Shruti Says by Barkha Khandelwal

Bhaj Govindam 

Today’s verse is written by Guru Hastamalaka. The fragrance of each guru’s experience is present in his/her discourses or writing. Guru Hastamalaka, a disciple of the Great Guru Shankaracharya, was born in a very pious village, to a devout family. He remained like a dumb-dim-wit and this worried his father, and when Shankaracharya came, his father took him to meet this sage, in order to find a cure. At that time Hastamalaka, when asked, Who are you? By Shankaracharya - sang out the essence of the very existence.

Hence, Guru Shankaracharyaji not only took him as his disciple, but also named him Hastamalaka, which means the one who has fruit amla (goose-berry) in his hand. It refers to the one who has the divine knowledge in his palm, he who was awakened and enlightened, and he who did not have to go through any Guru, knowledge, Shastras or tapas, he was born enlightened. 

Yeh sukh sadan se nahin hoye,

Tumhari kripa paye koi koi.

To get realisation there is no set route, rule, path or Sadhana,

This happens with God’s grace alone, and this is bestowed upon only a few.

Being in the vicinity of great scholars, pandit, sadhus from his very childhood, he must have seen, what he expresses in this verse.

Verse 16

अग्रे वह्निः पृष्ठेभानुः, 

रात्रौ चुबुकसमर्पितजानुः। 

करतलभिक्षस्तरुतलवासः, 

तदपि न मुञ्चत्याशापाशः॥

सूर्यास्त के बाद, रात्रि में आग जला कर और घुटनों में सर छिपाकर सर्दी बचाने वाला , हाथ में भिक्षा का अन्न खाने वाला, पेड़ के नीचे रहने वाला भी अपनी इच्छाओं के बंधन को छोड़ नहीं पाता है॥

Agre Vahnih Prsthe Bhanuh

Ratrau Cubukasamarpitajanuh

Karatalabhiksastarutalavasah

Tadapi Na Muncatyasapasah

The sixteenth verse said to me - Shruti Says🌷

When the sun goes away, at night he lights the fire and sits coiled up to shield himself from the cold.

Having no vessels he eats whatever his hand can hold, takes bhiksha only in his hand.

The one who has no home, wander and stays under the tree.

Even this kind of a sanyasi is unable to leave his desires and expectation.

———————————————

He is describing here a sanyasi - sanyasis are not allowed to do any kind of ‘Sangrah’ or accumulation. The minute one enters the sanyas ashram, there is a decorum that one has to follow. As mentioned many times before, there is a decorum for each ashram, no ashram is inferior to the other, they just have their own rules. What we see today in the name of Sanyas, is not what the ashram demands. It is unfortunate that the gullible public, just seeing coloured robes get deluded and falls at their feet (Never before in the history of Sanatan Dharma, the Grihast Ashram has had such a low self esteem of the self). The true sanyasis are hidden, and the ones we are reaching for, are not even close to being called one. 

What Hastamalaka ji says here is that even such a sanyasi, who has been able to follow the decorum of the ashram, has been able to align the deeds and words to being a true sanyasi, he/she also can fail at aligning the thoughts, and in the thoughts rages the fire of desire and expectation. One can forcefully control ones body and the tongue, but the mind can not be controlled by force. 

Then what does one do, to get rid of this Ashapasha - the shackles of Desire and Expectation?

Well, we have all heard about the domino affect, one domino pushed and automatically all the other dominos which are ahead start falling, the domino in the front does not make the effort to fall either, it is effortlessly pushed. Even the first domino does not make the effort to fall, it is pushed. 

If we follow the decorum of each ashram as mentioned in the scriptures, one ashram helps us glide to another and by the time we reach sanyas ashram the mind will be filled with only sublime thoughts. It is worth to note here, that just like with the dawn of old age, desires don’t vanish, in the same ways external changes and deprivations do not lead to alienation of desire and exceptions. 

A few question we need to ask ourself if we are on the path - As such we are all on the path, the difference is some know and the others don’t know.

Kese hua? Pata nahin hogeya aur hota chalageya?

How did this happen? I don’t know it happened and then it went on happening?

But, if someone says,

Kese hua? Maine japa kiya tapa kiya yog kiya kriya upwas kiya…. and so on

How did this happen? I did japa, tapa, kriya, yoga, fasting … and so on

Who amongst the two is a Sadhak or paths is going to reap result? Let’s try to understand further, by referring to the following 3 opposites.

• Sublimation vs Suppression 
• Sadhan vs Sadhana
• Hate vs Love

Sublimation vs Suppression

“Taba lago hrdaya basata khala nana, 

lobha mola macchara mada mana,

jaba lago ura na basata raghunatha,

dhare capa sayaka kati bhatha.”

“That villainous crew -greed, infatuation, jealousy, arrogance and pride - haunts the mind only so long as the lord of the Raghus does not take up his abode there, armed with a bow and arrow and with a quiver fastened at his waist.”

Turning the mind towards the Higher, when both the hand are turned towards God, the negative tendencies are automatically dropped. 

Suppression - fighting the negative head on

Sublimation - focusing on something divine and letting the vice thin automatically 

"Suppression of urge is not eradication. You can never be free of that which is suppressed. The suppressed desire will attack you again and again and will produce irritability and restlessness of mind. It will again manifest with redoubled force when a suitable opportunity arises and when the will becomes weak.

The mind should be rendered pure by meditation, Japa, Kirtan and prayer. If the mind is filled with sublime divine thoughts by meditation, Japa, prayer and study of holy scriptures, the desire will be devitalised or de-energised by the withdrawal of the mind. The mind also will be thinned." (Swami Shivandaji)

“Sublimations literally means from solid to vapour. So, it leads you away from your attachments and selfishness, and you transform yourself into a pure state of selflessness and divine love.”

Sadhana vs Sadhan

- Is maun the outcome of peace or peace the outcome of maun?

- Is ahimsa the outcome of love or love the outcome of ahimsa?

- Are the Shastras the outcome of Self-knowledge or Self-knowledge the outcome of Shastras?

- Are Vedas the outcome of Self-realisation or self-realisation the outcome of the study of Vedas?

Many a times we Ape the Saints, not understanding, that what he is doing is the end and not the Means to the end. For instance, we see a saint in the jungle, and conclude that we need to be in the jungle (Vanvas) to become blissful and emit bliss. Little knowing that going to the jungle alone will not get us bliss.

Why observe maun?

When I am in maun and my objective is to attain peace of mind, calm myself down or any other objective - I am still in the taking state and I want to take from outside. This state is seeking, is a means not the end.

When I am already in peace and still observe maun, because I want to remain silent and not utter unnecessary words, which might hurt someones feeling even by mistake - I am in a giving state, this state is not seeking any result. It is the end in itself.

In the same way we can analyse anything for instance, Fasting.

Why do we fast?

When, I am fasting (eating constrains) to cleanse myself, control my sense - I am still in the taking state. 

When, I am fasting, cause I don’t want to eat for pleasure or over eat. Out of compassion for the people who don’t have much or the food itself - I am in a giving state, this again is an end in itself.

So, The taking state is Sadhan and the giving state is Sadhana. 

When Sadhan becomes Sadhana - It has the ability to join the Sadhak(devotee) to the Sadhye(Lord) with the string of Love.

One guru said - Sadhan ghada (donkey) hai

Person asked - Then why should I do Sadhan?

Guru - To experience that Sadhan is Ghada - Sadhan to karna hi padega na. 

It means that as the end of it all, Sadhan is not needed, but only the one who does sadhan can reach that realisation, so it has to be done, even thought it is useless. 

Universal Love vs Hate

What is the reason for one to move towards isolation is also very important.

• Is it escapism 
• Is it hurt
• Is it disgust towards the world and it’s way

If one is willing to leave the world for such reasons, the foundation itself is flawed and the result can never lead to Self/God realisation.

However, when one starts to see the divine in all living and non-living things, and universal love arises in the blossoms of this individual, there is sway in his walk and this infectious affection in his talk. This one has even while being in the midst of samsar become a renunciate.

Kis se bandhu ber jagat mai,

Koi nahin paraya.

Haar manav mai pratibim lekar usi,

Brahm ki chaya.

Whom should I despise in this world,

there is nobody who is not mine.

In every individual,

I can see God.

Hastamalakaji, who himself was enlightened by birth, is telling us that it is not external austerity, but internal tranquility that is needed. Austerity follows tranquility and tranquility follows God. It is not suppression, but sublimation. It is not Sadhan but Sadhana and it is not Hate but universal love that will help align maan/thought and make one a true sanyasi. All will drop, one by one as the God takes over, the point where there is effortless effort to no effort - bus hota chalageya. The one who fails to understand this, even after having given up the material world, is still entangled in it.

Hari Om

Geeta Chapter 2 Verse 3

Shrimad Bhagwat Mahapuran

Book 9

Bhaj Govindam 

Today is a verse written by my favourite disciples of Guru Shankaracharya, Guru Totakacharya. He was ones called Giri. Yes, a simple Giri, is the magnificent example of how devotion to the Guru, can help one achieve what no amount of effort can. The path of spirituality is different from the ways of the material world. It is not that linear 1+1= 2, it is impossible to even explain by logic. It is a path where all logics fail. Giri, our Guru Totakacharya is the living example of this. (Refer to Verse 13 story 3)

Kabira te nar andh hai jo guru kahte aur,

Hari ruthe guru thor hai, guru ruthe nahin thor.

Kabir says people who do not believe in their guru are blind.

If God gets displeased guru is there to help, 

but, if guru gets displeased there is no salvation.

Shaat Shaat Naman to Guru Totakacharya.

Verse 15

अङ्गं गलितं पलितं मुण्डं, 

दशनविहीनं जतं तुण्डम्।

वृद्धो याति गृहीत्वा दण्डं, 

तदपि न मुञ्चत्याशापिण्डम्॥

क्षीण अंगों, पके हुए बालों, दांतों से रहित मुख और हाथ में दंड लेकर चलने वाला वृद्ध भी आशा-पाश से बंधा रहता है॥

Angam Galitam Palitam Mundam

Dasanavihinam Jatam Tundam

Vrddho Yati Grhitva Dandam

Tadapi Na Muncatyasapindam

The fifteenth verse said to me - Shruti Says🌷

The body has become totally worn out and has melted away.  

The head is full of grey hair.  

The mouth has become totally toothless.  

The old man moves about leaning on his staff.  

Even then he does not leave behind his bundle of desires.

The first 4 lines are inevitable, we will all reach there eventully- Old age. However, the last statement is totally in our control - Misery or Bliss is our choice. To evolve or not to evolves is in our control.

———————————————

The verse show us how blissfully ignorant we are. Nothing worth achieving in life is every achieved without effort and hard work. To earn even the petty worldly possessions one has to strive and toil. But, we feel that the state of desire-less-ness, will dawn one fine day, and will grow as our hair become white. It is like, automatically as one ages, he/she will become all pious, holy and divine. Alas, this is the biggest lie that we tell ourselves and the most erroneous notion with which we look at our elders. Age is never a determinant of wisdom and divine love.

‘Bachpan beeta khel khel mai,

bhari jawani soya.

Dekh budhapa aab kya soche,

kya paya kya khoya.

Childhood was spent in playing,

young age we enjoyed and slept, (eat, drink and be merry)

when old age dawned and body stopped working,

one wondered what have I gained and lost.

Per

Aab pachtavat hoth kya, 

jo chidiya choog gaye khet.

What is the point of feeling sorry, when the time has gone, and life has passed. What is the point of regretting, when the bird has already destroyed the field. 

Kash ki zindagi kuch aur dhang se jee hoti,

aab tau sone ka samaay aageya hai.

I wish I had not wasted my life and lived it wisely,

now it is too late the time to die is here.

We always feel that, today we have other responsibilities, we are house-holders, we need to keep up with the social circle, we need to keep up with the children and world. But, remember the world does not stop for you, the day your pace is unable to match the speed of the world, you will find yourself in a lonely corner rotting. Harsh but truth. At that time we will have a body which is not working, the few hair which are left will be white, dentures will take the place of our teeth and walking without support will be an ancient truth. Yet, our heart will yearn.

Yearn for the want, to dance the game of the material world, to dress up and mingle, and dance to the jingle, but won't be able to fullfill this desire, the body does not support anymore. To eat to the hearts desire, but what to do, the mouth and the stomach does not digest anymore. There was so much more to see in the world, but leaning on a staff, motion is restricted. Trapped in this ailing ageing dying body, one cries for the want of unfulfilled desires. What a miserable state. A state of desire-less-ness imposed by others due to age. What a joke.

It is not too late for us, till our body is working and we are not dependent on anyone else, to save ourselves from this misery. Misery of the mind and the torture of unending desires. Desires never dry up, they are like putting oil in fire, the more we try to fulfil them them the more they flare up and grow. So what should be done one might ask. Sublimate, reach for the one who will always be there with you and will be your companion when the hustle and bustle of the world leaves. Reach out for God, with all your might. 

• Today Fast
• Today Chant
• Today Serve
• Today Visit the holy places
• Today Visit the sages
• Today Give like you have never given before

When the old age dawns, the pains and the aches won’t let you take an Asaan and do tapas. The dependence on others won’t let you go to the tiraths, which you missed out on visiting fancy places. The hard earned money will be in the control of our off springs, will leave you unable to give.

Instead, of using this energetic phase to try and capture the world, train the self to fall in love with God. Have the desire for God, and God realisation. This body is at its peak, don’t wait for it to wither away. We hear from many people, you are too young, this is the time to party and not be sitting in Satsangs. However, these people don’t realise, that when the body deplete, sitting and hearing also becomes a problem.

We push ourselves and our children in the wrong direction, towards, ‘Attach to the world and Detach from the Lord’. Not knowing the amount of practice it takes to, 'Attach to Lord and detach from the world’. Instead, we should encourage all around us, and ourselves, to start work on reaching the state of desire-less-ness NOW. Lets all make a spiritual base and then build our material world around it.

Jal mai base kamodini,

chanda base aakash.

Jo jade ko cahata,

woh tahi ke paas.

No matter where the sunflower is, its focus is always on the sun. No matter where the Kamodini flower is, its gaze is alway toward the moon. In the same way, we can continue living our lives, no one is asking us to run aways to the jungles, but let our focus be on the Lord. Let God be the centre of our world, and then with this focus, we can act in the world.

Sooner than later, one by one the worldly desires will diminish and the desire for the Lord will take over. That time when our body does not work, there won’t be agony, but a feeling of contentment in our heart. In the silent corner of our room, which will be least visited, we will not suffer from ‘Akelapan - Loneliness’, we will be basking in the glory of ‘Ekanth - The company of the Lord and the self.

The smile on our face and the calm on it, will be a witness to life well spent and when asked we would, 

What an amazing ride it was?

Hari Om

Navratri - The Inner Awakening - Discover the Sakti Within

When neither my Ego nor Expectation dampen my spirit.

When my mind becomes focused and a calm envelops me.

When I know that there is more to what I am.

When the quest to know the self begins

When the divinity does not seem distant.

When the divine in me is unveiled.

When the blazing seed of awakening blinds, the outer world and illumines the world within.

When under the shower of divine bliss one blossom.

When the taker is no more and the giver is born.

Let’s invoke the divine within and let her reveal herself.

——————————————————

Ramayan and now Shrimad Bhagavata Mahapuran, both have placed a lot of emphasis on the Sati, Parvati and Shiv Story. The question arises as to what are they trying to convey. 

In order to understand our scriptures one has to delve deeper into the hidden gems in the stories. From the tales to the names, every detail is there for a reason. 

During the Nine days of Navratri, each day different forms of Devi is worshiped;

Day 1 - Shelputri

Day 2 - Bhramacharini

Day 3 - Chandraghanta

Day 4 - Kushmanda

Day 5 - Skandamata

Day 6 - Katyayini

Day 7 - Kalratri

Day 8 - Maha Gauri

Day 9 - Sidhidatri

The nine days can also be divided into 3 parts as;

Day 1-3 - Durga

Day 4-6 - Laxmi

Day 7-9 - Saraswati

Day 1-3 - Tamas

Day 4-6 - Rajas

Day 7-9 - Satva

Day 1-3 - Gross

Day 4-6 - Causal

Day 7-9 - Subtle

It is also worth nothing that there are 4 Navratri in a year, of which 2 are the ‘Gupth’ hidden Navratris.

Many gurus also go on to say that, every month, after the Amavasya - the following 3 days are Navratri. 

The energy and the Nakshatras at this time of Navratri is conducive for Sadhana, where the universe is reaching out to connect to the Sadhak.

Lets try and understand why this particular sequence of worship is followed during the nine days of Navratri.

———————————————————

Lets delve deeper into the interpretation and analyse them based on the sequence in which the Devi has been worshipped.

Day 1 - Shelputri 

(A journey from Sati to Parvati)

Story:

Sati is the daughter of Prajapati Daksha and Prasuti. She goes against the wishes of her father and marries Shivji. Daksha demeans Shivji in one of the yagnas, where shivji did not stand to great Daksha. Later, he does not invite Sati and Shivji to another Yagna. Sati goes despite being deterred by Shivji. There she witness that there is not place kept for Shivji, this is a great insult. She gets furious and refuses to be associated with Daksha anymore and burns herself. What follows is destruction and mayhem. Later shivji and his ganas are pacified and everything restored. Sati is reborn to Himavan and is named Parvati (Shelputri). She grows up oblivious of her past and purpose, till reminded by Narad Muni. 

Interpretation:

‘When neither my Ego nor Expectation dampen my spirit

When my mind becomes focused and a calm envelops me

When I know that there is more to what I am’

Daksha = Ego

Sati = Fickle mind

Burning = Gyan (True knowledge)

Himavan = Calm and composed

Parvati = Focused intellect

Shiv = Divine bliss (God)

When one disconnects with Ego and cleans the mind with the help of true knowledge, the person becomes calm and composed and with one pointed intellect is able to seek the Divine bliss.

Here, Narad muni acts as a facilitator, or the igniter of the spark of knowledge 

When the divine spark is ignited one realises that there is more to ones self than meets the eye. The true ‘I’ needs to be found.

Day 2 - Brahmacharini

Story:

She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her, she becomes radiant again and is known as Maha Gauri.

Interpretation: 

‘When the quest to know the self begins’

Ones the desire to know the self arises, begins the effort. If the effort is sincere, pure and selfless, the entire Universe conspires when that One aspires. 

But, first tremendous effort and a single pointed destination has to be set. One has to burn ones bridges and more forward. 

The Sages and Gods are the universe that is conspiring, when Brahmacharini is aspiring.

At that point the divine (or the destination, Shiva) get pulled and compelled to reveal the self. 

Day 3 - Chandraghanta

Story:

The wedding preparations happen and the wedding day arrives. The grooms procession petrifies the the girls side. On the request of Parvati, Shivji shuns his terrifying look and is adorned by Vishnuji. Parvati adorns the half moon on her forehead, to show her appreciation for Shivji, who always has a half moon on his Jata. Hence, she is named as ChandraGanta.

Interpretation: 

‘When the divinity does not seem distant’

When the divine reveals itself, the seeker sees that he/she posses qualities which are not too different from the one that he seeks. The Sadhan has purified one so much that the distinction diminishes. 

Or it would be better so say that the veil has began to unveil and the bliss within him/her has begans to reveal itself.

She adorns the moon that Shivji has on his Jatta, which signifies that I am but a ‘Amsha’ a part of you. 

Day 4 - Kushmanda

Story

There was nothing only dark space and there existed energy. This energy was known as Kushmanda - The cosmic egg or the cosmic seed of energy. Goddess kushmanda created the universe from the radiance of her smile. She is the mother of creation. The universe has just been created, Brahmaji is trying to figure out the nature and purpose of his existence, when he is attacked by Madhu and Kaithab. He looks down and goes to Garbodak Shayi Vishnu, who is lying on sesha naag without Laxmi. He later learns that these two demons have come from the ears of Vishnu himself. Vishnuji summons Para Shakti and with her help destroys these two demons. 

Interpretation

‘When the divine in me is unveiled’

When the seeker keeps walking on, the Sadhan does not stop and the effort does not diminish. The revelation that ‘I am that’ ’Tat Tvam Ashi’ dawn.

It is an experience that changes ones outlook. Then begins the journey inwards with conviction, that I am that divine energy. At that point in time, the outer sweet or bitter words or experiences do affect our state of mind. The realisation that I am beyond all this becomes the truth of our existence.

At this point effortlessly, one after another layers of vices slowly start dissolving, the devi within has awakened.

Day 5, Day 6 and Day 7

Story

Skandamata

They both have a son called Skanda or Kartikeya. Who is raised by the Kritikas and is the one who defeats the demon Tarakasur. Parvati the mother of Skanda is also known as Skandamata.

Katyayini - Mahishasur Mardini

There was this Demon called Mahishasur who was born to Ramba and Mahishi (an afsara who was cursed and became a water buffalo). He was ruthless and fearless, as he had a boon that no one could destroy him except a woman. Taking woman to be powerless, he considered himself immortal.

All the Gods, summoned Para Shakti and she promised to come and help them. She was born to Sage Katyayan. She grew up to be a beautiful girl. One day Chand and Munda two demon saw her and felt that she would be a perfect fit for Mahishasur. Dundubi was sent to her to ask her to marry Mahishashur. 

She said that only the one who won against her in a battle could marry her. The preparations for the battle happened. The Gods descended and each granted her his power and weapons. They made her so powerful that all the Gods put together, was the power she possessed.

The battle began Dhundubi and thousands of demons were destroyed. Chanda Munda escaped. Mahisahur finally came to the battle field and a fierce battle took place. after 9 days on the 10 th day Katyayini slayed him, at that time he was half demon and half buffalo. Here, on she was known as Mahishasur Mardini.

Kalratri (also known as Shubham Kari)

Ones there were two bothers called Shumbh and Nishumb. They were troubling the devas and Indra had gone into hiding as he could not defeat them. Chanda, Munda and Rakthbeej had joined hands with Shunbh and Nishubh, after Mahishasur was destroyed. 

Again Sumbh and Nishumbh wanted Kaushaki to marry one of them. To which she again said only the one who could defeat her in battle would be able to woe her. A fierce battle followed. She destroyed Chanda, Munda and was known as chamunda and later Ruru and all the other demons. 

There was a demon called Rakhtbeej who had a special boon. Every drop of blood shed from his body would create another Rakthbeej. Hence, so many Rakthbeej came into existence. So Kaushaki summoned Kalratri to drink up their blood as she slaughtered them. This way he was destroyed.

Later Nishumb was killed and finally Shumbh also met his end.

Interpretation

‘When the blazing seed of awakening blinds

the outer world and illumines the world within’

Day 5 - Skandamata

The birth of Kartikeya or Skanda. Is when Parvati meet Shiv, or when Jiva Atma realises that he is no different from the Paramatma. 

At this time all doubts and inner arguments (Tarak) end and with acceptance one heads forward to get liberated (Taaran) 

Here Skanda the seed of awakening destroys the demon Taaraka/Taraka Asur (doubt, arguments and the hinders to self relalisation)

Not, with doubts but one has to walk in faith. 

‘Take the leap of faith and see the net of grace appear.’

Day 6 and Day 7 - Katyayini and Kalratri

Here we see a massive destruction of demons or demonic tendencies.

The Gods summon Para Shakti and she take a form. It is also mentioned that the Gods give all their power to the form of Shakti. 

There is a deity presiding over all our sense and organs (discussed in depth in the previous sessions). Most of the time they are outbound. But, when they all turn within and blind the outer world, and give all their power to the quest of the self, she becomes equipped to destroy the darkness within.

One by one the demons are destroyed- These are all our vices. After all, ‘All Good = God’

• Taarak Asur/Tarak Asur - The demon of doubt, which weakens one’s faith and keeps us aways from realisation.

• Dhundubi - The sounds of the world, which we every find so appeacing. We totally scum to the praises and the criticism. An external locus of control makes us so vulnerable.

• Mahisasur - All the demonic and animal tendencies in us. God has given the Human form, the capacity beyond any other form. However, we just behave as animals and indulge the self in momentary pleasures of life. 

• Chand Munda - Our cunning and evil mind. Chand (cunning) munda(mind). ‘Maan ke maate na chaliye maan ke maate aanek.’ Don’t just follow your mind thoughtlessly it will make you dance around. Destroy this cunning monkey mind and get a focused intellect in place

• Dhumralocan - Our hazy vision. All the evil that we see in the world is but within us. All the faults that we see in others, are but with us. Had we not know how an apples looks, would we be able o identify it? Clean your vision and the world will become beautiful.

• Raktabeej - The never ending surge of desires and wants. The greed for more never ends. All our life we strive to satisfy all our desires. But, it is like drinking water from a mirage. Alas, become content, seek contentment.

• Nishumb - Analysing all the situations and say this is bad, why did this happen. Rise above it, as there is nothing bad, all happens for a reason. 

• Shumbh - Analysing all the situations and saying all is good, all is right, all is for my good. Rise above that also. Why categorise something as good as well. 

‘We use a needle to remove the thorn, but after the thorn is removed we put away the needle also. We use Satva to remove the Tamasic tendencies. But, have to leave the Satva also and reach the state of ‘ Just being’.

A state beyond Satva, Rajas and Tamas is what we seek. A state of pure acceptance a state of just being.

Day 8 - Maha Gauri

‘When under the shower of divine bliss one blossom.’

When all the darkness disappears the self is fully revealed. That day one becomes Maha Gauri. It is denoted by Shivji pouring Ganga on Parvati. When one become Siva from Shaav, when the divine Ganga the symbol of divine knowledge flows.

“The illuminatator, 

illuminates,

The illuminator in us.”

(Chinmayandaji)

Day 9 - Sidhidatri

Story

A goddess called Kushmanda had created the universe with the radiance of her smile. She further created the trimuti - Bhrama, Vishnu and Manesh. Shivji wanted to be bestowed with 18 kind of perfection. To do this she created a Goddess called Sidhidatri who bestowed Shivji with all the sidhis. Brahama was given the task of creation and he needed both man and woman to create the world. So Goddess Siddhidatri created the Ardhnarishvara swaroop of Shivji, which is half male and half female. Hence, she is worshiped as the giver even to Brahama and Shiva.

Interpretation

‘When the taker is no more and the giver is born

I have found the Shakti within..’

When we get filled with Divine bliss and become the bliss. Who can give us anything. We become Purna every complete in the self. 

Om purna mada purna midam

Purnaat purnam udachyate

Purnasya purnam adaaya

Purnam eva vasishyate

Om shanti shanti shantih"

Which translates into:

"That is the whole, this is the Whole; from the Whole, the Whole arises; taking away the Whole from the Whole, the Whole remains"

The days can further be divided into three parts-

Durga (Durgati Nashini) 

Destroys all the Tamasic or Negative tendencies (In the form of various demons mentioned above). 

We may interpret durgati as the bad situation or sorrowful events in our life, and say that she removes obstacle from our life. 

But, the true obstacle is the obstacle in our path of ‘Self Realisation’.

When one realises the self no matter how, so called bad the situation is outside, the bliss within does not diminish.

Laxhmi (Laxhmi Tatva)

When this situation arise our entire being gets filled with the Laxhmi Tatva. 

Laxhmi does not signify wealth and prosperity. No matter how rich a person is, he could be the poorest of all who craves for more and is not content. On the other hand, as person could be the poorest in the world, but if is a contented soul, no one can be richer than him/her.

Laxhmi Tatva fills one with absolute Contentment.

Saraswati (True Knowledge)

With the demons demolished and the heart filled with contentment. One expands beyond the so called boundaries of the self. 

At this point the vessel disintegrates and what remains is Just one.

WARNING

The state of Just Being - It is import to understand over here that a Sadhak is not in a state of inertia he is alert and full of energy. 

So much of undesipated (in the regrets of future, excitement of the present and anxiety about the further) surplus energy which is channelized towards the greater good.

One has be alert and aware of ones state, it is a state of inertial/laziness or a state of pure contentment which is leading one away from the Rat Race of the world.

Vishnu is laying without Lakshmi and he falls a sleep - Lakshmi is contentment. He is the preserver of the good in us. He has to be always alert. Here without contentment the preserver of the good faltered and so came out Madhu and Kaitabha. 

Finally Garba - The divine dance

The dance was traditionally done by keeping a light (deep) at the centre and people danced around it. 

The Dance Garbha which is done on the days of Navratri has a deep significance. It signifies the dance of ecstasy of realisation, around the light of knowledge.

Garbha has the word Garb in it means womb. We spend 9 months in the mother’s womb. But, the womb is not the end, it is just where the new born is being prepared for the world. 

In the same way, all that we do in this world is not the end. This life is not it, it is a preparation for the journey beyond.

“If your eyes are opened,

you will see the things worth seeing.”

(Rumi)

Jai Shakti Ma

Geeta Chapter 2 Verse 2

9th Canto and chapter 8

Sagar, Bhagirath and the decend of Ganga Ma

Bhaj Govindam 

It is rare indeed to find a disciple who is able to take the guru’s work and word forward. There can be a crowd of thousands, yet not one would be able to resonate with the teachings of the guru and the realisation of the self. There is something more that is needed, not just teachings, this we saw when we read about the desperate Guru, who went to the rice picker (with no scriptural knowledge) to make him a successor, inspite of having 500 highly so called, qualified disciples. (refer to Verse 11, Story 2)

Guru Shankaracharya was blessed, to have self realised followers. In this verse we will see, how beautifully Guru Padmapada, goes a step forward to explain what his guru said in the precious verse. He has built on and given more clarity on what is not a ‘Sajjan Purush’ and how to keep from being deceived by others and the self. It is important to note - most often we cheat ourselves, and fool the self into believing what we are not.

It is also important to mention here that there is often a debate as to which verse is attributed to Shankaracharyaji and which to the students. But, when the teacher and the student both become one with the divine, no difference remains.

Verse 14

जटिलो मुण्डी लुञ्छितकेशः, 

काषायाम्बरबहुकृतवेषः।

पश्यन्नपि च न पश्यति मूढः, 

उदरनिमित्तं बहुकृतवेषः॥

Jatilo Mundi Luncitakesah

Kasayambarabahukrtavesah

Pasyannapi Ca Na Pasyati Mudho

Hyudaranimittam Bahukrtavesah

Bhaja Govindam Bhaja Govindam

The fourteenth verse said to me - Shruti Says🌷

Matted locks, shaven head, hair pulled out one by one,

red, ochre coloured robes - so many different get ups.

Inspite of seeing the fool does not see,

that just to satisfy ones stomach (ego, hunger), 

various disguises have been displayed.

Don’t get fooled - Beware Beware Beware

—————————————————

Never judge a book by its cover we have often heard. Never let the first impression be the last impression we have been warned. But, it takes a lot of vigilance and alertness to stop the flow of thoughts, which is condition to believe what one sees and is trained to accept what one hears, and often negate what the heart feels and says. Don’t relay on your senses, but see how your heart feels - It is what comes from the heart that goes to heart. But in the rush to be practical, the subtle emotionalities of things are just suppressed.

“Something tells me, I can’t say what, but something tells me… is something we more often than not just over look.”

Here, there are three kind of deceptions that we are being warned of in the form of outer appearance;

• An imposter in the garbs of a sage
• A person who sets out with the heart in place, but strays in the path of Sadhana
• A person who is fooling the self into believing what he/she is not (This one being the most dangerous)

An Imposter in the garbs of a Sage

Ek Ghada tha mota taja,

baan baitha jangal ka raja.

Kahi sher ka chamda paya,

Jhat wesa hi roop banaya.

Saab ko khub darata vaan mai,

rehta app needar ho main mai.

Ek baar jo jee mai aayi,

Laga garaj ne dhum macahi.

Per ghada garaj ta nahin hai na.

This poem is about a donkey who found the skin of a lion, with this on, he fooled and ruled all in the jungle, until, one day when he opened his mouth to roar, we all know what happened. His secret was let out, as he could only bray - hee haw.

This was what was happening in the times of Guru Shankaracharya and it is evident today also. In the guise of sages there are so many imposters all around us. It is very difficult to find out who is a realised soul and who is not. Moreover, the picture of the sage which has been itched into our head is the one of a particular outer appearance - Matted locks or shaven head or hair pulled out one by one or red, ochre coloured robes etc.

So much so that, that self esteem of a Grihasth (house-holder) has been tampered to so much that, they consider themselves not only lower, but also incapable of God realisation. Them or a person who leads a normal life like them, can never be the one who is a knower of God. Pitiably they say, what to do I am just a householder, I am no a sage.

Hence, time and again we get fooled by the get up and the set up. What a sorry state of affairs. 

‘One does not have to run away from ones responsibility in the name of God, if you are determined you can be devoted to God anywhere.’

There are four Ashrams and each ashram is important and has a decorum. Each ashram prepares us for the next Ashram again if we live a controlled life which is not given to sensual enjoyment. Upyog is never condemned, but upbhog is definitely not encouraged. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta. It is on the house-holder to raise their lives to the level of the divine and save all from the impending doom. 

‘’Householder’s life is also a life of Yoga. It is also a life of Brahmacharya. It is a life of Brahmacharya in the sense it is a life of self-restraint and indulgence in moderation. We have always thought that householder’s life is something against Sadhana. No.’ That is not true. The life of a Sanyasi can be compared to an ocean if the life of a householder is compared to a small drop. The Sanyasi is like a blazing Sun, if the householder is like the flame of a candle. BUT, these comparisons are true only between an ideal Sanyasi and a deluded, ignorant, passionate householder. 

An ideal house-holder is equal to a Sanyasi. All glory to that householder who keeps Realisation as his ultimate aim. He is the ideal of the Gita. He practises Nivritti (renunciation) in Pravritti (life in the world). The householder’s life is based on Anasakti (non-attachment). The householder should have no cravings. His is a life dedicated to service. Such a householder is a Sanyasi.’’ Shivanandaji

Moreover,

We should remember, that Sanyas Ashram has its own decorum, ones a person has taken to Sanyas and dons the robes, he or she is strictly forbidden from any kind of Sangarah - accumulation. They can not have more than they need in any form, they can not have an ashram or any kind of possessions at all. That is the decorum of Sanyas Ashram. 

Pot, drinking cup and flask – the three supports, a pair of shoes,a patched robe giving protection – in heat and cold, a loin cloth,bathing drawers and straining cloth, triple staff and coverlet.— Sannyasa Upanishad, 1.4

On the contrary, the so called Sanyasis of today just leave one family to join another. They just migrate from a small house and household to a bigger one. This act is not being condemned but the decorum of a sanyasi is not met. Just like the fish being in water is unable to get rid of its smell.

Nahay Dhoye kya huva 

jo maan mail na jae.

meen sada jal mai rahe,

doye baas na jae.

How does it help by taking a bath,

when the dirt on the heart does not get cleaned.

The fish always stays in the water,

however the smell remains.

A Sadhak who gets strayed

What happens to most sadhaks (aspiring devotees) - They get lost in the accolades and in the process lose sight of God. 

Guru - Are you enjoying what you are doing?

Sadhak - Yes, I am enjoying.

Guru - Are you enjoying narrating and chanting?

Sadhak - Yes, I am enjoying 

Guru, after multiple question - Are you able to connect to the divine? Enjoyment is not the objective. (Be careful and beware)

How true, many a times a Sadhak, forget that all that he is doing is for being able to connect to the Lord and not for further indulgence of the senses. This is a very scary from of delusion, which the sadhak gets trapped in, and it also goes unnoticed. If they are able to over come accolades and move ahead, siddhi becomes an obstacle, which is mistaken for realisation and the Sadhak comes back to the material world to show his achievements. 

Maaya taje toh kya hua,

Maan Taja na jaye. 

Maan bade munnivar gaye,

Maan saban ko khaaye.

It is easy to give up wealth,

It’s giving up the ego that’s a true task.

Even the greatest man have fallen prey to it,

The ego never ends and eats all.

A person who is fooled by the self

One day Narad Muni went out on his routine tour around earth. There he saw a Sage submerged in water, he went up to the Sage and did Naman. The sage was very happy to see Narad Muni and he requested Narad Muni to ask God when he would come to meet the Sage. The sage also added that he was sure that God would come soon. 

Next, Narad Muni saw a cobbler, who jumped up at the sight of Narad muni and did Naman. He was so overwhelmed to Narad Muni. Narad muni stopped, to talk and while taking asked do you have any question for God. The cobbler said, What do I know to ask? But, as you insist, Would I ever be able to meet God? 

Narad Muni went up to God and narrated both the episodes. 

• God said, Tell the sage, another 100 births before he can even think of meeting me. 
• God Said, Tell the cobbler I can’t wait to meet him too, will be coming soon.

Narad Muni was baffled he said, the Sage has been doing so much to please you and the cobbler here does not even have time to pray. 

God said, You will know, when you tell each of what i was doing when asked. Tell them, I was passing an elephant through the needle head. The puzzled Narad muni, did as was told. He went to the sage and the cobbler and on being asked what God was doing he told them about the needle and the elephant.

The Sage Said, Impossible, how can he pass an elephant through the needle head. It can not be. I feel you did not even meet God and who know if you are Narad Muni or not.

The cobbler said, Oh, look at the greatness of God, only he can do these majestic things. 

Narad Muni was amazed and for a moment felt this man was silly. He asked, ‘You believe what I am saying?’

The cobbler said, 

‘Yes I totally do believe. God can do anything. Look at this ‘Date Seed’ and look at this big Date tree. If God can put this big date tree in this tiny little seed. If God can put this numerous date trees in this one seed. Why can’t he put an elephant though a needle head. God can do anything, it is we who are unable to comprehend his doing with our limited ability to understand his magnificence. Not for a moment do I doubt what you said Narad Muni.’

Narrad Muni, had tears gushing out, and he hugged him telling him that God will be coming very soon to meet him.

So, true it is that, the proximity to God can be assessed by the the expansion of heart and not the brain.

Potha padh pad jag muah,

pandit bhaya na koi.

Dhai aakhar prem ke,

paade sau pandit hoye.

Don’t be deceived by the jargons, and bookies knowledge, 

the seemingly full could be hollow and the seemingly hollow could be full.

No one becomes a pandit by reading,

It is a heart filled with true love that qualifies one as a pandit.

A ways to self assess would be to ask, 

• Is there effortless effort? 
• Are things happening or am I doing? 
• Am I suppressing or it is sublimation?

When it take a lot of effort to give aways something, it bring in arrogance and ego. But, with the help of sublimation (fixing the mind to the higher), the want of things should fall off unnoticed. Just like, A small flower falling on the head of an elephant’s head.

An imposters cover can be removed, the Sadhak who has strayed can be brought back to the path, but the one who does not accept he is wrong and fools oneself into believing something he is not, can never be saved.

Duniya mai saab ko saab dikh jata hai,

Bus

Khud ki galati nahin dikhti.

Hari Om

Geeta chapter 2 Introduction and Verse 1

Shrimad Bhagwat Mahapuran book 9