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Editorial

Hands in the society and head in the forest

The profound teachings of the great Advaitic master, Adi Shankaracharya, are encapsulated in the timeless work of Bhaja Govindam. This masterpiece guides us on the path of devotion and spiritual practices that lead to liberation. A verse from this epochal work illumines the way to live in bliss and in the state of Brahman, a state of divine enlightenment.

The key to perpetual bliss lies in living in the state of Brahman, in living in God. This is not a mere existence, but a life filled with divine joy and inspiration. 

Swami says this beautifully as “hands in the society, head in the forest.” He repeatedly exhorts that one should not run away from society and family, considering oneself a renunciate. It is better to discharge one’s duties with dispassion and inner detachment. More than the external expression of detachment, one’s inner feelings matter more. The example of King Janaka is apt in this context. He had many royal responsibilities of ruling a large kingdom that could easily cause attachment. Yet he remained supremely detached. That is why he is also called Videha, which means ‘one who does not have body consciousness.’ Hence, his daughter, Mother Sita, is called Vaidehi (daughter of the one who does not have body consciousness).

Steady Mind is the Prerequisite for Brahmajnana

There is a beautiful story of King Janaka, which Swami narrates in the 11th discourse He delivered during the Summer Course of 1973. The great Rishi (sage) Suka was once teaching his disciples in a forest quite close to Mithila where King Janaka lived. King Janaka learned about this and wanted to become his disciple and imbibe his teachings. Janaka went to the forest, made obeisance to Suka requesting that he be accepted as one of Suka’s many disciples. Then he sought permission to attend the classes. With sage Suka’s acceptance, Janaka became one of the disciples from that day. 

One day, when Janaka did not arrive on time, Suka did not start his class and waited for the king. When the sage told the disciples to wait till Janaka arrived, they whispered amongst themselves and grumbled, saying that they had joined this great sage only because they believed that he gave no special importance to kings and powerful people. And now, it appears that he is being influenced by the king’s wealth and power. From that day, their faith in the Guru started waning. They also became envious of King Janaka. When deserving disciples become close to the teacher, others who are not eligible for such privilege tend to become envious. 

As soon as Suka saw such envy and jealousy among his disciples, he decided to teach them a lesson. At an opportune moment, all the disciples were given the make-believe news that the entire city of Mithila was in flames. As soon as the disciples heard that Mithila was in flames, each one of them began to think of the destruction it would cause to their homes, the potential danger to their parents’ lives, the disastrous effect on their wealth, and so on. One by one, each disciple fled to their homes in the city, intending to save and salvage whatever they could. But King Janaka sat unperturbed, did not waver, and sat attentively in front of the guru without moving from his place. 

Suka alerted Janaka that the flames appeared to spread, reaching the palace, and he suggested Janaka leave at once to save the inmates of the palace. Janaka politely refused to follow his suggestion with a smile, thinking that whatever is God’s will, let it be, as no one can change it. The envious disciples who ran to the city found, to their dismay, that there were no flames at all and that it was all make-believe news. They returned to the Ashram and reported this to Suka and learned that it was all part of the lesson that their Guru had orchestrated. Seeing the king peacefully seated, unmoved by the catastrophic news, they expressed surprise and admired the steady mind of Janaka. Suka looked at the disciples, who were envious of the king, and told them that it is better to have one sincere student rather than many students with no stability of mind. It is better to teach a lesson to one person with a steady mind than a thousand people with wavering minds. This is why King Janaka is recognized as a Rajarshi, a king and a sage who always lived in Brahmajnana (knowledge of Brahman). 

We must consider ourselves supremely blessed and lucky to have our Sadguru (true teacher), Jagadguru (teacher of the universe), and Gurunaam Guru (teacher of teachers), our dear Swami, guiding us and teaching us on this journey to Brahman. The second part of a divine discourse that elaborates on this lesson has been included in this issue. 

Bhrigu’s Search For Brahman

The Taittiriya Upanishad says that the Anandamaya Kosha (the bliss sheath) is beyond the Annamaya Kosha (food sheath), Manomaya Kosha (mind sheath), Pranamaya Kosha (life-force sheath), and Vijnanamaya Kosha (intellect sheath). It also mentions an insightful story called Varuni Vidya, in which sage Bhrigu learns from his father, Varuna. Bhrigu goes in search of Brahman which is the basis for everything in the universe. 

First, he lives at the gross body level (Annamaya kosha) and enjoys it. He returns to his father, stating that the body and the organs (of action and perception) are Brahman. The father does not agree and sends him to search further and dive deeper. He becomes purer with sadhana and focuses on the breath–the life-force sheath (Pranamaya kosha). Since that is also not the answer, he now rises higher to the mind sheath (Manomaya kosha), which is responsible for bondage and liberation. He unravels it as a mere bundle of thoughts and replaces all negative thoughts with positive thoughts. But his father advises that it still does not reach Brahman. With further spiritual practices, Bhrigu goes beyond the mind into the sheath of the intellect (Vijnanamaya kosha). Pure intellect makes one develop fundamental discrimination where one realizes what is real and what is not. 

This is the reality that one prays for in the statement, “asatoma sadgamaya” (lead me from the unreal to the real). The external world we see is unreal. The only truth is divinity. Going beyond the intellect sheath, Bhrigu reaches the sheath of bliss (anandamaya kosha). This sheath is described in the scriptures as ‘yatho vacho nivarthante aprapya manasa saha’ (that which cannot be comprehended by the mind or described by words). That bliss is verily Brahman.

How Blissful Is Bliss?

To get an idea of the magnitude and intensity of happiness in bliss, the following comparison is made in the scriptures. One unit of human happiness (Manushya Ananda) is when a person is physically strong, young, scholarly, wealthy, and powerful, with a noble character. Basically, one has everything that a human being aspires for. 

But as the Anandavalli in the Veda says, a hundred times Manushya Ananda is Manushya Gandharva Ananda. A hundred times that is Deva Gandharva Ananda. Similarly, in steps of ‘100 times or 100x’, we have in ascending order Pithru Ananda, Karmaja Ananda, Deva Ananda, Indra Ananda, Prajapati Ananda, Brihaspati Ananda, and Brahma Ananda. So, Brahma Ananda is a quintillion times (10¹⁸ times) greater than Manushya Ananda. That is why people who attain that state are unable to explain it. It is something that can only be experienced.

Sri Ramakrishna Paramahamsa says that trying to explain Brahmananda is like a deaf and mute person trying to describe a delicious dish that he has enjoyed! He can express himself only through gestures and noises. So too, one who is in bliss only radiates bliss. 

The Example Of Shiva’s Bull, Nandishwara

For such bliss, one should be completely absorbed in the thoughts of God. For example, consider Nandishwara, the bull and vehicle of Lord Shiva, who is also His foremost devotee. He is always facing Lord Shiva with one-pointed attention. The word ‘Nandi’ means one who is always in ananda or bliss. Swami tells us that this is because he is always tuned to God. His eyes, ears, and all senses are focused only on Lord Shiva. He is not distracted by the world.

If our focus on God is such that we are breathing God, eating God, drinking God, and sleeping God, we will be in the perpetual state of Brahmananda (supreme bliss). Some devotees have been blessed to experience such intense focus on Swami at least for a few minutes during personal interviews with Him. In this issue, we share the experience of Pundit Aum Karamchand Maharaj during various interviews with Swami, which is sure to delight and inspire everyone to develop such a one-pointed focus on Swami. 

This one-pointed concentration is very important in spiritual practice. Lord Krishna says in the Bhagavad Gita (2:41)

Concentration is the First Step for a Steady Mind

In His divine discourse on May 30, 1973, Swami narrates the story of Sri Ramakrishna Paramahamsa that illustrates this point. 

Japa, dhyana, sadhana, and other methods of Self-realization are like valuable jewels and gems. They can only be shown and given to people who have unwavering faith and a steady mind. They cannot be given, for purposes of exhibition, to people who do not even know how to concentrate on an object.

Sadhanas to Develop an Unwavering Mind

There are three kinds of sadhana to develop an unwavering mind. The first is the Meena Sadhana (Sadhana like the fish). The second is Mriga Sadhana (Sadhana like the deer), and the third is Kurma Sadhana (Sadhana like the tortoise). Meena Sadhana can be explained by remembering that fish can survive only in water. The moment it is taken out of the water, it perishes. Thus, Meena Sadhana can be done only in solitude. If one sits in public, the sadhana will not be successful. This type of sadhana is called Meena Sadhana. 

Mriga Sadhana is based on being like the deer that can stay on the land in herds. Some people can concentrate only when they are sitting in the company of others. They cannot concentrate in solitude. If they are alone, they begin to think of family problems.

On the other hand, the tortoise can live equally well either in water or on earth. So, if we say that one’s sadhana is like Kurma Sadhana, it means one can concentrate anywhere, like a tortoise; the person can concentrate irrespective of whether he is alone or in the company of others. This is called Kurma Sadhana. 

Swami expands on these concepts in His discourse on May 30, 1973,

So we can live in Brahman and bliss every moment of our lives everywhere when we are always connected with God through our thoughts, words, and deeds. Then, there is no difference between sacred and secular. Swami wants us to spiritualize every aspect of our lives.

Divinizing Every Activity is True Spirituality

In the beginning stages of spiritual life, we separate the sacred and secular. We have a separate time for sadhana–spiritual practices like japa, meditation, worship, service, etc., away from the mundane activities at home, at work, and in society. But, as we spiritually progress, we realize, as Swami puts it, that there is only one work–God’s work. That is because everything in this visible universe has arisen from God alone. That is the eye-opening revelation Swami makes in a letter that He wrote to Mr. Chatterjee in Calcutta, which has also been included in this issue. So everything we do gets connected with God. 

Lord Krishna says in the Bhagavad Gita (9:27)

As Adi Shankaracharya says, then, every word we speak becomes a hymn in praise of the Lord, walking becomes circumambulation of the Lord, the bath becomes abhisheka (worship by pouring offerings on the deity), eating becomes naivedya (food offered to God which is then partaken as consecrated food or prasadam), enjoyment of the senses becomes worship, and sleep becomes meditation. Everything becomes spiritual. In all states of the mind–waking, dreaming, deep sleep–we are always connected to that universal consciousness. 

When our children were still going to school, it took quite some effort for my wife to discharge the household responsibilities while attending to the professional duties of a pediatrician. She commendably took up the responsibilities of dropping and picking up the children to and from school, along with attending to her patients and cooking at home. She was left with no time for formal spiritual practices. She felt that she was unable to spend sufficient time for her sadhana.

During one of our visits to Prasanthi Nilayam, she expressed this concern to Swami, saying that she doesn’t have time for personal sadhana. Swami, with a compassionate look, told her, “As long as you think something is spiritual and something is secular, you will never have peace of mind. Make everything divine. When you are taking care of your children, husband, in-laws, or anyone else, think you are worshipping me.” He went on to give many examples. He said that when one is cutting vegetables while cooking, one should feel that one is cutting the ego. While rolling the dough to make chapati, one should feel that one is expanding the heart. Similarly, while vacuuming and mopping the floor, one should think that one is cleaning away all the ‘dirty’ qualities of desire, anger, greed, attachment, pride, and jealousy. 

Swami thus spiritualized every action because the essence of spirituality is getting rid of the ego, purifying the mind, and filling the heart with love. 

Then, we are always connected to God. Then every word we utter becomes a mantra, every act of ours becomes an act of worship, and every place we put our foot becomes a place of pilgrimage. Then we can be the source of joy and peace for the people around us. As Swami assured us, with sincere, intense efforts and His Divine grace, we can experience Brahman in this very lifetime.

JAI SAI RAM