Gurupurnima Discourse 2008

His Holiness Swami Rajarshi Muni Kayavarohan,
18 July, 2008.

After presenting my respects to Dadaji and Bapuji I  am motivated by the sacred festival of Guru Purnima today to say a few words. You are all aware that in the past I had adopted seclusion and was fully engaged in yoga sadhana between the years 1979 and 1992. But in 1993 I had darshan of Lord Lakulish (Dadaji) who commanded me to work for the resurgence of Indian culture. Accordingly, I had again to throw myself into a life of activity. I performed that duty right up to the end of 2006. I wondered sometimes why Dadaji gave me a command that compelled me to place a cut on my yoga sadhana. Of course, commands of incarnate ones couldn’t possibly be wrong. I recently found an answer to this question when I was studying the Gyaneshwari Gita.

The Sixth Chapter of the Bhagvad Gita has a sloka to the effect that “Yogis should stay alone in seclusion and with body and mind under full self-control, without harboring any desire and accumulating anything, undertake constant meditation of the self”. (6:10). Commenting on this sloka Saint Gyaneshwar throws light on it as follows:  “Lord Krishna says, ‘O Arjun! The path of yoga that I shall now expound to you is the Emperor of all paths. Such is this yoga that under its tree of activity are visible all manner of fruits of liberation. Starting with the path of action the path of inaction can be reached. Maharshis have in the past become Siddhas (Adepts) from Sadhaks (ordinary practitioners) only by treading the path of action. The Sadhak starts from the path of action which originates in the north and arrives to the path of inaction in the south. He should tread this path of inaction while staying alone and in one place”.

The meaning of this statement of Saint Gyaneshwar is that the Yogi must certainly gain the experience of the path of action. Only after that can his sadhana of the path of inaction become fruitful. The knowledge of both action and inaction is necessary. It is said in the Bhagvad Gita (16:7) that: “Men of evil natures do not know what is action and what is inaction. Therefore they lack purity, right conduct and truth. Such men are tamoguni (ignorant). They undertake action as they like without understanding, without considering if it will result in gain or in harm, and thus never attain inaction”.

Their action is like that of the silk worm. The silk worm makes an abode by spinning a cocoon around itself. In this way it gets trapped and imprisoned within its own cocoon. This worm does not in the least fear this situation. It does not consider how it will escape the confines of this prison. Now consider the grave consequence. Collectors of the silken thread know that there is a worm within the silkworm’s cocoon. Should they attempt to extract this worm live from the cocoon it would result in the silk thread  breaking in many places and the silk being rendered useless. Therefore they boil the cocoon so that it may unravel without breaking the threads. When well and properly boiled, the cocoon comes unraveled without damage but in the process the worm inside endures great suffering and dies. In the same way the human who engages in all manner of ill-considered action without knowledge of the path of inaction endures sufferings in the fires of hell.

The authors of the Scriptures have delineated two paths –Pravritty or path of action and Nivritty or path of inaction. The path of action is the path of Karma Yoga. The path of inaction includes the path of Jnan (enlightenment) and Vairagya (renunciation). The path of Karma is adequate for Sadhaks engaged in the world. But the path of Jnan-Vairagya is appropriate for the renunciant (Sannyasi). However, the Sannyasi should have experience of the path of karma too. Only after that can he gain success on the path of Jnan-Vairagya. The Sannyasi should become sattvic (endowed with the quality of purity) because true Jnan is attained only on the attainment of purity in one’s nature and as Jnan goes on increasing Vairagya (sense of detachment) also goes on accruing.

The Srimad Bhagvad Gita says: “When the light of Jnan (knowledge) begins to guide all the indriyas (sense organs) of this body, it should be understood that there has been an increase of Sattva Guna (purity)”. (14:11). In his commentary on this stanza Saint Gnaneshwar writes: “As the light of the moon suffuses the whole sky on the night of the full moon so too, on the increase of sattva guna (purity),  does the sadhak’s tendency develop in all forms of Jnan (knowledge). His vasanas  (latent desires) being destroyed, his mind does not any more incline towards the path of action”.

This shows that the path of inaction can be truly entered only through good and proper prior knowledge of the path of action through experience. Only the Sadhak in whom there has been an increase of sattva guna (purity) attains proper knowledge of action and inaction. On a mixture of milk and water being placed before the swan, it separates the milk from the water with its beak and drinks only the milk. In the same way, the Sadhak endowed with Sattva Guna (purity) properly understands kartavya ( what is worth doing) and akartavya (what is unworthy of doing), becomes engaged in the path of liberation (through action that does not bind) and renounces the path of bondage (path of action which binds).

Concerning this it is said in the Bhagvad Gita also: “O Arjun, the intellect that knows action and inaction, kartavya and akartavya (that which is worthy of doing and that which is not worthy of doing), fear and absence of fear and bondage and liberation, that intellect is  Sattvic intellect”. (18:30). Sattvic intellect being capable of discriminating between the real and the unreal properly understands Samsar (world of existence) which is the cause of bondage as well as Moksha (liberation) which is eternal happiness.


So, in short, only after properly knowing both action and inaction should the Sadhak reside in seclusion and remain steadfastly engaged in Dhyan Yoga (meditation). I understand that Dadaji  must have commanded me to undertake a life of action for a few years in keeping with this principle. It is beyond doubt that he would have commanded me so in my own interest alone. After being engaged in action for twelve years to the best of my ability, I have once again adopted the path of inaction with Dadaji’s permission  I am pursuing secluded sadhana since about the past year and a quarter. You must no doubt be wishing to know how my sadhana is proceeding and what progress it is making.

My  sadhana is proceeding well. Being fully engaged in secluded sadhana without any external interference, I am continuing to experience Dadaji’s  special grace. Through his grace I continually receive divine strength and move towards inching nearer to my ultimate spiritual goal. However, everything is not attainable merely by remaining in seclusion. That requires difficult yoga practice. It is said in the Shankh Smriti that: “The Yati (ascetic) does not attain success merely by bearing the staff or observing silence or seclusion but attains the highest attainments only through Yoga”. (5:12).

The path of inaction does not imply living restfully in seclusion. The sadhana of the path of inaction is many times more difficult than that of the path of action. In this, the Sadhak has to transcend the boundaries of worldly existence and reach the realm of divine existence. In other words, he has to attain the divine body and become immortal. Once the Sadhak has reached the Divine Realm there is nowhere further for him to go nor undertake any further sadhana. This is true rest or freedom from action. A Hindi poet, Prasad, presents this matter well: “It is not the goal of this path to rest in an abode of inaction but to reach that horizon after which there is no further path”. 

There are believed to be two paths for the yoga Sadhak: Uttarayan and Dakshinayan (Northerly and Southerly) or Shukla and Krishna (Bright and Dark) or Archiradi and Dhumra (Flaming and Smoky). Those on the Uttarayan or Shukla or Archiradi path attain the light of Self and leave this world and merge in the Ultimate. They attain liberation and do not have to be reborn to return to this world. They transcend the solar galaxy and reach the realm of liberation and become like the Ultimate Reality. On the other hand, the yogis established on the Dakshinayan, Krishna or Dhumra path are in an indeterminate state of mind at the time of leaving this world, knowing only twilight that is neither bright nor dark, and attain only to Chandralok or the realm of the Moon or realms within the ambit of illumination by the Moon. There they endure happiness or suffering according to their destiny.  In those realms they are unable to progress further. Hence they are reborn and return here.

The Parashar Smrity says: “Only two types of humans in this world transcend the solar galaxy and attain to the Ultimate Reality: one is a Sannyasi with Yoga and the other is the one who dies fighting in the battlefield”. Here, it is not a matter of a mere Sannyasi alone but a Sannyasi adept in yoga. A Sannyasi cannot transcend the solar galaxy or attain liberation without yoga sadhana. It is said in the Bhagvad Gita: “O mighty-armed Arjun,  Sannyas without the practice of  yoga merely ends up in being painful but the Sannyasi endowed with Yoga soon attains to Ultimate Reality”. (5:6).

The Parashar Smrity also says that the warrior killed in battle transcends the solar galaxy and attains to Ultimate Reality. The battlefield referred to here is not the ordinary, normal battlefield. It is the battlefield of yoga that is referred to where the Yogi battles in his sadhana with the forces of death. One who dies in the external battlefield of the world attains to Heaven but cannot attain to the Ultimate Reality.  Lord Krishna says in the Bhagvad Gita, “O Arjun, you shall attain Heaven if you die in the battlefield and shall enjoy the kingdom of the earth if you should win. Therefore, rise with the determination of engaging in this battle”. (2:37). Elsewhere in the Gita it is said, “O Parth! This fortuitously obtained battle is an open door to Heaven. Only fortunate Kshatriyas gain such opportunities”. (2:32).

This shows that those who die while fighting in the external battlefield of the world attain to Heaven. On the other hand, those who meet death while doing battle in the internal spiritual battlefield attain to the Ultimate Reality as delineated in the Parashar Smrity and gain liberation. This also means that it is much more difficult to do battle in the spiritual battlefield than it is in the external battlefield of the world. The former is a very hard and difficult path where the traveler has to joust with death. A poet has rightly said, “This is a difficult path where one has to set the feet on the sharp edge of a sword; only he makes it across who walks with his severed head in the palm of his hand”.    

Waging war in the internal spiritual battlefield is not the task of any ordinary Sadhak. It requires infinite fortitude and courage. Concerning this, some poet has said, “This path is not for everyone; it is only for some rare one to tread”.

From this you must have all understood what I am doing in my secluded sadhana. It is natural that you should be keen to know about it and about the ongoing progress of my efforts. Earlier, for many years, I used to tell you about it but have not made any special mention of it since the last some years. Earlier, it was the ordinary phase of sadhana but the present phase is of a special nature. This phase is of the sadhana of liberation which is most secret and has been described in the Gita as “Rajguhyayoga”. Scriptures have forbidden the revelation of too much information about it. It is said in the Rudrayamal Tantra: “If the yoga by which liberation is attained is revealed, that yoga is destroyed. Therefore one who desires his kalyan (welfare) aught not to reveal it”. Thus, it is ordained that it be kept concealed, secret. The yogi who reveals anything about this phase of ‘moksha-sadhana’ (practice for liberation) falls from his spiritual level.  Concerning this it is said in the Gandharva Tantra: “Revelation of these experiences reduces lifespan and the sadhak is destroyed. Therefore they  should not be revealed”. In the Bhagvad Gita also Lord Krishna commands Arjun, “This most secret knowledge that I have expounded to you, reveal it not ever to one devoid of tapa (austerity) or bhakti  (devotion).

In view of these boundaries ordained by the Scriptures, I too do not consider it desirable to throw too much light on the present state of my sadhana. Still, I present a bhajan (hymn  or devotional composition) I wrote some time ago about my seclusion and the goal of my sadhana. Rather than having it read, everyone will enjoy the bhajan more if it is sung. So our singer-disciple Pramodbhai Suthar will sing this Bhajan before you.

My heartfelt blessings to you all and Jai Bhagwan.

Swami Rajarshi Muni

 Let me be alone, in seclusion, there is nothing less acceptable to me now than the Lord
This alone is my message friends, there is nothing less acceptable to me now than liberation.

No action is now my goal; my  path of sadhana is the path of inaction.
Still, I sustained both together but nothing less is acceptable to me now than seclusion.

I have run so far by the command of Lord Shiva, nothing did from base impulse,
Let me reach my life’s goal, there is nothing less acceptable now than the Divine Body.

I have donned death’s shroud, am battling with Yama (Lord of death) in the battlefield of yoga.
Mindless of death I fight on, nothing less is acceptable now than immortality.

Either this end or that, I go to this battle alone.
There is nothing Rajarshi asks now but your good wishes.