in the form stones, in the form of tree, in the form of noble people, in the form of robbers! Therefore, everything is appreciated as Vishrupa Ishwara ; so that, I will avoid attachment towards the positives and hatred towards the negatives. Neither attachment nor hatred. The only attitude I have is reverential appreciation. Rudram is description of Shiva as the universe. Purusha Suktam is the description of Vishnu as the universe.

And if the universe is called Shiva; and the universe is called Vishnu; what is the difference between S and V? So, the one who has got real bhakti, will never, never differentiate different forms as different GODS. We do not have different gods at all; we have only different forms, representing one . Whether you call it S or V, there is no question of comparison.

And so, scriptures say, whichever compares the deities and claims, 'my Shiva is superior' or 'my Vishnu is superior’; I will go only to Shiva temple, not to Vishnu temple'; the sastra strongly criticises - whoever compares Shiva, Vishnu, Brahma etc and grades them as He is superior - one is gold medal, another is silver/bronze medal etc. the one who argues, , writes books and books establishing alone is great or alone is great, scriptures say, 'they are committing sin, for which the punishment is Stomach disease.

Therefore, we should be very, very careful. Let us use some form for worship; but, we should remember, Bhagavan is not confined to this form. the whole universe is manifestation of the lord only.  

Then, what is the third feature of traditional bhakti? Reverential appreciation of Ishwara as the source of the s, our primary scriptures.  As Brihdaranyaka Upanishad says: All the vedas, the primary scriptures, are like the breathing that came out of the Lord., along with this creation, has given out the scriptures also. And this appreciation is very, very important for a bhakta . Without the scriptures, we have no way of knowing GOD himself. Because, all our instruments of knowledge - including modern scientific equipments and any amount of search or research they do - they are not able to come across or discover , indicating that Ishwara is not accessible for the human beings and the human instruments. Therefore, if I have to know Bhagavan, the only source is the scriptures. And I am grateful to GOD, because GOD has given the scriptures to know HIM. In the absence of scriptures, the very existence of the Lord is unknowable. And in the absence of Bhagavan, where is the question of bhakti? In the absence of bhakti, where is Bhakta? The very survival of the Bhakta is because of the scriptures only. Therefore, i should know to appreciate bhagavan as the source of the scriptures. Vedanta krit Veda Videva cha aham. Again, the Upanishad (6.18) says - yo brahmā aṃ vidadhāti pūrvaṃ yo vai vedāṃśca prahi oti tasmai ।taṃ ha devaṃ ātmabuddhiprakāśaṃ mumuk urvai śara amahaṃ prapadye ॥

That is why we chant Dakshinamurthy slokam. Bhagavan as the source of scriptures is called Dakshinamurthi or Sadashiva . Therefore, for a bhakta , the third feature is, reverential appreciation of bhagavan as the source of scriptures.

The fourth feature is, reverential appreciation of the scriptures themselves, as a gift from the lord. This is very important for a Bhakta to use the scriptures as a guide map for his life. A Bhakta is one who uses Bhagavan's scriptures as a guide map for his life. And if I have to use the scriptures as my guide map, I should have full faith and trust in the validity of scriptures.

And that is why, for developing this reverence, daily they had brahma yagna yajna which is the worship of the scriptures themselves. A bhakta should not confine to the worship of bhagavan only; but, he should worship the scriptures themselves as a gift from the lord. Like the GPS in the cars. When I am in an unknown place, I require a guideline. In my life's journey also, n has given god's positioning system (GPS) means, I will use scriptures as my guide. Even Vyakarana (grammar) which we use to study the scriptures - all of them we reverentially appreciate. Nowadays, the importance of scriptures is coming down. Traditional bhakti includes worship of scriptures and using the scriptures as a guide map.

Then the fifth feature- the final and the most important feature of traditional bhakti. If I have to use scriptures as a guide map, I will have to 'study the scriptures systematically'. Just as I go through an educational system for worldly knowledge, so too every Bhakta , if he wants to be a Bhakta in the traditional sense of the term. A devotee has to go through two fold educational systems. One educational system I need not tell. Already there is a big line, because March has come! Big lines in front schools for LKG or pre-kg or pre-pre-kg or pre-prepre-kg admission.  So also, if we want to practise bhakti and if we want to be a bhakta , the fifth and most important feature is, systematic study of the scriptures - so that, I can follow the lifestyle as well as the code of conduct given by Bhagavan in the scriptures. If Bhagavan has to address the Bhakta , HE can address through the scriptures, prescribing a lifestyle as well as the code of conduct. Only if I go through and try to follow the lifestyle and code of conduct, I can be called a devotee worth the name; otherwise, it becomes a mere vesham (a show) for some time, to get into an emotional frenzy. That is not the real bhakti.

The Lord Himself says: I have instructed all the bhaktas to follow a particular lifestyle and a code of conduct through the scriptures, and I expect them to follow that. If a devotee does not study the scriptures and does not follow those instructions, ’I look upon him as my very enemy'. Very strong word He is using! Therefore, the fifth feature of bhakti is “Systematic study of the scriptures”

But, if I have to study the scriptures, we do face a difficulty; because, our scriptural literature is very vast. vedas themselves are very big; and later, many secondary scriptures have come, which expound and elaborate the vedic teaching. They are called smriti granthas. And so, we have got a very vast literature. And we do not have time to study the whole thing. Therefore, Bhagavan as Krishna condensed all the Vedas into Bhagavad Gita. A true Bhakta will have to study the scriptures and follow the instructions given.

Scriptures talk about sat karmani- appropriate actions, in the form of pancha Maha yagna. I am not going into the details. The students will be remembering what are the proper actions and what are the proper values to be observed. In the 16th chapter of the Gita , right values to be followed, the wrong habits to be given-up – Daivi Sampath & Asuri sampatti - they are all described. Sat Karmani, Sat guna and Sat bhavanah , healthy attitudes - all of them a bhaktas has to know; and he should attempt to follow. Merely doing nama sanskrithanam , in the name of bhakti, is not traditional. Traditional bhakti involves taking instructions from God , through the scriptures, and Bhagavan will be happy if one follows those. The best way - in the Gita 12th chapter Krishna says, 'the one who follows these instructions, they are dear to me'. Advesta Sarva Bhutanam- First virtue Krishnan says is, Bhaktas must be one who cannot afford to hate anyone. Hatred must be abolished. Like that, every value Bhagavan gives in the scriptures we have to follow them.

Therefore, what is the fifth feature? Reverential study of the scriptures. And not only it will help me become a true bhakta , it will remove several misconceptions regarding bhakti and bhakta, which are very, very prevalent now, because people do not study scriptures. When it is not informed bhakti, there will be several misconceptions.

And one of the widely prevalent misconceptions is that Bhakta ill never have problems in life. Bhagavan will take away all our Papa karma and we will not have headache, stomach ache problems, everything will be fine. This is a very, very big misconception. The scriptures never make such promise. Whether one is or non-bhakta , Prarabdha Karma will have to be experienced, by everyone. You should not ask the question, 'why he is getting into problem? He is doing lot of puja . So, why problem?' This is as though means, no problem. Such a promise is never given. Promise for bhakti is, inner peace and strength to confront the problem with courage, confidence. Bhakti will give inner balance and inner strength, which will help me confront my karma with courage and confidence.

One says, 'Oh Lord, yadyad bhavyam bhavatu bhagavan, purva karmana rupam . 'According to the law of Karma , whatever I have to face, I do not want to dodge or escape. I should reap the results of my own actions. I am ready for that, oh lord. You send whatever is my karma phalam; but, keep my bhakti intact, so that I will have confidence and courage that - with your grace - I will be able to confront and conquer them'. Therefore, let it be clear, Bhaktas or abhaktas, problems are going to come.

And the second, widely prevalent misconception is – (and these are all promoted all over in several bhakti programs. There is a channel itself - bhakti channel. Everywhere, what they promote is this) - that a bhakta can get anything just by sending an application to Bhagavan. He is exempt from all effort. And they say, Bhagavan is the slave of the bhakta! And therefore, the moment you send the application, what will the LORD do? Instantaneously, He will do one miracle! That is why, all the channels will be full of miracle stories only, trying to point out, 'you need not do anything; only send an application! You can write on a piece of paper and keep it in Bhagavan's padam. Traditional bhakti or traditional scriptures, never say that. Whether you are bhakta or abhakta , goals can be accomplished only by following the appropriate effort in the appropriate direction. All goals can be achieved by hard work only.

And, for a bhakta , two types of karmas are available. He can do worldly activities also, and parallely, he can do vaidika karma also - laukika karma and vaidika karma . But, he only have to put forth the effort. Prayer is not - is not just you go and say, 'GOD, give me one million rupees.' And the next day it is there. No. That would not work. We have to work. Bhakti is not a replacement for Karma or hard work. A Bhakta must do karma with bhakti, for fulfilling the goals of life, whether it is dharma, artha or kama . And, if this is not understood, and I keep on praying to Bhagavan; and still, things do not happen. I keep on sending applications; but, nothing happens. I expect Bhgavan will do some miracle. But, miracle is not something which will regularly happen. Why? If it regularly happens, it will not be a miracle!

So, when you expect miracles, and miracles do not happen, many Bhaktas will begin to question the efficacy of bhakti. Many Bhaktas- uninformed , who do not study the scriptures, they question the efficacy of bhakti. They question the fairness of GOD. I am doing Puja; but, I am not getting; whereas, my neighbour does not do Puja , and still he got! That is more sorrow. And therefore, I question the fairness of GOD. And such bhakti becomes so fragile and shaky, that Bhaktas question the existence o of GOD! Uninformed bhakti - mere emotional obsession; without, proper scriptural study - will be fragile and shaky. At any time, nasthika thoughts will come. Out of mere fear, we may not express that.

Therefore, bhakti must be informed bhakti; which means, (a) study of scriptures is a must; and, (b) effort is required for achieving our goals. Mere bhakti cannot help achieve the goal. Bhakti, with appropriate karmā alone, will achieve the goals of dharma, artha and kama.

If I need moksha (many people are not interested in it; but, by chance if a person wants moksha) by merely sending an application to Bhagavan, a Bhakta cannot get mokha . For moksha also, an appropriate effort is required which is spiritual knowledge alone. That means, knowing the real nature of GOD, real nature of world and real nature of myself. The truth behind GOD, world and me, that truth – tattva jnana , tattva bhodena, moksha bhavati. Scriptures make it very clear. Bhakta must do karma for worldly benefit. Bhakta must gain jnanam for moksha.

And the Upanishad says that, 'without spiritual knowledge, you can get moksha , under one condition'. You have to role the sky like a carpet. You should go to one end of the earth and start rolling the sky. And you should role from one end to other, and submit it to Bhagavan. Then, HE will give moksha , without jnanam! So, what does it mean? You cannot role the sky; therefore, you cannot get moksha , without knowledge! And so, how does knowledge come? For jnanam also, do you just send an application? Lord, give me jnanam! And then, does Bhagavan drill a hole in the head and inject? Just as the worldly goals require effort, any jnanam also requires effort. Whether it is physics or chemistry or economics, any knowledge, requires a systematic study. Spiritual knowledge also requires a systematic study. Guru, sastra, and upadesa . Because, scriptures alone talk about 'the truth behind god, world and the individual'. Therefore, guru, sastra, upadesa , we have to go through. I call it, a spiritual education program.

In Bhagavad [4-34], Lord ṣṇ says, tadviddhi pra ipātena paripraśnena sevayā I upadek yanti te jñānaṃ jñāninas tattva darśina ॥ Therefore, be a bhakta . But, what should you remember? For achieving worldly goals, Bhakta will have to work; is required. For attaining moksha goal, Bhakta also will have to go through systematic study of the scriptures which reveal the truth. If this is not understood, I will say that, 'I will not require karma . I do not require scriptural study. That is all for intellectuals only. I am following bhakti marga '. So, by claiming 'I am following bhakti ', they think they do not require karma or jnanam . Remember, there is no bhakti separated from karma and jnanam. Bhakta will have to do karma, following all the code of conduct etc.

This is traditional bhakti, we should remember. It is not an emotional attachment to a finite Bhagavan in the form of a person. It is not an emotional obsession; but, it is a proper approach, with the help of the scriptures. Thus, the five features of bhakti every should remember. What are the five features? I will enumerate and conclude.

(1) Reverential appreciation of GOD as the cosmic intelligence. Cosmic, invisible, intelligent principle, behind the universe; because of which, there is order, harmony and natural function of the entire universe. Forms are only temporary, not final. From the forms, we have to go to the formless, which is everywhere.

(2) The second feature is, reverential appreciation of the very visible universe itself as the very body of the lord. For this , where is Bhagavan? HE is everywhere. 7th chapter of the [7-8], says – raso hampsu kaunteya prahashmi sasisuryayou . Sunlight is Bhagavan; moonlight is Bhagavan; are Panchabhutas are lingams. Today, devotees will go and see all those things and stand in a long queue in a particular place. Truth is all the five elements are in Bhagavan and not just in these lingas. These places only representative in Kalahasti, Kanchipuram etc., the idea is, for me, the whole universe is HIS vishwarupa. So, the second feature is, reverential appreciation of universe as the body of the lord.

(3) Reverential appreciation as the source of the scriptures.

(4) Reverential appreciation of the scriptures as a gift from god, as a GPS for navigation in my life's journey.

(5) Reverential study of scriptures so that, I can understand the lifestyle of the and the code of conduct for a bhakta , as prescribed by in the scriptures, which I can attempt to follow.

Only when i have all these five features, I am a Bhakta in the traditional sense of the term With these words, I conclude and today we have done Shiva Puja wherein we see Shiva as the source of the scriptures and bhakti!

6 principles of tolerance – 2016

First of all, I wish all of you a happy, healthy, and successful New Year, 2016. During the last few months, I have been seeing two words repeatedly occurring in the newspapers. And those two words are, tolerance and intolerance. Of course, I do not want to use this forum for entering into a political debate. That is not my intention. But, reading these two words constantly and dwelling on these words, influenced the choice of my New Year talk.  

Tolerance is a very, very important virtue, which is universally required. But, unfortunately, not understood; or often, a misunderstood value. Our scriptures always emphasise the value of tolerance. The words the scriptures use for tolerance are - titikṣā, is one word, which we learnt in the primary book itself, tattvabodha. And in the Bhagavad Gĩtā, the word kṣāntiḥ is used.  

And even though tolerance is one single value, it has got several aspects and several shades of meaning, depending on the context, and also the angle from which we look at this important value. So, I thought, I will collect those different aspects of this word - this value 'tolerance' - and present in the form of a bouquet of six principles of tolerance.

In the Bhagavad Gĩtā in the second chapter, Lord kṛṣṇā emphasises the necessity of the value of tolerance for every single person. There is no option or choice. And kṛṣṇā gives the reason for that. A very significant verse in the gĩtā, second chapter. mātrāsparśāstu kaunteya śītoṣṇa sukha duḥkhadāḥ I āgamāpāyino'nityās tāṃstitikṣasva bhārata II [2.14] "Arjunā, life is continuous confrontation of the experience of pairs of opposites. śīta - uṣṇa, sukha - duḥkha, lābha - alābha, māna - apamāna. I hope these Sanskrit words you can understand. Honour-dishonour, loss-gain, birth-death, growth-decay, saṃyoga-viyoga - continuous pairs of opposites! And because of that, life is a rugged journey, full of ups & downs. Like, many of our roads! Everybody faces these ups & downs. Therefore, life's journey is a rugged journey. And many people know this very well after the recent Chennai floods! However much prepared we are. Or, unprepared we are?! Face unpredictable ups & downs. And often, uncontrollable ups & downs. Therefore, the vehicle in which we are traveling, should be equipped with shock absorbers. Every single human being must be equipped with an appropriate shock absorber, by which, we can withstand the ups & downs, survive the ups & downs and bounce back from the ups & downs and move on! This shock absorber - this psychological shock observer - is, the value of tolerance. Tolerance alone can make us tough. Tolerance alone can make us resilient. As the English proverb goes, 'when the going gets tough, the tough get going!' Be a rubber ball, not a clay ball! One Sanskrit ślokā says, be a rubber ball, which will bounce back when you throw it down. Do not be a wet clay ball, which once it falls, stays there! That is why in Purāṇic stories, even avatārās go through ups & downs. Rāmā is promised the emperorhood one day; and within a few days, he has to go to the forest! Therefore, kṛṣṇā says - yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha I samaduḥkhasukhaṃ dhīraṃ saḥ amṛtatvāya kalpate II [2-15] - the one who is not shaken by the ups & downs, the one who survives and moves on, he is a dhīraḥ, a resilient person.

Then, the question is, 'what are the six principle of this tolerance?' The first principle is, the principle of non-empowerment. I said Bhagavān has created this world with full of pairs of opposites. Bhagavān cannot help it; because, according to the law of karmā, according to the law of puṇyam and pāpam, the world should have the pairs of opposites. These pairs of opposites therefore we call as ĩśvara sṛṣṭi, Bhagavān's creation. But, the problem we have is, we also create a pair of opposites, which is a subjective creation; called, jĩva sṛṣṭi. This pair of opposite is two types of stickers or labels that we manufacture. And they are, 'unwelcome' and 'welcome'. Whenever experiences come to us, we either use the label 'welcome'; and some of them, we label as 'unwelcome'. This labelling of the situation, labelling of the CREATION, as welcome and unwelcome, is the biggest problem. Because, once you put the sticker, I am empowering the world to hurt me; as anything that comes to me with the unwelcome label, will hurt me. And therefore, the first principle of tolerance is, never label any situation. Learn to go through all the experiences, without labelling it; especially as unwelcome. This empowering makes the world, gives the world, the power to hurt! And I become weakened. The world becomes stronger. Therefore, kṛṣṇā says - sukha duḥkhe same kṛtvā lābhālābhau jayājayau I tato yuddhāya yujyasva naivaṃ pāpam avāpsyasi II 2-38 - let all these pairs of opposite continuously come. But, you don't differentiate them, by labelling them as welcome and unwelcome. "Oh lord, I have only one power. Whatever experience I have to go through - according to the law of karmā - let all those experiences happen. I am willing to go through them, without sticking the unwelcome sticker!" If at all you want, you are particular about stickers, if you are very particular, a sticker-friendly person, for every experience put only one sticker - "Welcome". Because, it is happening by the WILL of lord, according to the law of karmā, called law of moral justice. Therefore, āgate svagatham kuryāt, gacchantam na nivārayet. Whatever comes, welcome it. Dayānanda Swāmĩjĩ says, like the person in front of the marriage hall! In wedding hall entrance, there will be a few people. In a plate they will have sugar candies, candana, flowers etc and there will be one panneer container. Whoever comes, there is a steady smile, and greeting of “welcome, welcome”. You don't personally judge them! So too, in life, be ready with this panneer bottle. Every experience, āgate svagatham kuryāt, gacchantam na nivārayet, yathā prāptam sahed sarvam tattako suddhamottamam - whatever comes according to the law, go through that experience. tattako suddhamottamam - that is the greatest tapas. This is the first principle of tolerance and the greatest tapas. When you resist, you suffer emotionally. So welcome situations; which includes people. Very, very difficult. This is principle one.

Now, I will go to second one. I am regularly quoting gĩtā ślokās to show that it is a book of practical wisdom. It is not mere mokṣā for sanyāsis. The second principle of tolerance is, empowering ourselves, strengthening ourselves, to withstand, survive and move on. The first one is dis-empowering the world, by removing the unwelcome sticker. Dis-empower. I don't see the word in the dictionary. it is my English. The second is, empower yourself. How to do that? Again, scriptures point out that, Bhagavān creates the world, which is full of opposites; and therefore, ups & downs. And problems and even calamities He has to create. Every time a big calamity happens, people raise a question, "why did Bhagavān do that?" But, whenever any calamity comes, "why should the omniscient, omnipotent, all-compassionate Bhagavān create that?" Bhagavān has to do that; because, CREATION is not dependent on Bhagavān's WILL. It is dependent on the law of moral justice, law of karmā. And since puṇyam and pāpam are there, CREATION will be a mixed bag only! But, even though Bhagavān creates the world with opposites, Bhagavān - out of compassion - has also created sufficient resources within us, so that we can be tough enough by drawing from the inner resources. We can become tough enough to withstand, survive and move on. Opposites are there; but, handling resources are also there! And the resources are created within our self. In fact, Bhagavān has not created the resources; Bhagavān himself resides with all these resources, keeping them ready, for any one, whoever is willing to tap and make use of.  But, we have to tap! Like solar energy you have to tap with proper panels, similarly, we have to tap. Tapping the inner resources and strengthening ourselves is the second principle of tolerance. So that, I can say, ‘whatever happens let it happen let anything happen according to the law of karmā. I am confident that I can withstand, survive and move on'. Therefore, kṛṣṇā says - uddharedātmanātmānaṃ nātmānamavasādayet I ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ II 6-5 - never degrade yourself by repeatedly asking questions, 'how will I handle?’ ''how will I handle?' Never be diffident. Build up your faith in yourself, which is based on faith in GOD, who is residing within yourself, with infinite resources, called strength. Bhagavān is omnipotent and He can supply any amount, without reservation. Therefore, kṛṣṇā says - īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati I bhrāmayansarvabhūtāni yantrārūḍhāni māyayā II 18-61 tameva śaraṇaṃ gaccha sarvabhāvena bhārata I tatprasādātparāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam II 18-62 - 'Arjunā, the lord of full resources, is not staying or residing externally, outside. The lord, with infinite resources, is within yourself, ever reliable'. Therefore, learn to rely on inner resource, rather than, the external resources & people. You might depend on bank; but, bank itself might submerge under water. You might rely upon your relatives; but, they are scattered all over the world. Even phone connection you don't get. You are stranded in the flood. Many students had such experiences. But, they gave me a very good news. "Swāmĩjĩ, your teaching was useful". They were stranded and got food from helicopter. They said, "we could withstand, survive and move on!" Therefore, when all other external resources become inaccessible, the only accessible resource is here. And this is called, self-strengthening. Mukunda mālā bhakti is, the skill of tapping the resources from the lord, like charging your cell phone. Plug your mind into the infinite resource, called Bhagavān, and recharge. Therefore, what is the 2nd principle of tolerance? Empower yourself. Dis-empower the world. (Don't reverse it! Empower the world and dis-empower yourself!) 

Then, the third principle of tolerance is non-magnification. Whenever there is an unwelcome situation and we keep the unwelcome tag also and those situations will occupy the mind most of the time. Therefore, our tendency is, to dwell on that unwelcome situation. Even when you choose to go to satsańga [it can happen in a lecture also!] you will be physically there; but, the mind might be worrying about some unwelcome situation, that happened yesterday, day before or this morning. Once I dwell upon an unwelcome situation, it gets more and more magnified; because, we are highly creative in this imagining and exaggerating our problems. Once they get magnified, they manufacture varieties of harmful emotions, which are harmful to me physically; harmful to me emotionally; harmfully to me intellectually, spiritually - in all respects. Already the situation is challenging; and, I am worsening that by generating all kinds of weakening and harmful emotions! The primary emotions are worry, anxiety and fear. Worry, anxiety and fear - indicate the absence of the value of 'tolerance'. If we have to avoid them, the only way is, refuse to dwell upon the unwelcome problem. Refuse to dwell upon and magnify. You can instead dwell upon the solutions; at least, you will get some solution; but, instead of dwelling upon the solution, we repeat the problem! Even when others are attempting to talk about some solution, we will not allow them to talk; but, will keep on talking about the problem! The only method to neutralise the anxiety, worry and fear is, go back to the first two principles of tolerance. Dwell more upon the first two principles. First one is, nothing is unwelcome; whatever needs to come let it come; and the second, very important. What? I have the resources to handle. So, dwell upon the first two principles. Never magnify the unwelcome situation. This is the third principle. Avoid blaming anyone for your problems. As somebody nicely said, 'to err is, human; and to blame it on others is, more human!' And once we blame someone, then, anger towards that person, hatred towards the person and vengefulness, the idea of tit for tat, retaliation etc - all these dangerous emotions will come. Hatred is the worst and the most dangerous emotion; because, it primarily hurts the hating person; more than the hated one! In fact, the first message that kṛṣṇā gives for spiritual life is, adveṣṭā sarva bhũtānām. Never, never hate anyone. The world is the divine manifestation of the lord. The world, or anything in the word, does not deserve hatred. How to develop that attitude? Very, very difficult. You will say, "Swāmĩjĩ, you can talk from there. Come to my house or my workplace you will know what it is! You will talk and go away, you are a sanyāsi!"For avoiding hatred, the scriptures give a particular method. World never gives me problems. Whatever experience that I go through is Bhagavān delivering the karma phalam of my own karmā, using the world as a medium. The world does not give me the experience. my karmā gives the experience. Therefore, blaming the world is like, shooting the messenger. There is a beautiful ślokā - yasmāt ca yena ca yathā ca yadā ca yat ca yāvat ca yatra ca subhāsubham ātma karmā I tasmāt ca tena ca tathā ca tadā ca tat ca tāvat ca tatra ca vidhātṛ vaśād upaiti II Whatever karmā we do, whenever, wherever, due to whatever reason, with whatever instrument, in whatever manner, in whatever intensity. yasmāt, yena, yathā, yadā, yat, yāvat, yatra - whatever, wherever, whenever, however much, in whatever manner - all you can add. All those karmās will come back to us. tasmāt, tena, tathā, tadā, tat, tāvat, tatra vidhātṛ vaśād upaiti - my own karmās comes back to me, reshaped as karma phalam, according to the law of karmā. And shaped by whom? Bhagavān. From address is not the post-man! From address is, someone whom you don't see. Thus, Bhagavān alone gives our karma phalam. The more I think of that, I realise, nobody deserves hatred. That does not mean, we should not take appropriate measures, steps and actions. Whatever appropriate steps we have to take, we can certainly take; but, without the contamination of hatred and vengefulness. Take any action; including inaction but without these two powerful contaminants - hatred and vengefulness. As Sańkarācāryā says in vivekacūḍāmaṇi - sahanaṃ sarvaduḥkhānām apratīkārapūrvakam I cintāvilāparahitaṃ sā titikṣā nigadyate II 24 Go through all the experiences without dwelling upon them. cintā - all the time thinking of them; or, vilāpa - whoever comes, this is the only talk. So, what is the third principle? Non-magnification - avoidance of dwelling upon the unwelcome situation.

These three principles of tolerance are to be practised by the experiencer individual. In vedāntā we call bhoktā, the one who experiences. And whenever we experience such situations, we do want to take immediate measures and handle the situation - remedy, contain etc. And when we want to do some action - the bhoktā becomes a kartā. Then, we have got the following three principles to be observed. The kartā - the one wants to take the remedial measures, has to observe. The first three stated above are for the bhoktā so there is tolerance at the bhoktā level and tolerance at the kartā level.

The first message that kṛṣṇā gives a kartā - a doer - must have self-restraint. Most important principle of tolerance is self-restraint. By which, we mean, avoidance of all impulsive responses. kṛṣṇā uses the word, ātma vinigraḥ. Self- control, self-restraint. At the word level; and at the action level, also. Because, when we have impulsive responses we don't have control over what we are doing. There is no quality control. We cannot even think of the short-term consequences, what will be the long-term consequences; at the individual level, at the family level, at the professional level etc. Because something happened, we flare up. Flaring up people cannot do quality control. It is extremely dangerous. It acts against the one who flares. It is like directly drinking the tap water; especially, after the floods! You don't know what all germs are there; bacteria are there. Therefore, never drink the tap water. That was the message everywhere. What do you do? You pass it through a filter. However thirsty you might be, you pass it through a filter. So whenever the experiencer when he/she is under emotional stress, they should use a filter, called the thinker. In Sanskrit, we call it mantā. mantā means, a thinker of pros & cons. The bhoktā must give the message to the mantā which should filter the message that is coming. And, after deliberation and proper study, of what is dharmā, what is adharmā, thereafter alone, action must be taken. It must be a mindful & thoughtful action, coming from the kartā. The moment the mantā is by-passed, it becomes dangerous. That is why we often regret later. Families have broken because of such unrestrained actions & words.

The fourth principle - or, the first principle from kartā angle - is what? Self-restraint. Avoidance of impulsive response. Then, the second principle is, objectivity, fairness. Never judge a person in a hurry. When we are going through difficult and painful situations, our tendency is, to take steps in a hurry. And therefore, we tend to blame others, without proper enquiry. Without complete data. Without even allowing the other person to talk. Nobody is allowed to explain. We unilaterally think; we unilaterally decide, without enough enquiry. We blame a person; and, decide the quota of punishment also! This is the most dangerous prejudiced approach. Prejudice is nothing but pre-judgement, without complete data and say ‘he is not worth listening to'. Dismissing all others - based on prejudice - when we take an action, that will become adharmā. And we get more burden of pāpam. In the name of remedial measure, we only increase our burden of pāpam. Therefore, we should remember, 'nobody should become a victim of my prejudice; just as, I don't want to become the victim of others' prejudice'. How often we complain?! 'They did not ask us, whether it is convenient to me, they took decision'. In many houses, the so called head of the family decides everything, based on his own conclusions, without even enquiring whether it is convenient to others or not. Autocratic approach. It is all pāpam. We can never afford to do that. Especially when my action affects the family; affects the neighbourhood; affects the society, we should be very careful to avoid prejudice-based decisions. Therefore, kṛṣṇā says - ātmaupamyena sarvatra samaṃ paśyati yo'rjuna I sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ II 6-32 - before doing any action that will affect the others, stand in the position of the other people also. Be considerate to others and consider the feeling of others, by standing in their position. Then you will find that you will avoid prejudice-based adharmā. And therefore, the fifth principle of tolerance is, objectivity or fairness, avoiding judgement or prejudice-based action, without enquiry; with incomplete data.

Then comes the last principle, which is also extremely important. Whenever we are going through difficult situations, unwelcome situations, keeping that label, we will think of immediately finding a remedy; two types of options will present themselves. One option will be aggressive option. Violent options will present in front of us. A Tamil proverb. 'Cut off the head for headache!' Thus, aggressive measures present in front. And also, peaceful measures. But, when we are in pain, you know what type of remedies will appeal? You know, when we are in pain, we will tend to give pain to others. Therefore, aggressive measure will be appealing. Not only that. They all will bring in quick results. Therefore scriptures say - when aggressive and peaceful measures present themselves, tolerance is, always postpone aggressive measures. Always postpone. And first give a chance to peaceful measures; because, aggressive measures may work immediately; but, they are like powerful prescription drugs. Often the side effects are worse than the original problem which I wanted to solve. Therefore, in all aggressive measures, we are often going to replace smaller problems with greater problems; because, aggression will easily escalate by counter aggression and counter counter aggression. Then we don't know how to contain the situation. Therefore, they always want ahiṃsā paramo' dharmaḥ. Always remember, ahiṃsā is a very, very important virtue. hiṃsā must be avoided. Only after exhaustion of all peaceful measures, if there is no other way, as Lord kṛṣṇā told Arjuna - tasmād yudhyasva bhārata I [2-18] then alone, we can think of it. Therefore, postpone violent methods. Violence means, even verbal violence. Always postpone.

These are the six principle of tolerance;

1. Dis-empower the world, by removing 'unwelcome' sticker.

2. 'Empower yourselves', by developing faith in yourself and GOD, who is within yourself.

3. Avoid magnification by dwelling on the unwelcome situation. Rather, dwell on solutions. Dwell on principle one or two.

4. Self-restraint - avoidance of impulsive responses.

5. Objectivity and fairness when we judge others, blame others and take action against others.

6. Then the sixth and final one is, always postpone aggressive measures.

And if we follow these six fold principles of tolerance, we will be tough enough to withstand, survive all of them and move on. On this first day of the New year, let us pray to GOD "give us tolerance!" Let us all include these six principles of tolerance in our lives in 2016. 

Spiritual & mental liberation (31/07/ 2015)

Guru Purnima is an auspicious occasion for all spiritual seekers in general and all the sanyāsĩs in particular; and sanyāsĩs start their cāturmāsya vratam on this day only. To mark the beginning of cāturmāsya vratam , they offer pũjā to the entire Guru paramparā which has maintained the vedāntic teaching; and we are able to benefit now.

            Therefore, we are indebted to the entire Guru paramparā, which we generally indicate in the ślokā "sadāśiva samārambhām śańkarācārya madhyamām asmad ācārya paryantām ...". Sadāśiva or Dakṣiṇāmurti is the Ādi Guru. Sańkarācāryā represent the middle ones, who represent the entire intermediary Gurus. And asmad ācārya paryantām - up to our Ācāryā - we do namaskārā. In the intermediate part of the paramparā, there are so many Ācāryās, and we cannot name all of them. And therefore, we have named Sańkarācāryā. But, we should remember that, there were many Ācāryās before Sańkarācāryā like Gauḍapādā, Vyāsācāryā,  who were as great as Sańkarā; and similarly, after Sańkarācāryā like Sureṣvarācāryā, Vidyāraṇyā, Madhusũdana Sarasvatĩ.

Among those great Ācāryās there was one Ācāryā by name Vidyāraṇya Swāmĩ. He was one of the Sańkarācāryās of Śṛńgerĩ Pĩṭhaṃ also, and a great saint - scholar, who has written several works clarifying the Vedāntic teachings. One of his famous works is Pañcadaśĩ - which some of us have studied and seen the glory of his work. There is another equally great work written by Vidyāraṇya Swāmĩ. And that is, Jĩvan Mukti Vivekaḥ. It is a beautiful work; relatively smaller, and in prose form. In that Jĩvan Mukti Vivekāḥ Vidyāraṇya Swāmĩji gives some useful tips for all Vedāntic seekers. He has presented it in a very śāstric and classical form; but, for the sake of communication, I am presenting it in my own manner. The presentation is mine; but, the ideas belong to Jĩvan Mukti Vivekaḥ.

When we study Vedāntā, three words are repeatedly used. Those three words are sādhana catuṣṭayaṃ , jñānam and mokṣaḥ. Sādhana catuṣṭayaṃ - meaning, the four-fold qualifications. I am not elaborating; but, we should remember their names; viveka - discrimination; vairāgyam - dispassion; samādi ṣaṭka sampattiḥ - discipline; and, mumukṣutvam - desire for liberation. 4Ds. Discrimination, Dispassion, Discipline and Desire.  These are the four-fold qualifications - sādhana catuṣṭayaṃ.

The second word we use in vedāntā is jñānam. By the word jñānam, we mean the knowledge of ātmā - which is our real nature. Self-knowledge. When a qualified student with the four-fold qualifications gains self-knowledge, ātma jñānam , the benefit he derives is mokṣaḥ. And therefore, the third word we often use is mokṣaḥ. Mokṣaḥ meaning, freedom from saṃsāraḥ. What does the word saṃsārā mean? Certainly not wife! In the vedāntic context, saṃsāra nivṛttiḥ freedom from all emotional disturbances. saṃsāra is translated as emotional disturbances or emotional distress. ED nivṛttiḥ means, freedom from emotional disturbances. Śāstram repeatedly names two such emotional disturbances. One is called śokaḥ or grief; and the other is bhayam, Fear. Bhayam representing, worry, anxiety, fear, etc. Śoka and bhayam - these two words are repeatedly used, to represent saṃsāra. These two words, grief and fear, represent all forms of emotional disturbances; and that is saṃsārā. And mokṣā is what? Freedom from ED, emotional distress. Thus, sādhana catuṣṭayaṃ, jñānam and mokṣā - these three words are significant in vedāntā.

In fact, the first primer of vedāntā - which everyone has to study, the book called tattva bodha - starts with three words. “sadhana catustaya sampanna adhikarinam " 

All these three are known to us. Now, what is the unique contribution of Vidyāraṇyā in jĩvan mukti vivekaḥ ? He points out that, freedom from emotional distress (or, ED) - that is mokṣā - can be looked from two different angles. One is the conventional angle, as all emotional disturbances belong to the mind. Therefore, 'freedom from emotional disturbances' means, 'the mind will be free from all emotional disturbances'. Therefore, whenever we say, "jnānĩ gets mokṣā', one approach is, "jnānĩ will enjoy a mind which is free from bhayam, duḥkham etc. A jnānĩ will be always sāntaḥ, always samaḥ.

samaduḥkhasukhaḥ svasthaḥ samaloṣṭāśmakāñcanaḥ । tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ॥ Gita 14-24

This is "freedom of the mind from emotional disturbances". And for the sake of communication, I will use the word "mental liberation" (or, ML). What is the first interpretation of mokṣā? Mental liberation. Mental liberation means, mind enjoying freedom from all emotional disturbances. That means, mind is always peaceful and joyous. This is one interpretation which I call ML. Mental liberation.  

What is the second interpretation? This is śāstric interpretation of mokṣā. That is, a Jnānĩ is one who understands "I AM THE Ā TMĀ". A Jnānĩ is one, who - through the study of scriptures - attains jñānam. And what is the jñānam? "I am not the body; I am not the mind, I am the ātmā which is different from the mind". And, what is the nature of ātmā? ātmā is free from emotional disturbances. Why emotional? ātmā is free from ALL disturbances. Not only ātmā is free from all disturbances, it is impossible for anyone to disturb the ātmā at any time. Therefore, ātmā is free from ALL disturbances, including emotional disturbances. When? ātmā is free from all disturbances - including emotional disturbances - When? All the time. Therefore, "the jnānĩ is free from disturbances". 

Thus, jnānĩ can be looked at from two angles. 1. One is from the stand point of his mind. 2. Another is from the stand point of ātmā. From 'MIND ANGLE', He is free from all disturbances. From the 'ĀTMĀ ANGLE', He is free from all disturbances. From mind angle, the liberation is ML. When you talk about freedom from disturbances from ātmā angle, I am going to call Spiritual liberation (SL). 

Thus, two types of liberation, from two different angles. One is mental liberation (ML); another is, spiritual liberation (SL). Now, the question is, when the śāstrā talks about liberation, which one the śāstrā is emphasising? Mental or spiritual? If you study the scriptures, you find śāstrā talks about a jnānĩ’s liberation from both angles. jnānĩ enjoys spiritual liberation as he claims, "I am the ātmā; and I am always free from all types of disturbances". śāntam śivam advaitam etc.

The scriptures talk about mental liberation also. When Gĩtā talks about – duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ । vītarāgabhayakrodhaḥ sthitadhīr munir ucyate ॥ Gita 2-56

Who is a jnānĩ? The Bhagavad Gĩtā here is talking about the jnānĩ’s liberation not from the standpoint of ātmā; but, jnānĩ’s mind itself is free from all types of disturbance. Therefore, mokṣā is equal to both SL and ML. Both of them are equally important. In fact, both of them are, complementary. This is message number one of jĩvan mukti vivekaḥ- Splitting mokṣā into spiritual and mental. 

Then, the next message Vidyāraṇyā wants to give is, of these two liberations, spiritual liberation is directly connected to jñānam. Jñānam is the primary cause of spiritual liberation; because, through Jñānam alone, I come to know that "I am the ātmā, which is free from all disturbances all the time". Jñānam is the direct cause of spiritual liberation. What about sādhana catuṣṭayaṃ? sādhana catuṣṭayaṃ is not the direct cause; it is only a supportive cause. But, jñānam is the direct cause of spiritual liberation. Jñānam is ańgĩ, sādhana catuṣṭayaṃ is ańgam. Whereas, (now you should guess what is the next message!) Vidyāraṇyā says, "As far mental liberation is concerned, it is directly connected to sādhana catuṣṭayaṃ only". Sādhana catuṣṭayaṃ alone is the direct cause of mental liberation. This is the second important message.

Jñānam is the direct cause of SL. Sādhana catuṣṭayaṃ, (SC - sādhana catuṣṭayaṃ); sādhana catuṣṭayaṃ is the direct cause of mental peace. Mental liberation or mental peace is directly connected to SC only. Therefore, the degree of mental liberation will be directly dependent on the degree of Sadhana Chatustyam. Even among Jnānĩs, their degree of mental liberation will depend upon their degree of sādhana catuṣṭayaṃ. Even though all Jnānĩs will have basic sādhana catuṣṭayaṃ, pass-mark, all Jnānĩs cannot have the same degree of mental liberation. It will depend upon the degree of sādhana catuṣṭayaṃ. All the people who have passed the examination will have minimum pass-mark; but, they will not have same score. Some people would have just scrapped through, getting. Some people would have got First class. Some people would have Distinction. Some would have Ranks, etc. Thus, sādhana catuṣṭaya saṃpatti is variable; and depending upon that, mental liberation is also variable. whereas, jñānam and spiritual liberation are both non-variable. So, whoever finds mental liberation is of a lower degree, they all should focus on what? Not on more studies. They should focus more on sādhana catuṣṭayaṃ. If there is a problem in mental liberation, you have to go to which knob? Not, more number of text books. Not, jñānam centered. But, sādhana catuṣṭayaṃ centered. Handling the right knob for the right liberation. This is the message here.

Then, the next message Vidyāraṇyā gives is, in sādhana catuṣṭayaṃ also, two qualifications are extremely important for mental liberation. What are they? Śamah - of the "śamādiṣaṭṭkasampattiḥ". First one is, śamaḥ. (I am addressing all those students who have been studying vedāntā. My Gurupũrṇimā talk is always addressed to the vedāntic students, who have gone through some fundamental text-books) and the other is vairāgyam. 

Samaḥ and vairāgyam are two important & complementary qualifications. And they are extremely important for ML (mental liberation). If those two are not taken care of, any amount of jñānam may give spiritual liberation; but, there will be deficiency in mental liberation!

The word śamaḥ means mano nigrahaḥ. That is the definition in tattva bodha. Mano nigrahaḥ means, "the skill of using the mind as our instrument". Mind is not an independent and free entity; but, mind is my instrument. mano nigrahaḥ is the skill of using the mind as my instrument; because, in the vision of the śāstra, mind is not an independent entity. It is a karaṇam. karaṇam means, an instrument. The instrument should never have freedom of its own. The car should not decide the direction of the journey! The car user, the driver, should decide. That is why in English there is an expression, "he is in the driver's seat". Thus, mind must be an instrument. I should be the driver. when i have the skill to make the mind as an instrument, i have got śamaḥ. If the mind is an instrument, that means, all the activities of the mind are not determined by my mind; but, i have the authority and power to decide what the mind should and should not do.

All the activities of the mind are in the form of thoughts only. That means, I should have the skill to determine the type of thought. i should be able to replace any thought by any other thought of my choice. I will call it, 'thought directing skill' or 'thought displacing skill' (TDS). I should have the skill to displace any thought in mind by any other thought I choose. The mind may entertain 100 different type of thoughts; because, the mind cannot keep quiet. Its job is to do ceṣṭai! But, if I have got śama, śama will give me the skill. What skill? Thought displacing skill (TDS). And if I have got TDS - which is very, very powerful - with that skill, I will be able to handle all emotional disturbances. Because, all emotional disturbances are in the form of mental activity - which are in the form of thoughts only. Therefore, I can displace any type of thought - whether it is bhayam, worry or anxiety - any type of ED thought, if only I have got śama or TDS. I will be able to, at will, ask the mind do what? "Leave this thought and have this". This power is śama or TDS.  

This TDS is extremely important for mental liberation. Without TDS, maximum you hope to get is spiritual liberation - "I am the ātmā free from all disturbances". But, mental liberation is not possible without building up TDS. Vidyāraṇyā says, this TDS skill will have to be gained. it is never natural or instinctive. even spiritual knowledge will not automatically give this skill. this skill we have to work for and gain. For gaining the skill, the primary sādhanā is meditation. Primary sādhanā to develop TDS is meditation. Whether it is upāsana dhyānam or nididhyāsana dhyānam - any type of meditation you take - in the spiritual context, any form of meditation must be utilised for developing TDS. And the success rate of mental liberation must be measured in terms of my TDS only. Only when we try to practice meditation, we know how much śama we have got. The testing ground for our TDS is, meditation. Only when we do, we know where we stand. Therefore Vidyāraṇyā emphasis meditation as a mean of TDS.

How meditation works is, in meditation, I have to ask the mind to drop all its fancied activities. Because, all the time the mind is involved in its own pre-occupation. Often, during the lecture also! The mind has got its own, chattering mind; permanently chattering mind. Before meditation, after meditation, and during meditation also! Once I say, "Ohm śrĩ Gurubhyo namaḥ ", I should be able to ask the mind to stop all the chattering.

I give the example of the Wimbledon game. In Wimbledon, there is a very interesting thing. There will be a huge crowd. When one of the players wins a particular game, after a long rally, then the whole crowd will be shouting, encouraging. When the player is ready for the next serve, still disturbances are there. Then the umpire will say a statement: "Quiet, please". He will not shout; he will come near the mike and say, "Quiet, please". Then, you will see the entire stadium with 20000 or 25000 people will fall silent. There will be absolute silence! (It will not happen in India!). Like that, TDS is, when I sit in meditation and say, 'Oh, mind, enough of your chattering; drop what you are doing; I am giving you this task, now'.

It can be any form of meditation. The simplest form of meditation being, mãnasa japaḥ - mental chanting of any mantrā. In meditation, the mind should drop its preoccupation 100%; and the mind should do the given task 100%! And I should be aware of the whole process 100%! 100% dropping; 100% chanting; 100% awareness! Just for 15 or 20 minutes if I can order the mind to do that, and if the mind can do that, I am developing TDS; which is called, śamaḥ. I should be able to practice this regularly. Later, extend it at any time, at any place, under any condition. At will, if I can displace the pre-occupational thoughts and replace it with what ever thought I choose then, I am developing TDS. Success will not come initially.

As Arjunā complains - cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham । tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ॥ Gita 6-34 "Kṛṣṇā, you are saying. But, I only know my mind!" And, Lord Kṛṣṇā says - asaṃśayaṃ mahābāho mano durnigrahaṃ calam । abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate ॥ Gita 6-35 "Kaunteya - Arjunā, it is a universal problem. Very tough. It is a long term project; but, it is not impossible.” Abhyāsena tu - meditation for developing the TDS.

And, vairāgyeṇa ca - we can practice it at any time. Before the class, dhyāna ślokās are chanted. 99% of the time, dhyāna ślokā will be only in the mouth; but, the mind will be carrying many other things! Any day I decide, "Today I want to chant dhyāna ślokā mentally also", I decide and if I can implement also, that means, what? My TDS is improving. Once the success rate is very high, then the advantage is, we can use the TDS whenever there are mental disturbances - like worry, family worry or fear or when all kinds of mental problems are there. It is very, very tough; but, if I have developed TDS, I can tell the mind, "Enough. Silence, please". Remember Wimbledon - "Quiet, please".

Then the mind, as an obedient instrument, drops all the worry thought, fear thought, etc. It is dis-placed by whatever I give. A mantrā or anything. The idea is what? ED, emotional disturbance I should be able to vacate at will. Vacating the mind of emotional disturbances at will is śamaḥ. Without the śama, mental liberation is not possible. The mind is prone to disturbance; and many such events are there. Family members are there. Their job is to give this ED only! Therefore, ED will come as the mind is given to emotions.

But, what śāstra says is, persistence of emotional disturbance - however legitimate and justifiable they are - is absolutely useless and is very, very, harmful also. Because, they will obstruct my performance of duties to myself and to others.

Emotionally disturbed mind cannot do the duty also properly. Persistent emotional disturbances are obstacles to mental liberation. Persistent emotional disturbances are even an obstacle to claiming the spiritual liberation. Even for claiming that you require what? The Mind must be available. A pre-occupied mind cannot even claim that. Finally, persistent emotional disturbances are harmful to our health also. Because of all these reasons, we have to build up TDS and employ the TDS to drive away ED, so that we can enjoy ML. This is jĩvan mukti vivekaḥ.

The next important qualification, which is the twin of śama is, vairāgyam. The role of śama is removing emotional disturbances. role of vairāgyam is avoiding emotional disturbances. Do you understand the difference? One is to remove ED which has already arrived. Vairāgyam is to prevent ED.  

What is vairāgyam? vairāgyam is, "the skill of reducing or weakening rāgā and dveṣā. Attachment and aversion; or, likes and dislikes. They cannot be eliminated, totally. indriyasyendriyasyārthe rāgadveṣau vyavasthitau । tayorna vaśamāgacchettau hyasya paripanthinau ॥ Gita 3-34 Rāga dveṣā cannot be eliminated; but, they can be weakened by us!

Weakening of rāga dveṣā is required; because, rāga dveṣā alone is the cause of all ED. According to vedāntā, world and people and events cannot cause disturbance. Our biggest misconception is that the world, the objects, the people, the events - are the cause of ed. Sāstrā says, NO. If world is the cause, you can never get liberation; because, you cannot change the world at all. Liberation is possible; because, world is not the cause. World disturbs me only though the channel of my rāga dveṣā. Wherever my likes & dislikes are there, through that alone, events will disturb. If my rāga dveṣā is not there, in the Wimbledon final, whether Djokovich wins or Federrer wins, I am absolutely mentally liberated. Why? In that event, no connection with my rāga dveṣā. So, events are not responsible; People are not responsible. My rāga dveṣā is responsible.

That rāga dveṣā also is only in a small segment of the CREATION. What is that segment? Only where I have got ahańkāraḥ and mamakāraḥ. Like, in the body mind, I have ahańkāraḥ. In the family, property etc., we have got mamakāraḥ. There is a small segment where I have aham - mama and rāga - dveṣā. This ahańkārā, mamakārā, rāga, dveṣā - these alone are responsible for the arrival of ED, emotional disturbance. Therefore, if you want to reduce their arrival, we have to weaken rāga-dveṣā, ahańkārā and mamakārā.

One method of weakening is, not dwelling upon them all the time. We have to dwell on them only when we have to do our duty. But, all the time, 24x7 - whole week, whole month, all the time carrying, as Dayānanda Swāmĩji says, "When a person travels by train or flight, even though he buys only one ticket, five people are travelling with him, without ticket! How? Because, he is carrying every family member, in his mind!" Because of aham-mama, rāga-dveṣā we are carrying. That is preoccupation. Reduce dwelling on rāga-dveṣā and ahammama. Repeatedly remember the śāstric teaching, "I am not the owner of anything. I am not the controller of anything. Bhagavān alone is the owner and controller. I am only the user and contributor. I can contribute my best; but, I cannot control anything. Therefore, all the events are decided by Bhagavān; and I am ready to welcome any event that is given by Bhagavān. My rāgadveṣā will not change the event. On the other hand, rāga-dveṣā will cause more and more ED, emotional disturbances only! Therefore, replace ahańkāramamakārā, rāga-dveṣā thoughts by surrender. Submit to the WILL OF GOD. Repeatedly remember, "I am not the owner or the controller. Bhagavān gives everything according to the 'law of karma' and I am ready to accept anything according to the law". Thus, once I weaken the rāga-dveṣā, arrival of ED will come down. Use vairāgyam, reduce the arrival of ED.

Somehow if it comes, then what do you do? Immediately apply TDS. Therefore, reduce rāga and dveṣā. I have coined a phrase for that also. I am for is rāga. I am against is dveṣā. For-against thought! FAT. Do not build up FAT! In Body or Mind! I am not for anything, I am not against anything. Whatever Bhagavān gives, I am for it. Therefore, TDS and FAT reduction skill. Vairāgyam will reduce the arrival of ED. Sama will remove arrived disturbance. If we follow these two, we will enjoy ML, mental liberation, which will help in claiming SL, spiritual liberation also!

Last, important point. By improving our vairāgyam and śama, we can certainly improve our mental peace. It is a challenging task; but, it is worth it; because, it is a rewarding task. I can enjoy calmness of the mind all the time. Therefore, working for improving mental liberation is practically very, very useful.

But we should remember one point. ML, mental liberation is from the stand-point of the mind. Mind is anātmā. anātmā is controlled by or affected by, 100s of factors. Anātmā is influenced by 100s of known and unknown factors. Therefore, mental liberation can never be absolute. we can only get a relative mental liberation and that too it will be fluctuating also. That is why, I used to say (Frequency and Intensity of Reaction) FIR reduction; not, FIR elimination. Mental liberation is relative; not absolute! And it will be fluctuating also. That is why primary aim of śāstrā is not ML, mental liberation. It is practically very useful; but, primary tātparyam of śāstra is in SL, spiritual liberation. hold on to jña?nam and spiritual liberation; and enjoy working on ml, mental liberation, through TDS and FRS (FRS means FAT reduction skill).

This is the essence of jĩvan mukti vivekaḥ, given by Vidyāraṇya. Hold on to SL spiritual liberation. Enjoy improving ML, mental liberation through śama and vairāgyam. And śama can be attained and improved only through meditation.

With these few words I conclude my Guru Purnima talk