The Glory, the Importance and the Life-transforming
Power of Holy Company and Spiritual Books
By
Sri Swami Sivananda
A DIVINE LIFE SOCIETY PUBLICATION
First Edition: 1965
Second Edition: 1996
(3,000 Copies)
World Wide Web (WWW) Edition : 2000
Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
ISBN 81-7052-125-4
Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.
Contents
This book offers, between the covers of one volume, the varied writings
of H.H. Sri Swami Sivanandaji Maharaj on the subject of Satsanga or
holy company and the related topic of Svadhyaya or daily study of sacred
literature.
The second part of the book throws more light on the subject. Therein
Swami Chidanandaji Maharaj analyses in detail the subtle connection
and the subtle distinction between the company of a holy man and the
company of the Guru and points out clearly the circumstances under which
Satsanga can prove most fruitful for the Sadhaka.
It is a slightly abstract subject, but one which is vital for all spiritual
seekers. It is our sincere hope that the pages that follow will open
up a glorious new chapter in the lives of many.
THE DIVINE LIFE SOCIETY
s:ts:ög:tv:ð en:Hs:ög:tv:ö
en:Hs:ög:tv:ð en:m::ðühtv:m:Î .
en:m::ðühtv:ð en:Á:l:t:¶v:ö
en:Á:l:t:tv:ð j:iv:nm:ØeVt:H ..
satsaügatve niþsaügatvaü
niþsaügatve nirmohatvam |
nirmohatve ni÷calatattvaü
ni÷calatatve jãvanmuktiþ ||
By keeping the company of great Mahatmas, one becomes dispassionate.
He gets Vairagya. He does not like the company of worldly men. Then
he develops the state of Nirmohatva. He becomes free from infatuation
or delusion. Then his mind becomes steady and one-pointed and rests
on the Svarupa or Essence. Then he attains liberation or freedom.
From the "Bhaja Govinda Stotram" of Sri Adi Sankaracharya
\ \ \
kst:ret: kst:ret: m:ay:am:Î ?
y:H s:ög:ö ty:j:et: y::ð
m:han:ØB:av:ö s:ðv:t:ð,
en:m:üm::ð B:v:et: ..
kastarati kastarati màyàm
? yaþ saügaü tyajati yo
mahànubhàvaü sevate, nirmamo bhavati ||
Who crosses, who overcomes this Maya? Only he who abandons evil company,
who associates with large-hearted men and who is free from "mine-ness".
m:hts:¤st:Ø dÙl:üB::ð|g:my::ð|m::ðG:Á: ..
mahatsaïgastu durlabho.agamyo.amogha÷ca
||
Companionship of the great ones is again difficult of attainment. It
is hardly possible to assign how and when men may be taken into the
society of the great. But once obtained, association with the great
ones is infallible in its operation.
l:By:t:ð|ep: t:tkáp:y:òv: ..
labhyate.api tatkçpayaiva
||
Companionship of the great ones is gained by the grace of God alone.
From the "Bhakti Sutras" of Maharshi Narada
\ \ \
eb:n:Ø s:ts:ög: ev:v:ðk n: h:ðI .
ram: káp:a eb:n:Ø s:Øl:B: n: s::ðI ..
binu satsaüga viveka na hoã
|
ràma kçpà binu sulabha na soã ||
The intuition of wisdom or the power of discrimination does not come
without having Satsanga which is enjoyable or attainable only by those
whom Lord Rama chooses or upon whom He bestows His Grace.
s:t:s:ög:t: m:Ød m:ög:l: m:Ül:a .
s:Y s:ØD:rehö s:t:s:ög:et: p:aI ..
satasaügata muda maügala
målà |
sañha sudharahiü satasaügati pàã ||
Even the worst rogues are changed into virtuous men only through the
association or Sanga of the seers and sages, as Satsanga is itself an
ever-beneficial joy-giver.
From "Sri Ramacharitamanas" of Goswami Tulasidasji
\ \ \
Learn wisdom from the saints. They are your saviours. Follow their
advice. They will help you, guide you and lead you to your destined
goal.
Turn homeward. Enough of your wanderings in the desert of Samsara.
There are a few oases in this desert and they are the saints. Drink
deep from them and march to the source, your original home.
Satsanga is thy lifeboat. Discrimination is thy compass. Dispassion
is thy anchor. O Captain of the soul! Steer thy ship fearlessly in this
ocean of Samsara and cross to the other shore of immortal life.
From miscellaneous writings of Swami Sivananda
\ \ \
The word 'Satsanga' is the combination of the two words 'Sat' and 'Sanga.'
'Sat' means existence absolute, which is Brahman. 'Sat' is the essential
nature of Brahman which is permanent in things that change, which is
the only reality that upholds the world of appearance.
The same 'Sat,' with the accidental attributes of omnipresence, omniscience
and omnipotence is called Isvara or Paramatman. In brief, 'Sat' refers
to Isvara as well as Brahman, both ultimately being the one and the
same reality.
'Sanga' literally means company or union. To be always in the company
of the Lord, or to be established in Brahman, is the literal meaning
of the word 'Satsanga.' But, as long as ignorance or Avidya remains,
the direct realisation of Brahman is impossible. When ignorance is destroyed
by wisdom, the real nature reveals itself. This is the highest Satsanga.
The next possibility is to please God so much by our unflinching devotion
that He has to sport with us assuming a gentle form according to our
desire, even as He did in the case of the Gopis. But the means to the
realisation of this blessed end is also called Satsanga or the company
of the wise. The means being essentially not different from the end,
is also named after the end. Because the company of the wise leads to
the realisation of Brahman (with attributes or without attributes),
it is also termed as Satsanga. In this sense, Satsanga means the company
of the Satpurushas. Satpurushas are those who have realised truth as
well as those who are aspirants after truth. Those people who have renounced
egoism, greed, lust, etc., are Satpurushas. Those people who have attained
equal vision, balanced mind, unflinching devotion to the Lord, are Satpurushas.
Those people who are endowed with peace, bliss, contentment, simplicity,
fearlessness, humility, powerful voice, a face beaming with the glow
of saintliness, etc., are Satpurushas.
Grace of God Alone Makes Satsanga Possible
It is very, very difficult to come into contact with a Satpurusha or
a saint. It is more so to recognise a saint. A man of worldly Samskaras
wants to weigh the saintliness of a sage by his own conceptional balance,
and finding him lacking in weight, discards him as a false saint and
thereby he does not get the instantaneous benefit arising out of the
contact of the sage. But, even then, the company of the saint exerts
an inexorable influence on the person concerned, which he realises sooner
or later. Bhagavan Narada says in his Bhakti Sutras: "The company of
the great is very difficult, inaccessible, but infallible."
Companionship of the great ones is difficult of attainment. It is hardly
possible to assign how and when men may be taken into the society of
the great. But, once obtained, association with the great ones is infallible
in its operation. Love of God is obtained principally and undoubtedly
by the grace of the great ones, or in other words, from the touch of
divine compassion. Companionship of the great ones is gained by the
grace of God alone, because there is no distinction between Him and
His men.
There is no difference between God and a realised Bhagavata. Both are
identical. A sage is God Himself. The Upanishad declares: "He who knows
Brahman becomes Brahman." The glow of a sage is infinite and eternal
as that of Brahman.
Light on the Relationship Between God and His Devotee
Lord Krishna declares in the Gita: "The same am I to all beings: to
Me there is none hateful or dear; but those who worship Me with devotion
are in Me and I am also in them." Though the rays of the sun fall equally
on one and all, it is the faces of the diamonds that dazzle more than
anything else. Though a man may possess hundreds of rooms in his house,
he delights only in his drawing room which is well decorated. Even so,
though God is equally for one and all, He manifests more vividly in
the heart of a sage, which is made transparent by purity, which is decorated
by the rare jewels of compassion, mercy, self-control, equal vision
and wisdom.
The relationship between God and His devotee has been described in
three ways. Firstly, both are non-different, because a saint has no
separate existence apart from the Lord. The will of the Lord is the
will of the sage. The reflection of the sun has merged in the real sun.
The salt-doll has become one with the ocean. The dew-drop has slipped
into the shining sea. The Jiva has merged in the Lord. When the egoism
has vanished, there is no difference between the Lord and the sage.
From another standpoint, the Lord is considered to be greater than
a saint, because a saint is but the way. One is not satisfied with the
Darshan of a sage; he asks, "O Maharaj! Please show me the way to God-realisation.
How am I to conduct myself for the attainment of the highest Purushartha
or liberation?" This proves that the Lord is greater than the saint.
But this is a relative standpoint. A person still in bondage may come
into contact with a sage, but it is very difficult for him to realise
the consciousness of the sage which is non-different from the Lord.
As long as he does not realise this, a sage appears to be merely a way
to a certain goal. But, in reality, he is the way as well as the goal.
And as far as the sage is both the way and the goal, he is even considered
greater than the Lord Himself. Saint Tulasidasji says, "I have firm
belief that a devotee of Rama is greater than Him." All the saints declare
thus unanimously.
Though the Lord is everywhere, without the grace of a Guru, He is not
to be realised. The saint or Guru alone is the way. There is absolutely
no other way leading to escape from Samsara.
Saints are the living manifestations of the Lord. Seeing a sage, meditating
on him, remembering him, touching his feet, talking with him, etc.,
bring about a sudden inflow of God's grace into the individual, by which
the latter quickly attains the lofty peak of spiritual knowledge.
Tulasidasji sings the glory of Satsanga in glowing terms: "O dear one!
Should you keep the happiness of heaven and of all the higher worlds
in one pan of the balance and the happiness that arises out of Satsanga
in the other, the latter will outweigh the former."
There is no boat other than Satsanga to take you across the ocean of
Samsara. Blessed is he who has come into contact with a Satpurusha,
a realised sage. More blessed is he who has cultivated unflinching devotion
to his feet. And the most blessed is he who has attained communion with
the consciousness of the sage.
In case contact with a sage is not possible, one should try to be in
contact with sublime books like the Upanishads, the Gita, the Yoga-Vasishtha,
the Ramayana, the Bhagavata, etc. He should try to take resort to holy
places and there engage himself in discoursing upon, or hearing of,
the glory of God. This also is Satsanga for him. Whatever helps one
towards the attainment of purity of heart should be considered as Satsanga.
The glow and power of Satsanga, association with the wise, saints,
Yogis, Sannyasins and Mahatmas is indescribable. Even a moment's company
is quite sufficient to overhaul the old vicious Samskaras of the worldly
people. The magnetic aura, the spiritual vibration, and the powerful
currents of developed adepts produce a tremendous influence on the minds
of worldlings. Service of Mahatmas purifies the minds of passionate
men very rapidly. Satsanga elevates the mind to magnanimous heights.
Just as a single matchstick burns huge bundles of cotton in a few seconds,
so also, the company of saints burns all thoughts and Samskaras of passion
within a short time. The only potent specific for inducing burning Vairagya
and burning desire for liberation is Satsanga and Satsanga alone.
The association with the holy sages is quite enough to instil in a
soul wisdom and love. Vidya originates in those whose faults have been
washed away by the mighty force of Satsanga which has independent power
of destroying all faults and originating Vidya.
Those who hear the life-giving words of good men have their heads that
are tainted with evil, purified. They ultimately reach the lotus feet
of the Lord. This shows that the words of good men have the power of
purifying the soul and carrying it to the feet of the Master.
How Satsanga Gradually Leads to the Vision of God
First comes keeping company of the righteous and good men and serving
them. By such company and service, there dawns the knowledge of the
essential nature of one's own self and of the divine or supreme Self.
Then comes Vairagya or a total disgust for everything of this world
and of the next, with a yearning for the Lord. This is Bhakti. When
Bhakti becomes strong, the man becomes the beloved of the Lord, and
because of such dearness to Him, he is chosen by Him. Then comes the
direct vision of the Lord.
Vivekananda attended the Satsanga of Ramakrishna Paramahamsa. Jnanadeva
had the Satsanga of Nivrittinath. Gorakhnath attended Satsanga of Matsyendranath.
The practice of feeling His presence in everything, of seeing God in
every face and in every object is, in itself, a grand sublime Satsanga.
Hail, hail to Mahatmas who hold Satsanga and to sincere devotees who
attend them! Very often, devotion is kindled by association and talk
with devotees. As flame is enkindled by flame, so heart catches fire
from head. Says Sri Krishna: "The wise adore Me in rapt devotion. With
their minds wholly in Me, with their life absorbed in Me, enlightening
each other, ever conversing about Me, they are satisfied and delighted."
In the East, students are always advised to seek the company of holy
men and listen to their conversation, thus fanning into flame a little
spark of love and earnestness. Only a strong soul can keep itself glowing
in isolation, and the beginner will do well to take the opportunity
that comes in his way to strengthen his own aspirations by communion
with others who share them.
Indispensability of Satsanga for Those Who Cannot Think for Themselves
There are very few people in this world who can correctly think for
themselves, who can do Sadvichara and depend on their own intelligence
in their pursuit of Truth. These few people are, of course, their own
Gurus or teachers, and do not require any other teacher. Their Satsanga
consists in their meditation on the Highest Intelligence or Consciousness.
Those who cannot think correctly and cannot depend on their own thoughts,
feelings and volitions, who are swayed by passions and delusions, constitute
the majority of mankind. Such people require a wise and good Guru or
teacher in order that they may be enabled to lead a well-directed life.
Their Satsanga consists in the company and service of, receiving direct
instructions from, and observing and emulating the conduct of their
Guru or teacher who is wise and good.
It is only the sincere and earnest Sadhaka who knows the real value
of Satsanga or association with saints and sages. Real Satsanga gives
the aspirant inner spiritual strength to face the struggles of life,
overcome temptations, kill inner cravings, fill the mind with positive
divine thoughts.
The company of a saint or a sage can transform evil into good. Faith
in God, in scriptures, attachment and devotion to God, slowly develop
in those who do regular Satsanga. Even a sinner has a hope through the
Sanga of a Mahatma or Mahapurusha. Rogues Jagai and Madhai, dacoit Ratnakara,
were all transformed into saints by Satsanga.
Satsanga is the greatest of all the purifiers and illuminators of man.
Satsanga is the one panacea for all the ills of life. There is nothing
so inspiring, elevating and solacing as Satsanga. Satsanga is the sap
of life, the elixir of thought, the joy of the soul. There is no other
way to the attainment of supreme blessedness than Satsanga. There is
nothing so great, so important, so indispensable, so delightful, as
Satsanga. This is the only way and there is no other.
Satsanga Bhavans are a great need of the hour. Many people can gather
together. When people join together and sing the Lord's Name and pray,
a great spiritual force is generated. That is the glory of Satsanga.
If you shut yourself up in your room and do Japa and meditation, you
may not progress so fast, but if you form a small Satsanga group and
all of you do Japa together and meditate together, the spiritual force
generated will help you all. You will make rapid and wonderful progress.
When you attend a Satsanga, you will forget the worries of the world.
You are in an entirely different atmosphere.
It is Satsanga alone that can transform man in these days. Sublime
ideas must be constantly dinned into the ears of man. Then only will
his heart be transformed.
Nowadays there is such dishonesty in business that every article is
adulterated. Adulteration of foodstuffs is rampant everywhere. Man is
selfish and has no sense of duty. At the moment of death, your conscience
will prick you. You will have no peace of mind either now or at the
time of death or ever afterwards. Dishonesty kills your conscience;
it is worse than Atma-hatya. It is like killing yourself. Be honest.
Have a pure head, clean mind and clear conscience. Even if you are poor,
you will be happy. If you are honest, the whole wealth of the world
will belong to you.
Build Satsanga Bhavans Everywhere
The man is not rich, because he has a lot of money in the bank. Only
that man is really rich whose heart is rich. Each virtue is worth more
than a crore of rupees. Cultivate a charitable heart. You are spending
a lot of money on the clothes of your wife and children; give plenty
of money in charity for the construction of temples and Satsanga Bhavans.
They are great assets to the whole world.
Through your charity, there must be a Gita Bhavan in every town, in
every Mohalla. What a wonderful thing it will be! There will be Satsanga
everywhere. In those Satsangas people will learn of Dharma. They will
be transformed. The entire society will be transformed. Sublime ideas
and ideals will enter the hearts of people. Dishonesty will disappear.
Dharma will reign supreme. People will become 'Sarvabhutahiteratah,'
devoted to the welfare of all beings, feeling that the entire world
is one family.
One life, one consciousness, one Self, dwells in all, just as one sun
and one moon shine over the whole world. But the power of Maya shows
everything as different. The scavenger and the cobbler are your own
Self. It is Maya that makes you feel, "This man is inferior and the
other man is superior." Vedanta speaks of unity. All are one. This truth
has to permeate your entire being. That can be done only through Satsanga.
You should constantly hear and dwell upon such sublime ideals. Some
Vedantic students go about saying, "There is no world in the three periods
of time." But, if there is a little less salt in their Dal or less sugar
in their milk, they would be upset. This lip-Vedanta will not do. You
have to be practical Vedantins. You can become practical Vedantins only
through constant Satsanga.
Learn the Principles of Real Life Through Satsanga
You must learn the principles of real life through Satsanga. Real life
is living for others. You beautify yourself by wearing diamond rings
and Benares Sarees. Is there beauty in diamond rings and Benares Sarees?
Seva-bhav, charity is the real diamond. You dress yourself nicely and
see yourself in a mirror a thousand times, does that give you beauty?
Beauty is within. Infinite beauty dwells in the chambers of your heart.
Jyotishamapi Tat Jyoti Tamasah Paramuchyate, Jnanam, Jneyam, Jnanagamyam,
Hridisarvasya Tishtitam. You spend all your time in beautifying
this body! Morning you have a shave, in the evening you have another
shave. This is all waste of precious time, precious life. You must learn
to utilise time properly, through Satsanga.
Love all. Embrace all. Be kind to all. Help the downtrodden brothers.
Instead of having six or seven shirts for yourself, give a shirt to
the poor man. Thus only can you evolve. Thus only can you realise the
Atman which is the One Self that dwells in all.
Try to see good in everybody. Do not develop the Dosha-drishti, the
fault-finding nature. Your evil mind, your lower nature, will try to
ignore the good qualities that are in a man and try to see only his
defects. You will have to cultivate the eye of discrimination. Human
nature is such that man tries to see only defects in others; you will
even superimpose evil upon persons in whom such evil qualities do not
exist. Through Satsanga and study, you will have to eradicate this nature.
You will have to cultivate the habit of seeing only good in others.
Then only will you be able to unite with all. You will be able to recognise
the goodness in all. You will not have Ghrina, hatred, etc. You will
have to cultivate this habit through Satsanga.
Individual Sadhana and Collective Sadhana
What spiritual benefit you cannot get in five years of study, you can
have in one Satsanga. You have experienced it now. I am not deceiving
you. You actually feel it: Aparoksha Anubhuti. When you sing Kirtan
here, you have forgotten the world. What made you forget the world and
rise above body-consciousness? It is Kirtan of the Lord's Name; it is
Satsanga.
Only in Satsanga will you be vigilant. You will enter into Bhava-samadhi
here. But when you attempt to do Japa in your own room, you will get
another kind of Samadhi.....deep sleep! One man wanted to know the easiest
way of controlling and annihilating the mind. The preceptor said, "Take
rice and sour curd to your bellyful. Lie down on a good bed, soft and
comfortable. Have good pillows for your head and feet. Relax. Breathe
deeply. You will go beyond the mind." That is deep sleep. That is what
you will get if you sit alone in your room and try to do Japa and meditation.
When you are in Satsanga, you are vigilant, and you get the help of
the spiritual vibrations of the entire gathering.
(The author was speaking at a Satsanga gathering in a Gita Mandir.
This chapter is made up of excerpts from that speech.)
This world appears to be very beautiful, charming and attractive. Delicious
drinks, luscious fruits, fragrant flowers, sweets and toffees, tea and
coffee, beautiful women and magnificent gardens,-and the mind is attracted
to them. The man who has no discrimination and dispassion is attracted.
He lives in Maya, thinks always of Maya, dwells constantly upon sensual
objects, and is filled with Asubha Vasanas. He leads an Asuric life
in this world.
But, reflect for a moment on the true nature of this world. With all
these beautiful things, there is a constant undercurrent of Janma, Mrityu,
Jara and Vyadhi-birth, death, old age and disease. Loss of property,
death of near relatives and dear friends, dishonour and defeat, these
are the things that you experience daily, even though you run after
the beautiful objects thinking they will give you unalloyed happiness.
You are immersed in sorrow. You are sorely disappointed. You have misunderstood
the nature of the world. This is a world of pain, sorrow and death.
You cannot get real peace, happiness or bliss in this world, from these
sense-objects. Where can you get them?
Realise Your Real Nature Through Sadhana and Satsanga and Attain
Immortal Bliss
Behind these names and forms, behind these fleeting sense-objects,
behind these perishable phenomena, there is the Satchidananda Para Brahman,
full of bliss, full of eternal peace and wisdom, illumination and enlightenment.
Attain this Atman through study of sacred scriptures, meditation, Japa,
Kirtan and Satsanga. You will be freed from the trammels of the flesh,
from slavery to the mind, from the shackles of transmigration.
Avidya, Kama and Karma bind you to this wheel of birth and death. You
have forgotten your real essential nature. You are ignorant of your
Satchidananda Svarupa. Therefore you feel that happiness lies in the
external objects of the senses. And, desire arises in you for them.
Then you exert to obtain them, and Karma results. Karma brings about
birth and death.
Therefore, if you want to free yourself from birth and death, free
yourself from desires, from attachment, from Asubha Vasanas, and ultimately,
from this primordial ignorance, develop discrimination, dispassion,
serenity of mind. Practise the Ashtanga Yoga of Patanjali Maharshi,
Bhakti Yoga of Devarshi Narada, Jnana Yoga of Sankaracharya, Karma Yoga
of Bhagavan Krishna or the Yoga of Synthesis which is most suitable
to this modern age. You will be freed from birth and death. You will
enjoy eternal bliss. This is the goal. This is your Dharma. You have
taken birth here as a human being in order to reach this goal here and
now, in this very birth. If you do not strive to reach the goal, you
are wasting your life and neglecting this precious gift of human birth.
Satsanga Guards You Against the Unreal Glitter of Worldly Objects
Forget not the goal. In order not to forget the goal, Satsanga is most
essential. Satsanga keeps the fire of aspiration alive in your head.
It is a shield to protect you from lapsing into lethargy, from gliding
back into the old grooves of sense-cravings, from forgetting your goal.
Satsanga is your best friend, your spiritual nourishment. Satsanga is
greater than your parents; your parents gave the body, but Satsanga
gives you spiritual illumination. Satsanga is one of the fundamental
means for attaining God-realisation. Where there is Satsanga, Mahatmas
and great saints assemble. They remind you of the Reality; they guard
you against the unreal glitter of worldly objects; they save you from
the formidable ocean of Samsara. Their glorious example inspires you;
their soul-elevating Upadesa is your guide. From Satsanga you get practical
lessons in control of mind, concentration and meditation.
Satsanga is, therefore, indispensable for householders who have to
engage themselves in their worldly duties, important for spiritual aspirants
who are treading the path of renunciation, and highly beneficial even
for advanced Yogis and students of Vedanta. It spiritually awakens the
householders, inspires the spiritual aspirants, and sustains the spirit
of the advanced Yogis. To the great saints and Mahatmas, Satsanga is
a pleasure, delight, joy and Loka-sangraha Seva. Mahatmas wish to share
their spiritual experiences with struggling souls and rescue those who
are caught in the snare of Samsara. They are the soul of Satsanga. The
very purpose of convening Satsanga is to enjoy the company of these
Holy Ones.
The Real Satsanga Bhavan is in Your Own Heart
The Satsanga Bhavan, the place where Satsanga is held, is Vaikuntha,
Kailasa or Param-dham, in reality. The real Satsanga Bhavan is in your
own heart. There dwells the Sat, the Supreme Reality, that Existence
Absolute or Brahman. Control the mind by the practice of Yama, Niyama,
Asana and Pranayama. Make the mind one-pointed by the practice of Pratyahara
and Dharana. Then meditate on the Self, the Atman dwelling in your heart.
You can enter into your own Satsanga Bhavan daily through self-analysis,
introspection, enquiry into the nature of the Self. This will lead to
Self-realisation, when you will for ever be one with that Sat, the infinite
eternal Existence.
This is your goal. Forget not, Maya is very powerful. With all your
good intentions, you will forget this your foremost duty. Therefore,
come to the Satsanga Bhavan and associate with saints and Yogis who
will instruct you how to control the mind, how to practise Pranayama
and Brahma-vichara, how to wean the mind from sensual objects, how to
fill the mind with Sattva.
Identification with the body and the mind is the cause for all sufferings.
In reality, you are Satchidananda-svarupa; identification with this
real Svarupa is the key to perennial peace and supreme bliss. Ajo
Nityah Sasvatoyam Purano: this Atman is unborn, eternal and ancient.
Be regular in your meditation, Japa, Kirtan, prayer. People do Kirtan
for some time, attend Satsanga for some time; and then they leave off.
This is a sad error. Regularity is of paramount importance in Sadhana.
Whatever you do, do regularly. Increase the period of meditation gradually.
Do not be attracted by the tantalising tinsels of this world. Nobody
has been benefited by material possessions. You may have crores of rupees
in the bank, you may have a hundred motor-cars and a dozen bungalows:
but, peace of mind you cannot have from these. You can have peace of
mind only if you are regular in Japa, meditation, Kirtan and Satsanga.
Only when you realise the Self will you enjoy perennial peace. Construct
the Satsanga Bhavan in your own heart through regular and systematic
spiritual practice and realise Him, not in the unknown future, but right
now this very second. Forget not the goal.
Let me remind you of the last word of the Upanishads. Tat Tvam Asi:
thou art that supreme, infinite, immortal Satchidananda Brahman.
Have constant Nama-smaran; even when you are working, mentally repeat
Sri Ram, Sri Ram. Sri Ram is not only the Avatara of Lord Vishnu,
consort of Sita, but He is omniscient, omnipotent and omnipresent Para
Brahman. Constantly meditate on Sri Ram. Be good. Do good. Be noble.
Be gentle. Be generous. Attain Self-realisation through Satsanga, Svadhyaya,
Japa, Kirtan and meditation. May Lord bless you all!
How to judge a Mahatma? This is most difficult. A Shakespeare only
can understand a Shakespeare. A Jesus only can understand a Jesus. A
man of experience who has mixed with Sadhus and Sannyasins and lived
with them for a number of years may arrive at certain definite conclusions
and may infer something, but he may or may not be accurate or correct.
Only a Jnani with his Divya Drishti can directly see and understand
a Jnani.
A Sadhu may be physically nude. He may not keep anything with him.
He may be using his hands as the begging-bowl and be living underneath
a tree. He may live in a forest. Yet he may be the greatest scoundrel;
he may be the most worldly-minded man with internal and external attachments
and all sorts of passions. He may dance in joy when he gets an eight-anna
piece for his opium-smoking. His mind may be full of distractions and
disturbances. Whereas, a man may live in a busy town or city. He may
lead the life of a big Babu. He may wear fashionable dress. He may eat
dainties. And yet, he may not have the least attachment or craving for
anything. Sri Ramanuja lived amidst luxuries. He preached a life of
enjoyment. Raja Janaka had his royal pleasures, and yet he said: "My
wealth is boundless, but I have nothing. Even if the whole of Mithila
were burnt to ashes, nothing of mine will be burnt".
The Mistakes That Householders Make in Judging a Mahatma
Householders make wrong judgments in deciding the nature of a Sadhu.
They take into consideration only the external conditions of a Sadhu.
Even educated people commit mistakes in this regard. Our present-day
university education will not help one to judge the spiritual advancement
of a Sadhu or a Mahatma. The spiritual line is totally different.
In Uttarakasi, a young Sadhu was hearing the description of a Jnani
of the seventh Bhumika when Swami Devagiri was holding classes on Yoga
Vasishtha. He at once pretended to be in the Turiyatita state, the highest
state of knowledge. He gave up taking food. He passed urine and motion
in the room. This state of affairs continued for fifteen days. When
his neighbours inquired what the matter was, he replied that he was
in the seventh Bhumika. An intelligent man wanted to test his mental
state. He applied Bichu Katta leaves to his body. This caused
intense burning like scorpion-sting. He cried bitterly. He admitted
his folly and began to take food as usual. Such Jnanis are in abundance
in the Punjab, Rishikesh and other places nowadays. Beware of such Jnanis.
By applying burning charcoal to their bodies, one can easily test the
mental state of such Jnanis.
You can hardly estimate the advancement of a Sadhu by a simple casual
talk for an hour or two. You will have to live with him for a long time,
and then alone you will be able to draw some accurate inferences and
conclusions. There have been instances of realised persons who had elephants,
horses and all royal paraphernalia without being affected in the least
by their external objects. They had always Jnana Nishtha and Svarupa
Sthiti amidst busy worldly activities. This is integral development.
This is the gist of the Bhagavad Gita. This is the central teaching
of Lord Krishna.
What is wanted is mental nudity. Shave the mind by removing attachments,
desires, egoism. You can live wherever you like. A town will be a dense
forest for you. On the contrary, a thick forest will be just like a
busy city if you have a ruffled mind with passions and revolting Indriyas.
Jnana is purely an internal state. You will to know your own Self. The
external marks are no sure criterion. So do not look into the external
things of a Sadhu. A man may take any kind of food, he may dress in
any way he likes, he may part his hair in any manner he finds it convenient.
These are all non-essentials. Always look into his internal mental state.
Where True Religion Begins
A devotee, a Sannyasin or a Yogi may live on any food he likes. He
may dress in any way he likes, he may dress his hair in any manner he
pleases. He may live on fruits, dry leaves, water, or on rich delicacies
according to his Prarabdha. He may live naked or in rich garments. He
may be a great Titikshu or a Tapasvi. But these things have nothing
to do with true religion.
Real religion begins when one has gone above body-consciousness. Real
religion begins when one has gone beyond the petty customs, manners
and conventions. These are all meaningless social binding for those
who are still after body-consciousness. These things have nothing to
do for a man who has expanded himself. A real Sannyasin or a Sadhu is
above all these things. None in the world can expect a real expanded
man to be a slave to all these preliminary social or religious bondages.
The worldly-minded persons attach too much stress on dressing and eating,
and as such are not able to judge the merits of a real Sannyasin. They
look to his externals only and are deceived; and at last they run after
him in vain. They are unreasonably prejudiced. They waste good opportunities,
and do not derive much advantage from the company of Sadhus. They always
find fault for trifling and petty things. They say, "That Sannyasin
is eating onions; this Sadhu is smoking; that Mahatma is having his
face shaved." If you look on all these petty things, you can never be
benefited. A Tibeti Baba, a great living Yogi of Burdwan, is smoking
and he takes meat also. What of that! He knows how to convert a Tamasic
food into Sattvic food.
Siddhis are no True Criterion of True Spirituality
Another great blunder people generally commit is that they judge the
enlightenment of Sadhus by the Siddhis they display. In the world generally,
the common inclination is to judge the merits and ability of a Sadhu
through his Siddhis. It is a blunder indeed. They should not judge the
enlightenment of a Sadhu in this way. Siddhis are by-products of concentration.
Siddhis have nothing to do with Self-realisation. A Sadhu may manifest
Siddhis due to strong passions and intense desires, and if that be the
case, he is undoubtedly a big householder only. You must believe me
when I tell you that Siddhis are a great hindrance to spiritual progress,
and so long as one is within the realm of Siddhis and does not try to
rise above it and march onwards, there is not the least hope of God-realisation
for him. But, this does not mean that a person manifesting Siddhis is
not a realised soul. There are several instances of such persons who
have exhibited several Siddhis purely for the elevation and uplift of
the world, but never for selfish motives.
During the days of Sri Ramakrishna Paramahamsa Dev, a certain Sadhu
approached him and showed two Siddhis: one was that he could roam about
without being seen by anybody. The other was that light emanated from
his anus when he walked. This man after some time entered the apartments
of a lady unseen, misused his power, fell in love with her and lost
his two powers. In the world generally, the common run of people and
even educated persons judge Sadhus by their Siddhis only. It is a serious
blunder and hence I seriously warn you.
Cramming Scriptures Cannot Make Man a Yogi
Quoting scriptures is also not a sign to indicate the spiritual development
of a person. A man may recite the whole of the Vedas, the Upanishads,
the Brahma Sutras; and yet he may be the greatest and most abominable
scoundrel. There are nowadays many who pose for big Yogins and Jnanis
or Jivanmuktas after a little study of some books. Mere theory alone
cannot help you in enjoying the fruits of Yoga. Mere intellectual curiosity,
enthusiasm, and emotional bubbling cannot help you at all in any way
in Yoga practice. Mere posing "I am a Yogi" by cramming a few Sutras
from Yoga Darshan is nothing but downright hypocrisy. Yoga Abhyasa is
not a commercial business. To cheat God, your own self and the public
by some false demonstration in some Yogic practice is a heinous crime.
There is no Prayaschitta for this unpardonable deception. This deserves
the maximum punishment.
Titiksha Alone Cannot Make a Tapasvin
Again, there are some men in the garb of Sadhus or Sannyasins who would
talk much about Hatha Yogic Kriyas and run about in the world with pretended
Samadhis. One can live on air and water alone, another can remain under
the earth for six months, and a third can swallow nitric acid, glass
pieces and poisons. These are merely physical trainings and are not
the real qualifications of a Sadhu.
The mind has the power to imitate. Great persons like Swami Krishna
Ashram lead a perfectly hard life even in Gangotri. Many people are
trying to imitate him and pass for great souls or Mahatmas. Young men
study Vivekachudamani and Avadhuta Gita and pretend to appear as Avadhutas
as described there, without having any internal change. The mind remains
the same with its likes and dislikes, passion and anger. Poor, ignorant
worldlings are duped by these external appearances. Titiksha is by itself
no sign of spirituality. Sri Pradyumna Kesava, Munsiff of Sitapur, mentioned
to me the instance of a Sadhu who could roll on burning sand at midday
in summer for hours together and yet he used to fight for trifling things
with great excitement. These are all mere physical training only. Titiksha
is mental. Vairagya is mental. Sannyasa is also mental. A man of strong
will can give up all his clothing at one stroke and can live in winter
in Gangotri without the least trouble, without any preliminary training.
If Titiksha alone can effect emancipation, even buffaloes and fish
living for twenty-four hours in water should get emancipation. If mere
shaving of head can bring about salvation, even goats and other animals
whose hairs are shorn should obtain release. If eating the crumbs that
are thrown out in the gutter and sleeping in a dunghill can give salvation,
even dogs are entitled to get salvation. Therefore, the conclusion is
that we must not be guided by mere external appearances only, but must
look into the inner mental state of the man.
Who Then is a True Mahatma?
Neither through matted locks, nor through fiery lectures and erudition,
nor through the exhibition of miracles does one attain perfection or
knowledge. He in whom the two currents of Raga-dvesha, egoism, lust
and anger are destroyed in toto is ever happy and is a liberated
sage or Jivanmukta.
Saints are those whose minds are unruffled, who are free from avarice,
who have conquered desire, and who have brought their senses and internal
nature under control, who are devoted to the Lord, and who have no longing
for anything, who are the same in pleasure and pain, who are free from
attachment, who have the attributes of self-control, and who are content
with whatever comes in their way.
If you find mercy and humility in a person, then alone can you know
that that person is a Sadhu. His heart will melt at the suffering of
others. Man has got a sin-hardened head; when this begins to melt, the
Lord manifests Himself there. The Sadhu need not deliver lectures on
Panchadasi. He need not necessarily be able to deliver eloquent discourses
on the Gita. He may not be able to comment for three hours upon a single
Brahma Sutra. But, a sweet aroma will emanate from him. This will attract
you to him. This will give you Santi and an inner bliss when you approach
him. All your worries and anxieties will disappear as you near him.
His very look will elevate you. Each one of his words will inspire you,
will engrave itself on the tablet of your heart. Your nature will be
transformed. You will turn a new leaf in your life. Such will be his
power. Such is the glory of true mercy and humility.
Satsanga: The Question of Availability
There is a complaint by householders nowadays that there are no good
Mahatmas. This is a lame excuse. The company of Sadhus is a question
of supply and demand. If there is a sincere demand, the supply will
come at once. This is the inexorable law of nature. If you are really
thirsty, you will find your Master at your threshold. You lead a happy-go-lucky
life, your mind is full of passion and unholy Vasanas. You do not care
a bit for higher divine life. You waste your time in idle gossiping
and vain, worldly talks. You have become a hopeless slave of passion,
greed, and name and fame. And yet you complain: "I cannot get good Satsanga."
Blame yourself first. Admit your faults. Repent sincerely for your mistakes.
Do Prayaschitta. Fast. Pray. Cry bitterly in solitude. Make yourself
a deserving Adhikari first. Then come to me. I shall take you to the
lotus-feet of blessed souls who will put you in the right path, guide
you and elevate you to sublime heights. These "oversouls" or high souls
are waiting to get hold of the right type of aspirants. Mahatmas are
in plenty. Real seekers are few. If you bring a charge, "There are no
good Mahatmas." Mahatmas also bring a serious charge, "There are no
real seekers after Truth."
Good things are always rare in this world. Musk, saffron, radium, sandalwood,
learned persons, virtuous persons, heroes, philanthropists are rare.
When such is the case, what to speak of saints, Yogins, Jnanis and Bhaktas!
You will have to equip yourself first with the necessary qualifications
of self-restraint, celibacy, calmness of mind, keen desire for liberation,
humility, obedience, spirit of service, etc., to make yourself fit for
their company. If you get their company, the question of your salvation
is solved.
How Householders Should Behave Towards Sannyasins
The majority of householders have no faith in Sadhus and even if they
meet any good Sadhu, they naturally find fault with his externals and
put so many questions as to his previous name, caste, creed, qualifications,
relations, age and what not. They forget the very elementary principles
of Sannyasins. They will never think that after becoming a Sannyasi,
one has to forget all these things, and all the more, this body consciousness.
They do not understand that a Sannyasi is no more a Brahmin or a Sadhu
or a professor, or a leader of a particular society, creed or sect.
Grihastis should not put such questions to a Sadhu. They can talk only
on philosophical points with a view to clear doubts. Then and then alone
they can be benefited by Satsanga. Satsanga is the easiest and quickest
means to change the mind of worldly-minded persons towards the spiritual
path and to thoroughly overhaul the old vicious and wrong Samskaras.
Live in the company of Sadhus. Their company itself is spiritual education.
A sage should be approached with all humility and reverence. If you
approach in such a spirit of humility, he will certainly impart to you
the divine wisdom.
Householders should approach Sannyasins with fruits in hand, wet with
genuine Bhakti. As soon as they meet Sannyasins and get their Darshan,
they should do Sashtanga Namaskar with Bhava and Prema. They should
not talk anything that is worldly in the presence of Sannyasins. If
they have any question to ask, they should always keep ready their question
and should invariably take care to see that it pertains to spirituality
and God. They should not try to invent some foolish question for fun's
sake as soon as they enter the Ashramas of Sannyasins or their Kutirs.
They should not waste much time. Householders may take with them some
small presents according to their capacity. Sannyasins are visible gods
on earth. There is no Yajna or service greater than service to Sannyasins.
It is the most potent purifier. Blessed are those who serve Sannyasins,
for they will soon have peace of mind and purity of heart!
If you cannot get Satsanga of living Mahatmas, you can take recourse
to the study of books written by great souls. This will constitute negative
Satsanga. If you study Vivekachudamani, you are really having Satsanga
of Sankaracharya for the time being. If you read Yoga Vasishtha, you
are really having Satsanga with sage Vasishtha.
In the evening, four or five people can assemble together in a temple
or a quiet room and can study for one or two hours either the Gita or
the Upanishads, the Ramayana, the Bhagavatam, etc. Slowly your mind
will be purified. You will get taste in the spiritual path. Women also
should follow this method.
Most Important Books for Daily Reading
A devotee should study books which place before him the ideals of devotion,
the glory, the sweetness and the Leelas of the Lord, the stories of
saints and the practices which help him to cultivate devotion. Devotion
develops by the study of such scriptures.
The most important books are the Ramayana, Srimad Bhagavatam, the Narayaneeyam,
the Gita, the Vishnupurana, the Adhyatma Ramayana, the Tulasi Ramayana
(Ramacharitamanas), Vishnu Sahasranama, Sandilya Sutras, the Siva Purana,
the Devi Bhagavata, the Narada Pancharatram, Practice of Bhakti Yoga,
Essence of Bhakti Yoga, Bhakti and Sankirtan, Bhaktirasamritam, songs
of Alvars and Nayanars, Thevaram, Thiruvachakam, Dasabodha, Tukaram's
Abhangas, Jnanesvari, Bhakti Rasayana, Bhakti Rasamritasindhu, etc.
How the Mind Deludes
Earthly objects you want. But with all that, you should never miss
a day in meditation, in the study of the Gita, the Upanishads, the Vivekachudamani,
all full of spiritual gems. One Sloka will give you Santi:
Vihaya Kaman Yah Sarvan
Pumamscharati Nisspruhah
Nirmamo Nirahankarah
Sa Santim Adhigachhati
Never forget this.
The mind deludes you. "When I have two cows of my own, when I have
a beautiful bungalow in Mussoorie, I will be happy": these are all poor
ideas. We want people of Nachiketas' type, aspiring for something beyond
time, space and causation. You should have such a strong aspiration,
meditation and renunciation, though remaining in the world, like Chudalai,
like Janaka. Every day you must study Vivekachudamani, Atma Bodha, Tattva
Bodha, Panchadasi, Vichara Sagara-all these elevating Granthas-and Yoga
Vasishtha, the beautiful monumental Grantha on Advaita Vedanta. These
will give you Santi. Nirmamo Nirahamkarah Sa Santim Adhigachhati.
He only gets grace.
Benefits of Svadhyaya
Be regular in the study of religious books, Ramayana, Bhagavatha, Yoga
Vasishtha and other good books for Svadhyaya. If you reflect on the
ideas of the Gita and fix the mind on these ideas, this itself is a
form of lower Samadhi. Gita is a unique book for Svadhyaya. It contains
the essence of all the Yogas and the cream of the Vedas. You can devote
half an hour to three hours daily for this purpose according to the
time at your disposal. Study of scriptures is Kriya Yoga or Niyama.
It purifies the heart and fills the mind with sublime and elevating
thoughts.
Svadhyaya inspires and elevates the mind to high spiritual altitude.
It clears doubts. It weeds out unholy ideas. It cuts new spiritual grooves
for the mind to move on. It reduces wandering of the mind or Vikshepa.
It helps concentration. It forms a kind of lower Savikalpa Samadhi.
It serves pasture for the mind to graze upon. When you study the sacred
books, you are in tune with the authors who are realised souls. You
draw inspiration and become ecstatic.
When you cannot get positive Satsanga of Mahatmas, Svadhyaya clears
doubts. It strengthens the flickering faith, it induces aspiration or
strong yearning for liberation. It gives encouragement and illumination.
It places before you a list of saints who trod the path, encountered
and removed difficulties, and thus cheers you up with hope and vigour.
It fills the mind with Sattva or purity; it inspires and elevates the
mind. It helps concentration and meditation. It cuts new Sattvic grooves
and makes the mind run in these new grooves.
To translate the precepts contained in the books of the sages and saints
into action is to have your afflicted body soothed, to have your bruised
soul healed, and to save yourself from all kinds of ills of life which
are due to ignorance. Spiritual books act as consoling companions under
all vexing circumstances, as ideal teachers in all difficulties, as
guiding lights in the nights of nescience and folly, as panacea for
evils and as shapers of destiny.
Acquire wisdom by digesting the books of sages and saints, philosophers
and mystics. By wisdom, master the secrets of all sciences, know the
exact nature of things, tune your localised being or individualised
personality with the workings of the divine nature of the Laws of Truth.
Wisdom is the key to the plenitude of power and joy. Wisdom annuls countless
sufferings, innumerable sins, cuts the root of ignorance, and confers
upon you peaceful harmony and absolute perfection.
The effects of evil company are highly disastrous. The aspirant should
shun all sorts of evil company. The mind is filled with bad ideas by
contact with evil companions. The little faith in God and scriptures
also vanishes. A man is known by the company he keeps. Birds of the
same feather flock together. These are all proverbs or wise maxims.
They are quite true. Just as a nursery is to be well-fenced in the beginning
for protection against cows, etc., so also, a neophyte should protect
himself very carefully from foreign evil influences. Otherwise he is
ruined totally. The company of those who speak lies, who commit adultery,
theft, cheating, double-dealing, who indulge in idle talks, backbiting
and talebearing, who have no faith in God and in the scriptures, should
be strictly avoided. The company of women and of those who associate
with women is dangerous.
Vilwamangal attended once the nautch party of Chintamani. His whole
Antahkarana was poisoned. He was the virtuous son of a pious Brahmin.
All his good traits disappeared. He fell in love with her. He ruined
his life. There are thousand and one instances like this. In Andhra
Pradesh, Vemanna also was spoiled by evil company in the beginning.
There is nothing more dangerous than evil company. If the wife has no
religious tendencies and is of a worldly nature, her company also is
tantamount to evil company. That is the reason why scriptures speak
very highly of solitary places in the Himalayas and on the banks of
the Ganga.
What Constitutes Evil Company
Bad surroundings, obscene pictures, obscene songs, novels that deal
with love, cinemas, theatres, the sight of pairing of animals, words
which give rise to bad ideas in the mind-in short, anything that causes
evil thoughts in the mind constitutes evil company. Whatever induces
in us evil tendencies, impure ideas, and likewise, is to be considered
as Kusanga. Kusanga is an antonym of Satsanga. It means 'the company
of the evil.'
Place, food, water, family, neighbourhood, sight, literature, criticism,
livelihood, and the mode of meditation or worship are the ten most important
factors which according to their nature either serve for us as Satsanga
or Kusanga.
Aspirants generally complain: "We are doing Sadhana for the last fifteen
years. We have not made any solid spiritual progress." The obvious answer
is that they have not totally shunned evil company. Newspapers deal
with all sorts of worldly topics. Aspirants should entirely give up
reading of newspapers. Reading of newspapers kindles worldly Samskaras,
causes sensational excitement in the mind, makes the mind outgoing,
produces an impression that the world is a solid reality, and makes
one forget the Truth that underlies these names and forms.
The So-called Friends
If you put an ounce of alum in ten maunds of milk, the whole quantity
of milk becomes unfit for drinking. Even so, evil company, even for
a few minutes, will nullify the good effects created by Satsanga for
ten years. Evil company is an enemy of devotion. Give up evil company.
Take recourse to Satsanga or company of the saints.
The so-called friends are real enemies. You cannot find even a single
unselfish friend in this universe. Be careful. Friends come to have
idle talks with you and they waste your time. They want to pull you
down and make you also worldly. Do not be carried away by the flowery
speech of such friends. Cut off connection ruthlessly. Live alone at
all times. Trust in that Immortal Friend who dwells in your heart. He
will give you whatever you want. If you cannot have positive Satsanga
of Mahatmas, have negative Satsanga with books written by realised sages,
saints and Bhagavatas.
Hari Om! Adorations to Brahman! Salutations to Sri Sankara, Mahapurushas
and Sannyasins!
A Sannyasin is one who has renounced (nyasa) the Deha-adhyasa,
body-idea, selfishness, Vasanas, egoism, Abhiman. The four Kumaras of
Brahma (Sri Sanaka, Sanandana, Sanatkumara and Sanatsujata), Sri Dattatreya,
and Sri Sankara are the pioneers in this path of pure Nivritti-marga.
They are the fathers for this Order of Sannyasa.
Trend of the Times
The world wants economic, racial, social, political, psychological,
industrial and also spiritual advancement. The spiritual side should
never be ignored. That is the basis. That is the be-all and end-all.
In these days, leaders in the Karma-yogic field lay stress on action
alone. They have totally ignored the spiritual side of life. Even Sannyasins
of various institutions are doing social service only. Some Sannyasins
have scholarly erudition only and they command a little respect for
some time. They, too, have thrown aside the meditative side of life.
They are not able to produce a real and lasting impression on the minds
of the public, because they have not got the real spiritual stuff or
inner Atmic strength at their back.
Spiritual men, Yogins, Jnanins and Sannyasins should appear on the
platform like the comet or the second-day moon of the month of Kartik,
like Lord Jesus for a short time, should pour forth their energy and
turn out tremendous work and disappear from the field. The work of holding
spiritual classes for longer times and starting Ashrams belongs to the
junior Sannyasins. It will not suit the temperament of fiery spiritual
giants. They will inundate the land with spiritual waters or the nectar
of divine knowledge in a short time, just as the Ganga does for four
months in the year.
Temptation of Comfortable Living
No Sannyasin or householder should start an Ashram for the sake of
his comfortable living. Many Sannyasins are pure in the beginning when
they start an Ashram, I mean when they are poor. When they become rich,
when they have got enough admirers and Bhaktas, the spirit of selfless
service dwindles away, giving place to selfish motives in their hearts.
The object with which they started Ashrams gets frustrated. Then it
becomes a moneymaking institution. People have no attraction. If the
head of the institution leads a life of Vairagya and absolute renunciation,
the Ashram stands as a centre or nucleus of perennial peace, bliss,
and joy. It attracts millions of people. The world is always in need
of such Ashrams with such spiritual giants as their heads.
Some young Sannyasins take a course of nux vomica seed, swallow
a hundred and twenty seeds in two years, study Laghu Siddhanta Kaumudi
and Nyaya for three years, imagine they have become real Siddhas, and
mix freely with worldly-minded persons. This is a very grave mistake.
Nux vomica produces impotency. Impotency is not establishment
in Brahmacharya. They will have a downfall soon. This goes without saying.
Even perfect Jnanins and full-blown Yogins should be very careful. They
should avoid indiscriminate, promiscuous mixing with worldly-minded
persons. The sight of pairing of fish excited a developed Rishi. The
jingling sounds of the bangles of a lady, the sight of even bordered
or coloured clothes, causes severe excitement in the mind. They have
got their own impure associations. Passion is very powerful. Mysterious
is Maya. Beware, O aspirants!
It is the tongue and the palate that force the indisciplined young
aspirants, Brahmacharins, and Sannyasins to come in close contact with
householders under the garb of doing Satsanga. O aspirants! Is it for
satisfying the tongue you have left your parents and renounced position
and property and embraced Sannyasa? Or, is it for attaining Self-realisation?
If it is for the former, you would have done very well by earning money
in the world. Do not bring disgrace to the order of Sannyasa. If the
tongue is uncontrollable, remove the Gerua garb and go back to the world,
do some work and earn money. Evolve through Karma Yoga. No control of
mind is possible without control of tongue.
When one puts on the orange-coloured robe, he must remember that he
has entered a noble order of life and that great responsibility rests
on his shoulders and that he is going to become soon a religious and
spiritual teacher for the world. He must try his level best to possess
all the noble, divine virtues and to lead an ideal life of purity and
Vairagya.
Is This Satsanga?
Satsanga has degenerated in these days. It has dwindled into some kind
of mental recreation or amusement. Mere Vedantic gossiping for one hour
in the evening between Sannyasins and householders with a mixture of
some idle, worldly talk, some politics, some scandal-mongering and backbiting,
some silly giggling, guffaw, and namby-pamby sentimental outpourings
in vague platitudes is labelled as Satsanga. The minds of the Sannyasin
who does Satsanga and of the hearers remain in the same state even after
a course of Satsanga for several years. There is no elevation and spiritual
progress.
When Sadhus and Sannyasins move in the world, they should show an exemplary
life of Vairagya to the householders. They should get from the householders
the bare necessaries of life only. They should not mix with them very
freely. They should live in a solitary place outside the village or
town. They should conduct spiritual classes in a serious manner. They
should not talk on worldly matters in the interval. They should not
bring in too many stories that excite laughter. They should not cut
jokes. There must be solemn serenity. The whole audience must be spellbound.
There must be pin-drop silence. Then only the householders will be influenced.
They will feel they have got something from the Satsanga.
Kheer-Parottah Birds
The moment a Sannyasin begins to ask from householders several things
frequently, he loses his respect and influence. He is forced to leave
the place immediately. Some shameless Sannyasins live as parasites amongst
householders for months together. They are 'Kheer-Parottah' birds. They
are not real Sannyasins. In the coming census report, the authorities
should be very careful in forwarding their reports. These persons should
not come under the category of Sadhus and Sannyasins. They are professional
beggars in coloured garb, like the wolf in the skin of a lamb. There
must be a genuine record of true Sannyasins. What is the use of swelling
the number of Sadhus and showing a figure of 74 lakhs of Sadhus? You
will not find more than 2,000 good cultured Sannyasins who are useful
to themselves and to the country at large. A real Sadhu or Sannyasin
is like a glorious sun. He shines during day and night.
A Sannyasin or Sadhu can do more solid and efficient work at the very
threshold of his cottage than by moving about from place to place and
delivering lectures on platforms. When the flower blossoms, it does
not send any invitation to the bees. The bees come by themselves. Even
so, real seekers after Truth will flock to the real Sannyasins at their
very door. Sannyasins need not move about and advertise. In platform-lectures,
there is only temporary stimulation for half an hour. There are some
noise, fights, quarrels, claps, "hear, hear" sounds from some corners.
Only real Adhikarins will go to meet Sannyasins at their cottages. The
hearts of these aspirants can be really pierced by the instructions
of Sannyasins. Training of aspirants is the highest service which a
Sannyasin can do. Each aspirant will become a spiritual nucleus, or
radiating or broadcasting centre of joy, peace and knowledge. When a
Sannyasin moves, his time is wasted. All sorts of people come to meet
him out of curiosity.
Real Sannyasins are the beacon-lights and torch-bearers of the world.
Just as the lighthouse sends its light to the distant steamers in the
far-off sea, so also the Sannyasins radiate their divine light to people
of far-off climes who are immersed in the mire of darkness and ignorance.
They can move the whole world.
Glory to real Sannyasins who have renounced everything, who are treading
the path of Truth! Hail, hail to Sannyasins who are resting in their
own Svarupa, the Brahmanishthas! Glory, glory to Parivrajaka Acharyas,
the Brahmavidya Gurus who are disseminating the knowledge of the Self
far and wide! May their blessings be upon us all!
I. Rishi Visvamitra and Vasishtha
Visvamitra Rishi and Vasishtha had a dispute on one occasion. Visvamitra
was a great Tapasvin. He created a third world for Trisankhu through
his power of Tapascharya. Visvamitra said to Vasishtha: "Tapas is greater
than anything else in this world." Vasishtha raised his objection and
said, "Satsanga is even superior to Tapas." Then they both decided to
go to Brahma for obtaining his opinion on this point. They approached
Brahma and placed before him the matter for his final decision. Lord
Brahma said, "I am busy with my work of creation. I have no time. Please
approach Lord Siva. He has ample time at His disposal. He has got no
other work now. His work begins only when Pralaya comes."
Thereupon, Visvamitra approached Lord Siva for obtaining his views
and final decision. Lord Siva said, "Now I am going to see one of my
devotees. I have no time now. Please go to Lord Vishnu. He will give
a patient hearing to this subject." Then they went to Lord Vishnu. Lord
Vishnu said, "I cannot decide this matter. Please go to Adi Sesha. He
is ever repeating Rama Nama through his thousand tongues. He is a great
devotee. He is the proper person to give the final decision. He is very
wise too."
Thereupon, they went to Adi Sesha and placed before him their viewpoints.
Adi Sesha replied, "Surely I will give my definite opinion. Please remove
the burden of this earth from my head. Then only I will be able to give
my view on this subject." Then they both asked, "O Adi Sesha! Please
tell us the way to remove the burden." Adi Sesha replied, "Please give
the fruit of your Tapascharya and Satsanga. I will be relieved of the
burden."
Visvamitra said, "Is that all? Now I give you the fruit of my Tapas
of one hundred years." Adi Sesha was not relieved of the burden on his
head. Then Visvamitra said, "Now I give you the fruit of my Tapas for
one thousand years." Then also Adi Sesha was not relieved of his burden.
Then Visvamitra said, "Now I give the fruit of my Tapas of my whole
life." Then also Adi Sesha was not relieved of his burden.
Then Vasishtha said, "I give you the fruit of my Satsanga for a second."
At once Adi Sesha was relieved of the burden on his head.
Thereupon Visvamitra put down his head in shame. He did not speak a
word either to Adi Sesha or Vasishtha. He fully realized that Satsanga
was superior to Tapas. His pride of Tapas tumbled down.
Satsanga is a safe mighty boat which helps the aspirant to cross the
ocean of Samsara. The glory of Satsanga cannot be adequately described
in words. All scriptures eulogise Satsanga very highly. If one takes
recourse to Satsanga, he will get everything. Satsanga is the only potent
means to overhaul the vicious Samskaras and to infuse dispassion in
the head. Satsanga is a formidable fortress to protect the aspirants
from the onslaughts and temptations of Maya. Without Satsanga, you cannot
have even an iota of spiritual progress.
Satsanga, Santi, Santosha and Vichara are the four sentinels who stand
in front of the door of Moksha. Satsanga is the senior most sentinel.
If you make friendship with him, the other three sentinels will at once
become your friends and you can easily enter the supreme abode of Moksha
and eternal bliss.
II. Saint Haridas and the Fallen Woman
Once saint Haridas, a disciple of Sri Chaitanya Mahaprabhu, in the
course of his wanderings, reached a village. He used to engage himself
day and night in the chanting of the Lord's Name. A police superintendent
who lived nearby was disturbed by his Kirtan. In order to pollute him,
the police officer devised a plan. He sent a very charming prostitute
to Haridas for the purpose. In the night, the prostitute, proud of her
beauty and amorous glances, went to the saint. But how can a saint waver
from his unflinching devotion? Haridas did not stop his chanting for
the whole night. Early in the morning, seeing her before him, he said:
"Please come next night. I may be able to talk with you then." So saying,
he resumed his work. "What sort of man is he?" she wondered, "But tomorrow
I will be successful." Thus thinking, she went away.
The next night, she came again with double enthusiasm. But, again the
same thing happened. She thought within herself, "He must have attained
something more beautiful than myself. This must be the reason. Otherwise,
he would have fallen into the trap of my beauty as a moth falls into
the flame. Let me also attain the Beauty of all beauties which has intoxicated
this saint."
The contact with the saint transformed her. She began to yearn for
the attainment of God. The saint gave her a rosary and a seat and ordered
her to distribute all her wealth among the poor and to engage herself
in the chanting of the Lord's Name.
In course of time, the unholy woman became a holy devotee of the Lord.
She had His Darshan and attained supreme blessedness. Such is the glory
of Satsanga.
III. Shampoo My Waist With Your Feet!
Once a saint, in order to test his disciple, ordered him to shampoo
his waist by his feet. The saint said, "My waist is paining. Will you,
my dear disciple, shampoo it with your feet?"
The disciple said, "Maharaj! How am I to put my feet on your holy person?
That is a great sin."
The saint replied, "But are you not, in thus disobeying me, putting
your feet on my tongue?"
One should learn a lesson from this example. The disciple should not
exercise his intellect in carrying out the orders of his Guru. He should
discard impertinence and should develop true and lasting devotion to
the Guru. One should serve a saint in every way, serve him physically,
meditate on him, carry out his orders without delay, try to serve his
mission, and so forth. One should have unflinching faith. Mysterious
are the ways of a saint. The services that he takes from you are for
your own benefit. He himself wants nothing. By giving various orders
and testing you in various ways, he makes you a fit vessel for the reception
of enlightenment.
One should not serve a saint for the sake of seeing miracles. You must
have spiritual benefit from a saint. One should serve a saint with body,
mind and soul together for the sake of attainment of God. Serving a
saint for the sake of wife, children, wealth and honour, or for any
other selfish motive is a great folly. Though the saint's contact can
give you success in all worldly endeavours, yet it is like giving away
diamonds in exchange for stones.
The Fruits of Darshan of Mahatmas
Even a mere Darshan of great saints
Bestows wealth on the devotee,
Destroys all his sins,
Makes "Sreyas" (all that is good) flow towards him,
Gives him name and fame.
The benefits of Satsanga are indescribable.
The blessings of sages
Will liberate you from Samsara.
Miss Not a Satsanga
The sublime thoughts
That never occur to one lecturer
Will occur to another.
You should not miss that.
A sublime thought
May not occur to a lecturer on one day
But may occur to him on another occasion.
You should not miss that.
Miss not an opportunity
To have Satsanga of Mahatmas and saints.
Do Not Judge a Sage
Only a sage can know a sage.
He will sometimes appear like a Sarvajna, all-knower.
He will sometimes appear like an Ajna, ignorant man.
He knows when to act like a Brahmanishtha
And when to behave like a fool.
Do not judge him.
If you approach him with the proper Bhava,
With faith, devotion and spiritual thirst,
He will impart the highest knowledge to you.
If you approach him with a bad motive,
He will behave like a mad-man
And you will be deceived.
Great will be your loss then.
Who Is a Sadhu?
Many people think that
A Sadhu should take only two breads;
If he takes three or four breads, he is not a Sadhu.
A Sadhu should wear only a small towel;
If he wears a shirt or a coat,
He is not a Sadhu.
What a terrible state of ignorance,
Delusion, foolishness and stupidity!
Judge not a Sadhu by these things.
Renunciation is a mental state,
Sadhuism is an internal growth.
A Pseudo-saint
He keeps matted locks and a long beard,
He carries a Yogadanda and Kamandalu too,
He utters "Sivoham", "Ram Ram"
He wears a bundle of rosaries.
He keeps a Gita and Ramayana with him,
He sits erect with closed eyes.
He does not take food for days together.
He is a hypocrite, he is a pseudo-saint.
Beware friend, beware comrade.
No saint is he, no trace of God he bears.
He would cut your throat.
He is a scoundrel, he is a rogue.
Dark hell waits him certainly.
Pseudo-Sannyasi
A pseudo-Sannyasi pollutes
The noble order of Sannyasa
By donning the orange-colour robe.
He is impudent, deceitful,
He is unrestrained,
He walks in disguise,
He is a counterfeit monk,
He is a babbler,
He defiles the way.
Beware, be cautious, friends!
Sanga-Dosha
Sanga-dosha is defect of evil company.
Aspirants should be very careful.
They should not freely mix with worldlings.
They will have a hopeless downfall.
They will begin to imitate the life of worldlings.
They will take up again
Those articles which they have renounced.
They will come down
To the level of worldlings.
All sorts of worldly Vasanas
Will enter their mind.
Therefore they should remain in seclusion
Till they are nicely moulded
And attain full illumination.
Baneful Effects of Evil Company
There was a Tapasvin in a forest.
He was doing Tapas for several years,
He had not seen women,
He had not tasted sweetmeats,
He lived on the fruits of forests.
There was a great famine in the country.
Pundits said to the king:
"If the Tapasvin is brought to the Capital,
There will be good rain."
There was great difficulty in bringing him;
But some damsels came forward.
They said "We will bring him anyhow."
They repaired to the forest with musical instruments
And a variety of sweetmeats.
They danced and sang,
They hung sweetmeats in the trees.
The melody penetrated into the ears of the Tapasvin.
He came near the damsels,
He ate the sweetmeats,
He was very much attracted towards the damsels.
The damsels said "O Tapasvin! Come to our town.
We will take care of you."
The Tapasvin agreed.
He came to the Capital.
There was a good downpour of rain.
He was honoured by the king.
Gradually his dispassion waned.
He marked his gradual downfall.
He thought this was due to the Sanga-dosha.
At once he ran to the forest at night,
Without telling anybody.
He again did severe Tapas
And attained his original glorious state.
What Cannot Scriptures Bestow on You?
Devout study of Srimad Bhagavata
Bestows Bhakti and Vairagya on you.
Intelligent study of Vishnu-purana
Qualifies you for enquiry into the nature of Truth.
Pious recital of Srimad Ramayana
Confers progeny and prosperity on you.
Faithful study of the Mahabharata
Destroys all your sins and makes you pure.
What cannot Svadhyaya do?
Vedas, Puranas and Kavyas
Vedas are like the Master;
They command you to lead the divine life.
They do not use argument or persuasion.
Puranas are like the good friend;
They plead with you to do the right,
Using various arguments and
Illustrating them with interesting stories.
Kavyas are like the devout wife;
They capture your heart
And lure you into the life divine.
Each one has its own place
And is suited to a particular temperament.
Sadhus and Sannyasins form the pivot of the world order. They are the
most proper authorities in maintaining the world peace and harmony.
They are the real instruments by which innumerable aggressive nations
may be brought into close contact with one another and united together.
Real Sadhus and Sannyasins who always aim at universal brotherhood undergo
vast experience in all stages of their life. The life of a Sadhu or
a Sannyasin is the most perilous one. It is a double-edged sword. Unless
life is led in the most righteous and virtuous way, a Sadhu gets lost
in the wilderness.
Nowadays, we may find some persons garb themselves in ochre-coloured
dress and roam about the world posing themselves as Sadhus and bringing
home ill-fame to the Sannyasi community as a whole. The stipulations
levied in the scriptures are completely ignored by these. Their contact
with the world results in devastating criticism and scandal of the section
as a whole.
To prevent such misdeeds and pretensions, and to make the Sadhus and
Sannyasins true and worthy teachers of mankind and to restore the dignity
and prestige of the Sadhu community, it has become quite necessary to
bring about cohesive unity between these souls by efficient organisation.
Initiation, maintenance and control of genuine Sadhus and Sannyasins
are very essential for the welfare of the whole world.
Conferences, parliaments, meetings, convocations and guilds should
not be restricted to the Sadhus and Sannyasins of the Hindu religion
alone, but should embrace all priests, Fakirs and monks following Christianity,
Islam, Sikhism and all religions of the world. All religions are of
the same origin with the same fundamental motto with one and only one
background. There need be no distinctions in the leading of practical
life of persons who have renounced their worldly attachments and who
have dedicated their whole life in finding out the real and eternal
Truth and bringing it home to the masses at large.
A perfect organisation of all these Sadhus in all corners of the world
will promote the interest of these as well as the world at large. All
heads of Mutts, churches and other religious institutions and organisations
should join hands and offer concrete suggestions for the efficient working
of the organisation.
Organisation of Sadhus
This is the need of the hour. Much spiritual good can be done if there
is a perfect organisation of Sadhus and Sannyasins. You will have a
new era, a new world, a new culture if this is done.
There is a huge cry for this organisation. Every householder in India
talks of this. But how are we to do this? This is the problem. This
is the question.
The Sadhu community is a heterogeneous and complex one. There are various
cults or sects. There are Vairagis, Kabir Panthis, Dadu Panthis, Gorakhnath
sects, Nirmalas, Udasis, Dasanama Sannyasins who are followers of Sri
Sankara, Sri Ramakrishna Mission Sannyasins, Niranjana Akhada Sannyasins,
Nagas and others.
Rishikesh is a colony for Sadhus and Sannyasins. As this is a wonderful
charming place on the bank of the Ganga with spiritual vibrations, Sadhus
have selected this place for their Tapascharya and meditation. Ancient
Rishis lived here and did their Tapas. Uttarakasi in the Himalayas and
Hardwar are other centres where many Sadhus live.
There are two important Kshetras in Rishikesh which distribute free
food to the Sadhus. Wherever there is free food, all sorts of people
flock and put on the coloured garb of an ascetic. Hence, some sort of
social evil crops up and the sanctity of the people slowly gets spoiled.
Mischief-mongers dwell in such holy places and carry on their work vigorously.
The heads of the Sadhu sects should have an intense desire for the
organisation. Only then the work can be done efficiently. They should
melt their individual differences and opinions, sit together, and work
wholeheartedly. Organisation of the Sadhus is not an easy task. It is,
indeed, a stupendous uphill work. It will take some time before it is
perfectly organised.
All the Mandaleswars, all the heads of Mutts and religious institutions,
all the reputed Sannyasins and Sadhus who exercise influence over the
public should come forward now to take up this work.
No individual Sannyasin will be able to do this work. Sri Sankara had
the help and cooperation of kings. He organised his own military force,
the Nagas, to carry out the propaganda. So also, this work demands man-power,
money-power, police-force and an army of volunteer.
Many undesirable wicked persons with brutal force live now amidst Sannyasins,
wearing the orange-coloured robe. They must be removed ruthlessly. They
create a lot of mischief. The organisers will meet with severe opposition
from these people. They must be prepared to meet such opposition. Mere
lecturing and fiery speeches will not help in the organisation of Sadhus.
We want robust, untiring, intellectual, selfless workers. We want also
help from generous-hearted, nice people. Then the work will have a successful
termination.
It is high time now. This work must be taken up at once. All religious
heads must cooperate now. Only then Lokasangraha can be done very efficiently.
Only then will there be a real spiritual upheaval in this world.
O Devas! Nitya Siddhas! Will you please enter into the hearts of these
religious heads, inspire and goad them to do this?
Sannyasins' Noble Mission
Sadhus and Sannyasins, as a body, have a universal purpose for which
they exist. They are the custodians of the spirituality of the land
and have a definite part to play in the advancement and elevation of
humanity. To equip themselves for the noble task entrusted to their
care, the monks and Sadhus of the world isolate themselves in the beginning
from the rest of mankind as a necessary discipline. But unfortunately,
we have allowed this separation to become a permanent condition and
thus, to a great extent, the Sadhu community has come to regard itself
as a unit outside the pale of the rest of humanity struggling valiantly
in the plain and in the cities.
Losing touch with others has consequently made the Sadhus forget the
part they have to play and neglect their work as educators and enlighteners
of the other three orders. We Sannyasins have once again to bestir ourselves
and commence playing our destined part in the nation's life. We are
to be one united body dedicated to the noble ideal of exerting ourselves
unselfishly and wholeheartedly for the ushering in of the new era of
brotherhood and peace that must follow after the years of savage strife
and bloodshed in which the world is now plunged.
Every section of humanity will play its part in the reconstruction
of the new world on a worthier basis. If the new civilisation is to
be an enduring one and not merely a prelude to a bigger war, it has
to be based on lasting values of a spiritual nature. The providing of
this fundamental spiritual basis to the new humanity is the work of
the Sadhus, Sannyasins and monks of the world.
The onus of spiritualising the coming generation rests upon the shoulders
of the men of Spirit, the saints, Sadhus and Mahatmas. They should do
this without fail to keep the glorious tradition of this land and to
maintain their respected place as a useful unit of society.
The lay people always look up to the Sadhus for active guidance in
matters of moral and spiritual import. We have, therefore, to set to
work by precept, actual example and active life-work. In bringing together
the saints of the country into a united and harmonious association,
let all join with enthusiasm and help in every way to make it a thorough
success. In view of the great work that lies before us all, the Sadhus
of the holy places in India, let us start with earnestness and faith
in the Almighty.
Such a Sangathan is to be a preliminary and a preparatory step for
the grander union of all the saints and Mahatmas of the world for the
noble work of Lokasangraha in the post-war world. India is to be made
the glorious Bharatavarsha of King Bharata once again and she will be
the Spiritual Mother of the world not in theory, but actually in fact.
The instrument to achieve this divine work is this selfless union.
To make itself qualified, fit and ready for the task is the initial
work of this organisation. To this end, the first measure will be to
take stock of the united strength of the Sangh. Even as was done on
the eve of the Mahabharata Yuddha, this will provide an idea of our
capacities. For, verily, we represent the force of Sattva and good for
overcoming the force of Tamas and evil that has the world in its grip
today.
Sannyasins and Social Welfare
A Sadhu or Sannyasin should be invited to stay in every college hostel.
Daily he should give easy lessons to the students on ethical and spiritual
culture, and also practical training in meditation and worship. He should
teach them the Bhagavad Gita, the Bhagavata, the Ramayana and the Upanishads.
Only then they will be properly moulded and they will possess good character.
The condition of the boys is deplorable at the Present moment. They
have lost faith in God and in the holy scriptures. They have become
irreligious. It is for the heads of committees that run the educational
institutions to give a chance to the younger generation to evolve spiritually
by coming in direct contact with the Sannyasins, by maintaining such
spiritual Sannyasin-instructors.
A Sadhu or Sannyasin should be asked to visit the Government jails
at least once a week. He should conduct prayers and Kirtan among the
prisoners and make them good souls through moral instructions. People
commit crimes or thefts mainly through ignorance. If ignorance is removed
through proper training or Vidya, there will be neither criminals nor
jails. We shall surely have a heaven on earth. Will the Discharged Prisoners
Associations or similar societies look to this?
If a Sannyasin lives in a town where there is a hospital, he should
be given the opportunity to visit the patients daily and cheer them
up. He should offer prayers for their rapid recovery, and conduct prayers,
Kirtan and common meditation amongst them. He should speak to them about
the immortal and diseaseless nature of the Soul that lies within their
bodies.
Much spiritual uplift which is the dire need of the day can be done,
if the above suggestions are put into effect. The band of educated Sannyasins
who are prepared to do selfless work in the world will not be wanting
to come out from their retreats into the busy world. The world has only
to recognise the importance of such a noble band in the welfare of the
society.
What Is Satsanga?
1. To get oneself established in Brahman is real Satsanga. Company
of the wise is also Satsanga. Study of religious books written by the
realised souls is also Satsanga. Satsanga or association with the wise
removes the darkness of the heart, leads you to the right path and causes
the sun of wisdom to shine in your head.
2. Satsanga is association with the wise. Live in the company of sages,
saints, Sadhus, Yogis and Sannyasins; hear their valuable Upadesa or
instructions and follow them implicitly. This is Satsanga.
God and the Saint
3. God is the great purifier. A saint also is a great purifier.
4. God incarnates as saints and sages when their need is felt most.
5. God works through sages and saints.
6. God reveals Himself in a saint in His full glory, infinite power,
wisdom and bliss.
7. The saints are the heart of the Lord and the Lord is the heart of
the saint.
8. It is extremely difficult to come in contact with a saint and to
be benefited by his company. It is through divine grace only one will
get his Darshan and Satsanga.
9. Divine grace works through saints.
10. Saints are the living symbols of religion and are the true benefactors
of humanity.
11. The sage or saint or Yogi is a magnet. He is a centre of power
and wisdom.
12. A sage is a sustainer of the world. He is a source of perpetual
