Prof Kamlesh Jani
SATSANG With Maharshi Swami Punitachariji
It is a human being's natural tendency to attain true joy and eternal peace, but from where this tendency has arisen and how it can be fulfilled are not known. From time immemorial he has been striving hard to attain them through mundane possessions (wealth, buildings, vehicles and the like) but instead has achieved only discontentment and unhappiness. Ironically, accumulation of material possessions has caused him more mental turbulence and dissatisfaction, even to the point of depression. And despite all these futile attempts for achieving peace and happiness, he does not get disheartened, but continues such pursuits, wandering hither and thither. During such pursuits, if fortunate enough, he comes across some saint who has already accomplished the stage of eternal bliss. Out of sheer compassion this saint transmits his will power to the heart and mind of this aspirant and awakens his dormant energy. After his energy is awakened, the aspirant is able to experience the peace and joy lying latent inside him and becomes contented. The question may here arise as to how this energy transfer from one person to the other takes place. It is not very difficult to understand. You know that energy is formless and omnipresent. Inspite of its uniform distribution everywhere, it gets concentrated at points capable of holding larger capacity. Saints having this higher energy capacity are able to make it flow to aspirants having lower energy capacity. This flow is continued so long as the dormant energy of the aspirant is not awakened. Development in the energy of the aspirant after meeting a saint may be compared to a person having no power, then endowed with power after receiving the post of a minister or being appointed as an officer. A musk-deer runs here and there in search of the source of the odour of musk, hardly knowing that it lies within its own navel Similarly, a human being is looking for eternal bliss and peace in the outer world not knowing that these are available inside him and not anywhere outside. Furthermore, peace and bliss are not located at particular spots inside the body but are diffused all over, though mostly felt only in the heart and mind. But the achievement of peace and bliss is not expressible except in terms of the attainment of Self-realisation or knowledge of the Self As a matter of fact, eternal bliss and peace and the knowledge of the Self may be termed synonyms This knowledge is not attainable through studying scriptures, speeches or writings but is transmitted through the compassion of the Guru and the Almighty Lord. In the dialogue between Nachiketa and Lord Yama as described in Kathopanisada, it has been said:
Nayamatma Pravachanena Labhyo Na Medhaya Na Bahuna Shrutena. Yamevais Vranute Tena Labhya Stasya's Atma Vivranute Tanunswam
(i.e. Lord Yama told Nachiketa that knowledge of the Self cannot be acquired by mere reading, speaking or listening since such means are not intelligible). This is comprehended only by those who are devoted to God and, therefore, a highly proficient and enlightened Guru is needed for this purpose Such highly accomplished Gurus awaken the dormant Kundalini power of inquisitive aspirants through Shakipata (transmission of their own energy). The Pancha Prana and Pancha Kosha of the aspirant start getting cleansed and purified thereby, and thus the whole nervous system is gradually energised, resulting in the stabilisation of the mind (i.e. the mind becomes thought-free and its turbulence gets mitigated). Further continuance of sadhana purifies the residual system, longings and desires get exhausted, and the aspirant reaches the stage of Self-realisation The mystery behind Shaktipata has been revealed in the Brahma Gita contained in Suta Samhita, Kularnava Tantra and many other scriptures Those with further interest in this subject may consult them. Shakipata is one means of accelerating the aspirant's sadhana as it starts purifying the body system vis-a-vis his longings Sometimes Gurus offer a mantra after Shaktipata, gives instructions for carrying out certain Asanas, Pranayma, Mudras japa, etc and even prescribes medicines for overcoming obstructions, if any, during sadhana. Thus, sadhakas go on advancing towards achieving the goal Modest disciples of highly accomplished Gurus go on advancing continuously in sadhana, but progress in the sadhana of egotistic disciples gets slowed down due to lack of faith and confidence, since the Guru's energy responsible for advancement is now consumed in rescuing them from falling down Knowledge of scripture helps to a certain extent in achieving the goal through sadhana-upasana, and the knowledge of Shabda-Brahma (scriptures) speeds up the attainment of knowledge of Para-Brahma. Once the goal is attained, scriptural knowledge is no longer required, as erudition sometimes causes egotism and consequently hindrance in the progress of sadhana According to Brahma-Bindu Upanishada (verses 17 & 18)
Dve Vidya Veditavye Tu Shabda Brahma Param Chyat, Shabda Brahmani Nisnatah Param Brahmadhi Gachchhati. Granthamabhyasya Medhavi Gyana Vigyana Tattwatah, Palalamiva Dhanyarthi Tyajed Granthamashesatah.
(i.e. knowledge is of two types: Shabda-Brahma and Para Brahma. After acquiring the knowledge of Shabda-Brahma, knowers move towards attaining the knowledge of Para-Brahma. After receiving the knowledge of Para-Brahma, the erudites who have already fully understood the fundamentals of Gyana Vigyana are advised to renounce their acquired knowledge in the same way a farmer rejects chaff, bran, straw, etc after removing wheat, rice, etc. Erudition is helpful in discussion and argumentation, but knowledge of the Self cannot be attained without surrender to the Guru, God, and Their grace. In the absence of the knowledge and experience of the Self, scriptural knowledge is of little importance Erudites may find satisfaction in discussing Vedanta and Brahma, but this is knowing the scriptures and not knowing the supreme Spirit. One cannot experience the sweetness of jaggery without eating it similarly, peace and bliss cannot be enjoyed without knowledge of the Self. This is not a matter of discussion. Knowledge of the Self has been accomplished by Yogis and saints only after exertion and overcoming hazards for innumerable lives, Similarly, it is also highly burdensome and hard for the Guru to impart this knowledge to the disciple. The Guru has to look after the ignorant discipline just like a mother nurses a two-month old baby
After Shaktipata by the Guru, cleansing of the body system begins to take place it starts from the Muladhara Chakra, since purification of their sheaths is very important Energy is transmitted from Muladhara Chakra to Swadhisthana Chakra to Manipura Chakra, and so on With the onset of such energy transmission, progress of the intermingling of Prana and the Apana Vayus starts According to Shrimad-Bhagvad Gita (4/29)
Apane Juhvati Pranam Prane Apanam Tathapare Pranapanagati Ruddhwa Pranayama Parayanah (i.e. Yogis who have the capacity to control Prana and Apana through Yogic actions of Pranayama are able to mix Prana into Apana and subsequently Apana into Prana) It is important to know that the mingling of Prana into Apana arouses dormant desires similar to the sprouting of grass after rainfall, while mingling of Apana into Prana consumes them The accomplishment of this Yogic feat is very difficult but, due to the grace of Sadguru Dattatreya, chanting of the mantra "Han Om Tatsat Jai Guru Datta" causes it to be achieved effortlessly Chant ing of this mantra has been found to be effective in accomplishing all sorts of Yogic feats, whether related to Raja-Yoga or Hrida Yoga. However, it is not necessary that every sadhaka undergo each and every Yogic feat. It is not possible to predict the time taken by a sadhaka in achieving the goal (i.e attainment of the Self-realisation) However, it can be definitely said that, after being able to win the compassion of a capable and highly accomplished Guru, the goal can be achieved in a short period, provided the sadhaka continues sadhana as instructed with complete faith and confidence and does not obstruct any Yogic actions taking place in his body through medication or other means. But sadhana is a difficult subject matter. Sometimes sadhakas have such perplexing thoughts that they become fickle-minded regarding continuing their sadhana You know that the human mind can be divided into five different levels-obsession, bewilderment, senility, inhibition and earnestness--and that the mind remains fluctuating from one level to another during the period of sadhana Likewise, thoughts also keep changing and the aspirant remains perplexed so long as he has not attained the stage of thoughtlessness, a very high stage in sadhana Every sadhaka has to undergo all such mental fluctuations until he/she has reached the stage of Manipura Chakra in Yoga-sadhana, since all types of longings and desires accumulated over past lives start sprouting during this period. Sometimes he has queer experiences (e.g visions of wild animals, human skeletons, cremation of the self or a near relative, etc.) Not conversant with the significance of such experiences, he may get frightened and discontinue sadhana. This is not correct. The sadhaka must accept the fact that whatever happens is for his benefit and, therefore, he is advised to continue sadhana at all costs, whatever the seeming problems or impediments It may further be said that whatever a sadhaka undergoes is predestined for him/her. There is absolutely no avoiding what is destined. Therefore, it is better to enjoy it smilingly. According to the theory of Karma. "Na Bhuekte Kshiyate Karmah" (i.e. destined karmas cannot be annulled without being enjoyed) and therefore, sadhakas are advised to endure whatever comes their way in a smiling manner It is interesting to know that sadhakas who have surrendered themselves totally at the feet of Sadguru Lord Almighty, and who have been blessed by Him, most of the time enjoy the fruits of the predestined karmas through their subtle body in dreams and in meditation, and whatever they have to undergo through the gross body is also much less wearisome and burdensome They carry out their daily activities in a completely unattached and unconcerned manner Hence, the fruits these activities are not binding. Sadguru makes them enjoy the fruits of the accumulated karmas through the subtle body meditation and dreams In this way, sadhakas gradually become free of karmic bondage and thus eligible for liberation. It should, however, be kept in mind that, whatever the experiences-good or bad-undergone through the subtle body, sadhakas should not perform these activities through the gross body, considering them to be God's will Both types of desires, good or bad, are binding and one has to enjoy their fruits. They should always consider that predestined and accumulated karmas are being annulled in this way and not that they are supposed to perform them. At times supernatural beings (e.g. Yakshas Kinnaras, etc.) try to make the sadhaka fickle-minded, so that the sadhaka's love for Sadguru is also tested by the illusory power (Maya) of Sadguru Himself in various forms But Sadguru always protects His bhaktas, and hence it is essential to remember Sadguru all the time. Secondly, it is also essential that the sadhaka should not have any sort of desire in his mind as an outcome of sadhana except that of Self-realisation. In such circumstances the chances of his downfall from the high pedestal of accomplishment are negligible, unless he becomes egotistic, greedy or full of desires All types of desires, good or bad, are hindrances in the progress of sadhana Fortunately, all these disturbing factors (thoughts, desires, experiences, etc.) affect the sadhaka only up to the stage of Manipura Chakra. With advancement beyond Manipura Chakra, all these disturbances become minimal, so that on reaching the stage of Vishuddhi Chakra the sadhaka no longer has bad desires, although good desires do exist there which are erased when the sadhaka has reached the stage of Agya Chakra. Beyond the seat of Agya Chakra, only minute stains of desires are left, which remain even in the Karana Body and in Maha-karana Body, getting removed only at the stage of Sahasrara Chakra Achievement of all these Yogic feats is not possible without the guidance and grace of a capable and enlightened Guru who can protect the sadhaka from downfall at any and every stage. Intellect and reasoning are of no importance in the field of spirituality, what is required is continued faith in the Guru It may, however, be pointed out here that once somebody has been accepted as the Guru, the question of his capability/incapability is no longer relevant, this could have been done prior to accepting him as the Guru Once accepted as the Guru, he is to be considered as the embodiment of the Lord Almighty It, by chance, the Guru is not enlightened and capable enough to take the sadhaka ahead on the road to Self-realisation, even then the sadhaka is supposed to give due respect to the Guru In such a case, a picture of Sadguru Lord Dattatreya may be kept along side the Guru's picture and sadhana continued. The sadhaka will start getting guidance in meditation from Sadguru Dattatreya in the guise of the Guru, or in dreams, or in the form of voices from within. The sadhaka may also contact some enlightened and capable Guru for getting guidance after taking permission from his Guru. Sometimes Gurus, although incapable and unaccomplished themselves, may not allow the sadhaka to go to some other Guru for guidance; in such cases, the sadhaka has been permitted by religious scripture to seek guidance from capable Gurus. This is not considered a sin, since the sadhaka's thoughts are not maligned towards his Guru. Normally, many unaccomplished Gurus are simple and kind-hearted and interested in the welfare of the disciple; they even take their disciples to an enlightened Guru. But there are some Gurus who are greedy in nature and do not like their disciples to go anywhere else. Scriptures do allow the disciples of such Gurus to go to enlightened ones despite their Guru's objection. During the period of sadhana it is probable that the sadhaka may feel a yearning for fame, wealth and sensual pleasures. He/ she is advised not to start running after these momentary enjoyments, but to make sadhana more vigorous. He should consider that there is no end to sensual pleasures; desires do not get tempered, but become more violent on fulfillment. Fulfillment of desires only weakens the body, mind, sense-organs, etc., and is a continuous source of hindrance in the knowledge and experience of the transitory nature of the body and the world. Manu-Smriti says:
Na Jatu Kamah Kamanamupabhogena Shamyati, Havisha Krishnavatmaitva Bhuyah Evabhivardhate.
(i.e. sensual desires are never mitigated by enjoying them; rather they become more violent, like the rage of flames after pouring ghee (clarified butter) into fire.) Erudites say that under such circumstances one should always concentrate his thoughts on the Self alone. He should think that his gross body is composed of bones, flesh, blood, excreta, etc; made up of five fundamental elements--earth, water air, fire and sky (ether); and three attributes-Sattwa, Rajas and Tamas. The Self (Soul) inside is holy, unchangeable and beyond name, form, colour, caste, creed, etc. It is sad that the immortal and liberated Soul, due to ignorance, considers Itself as mortal and bound, and since time immemorial has been suffering the pangs of birth and death. Similar to the human body, wealth, enjoyments, relatives, etc. are all transient--they come and go. Even the richest man who has been amassing wealth throughout his life can take nothing with him when leaving this world. One, therefore, is advised to realise that everything in this universe belongs to the Almighty Lord and that he himself owns nothing. He, as an embodiment of the Lord, has been provided sufficiently according to his capability and destiny, and is supposed to look after everything as a servant of the Lord; nothing is really his own, since he came to this world empty-handed and from it he will go empty-handed. Living life with such a view of non-attachment does not cause sufferings and afflictions, even when these possessions or relations are gone. It is said, therefore, that "RITE GYANAT NA MUKTIH (i.e. one gets liberated only after attaining true knowledge). It may be repeated that this realisation is not accomplished by more reading or listening; the Guru's grace is essential. For alleviating worldly sufferings, providing eternal peace and realising the knowleadge of the Self, I have been blessed by Siddhas, Saints and Gods with the Mantra "Hari Om Tatsat Jai Guru Datta". People belonging to all religions and sects are eligible to experience peace and bliss and to have visions of their Guru and/or Deity through the japa (repetition) of this mantra. Apart from this, desires pertaining to the welfare of humanity are also fulfilled through the japa of this mantra. Those carrying out the japa of Shri Rama Shri Krishna mantra, Guru mantra or any other mantra may be afraid that they might have to leave their Guru and/or mantra for carrying out the japa of this mantra, even though until this point they have not been having any experiences whatsoever. I do not ask any body to leave his/her Guru and/or mantra-japa, since all the Gurus, Deities and mantras are great and effective in their own places. But it has been observed by a great many sadhakas that supplementing the japa of their mantra with the japa of the mantra"Hari Om Tatsat Jai Guru Datta" at the beginning and end of the japa gives quickest results. It has also been observed that sadhakas experience peace and joy, visions of their Deity, etc., during meditation after carrying out japa in the above manner. Since the objective of mantra japa is the achievement of the aim (knowledge of the Self)--if it could be attained sooner and more easily through some technique, why should that technique not be adopted? Secondly, it may also be said that, since japa of the mantra "Hari Om Tatsat Jai Guru Datta" is for the welfare of humanity at large, it is bound to be more effective than the japa of a personal mantra given to an individual sadhaka. I am of the firm opinion that supplementing the japa of a personal mantra with the japa of this universal mantra will give better and quicker results, and I, therefore, advise everyone to adopt this technique without argument or doubt in their mind. Gurus are not represented by their physical bodies; they are rather embodiments of the Almighty and, therefore, there is no disparity among them, except that their capabilities are different, and consquently they wield different magnitudes of Guru-energy. Sadguru Dattatreya is considered the embodiment of the Guru element, or Guru-energy, and has been entrusted with the onerous responsibility of providing Brahma-Vidya (knowledge of the Self) to human beings through Gurus existing in gross bodies whose status is reckoned by the magnitude of the energies He has bestowed on them. Sadguru is empowered to elevate any Guru-depending of course, on his capability--even to His own status, and He has in fact done so in a number of cases. This is why the appeasement of any Guru lies in the appeasement of Sadguru Datta. The mantra "Hari Om Tatsat Jai Guru Datta" has directly been received through the blessings of Sadguru Datta and is, thus, very potent. Its potency can be judged by the fact that even common people acquire the stage of meditation after 5-10 minutes samkirtana of this mantra. It is well known that acquiring the stage of mediation is very difficult. Many sadhkas who have been carrying out Yoga-Sadhana for a number of years have not been able to experience it. Similarly, even after studying a number of scriptures and delivering precepts to thousands of people for a long period of time, sadhakas have not necessarily reached the stage which an ordinary person-young or old, man of woman-reaches with the help of either samkirtana or silent repetition of the mantra "Hari Om Tatsat jai Guru Datta". The technique of meditation using this mantra is very simple and does not require following any strict rules and regulations of Asana, Pranayama, etc. What is required is faith and allegiance to the mantra In fact, all the necessary Yogic activities take place inside the body in subtle form and these, too, in an automatic manner. Those sadahakas unable to sit cross-legged on the ground may sit in a chair and experience meditation. Whoever has no Guru may accept Sadguru Dattatreya as his Guru and begin sadhana. Carrying out a 52-rosary japa of this mantra everyday for 52 days greatly appeases Sadguru. Thousands of people have acquired the stage of meditation after carrying out the samkirtana of this mantra and have had deep experiences. However, ignorant and unwise people con sider it to be the effect of mesmerism, trataka or hypnosis. You might know that the phenomenon of mesmerism or trataka influ ences the subject's only in the presence of the expert, but sadhakas even in foreign countries are having experiences after chanting this mantra and then meditating. How then could it be called mesmerism or trataka? In the presence of His picture, anyone who sits in meditation after chanting this mantra "Hari Om Tatsat Jai Guru Datta for a few minutes is bound to have experiences. How then can it be called mesmerism or hypno Esm? We sadhus have dedicated ourselves to the welfare of humanity, and so the top sadhus of every sect are requested to first test the efficacy of this mantra and, if found benedictory, adopt it for chanting. It is my earnest request to sadhus and samnyasis of the various sects that they test the efficacy of this mantra among themselves and their disciples and, if they find my claim to be correct, then they should relinquish any narrow mindedness or self-interest regards their sect and propagate this great mantra for the welfare of mankind. It is well-known that meditation is the only avenue to peace and bliss and subsequently, to Self-realisation. Therefore, every accomplished person has been propagating his own technique in his own way. But this particular technique (ie chanting "HariOm Tatsat Jai Guru Datta" for 5-10 minutes) takes the sadhaka to the stage of meditation and is probably the easiest and least time-consuming, because this mantra has been blessed by Sadguru Datta directly and hence full of His power and potency. Everyone wonders how the stage of meditation, which usually requires austere penances for a very long period by even Yogis and recluses, can be acquired in a few minutes. But they forget that this is because of the blessings of Sadguru Datta. No argument, scriptural of otherwise, is tenable before a blessing or a curse. It is, therefore, advised that all doubts and arguments may be kept aside and that every seeker take advantage of Sadguru's blessings. You are not required to leave home but simply keep a picture of Sadguru Dattatreya alongside the picture of your De ity/or Guru, chant the mantra "Hai Om Tatsat Jai Guru Datta for a few minutes, and sit silently keeping the eyes closed, letting the rest happen by itself.
SATSANG-2 With Maharshi Swami Punitachariji
A sadhaka can achieve the aim of Self-realisation only when his feelings of attachment and aversion towards people and worldly objects have given way to feelings of fraternity, affection and discrimination between Truth and Untruth. Being knowers of the Self, saints and accomplished persons know no distinction among people belonging to different religions and sects, different God or Goddesses, Messiah's or other celestial beings, and do not have any likes and dislikes. They move selflessly everywhere giving spiritual guidance to all seekers. Religion, sect, caste and creed are the veils of ignorance and exist only during the initial period of sadhana. All these veils fade away automatically with the rise of true knowledge. This may be elaborated by the number of schools/colleges, since all the students cannot attend but one school/college--the names of the schools are different and teachers teaching in them are also different, yet the certificate given after examination to all successful students is the same. Likewise, various sects represent the different schools, the spiritual preceptors therein having different names and apparels. Their instructions, different but meant to benefit all are given in various styles, just as procedures of mantra-sadnari and upasana are also different yet their aim (i.e. Self-realisation) remains the same. As no school/college is antagonistic to another, such that teachers of one school/college can transfer without hesitation and teach in another, similarly enlightened persons in all these sects have no dissension among themselves. Often these great people meet each other, exchange viewpoints, try to understand the guiding principles of others and, if suitable, accept them for their own use. Problems arise only with people not fully enlightened, selfish in nature and respected only because of their apparel. In the name of religion they cheat innocent people and fulfill their own self-interest. They speak ill of others, considering not only themselves but also their Deity and sect superior to those of others. Enlightened persons are, in fact, metaphysicists and look only to what is fundamental They know and also preach that the statues of different God and Goddesses are made from the same metal, such that one statue can be melted and remoulded into the form of a different God or Goddess. They are not at all attached to the form of the statue whereas unenlightened persons are interested only in the statue's changeable form and not far-sighted enough to see the metallic content as the fundamental essence of the statue. Scriptures say that even if a particular Deity is to be worshipped the worshipper should perceive the form of his Deity in all Gods and Goddesses Realisation of the aim (i.e. knowledge of the Self) is possible only when one has no feelings of discrimination among people, lacks all attachment or aversion towards any object, and is fraternal to everyone.
In the spiritual field, one does require an enlightened and highly accomplished Guru. Those who have not been able to find such a Guru are advised to accept Sadguru Bhagwan Dattatreya as their Guru and start sadhana. By doing so, they will enjoy rapid progress. This has been granted by Sadguru Dattatreya Himself
There are many people who do not have any Guru and, without understanding the deep meaning of scriptural writings, they presume the Soul to be their Guru. At times they even accept quite a few disciples. How can they guide disciples towards Light and Truth? It is true that the Soul can be accepted as the Guru, but when? Surely not before sadhana is matured and the sadhaka has been elevated to that stage. It is correct that every student is the seedling of a teacher and in due course will become a teacher but prior to that he will have to remain a student and study under a teacher. Similarly, every sadhaka must have a Guru and carry out sadhana. If by Sadguru's grace he is able to realise the aim of knowledge of the Self after completion of all the Yogic processes, he himself enters the class of Guru, as then there remains no distinction between Guru and disciple.
Prior to achieving knowledge of the Self, becoming one's own Guru is mere hypocrisy. After gaining knowledge of the Self, one does not feel like becoming a Guru, but in order to keep the Guru-disciple tradition alive such an enlightened one initiates a proper person and makes him duly qualified. Factually speaking, even the spiritual guide can be considered as the Guru But normally a true Guru-disciple relationship is established only after the disciple has a craving for Self-knowledge alone. It is then that the Guru's power acts fully inside the disciple The Guru's energy also favours other sadhakas and fulfills their spiritual desires as well, so that, even in the mundane field, the sadhaka's difficulties are solved. Yet very few seekers have the craving for Self-realisation, are free from all sorts of attachments, are simple and kind-hearted, free from egotism and arrogance. It is they alone who are the ones capable of attaining the final aim and of becoming the Guru. This is why I advise everyone to accept Sadguru Dattatreya as the Guru and no one else.
It is gratifying to know that contemporary seekers do not have to carry out sadhana for attaining Yogic and spiritual accomplishments in the very difficult way that earlier Yogis, saints and sadhus had to do, since all the accomplishments for enjoying eternal peace and happiness can be attained through the japa of the mantra "Hari Om Tatsat Jai guru Datta." I implore all spiritual preceptors who are guiding seekers to take the advantage of this mantra and thereby gain the benediction of Sadguru Dattatreya and many other Siddhas and Saints, I do not claim that the chanting of any other mantra cannot elevate the sadhaka to the stage of meditation. But, since this particular mantra has been received directly from Sadguru Dattatrya, it is highly benedictory, so much so that this mantra itself takes the form of Brahma. Scriptures say that all the celestial beings remain ever obedient to Sadguru Dattatreya and, therefore, this mantra undoubtedly is most fructifying.
I advise all sadhakas and other inquisitive persons to take some time off in the mornings and/or in the evenings from their work, chant the mantra "Hari Om Tatsat Jai Guru Datta," and enjoy the meditative state. Students and even children can take advantage of this technique for improving their power of concentration and memory. Moreover, behaviour towards parents, teachers and others will improve, and respect for human values (truth, honesty, etc.) will increase. Therefore, students and children should be encouraged to practise meditation. Persons residing in the neighborhood should also be invited to join the chanting and meditation.
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