Discourse 2 (Part 1)
Swami Pritam Muni
Vadodara, 03.11.09.
Divya Sanskriti, Janauary, 2010.

There was an ascetic named Chandkaushik. He lived in an ashram. Once, while walking, he stepped on a frog. Noticing this, one of his co-sadhaks made a comment on this act. Enraged by the comment, Chandkaushik ran to assault his co-sadhak. Anger sometimes blinds. In his anger, Chandkaushik ran straight into a pillar and struck his head against it. As a result, he died. His past karmas caused him to be reborn as a human being. He must have been born somewhere near his own previous ashram for fate eventually brought him back to the same place as the head of that ashram. He was served by many devotees and followers. One of them one day must have made some small mistake, for the ashram head ran after him to beat him. Past karmas or circumstances caused him to miss his target and instead to fall into an open well, which caused his death.

He was now reborn as a serpent. His life now was that of a large, poisonous, deadly snake. His anger had not yet been washed from his nature. A bushy corner of the same ashram was now his abode. On seeing anyone approach, he would give chase, hissing all the while and had bitten many an unwary passerby. In this way, Lord Mahavir once passed that way. Chandkaushik, now a snake, began to bite Lord Mahavir. The latter simply stood smilingly where he was. The serpent was astonished. But eventually he succeeded in recognizing the person he was bent upon biting and, recognizing his mistake, apologized to Lord Mahavir. Lord Mahavir explained to him that if we perform penance without cultivating simplicity and good qualities and virtues in life, it is possible that that very penance leads us to do such acts that cause our fall.

So, the moral of the story is that we should keep anger in check. We should understand from it that cultivating simplicity and good qualities is more important in life than mere penance. For cultivating good qualities it is necessary that we should continually keep examining ourselves. It is equally necessary that we should go on doing acts of service to lighten the burden of our past karmas. What could be a better act of service than those that are divinely inspired? So let us engage in the work of cultural resurgence.

What should be done to cultivate good qualities? Someone wanted to learn to swim. He spoke to his friends about his desire. They instructed him about the mechanics of swimming, how to move his legs and hands and control his breathing, and so on. But that could not teach the person how to swim for he kept hesitating to enter the water for fear of the cold. Well, if one wants to lean how to swim, it is essential that one must at least enter the water. In the same way we learn how well our good qualities have sprouted only when confronted by difficult circumstances in the conduct of our daily affairs.

Who may be called a devotee of Guru? Who can be called a dedicated disciple? There is an incident of some years ago. There was a Guru in Punjab. One of his disciples was a senior officer in the Government. The guru did not have a large ashram when this officer went into the guru’s service. He rose early in the morning and rendered service to the Guru in various ways. The village people saw this. Many made fun of him – “Such a senior officer, how has he got entangled in the net of ascetics?”, they used to joke. Why, he even presses the ascetic’s feet, they commented. Over time, this repeatedly came to the notice of the officer and he became aware of the fact that the people made fun of him. So he got anklets made, with bells attached to them so that they made a tinkling sound when he walked to his Guru’s service. People asked him what this was all about, and he replied “So that people may know when I walk to render service to my Guru. After all, what reason can there be in feeling ashamed of rendering service to one’s Guru?”

There is another similar story about another such Guru, probably from the life of Angad Dev. His Guru asked him to construct a platform. Several disciples got together and constructed the desired platform. The job completed, the Guru then instructed that the platform be dismantled. That too was done. He then got it reconstructed and, like before, dismantled a second time. This cycle of construction and dismantling was repeated a third time over. The disciples thought that the Guru lacked in understanding. It is possible that they may have thought that, after all, surely, their spiritual welfare could hardly lie in constructing and dismantling a platform. So one  by one they deserted the task.

Lovers of sadhana are often misled by one-sided understanding. Integrity is necessary in life. But being one with understanding is more important. Integrity infused with understanding is more important.

Angad Dev’s name before he became a Sannyasi was Lehna. He built a platform as instructed and , as instructed, dismantled it. Then he built another and dismantled that too. Again, a third time, he repeated the process as instructed. One by one, his coworkers deserted the task but he  persisted in it. His Guru considered the matter:  “Day after day, Lehna continues to apply himself to the task I have assigned without complaining or making excuses about circumstances or difficulty. How can I be niggardly in showering my grace upon such a good disciple?” He was no Drona, nor one with a hard heart. One day he arranged a public function and announced before the assembled gathering of his  disciples that Lehna was his foremost  disciple and designated successor. This same Angaddev is one of the ten Gurus of the Sikh faith.                     

You may have heard about Totakacharya. He used to live and render service in his Guru’s ashram.  There were other disciples there too. Some were learned, some others were practitioners of a high order. It should be understood that when learning becomes imbued with pride it is the beginning of  one’s fall from state. When one’s spiritual practice results in coming between the disciple and his love for his Guru, it should be understood that   the disciple is slipping somewhere.

Totakacharya used to remain busy in the service of his Guru in the ashram. He also made efforts according to his ability to receive moral instruction but was not very successful in that because of his preoccupation with service. On a particular day, the Totak Chhand was on the instruction curriculum. The entire group of disciples had assembled before the Guru and taken their seats. Shankaracharya too has arrived and taken his seat. He cast his eyes upon his assembled disciples, then closed them and sat quietly with closed eyes. After  a while, he opened his eyes. The disciples thought that he was verifying whether all the disciples had arrived. So they informed him that all the disciples had in fact arrived. Shankaracharya remembered Totak and noted that he was missing and said, “Totak has not yet arrived; let him come”. So saying, he again closed his eyes.  The disciples nudged one another and passed sarcastic comments and jokes among themselves. Shankarcharya understood that the assembled disciples were nudging each other and passing sarcastic comment and jokes among themselves believing that the disciple whom he awaited, who was busy in service of his Guru in accordance with his commands,  and whom he wished to include in the group listening to his instruction on the  Totak Chhand was not going to benefit at all from the instruction for he had no knowledge of the Sanskrit language and Guruji was thus wasting his time as well as the time of the rest of the disciples.

It happens sometimes that some learning has been acquired, some knowledge of the world has been gained, some honor in the world has been received, individuals then begin to believe that their Guru does not understand, they themselves understand better – at such times disciples fail in their state as disciples. It is most rare and difficult to gain a true Sadguru in this world. If by good fortune and destiny someone does succeed in gaining one, he fails to recognize him. Suppose he does succeed in recognizing him, it is rare and difficult for him to absorb him. It is often seen that a Sadguru is indeed gained due to past good karmas and a favorable destiny and yet because of some incident or some little gain in knowledge or practice of some trifling accomplishment of sadhana, some gain in better understanding or gain in honor or respect we begin to feel that we are something special – when that happens it should be understood that we have embarked on the beginning of our fall.

This was about the state of the assembled disciples as they laughed and joked among themselves. Shankaracharya understood that their action insulted and dishonored one of his beloved disciples and servants.

After a while, the awaited disciple arrived upon the scene. He may have gone to wash the Guru’s clothing and so was a little delayed in arriving. He arrived immediately after having laid out the clothes to dry. As he made to enter the hall, something sprung in his mind. Thanks to the Guru’s grace, he made his entry correctly rendering in song, in correct meter and Sanskrit the very Totak Chhand that was going to be the day’s subject of instruction. Shankaracharya greets him with the welcoming words, “Welcome, Totakacharya”, thus conferring upon him the title of Acharya. The assembled disciples now understand the meaning of Guru’s grace.

How is the Guru’s grace gained? It is gained by unconditional surrender and service. The vision of our great Guru Swami Rajarshi Muniji, endowed with divine ability, encompasses all 360 degrees, sees everywhere and everything – you comprehend? Our normal vision is effective in respect of the direction in which our eyes face. So we see what is in front when we look ahead. We see what is behind us when we turn around to face in that direction. But in either situation we still do not see what might be under the chair on which we may happen to be sitting. Similarly, we cannot see behind and beyond walls, inside the earth on which we live. But great yogis are able to see everywhere and everything in all directions. They have unhindered vision. Their power to see brooks no obstacle or obstruction. They can see and know in all directions and inside and out. We know that Dadaji (Bhagwan Lakulish)  had told Pujya Guruji in 1993 that he would attain the six types of powers such as clairvoyance, clairaudience, etc. Yogis who attain such powers are divine beings. If, knowing all this, we still make excuses (for not serving) then it is to be understood that our destiny is one of thirst but not its quenching, to be thirsty and remain without water. It may be that pride has sprouted in us. Gurus are like the ocean. A lake may perhaps be emptied on water being drawn from it but not the ocean, which can never be emptied. So let s try to give up whatever personal prejudice or hesitation we might have that restrains us and try and serve our Gurudev in such a way that he may be pleased.

All of you know that Guruji has said Lord Shiv has entrusted to him the task of cultural resurgence. You have become partners in that divine task. Guruji has instructed all of us to engage in that task. Therefore we should devote some of our time to it. Assuming that we are willing to do so, the question then is, what are we to do with that time so devoted to the task that the Lord has  assigned. Understand that we have to do whatever may be necessary concerning our normal tasks in the world. So, if we are engaged in some profession we have to do whatever is necessary to better our performance in that profession. If we are engaged in marketing, we have to do whatever is necessary to improve the turnover of our product in the market. Similarly, what should we do n respect of this new work that it is our good fortune to be engaged in? It is a call of the present times that more and more people be drawn into this work for their own good and for the god of society. We should explain this to our friend and relatives and those others whom we may know and persuade and motivate them to join this noble cause. After all, it can do them only good and earn them spiritual merit.

 What are the various ways in which we can engage others in this noble task?

First, let us engage them on the plane of ideas and thought. Let them know and consider the fact that God himself does indeed give darshan and directly commands some work or service. Then explain the work that Dadaji has commanded in this instance, that of cultural resurgence which envisages the revival and worldwide propagation of the moral, ethical and spiritual principles of Sanatan Dharm and Sanatan Indian culture. What is santan dharm (eternal religion)? What is Sanatan sanskrity (eternal culture)? Dadaji himself has explained all this. Let us in turn explain it further to the others with whom we will interact in the discharge of this task so that they in turn may also know what the task is and where it comes from. The other task is to increase the family of disciples through mantra initiation so that the army of workers may grow and initiated ones my also progress on the spiritual path through their consequent sadhana and seva (service). A third  task is to open more culture centers with the goal that more and more people may take benefit from the previous ones as well the new ones to be opened now. Fourthly, let us bring more people to Jakhan which is now a pilgrimage place so that they may gain the benefits of tirthatan (pilgrimage) and also tirth snan (cleansing bath in a pilgrimage place). Fifthly, let us get more and more people to join yoga training camps which we hold regularly. Sixthly, let us aid in their spiritual education through the Mission’s products such as our magazine Divya Sanskrity and our audio-visual products. Thus, let us make efforts in all these and other useful ways so that more and more may join this sacred task. In this way not only will the work that Dadaji has entrusted make progress  but those engaged in it will also make personal progress on the spiritual path.

How much can one person do? I give you lines from a bhajan:

“Pakki lagan se lag jaave
Samaj ke manva …….. pakki lagan se lag jaave
Kaun baat aisee, aisee
Jo hone nahi pave re manva, jo hone nahi pave
Pakki lagan se lag jaave.”

“If one applies oneself with firm determination and true understanding
Where is such a task that it cannot be done, O manva (mind)
If one applies oneself with firm determination.”

Nothing is impossible if we apply ourselves to this task with firm understanding and determination. Your body is six by one and a half feet just like mine. Like me, you too must be taking fruit and milk and food somewhere. I too am taking all these things somewhere. You are Guruji’s disciples; so am I Guruji’s disciple. Guruji has told you about this work just as he has told me also. Guruji would have told you, “Sons, daughters, will you do this work?” And you would have said, “Yes, we will”. Similarly, I too have told Guruji, “I will try; over the entire surface of the earth, wherever there is human habitation and society, I shall plant the flag of Life Mission”. Why cannot it be done? It can be done; if we decide that it shall be done and keep after the task, it will get accomplished.

Determination must be firm, most outstanding; we are prepared to do everything in its pursuit, and if Guruji’s blessings and Dadaji’s grace is there, that work will certainly get done. If you cannot have such an ambitious goal, at least aim and try to become an outstanding worker.

What are the characteristics of an outstanding worker? To take a difficult task in hand and to complete such a difficult task and fulfill its goals, how is that done? What is necessary is to make proper plans for the accomplishment of the task and fulfillment of its goals and thereafter work enthusiastically according to plan; set a timetable and make sincere efforts to meet the needs of that timetable.

Kusumba, Satyapriya, Ranjitsinh had accompanied me on tour. By being with me, they had a small glimpse into a part of my life. In my daily routine, I sleep about a couple of hours. It often happens that I may be traveling and it is not possible to allocate time for lunch, not because t is not necessary to take lunch but because the day’s schedule of work simply does not permit time for it. So I used to compromise by taking lunch in the vehicle itself, some fruit, or whatever. Guruji had not told me to be so much on the run. The point is that our effort should be to put in our very best. There have been many days when we have left our camp before sunrise and have been able to return only around midnight. Then, start the next journey again before sunrise the next day. I wake up at midnight, finish my bath etc. and then go and wake up the others, “Wake up, run … run .. go take your bath”. It is possible that you do not undertake so much stress and strain in your own personal, normal work, so why should I be doing all this? Because you have given your word to Guruji; so also have I. You love Guruji, so do I. I have told him, “I shall do as you say – karishye vachanam tava .” You too must be telling him so, some silently, without speaking, some in so many words. You love Guruji; so do I.

Love is characterized by sacrifice. Should you approach me and say, “Muniji, we love you”, how shall I know, how may love be recognized, how shall I believe? You may bring me many gifts, sweets and vestments, flowers and garlands, give me a beautiful car, a house to live in – but I have left all this long ago. One who is attached to car and  house is not a sannyasi. A true Sannyasi is not fettered by any attachment or material attraction. One fettered to or by person, place or thing cannot be a sannyasi.

So, you say you love me. How can you express it? There is only one way for that and that is that you join this campaign for the resurgence of the values and moral and ethical principles of Sanatan Dharma and Sanatan Sanskrity. Is it to be believed that I love Guruji only if I am with him all the time .. go to him when I wake up in the morning, go to him again in the afternoon and then again in the evening? No, it is foolishness to believe that. It is foolishness to believe that that alone may be considered to be love. To undertake and try to the best of our ability to complete the work that Guruji desires to be done, that indeed is true love.

The reason why I told you about my travel schedule is that you too may draw a lesson from it. Understand this properly – If you are making the mistake of believing that it is dinner time at six or eight in the evening and you will return in time for it, that is a mistake. Rather, if you are so engrossed in Guruji’s work or Dadaji’s work and dinner or other needs get delayed because of it, then understand that that is tapa (the pactice of austerity). If it becomes too late for dinner, be satisfied with a glass of milk; that will become your tapa. When Kusumba, Satyapriya, Chudasama Saheb and Jayeshbhai returned from tour my first words to them were, “You have returned from performing tapa .”

If you too wish to express your love towards Guruji, Dadaji and myself, then express it through faithfully executing the work of cultural revival. If you have not come and met me or greeted me for a month or two or have not sent me a message, I will not conclude that you do not love me. You are busy with work, are you not? It is from that that I conclude that you love me much. Your coming and sitting by my side cannot be mistaken as love.

Jai Bhagvan .. May all auspiciousness be upon everyone … Be devoted disciples, not selfish ones … Om, Jai Bhagvan .. May all auspiciousness be upon everyone.