Spiritual Teachings Made Simple:
"That's a trick mirror, so you see teeth. If you really have
teeth you should be able to see them as plainly as you can see the
palm of your hand without the mirror!"
After his afternoon siesta Swamishri was seated in his room surrounded
by a group of sadhus in Gondal. It was after four, and an attendant
had placed before him a tray of dry fruits and fresh fruits. The
thal had been offered to Harikrishna Maharaj and now Swamishri was
being asked to accept a little.
This was a daily routine that the sadhus looked forward to everywhere.
It was a time when they could closet Swamishri to themselves. Everything
would be informal. There would be mild chit chat, somebody would
crack a joke and everybody, including Swamishri, would laugh loudly.
It was a time where Swamishri could add his personal touch, he would
sit with the sadhus around him and warmly reciprocate - nothing
could equal these almost intimate meetings. Prasad would be distributed
to all present. Swamishri would serve heaped handfuls, sometimes
selecting a particular fruit for a particular sadhu.
The ten minutes so spent have over the years become precious moments
of closeness. At times Swamishri takes the opportunity to teach
a simple lesson, adopting the method according to the sadhus present.
Amongst the sadhus before him in Gondal was little Ramji Bhagat
sitting in a corner. Swamishri called him closer and gave him some
prasad. He himself had only taken a piece of apple.
"Swami," said Devcharan Swami, "please take something
yourself." Swamishri picked up a slice of orange and broke
it into two. One piece he popped into his mouth, the other he gave
to Ramji Bhagat. Again Devcharan Swami said, "Bapa, You eat
the orange. Ramji has teeth and so he can eat fruits such as jamfal."
Devcharan Swami was refering to a hard seeded fruit, similar in
shape and size to an apple. There was a giggle around the room.
Ramji Bhagat was often a target of playful teasing. He always rose
to the occasion.
"Ramji, do you have teeth? asked Swamishri seriously.
"Yes, Shaami." Ramji Bhagat had difficulty pronouncing
'Swami'.
"Can you see your teeth?"
"No, Shaami."
"Then why do you say that you have teeth?" The sadhus
were looking from one face to the other.
"But Shaami, when I look in the mirror I see teeth. Yes, I
do have teeth." Ramji Bhagat was convinced of the fact.
"That's a trick mirror, so you see teeth. If you really have
teeth you should be able to see them as plainly as you can see the
palm of your hand without the mirror!"
Everyone burst out laughing, Swamishri and Ramji Bhagat the most.
"Shaami, teeth cannot be seen, but I do have them!"
A broad smile filled Swamishri face. He taught, "See how convinced
he is that he has a full set of teeth! We should have a likewise
conviction of having attained the association of God."
* * *
Expounding on the difficult philosophical subject of maya, Swamishri
brought the subject down to earth. He separated the philosophy from
the practical and in his usual simple language made available to
the unlearned devotees before him spiritual knowledge of the utmost
importance. He said, "What is maya's webbing like? Even the
most powerful become entangled. Think of it as a group of gamblers.
They see you approaching from a distance and so begin a game. One
of them stakes a rupee, it's all pretence and he wins ten. You stand
for a moment to watch and the thought comes: 'Looks like it's worth
playing. Everyone's winning, so why won't I.' You stake all of your
money, and lose it. That's how we get stuck in the webbing. There
are many such enticing traps in the world. The outside appearance
is good, showcase goods are always different, just by seeing them
we give an order. But the goods sent home to us are rubbish, not
of the same quality. Timber merchants hide cracks in wood by careful
filling with paste. The wood looks OK and so a customer buys, but
at the first stroke of the plain the crack is seen. Maya's webbing
is like that, tempting and baiting, decoying. On the surface there
is brilliance and inside, darkness. A person who has knowledge of
atma and Paramatma is never trapped by maya."
He illustrates the deceitful ways of the world and its ultimate
nature of worthlessness with clear similes drawn from daily life.
"In the olden days if we were ploughing land in a village owned
by a darbar ruler, and had built good homes on the land, even then
nothing would really be ours. The darbar may have a dream in the
middle of the night and give orders for us to clear out by morning!
We would have to leave. Our circumstances in this world are the
same. Without warning we'll have to depart at any time. It's all
right if you involve yourself in the dealings of day to day life,
but at the same time always bear in mind where the atma is really
to go and sit."
* * *
He graphically shows how we change our behaviour once we have understood
the greatness of a truth. "If the Prime Minister were to wear
simple clothes and come to this sabha without all the entourage,
becoming quite ordinary, and he sits right next to you squeezing
in, then you at once tick him off. 'Hey you! Get up, pushing in
right in the middle!' But then someone identifies him to us as the
Prime Minister. Then? We'd stand up immediately, 'Welcome! Welcome!
I'm very lucky to have met you!' We'd take him home, offer him tea
and snacks."
Swamishri goes on to say that we should similarly understand the
greatness of God and the Satpurush who appear as humans, normal,
just like us. But They are different. Once we perceive Their true
virtue and stature our love for Them changes, our behaviour improves.
* * *
Entering Satsang can be difficult for some. An almost complete change
of life is required. Bad habits have to be replaced with good ones,
self discipline and control have to be learnt, sometimes painfully.
Swamishri presses home the need for patience. He explains, "Once
an ox is old enough he has to be broken. This is done by inserting
a thick string through its nose. At first the ox pulls the strings
out. And if he does allow it to remain he only walks a few paces
and then refuses to walk on. But the farmer then carefully trains
it and soon the ox co-operates. And then whenever you join it to
a plough, water wheel or a cart, it quietly goes everywhere. When
the neck becomes strong and callous the yoke does not hurt. Similarly,
when one is new to Satsang it is difficult to do daily puja, reading,
ekadashi, come to the temple, but after a while we become strong
and it all becomes natural, the mind becomes stable."
Satsang, Swamishri says, should be considered 'home'. If this is
done then spiritual life becomes easier. The chances of falling
from Satsang are reduced. "Satsang should be done for the salvation
of the soul. When we go to the temple we may be treated sociably
or just ignored. Not everyone in the temple is the same. However,
if we believe Satsang to be our home then no problem is there. Don't
we slave away for our wives and children day and night? And even
then when we return home in the evening is anyone waiting at the
door with a garland, 'Come, come! You really are working so hard!'
Do they say 'Thank you'. Even a glass of water we have to fetch
ourselves. But home is home, so we never feel hurt. In the same
way if we believe Satsang to be home and if Satsang has touched
our souls, then there will be no obstacles that can hinder us."
* * *
Swamishri is very clear about achar-vichar, religious thought and
conduct for aspirants. He stresses the need for pure behaviour,
"It is only when first dharma is firmly entrenched in one's
life that later God's darshan can be had. If we possess land that
is fertile and covered with wild growing bushes and trees, and on
that land we throw the finest of seeds, would crops grows? No! First
the land has to be cleared of all trees. Similarly, as long as our
minds remain dirty, impure, we will not be able to serve the Lord.
This is why we have been commanded to have pure achar-vichar."
* * *
How does the Satpurush help an aspirant to God consciousness? Swamishri
clarifies using an everyday law of nature. "As long as there
is the pull of gravity whatever we throw up is always going to come
down. But once it is out of gravity's attraction it will not fall
back. Likewise, as long as we believe ourselves to be in truth this
body, and have overwhelming fondness of money and family, and are
attracted to the material world we are consigned to the cycle of
birth and death. The Satpurush removes our worldly likings and ignorance,
he liberates us from the pull of the world and delivers us in the
service of the Lord."
* * *
Although the scriptures go to great lengths singing the glories
of the Satpurush and his relationship with God, when such a Satpurush
talks of Their special bond it becomes a very delicate matter. Misunderstandings
are easily born. The truth, however cannot be hidden or brushed
aside. To do so would be to damage the sincere aspirant's spiritual
progress. Swamishri is often asked questions relating to his own
spiritual realisations, and in particular, to his role as the Satpurush
and his relationship with God. His words are better heard then read,
for his voice conveys a rare egolessness.
Dr. Sudhirbhai of Brian, Texas, wanting to clear up a problem he
was experiencing in his duly puja asked, "I have never seen
Shriji Maharaj and so it is impossible for me to imagine Him, or
see Him in my morning meditation and maansi worship during puja.
I have, however, seen you. Is it all right for me to imagine you
in my maansi worship?"
Swamishri replied, "Our Lord is Shriji Maharaj. We have faith
in Him. Maansi puja is to be performed with His image in our minds
and hearts. If we have, however, met a guru who is God realised,
then because of association with such a guru we can also reach God.
Such a Satpurush has a unique relationship with God. Because he
has seen God such a Satpurush can be remembered during puja. If
we want to worship sacred water from the Ganges than we worship
the jar containing the sacred water. This is because the jar contains
the Gangajal. Likewise, God is totally present in a true Satpurush,
so by worshipping him, God is in true fact being worshipped.
* * *
To enjoy something as beneficial and beautiful as Satsang by oneself
is to be selfish. Swamishri says that it is through God's grace
that people are granted Satsang, and to let others know of Satsang
and its greatness is a service not just to God but to society. He
often urges devotees to preach. He uses lucid examples. "In
one day more than a hundred customers visit a cloth merchant's shop.
He treats all of them politely and patiently, opening out the large
rolls of cloth for them to examine and consider, explaining the
merits of the piece.
"'This piece is of very good quality. It is worth taking home.
And as you're a regular customer I'll give it to you at a discount.'
Even if the man doesn't buy anything the merchant is not frustrated!
The goods (Satsang) that we have are of the finest quality. Why
should we be frustrated in speaking of Satsang. Some people may
appreciate our message, others may not, but at least we have served,
and our own faith is strengthened."
* * *
Once he was walking back to his room after the evening sabha in
Atladra when a man fell at his feet in a bundle and began sobbing.
Swamishri gently lifted him up. The man said, "If you had not
talked in the sabha today (of my drawbacks) I would have permanently
fallen from Satsang. Because of a volunteer I had become spiteful
of Satsang. You talked of things that were buried in my heart. Today
you have cut to shreds all my doubts."
Swamishri had not directly addressed the satsangi, indeed, he seldom
does to anyone. His message is universal, but there is always someone
unknown in the crowd who is a particular target. The crowds drive
home, a soul is elevated.
His sentences are bare and simple, devoid of dressing. His style
of speaking is forthright, with none of the mechanical manipulation
of a professional speaker. Yet his words possess a cutting edge
that finds the target and penetrates to the heart.
Bhailalbhai of Javaraj, had his doubts about the Akshar Pusushottam
upasana preached by Shastriji Maharaj. He sent a letter to Swamishri
expressing his scepticism. To clear his misunderstanding, Swamishri
penned a five page letter:
The upasana preached by Shastriji Maharaj is not at all contradictory
to the principles laid down by Maharaj.
Explaining the relationship between Akshar and Purushottam, Swamishri
continued:
Without Akshar, Purushottam cannot exist - that is not correct.
Akshar is the abode of Maharaj (Purushottam), His devotee and His
servant. The supporter of Akshar is Maharaj. However, Maharaj's
abode is Akshar and it is essential to attain oneness with Akshar
(become Aksharrup) to offer worship to Maharaj...not worship Akshar
as such but worship Maharaj. Vachanamritam Loya 12 mentions Uttam
Nirvikalp Nischay (the highest category of the knowledge of the
Lord)... We pray for this knowledge daily after the evening arti...'Nirvakalp
Uttam Ati Nischay Tav Ghanshyam...'
In Vachanamritam Loya 12, Maharaj talks of this knowledge... A devotee
possessing the highest category of Nirvikalp Nischay has realised
that millions of macrocosms, each encircled by eight spheres, appear
like atoms before the infinite greatness of Akshar. This Akshar
is the divine abode of Purushottam Narayan. One has to attain oneness
with Akshar to offer worship to Lord Purushottam.
In Vachanamritam Gadhada I/21, Maharaj talks about the two forms
of Akshar. One is the abode and the other remains in the service
of the Lord. The abode form of Akshar is Akshardham, where Maharaj
resides. It seems that this abode is acting as a support to Maharaj
and therefore Maharaj's greatness may seem somewhat diminished,
but this is not the case. If God is seated on a horse, it seems
as if the horse is supporting Him, but actually God's importance
has not lessened; in reality, He is the support of the horse...
In this way, Maharaj is the ultimate support of Akshar. Maharaj
is independent and if He wishes, He can also exercise His powers
to merge Akshar in Himself and support the Muktas independently.
Therefore a Swami-Sevak, master-servant, relationship exists between
Maharaj and Swami. Maharaj is the master, the controller. Akshar
is His servant. This is our upasana.
In this way, Swamishri clarified the relationship between Akshar
and Purushottam, clearing any misunderstanding that Akshar is higher
than or on par with Purushottam.
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