DIALOGUES

1. GURU

Disciple (D) : Is a Guru necessary for one who desires Moksha (liberation)?

Acharyal (A) : Very much.

D: What is the chief characteristic of a Guru?

A: A Guru should be a Jnani (one who has realised the Truth). Further, He should be interested in the higher good of His disciple.

D: Now-a-days many pose as sages. Such being the case, how is one to identify a real Guru?

A: No specific rules exist regarding this. If we are very sincere, Ishwara Himself will lead us to a Guru. We can see for ourselves whether the person whom we wish to have as a Guru is a Jnani and desires our well-being. Though it is difficult to conclude whether one is a Jnani or not, we can use the description of a Jnani, contained in the Bhagavadgita,as a yardstick. However, while doing this, it should be remembered that the description was not given to select Jnanis.

D: What should be the attitude of the disciple towards his Guru?

A: He should not view the Guru, Ishwara and Atma as different from each another. It is said:

(Ishwara, Guru and Atma are one and the same).

The disciple should always follow the instructions of the Guru. Even if others opine otherwise, he should treat the Guru's commands as final.

D: Can one who has not attained Jnana bestow the knowledge of the Atma on another?

A:

(One cannot comprehend the Atma even by deep enquiry if one is taught by a person who has not realised the Self. However, if the teacher is a Jnani, one attains liberation.)

D: Is it wrong on the part of a spiritual aspirant to listen to others commenting adversely on his Guru or Ishwara ?

A: Yes.

D: What should he do in such a situation?

A: If the man who criticises is amenable to reason he may be asked not to criticise. If not, the disciple should leave his presence.

D: What may a person desirous of going to a Guru and leading a spiritual life do prior to the attainment of a Guru?

A: If Upanayanam has been performed, he can do Gayathri Japa to the extent possible. He can also worship Ishwara mentally. There is no restriction in doing this. The method of performing such mental worship has been elucidated in Mrutyunjaya Manasa Puja Stotram, Shiva Manasa Puja Stotram, etc. It is good to develop devotion towards Ishwara by dedicating the fruits of all actions to Him. Firm dispassion should be acquired by means of discrimination. Sincere prayer is potent in enabling one to get a proper Guru.

D: At what age should spiritual practices be commenced?

A: The earlier we start, the better. Were not Prahlada and Dhruva young boys when they began their spiritual practices?

D: Is Guru's Upadesha necessary for one interested in material life?

A: Is a doctor necessary for one affected by a disease?

D: Yes.

A: If a man desires pleasure in worldly life, does he get it to the extent he wants? Not at all. Even to attain this happiness, would it not be wise to seek guidance? The blessings of a Knower of the Truth are extremely potent. Hence, whatever may be the way of life desired, it is advisable to seek the grace and guidance of a saint.

D: Though some people wish to carry out the instructions of their Guru, they do not always act accordingly. They also have a wrong idea that they can get happiness through some other means. How are such thoughts to be prevented?

A: Will not even a worldly man have an impression regarding a saint to the effect, "He is much more knowledgeable than I am?"

D: Certainly, yes.

A: Will not a Guru consider the well-being and the difficulties of His disciple?

D: Yes.

A: The Guru is concerned with our welfare. He knows more than we do. He has understood our difficulties. Since this is so,if He gives us some advice, will it not be for our own good? If the disciple firmly establishes such an idea in his mind, he will act according to his Guru's instructions. When difficulties arise in following instructions, he should think, "It is good for me to act as per His instructions". Then vacillation will cease.

D: Some people hesitate to disclose their problems to their Guru. So, when it is difficult to carry out His orders they get the doubt, "The Guru has given this advice for my own good. But there are certain difficulties in following it. I am of limited capacity. How then am I to act as per His instructions?"

A: Is it not sheer foolishness if a man hides facts about his disease when he goes to a doctor? Therefore, we should spell out our difficulties to our Guru without any hesitation. It is our duty. Even if that is not done, as the Guru is a Knower of the Truth, His instructions will be only in accordance with the will of Ishwara. This being the case, whatever He says will be appropriate for us. If we do not have the capacity to follow His instructions, even that capacity will be obtained by His grace. An ideal disciple will indeed act as per the Guru's instructions and not give place to thoughts such as, "Is it possible for me to do as He says? Shall I try something else?" If we follow our Guru's instructions, it does not mean that we are unintelligent. It only implies that we have surrendered ourselves, for our own good, to a power superior to us.

D: Is it possible for even a heinous sinner to progress in spiritual life if he obtains a great Guru's grace?

A: If the blessings of Ishwara and the Guru are got, even the worst sinner can progress. However, we should not be careless thinking, "We can progress in life merely by His grace".

D: Sometimes, even those who have committed many ill-deeds become recipients of the blessings of great souls. Certain others are more moral. Still, they are seen to be deprived of similar blessings. Holy ones are not guilty of favouritism. Why then should such disparity be observed?

A: We should infer the cause from the effect. A certain person is a greater sinner than another. Yet it can be seen that he enjoys divine grace to a greater extent. There should be some reason behind this. What could it be? The cause may be analysed thus, "If the present life of the sinner is looked into, no reason can be found. However, enquiry of this birth alone is insufficient as there has been a birth previous to this. There, he might have done very many good deeds. Therefore, he becomes a recipient of divine grace in this birth. Hence it can be inferred that even though he may not be leading a morally sound life now, as he is receiving a saint's blessings, he should have acquired Punyam(merit) in his previous birth itself". It is wrong to infer that a saint is partial. Nothing remains to be attained by a Jeevan Mukta (one liberated while alive). "I have a liking towards this person and therefore, I should shower my blessings on him. The other individual is not a favourite of mine, and so, I need not bless him" - such notions are not entertained by him. Whether he chooses to bless others or not, he stands to gain naught as He has attained that which is to be attained.

D: If it is only due to merit acquired in the previous birth that one gets divine grace, then will not grace become an object "bought" by Punyam?

A: The light of a lamp falls on its surroundings. One may study Sastras in that light, while another paying no attention to it, may spend time sleeping. Similarly, the great souls are always showering their grace. Each one can derive benefit depending on one's own mentality. If one takes a big vessel to a pond, one can bring a large quantity of water. Just because a small vessel can hold little water, it does not mean that the vessel itself is the limit for the capacity of the pond. Similarly, if a man has acquired merit in his previous birth, he might get the good company of a great soul. However,he may not fully utilise the opportunity. Another one, though not having got the same opportunity may, by exploiting the available chance to the greatest extent possible, soon become the recipient of the grace of a sage.

D: If the Guru has blessed His disciple with His Padukas, how should the disciple respect them?

A: Whatever reverence he has towards his Guru should be there towards the Padukas also. Everyday, after devoutly prostrating before them he should place sandalpaste and flowers on them. It may seem good to perform Abhisheka to them daily. If, however, they be made of wood and if the disciple desires that they be with him for long, he himself can decide how sensible it would be to offer Abhisheka daily. If he pays respects to his Guru's Padukas with sincerity or if he prays to them with true devotion, he will get the fruits of the very same actions done directly in the Guru's presence. Hence, he should never be careless as regards the Padukas.

D: If a disciple desires to meditate on the Padukas, how should he proceed?

A: He can meditate on the Guru's feet as adorned by the Padukas.

D: How should a disciple conduct himself in the presence of his Guru ?

A: He should have a reverential attitude towards Him. He should serve Him whenever he gets an opportunity. However, he should also get His permission before doing so. If any clarification is required, he can ask Him when He is not engaged in any activity. He should be very sincere in his studies, always thinking that it is his great fortune to learn from his Guru. He should constantly keep in mind the instructions of his Guru and lead his life accordingly.

2. ISHWARA

D: Some people get a doubt as to whether Ishwara really exists or not. This is because they are unable to see Him. Cannot Ishwara, by some means, reveal to them His existence so as to induce Sraddha (faith) in them?

A: Ishwara Himself seems to have been caught in a fix. If He were to give Darshanam to them, He would have to assume some form. On seeing the form, people may say, "You have a form. Therefore you are not Omnipresent and cannot be Ishwara". If He does not give them Darshanam by assuming a form, they can again say, "We do not see Ishwara. Hence there is no Ishwara". Thus, there are some people who will not believe in Ishwara regardless of whether He takes a form or not. In this situation, what indeed can Ishwara do? Variety is the nature of the world. We have the group of atheists also. Faith in Ishwara can be induced and further developed but there is no use in attempting to induce it by force. Arguments can be put forth and actual experiences of many devotees may be cited. Many wonderful incidents that have taken place can be narrated. What has been made known in the Sastras can also be quoted. Still, if one does not believe that Ishwara exists, nobody can help.

D: Can a devotee see Ishwara?

A: You mean with form?

D: Yes.

A: Ishwara, though without form, can take one for the sake of His devotees. If we have limitless devotion we can definitely see Ishwara's form. There is no doubt at all about this.

D: Does Acharyal mean that one can see the Ishwara's form mentally or that one can perceive Him even with the eyes?

A: Ishwara is capable of giving Darshanam both ways

D: Does Acharyal say that He can be seen, talked to and touched?

A: Yes. If there is pure devotion, Ishwara is sure to reveal Himself. When He does appear, why cannot one talk with Him?

D: Can this happen even in this Kaliyuga?

A: What link is there between a devoted person seeing Ishwara and the Kaliyuga?

D: Who can get Ishwara's vision?

A: He who has longing exclusively for Ishwara can see Him. Limitless devotion compels Ishwara to come to us.

D: How can one know whether the experience one had in connection with Ishwara is real or not ?

A: For him,who has had a real experience, such a doubt will not arise.

D: What about the others? Can they not think that his experiences stem from hallucination or self-hypnosis?

A: What does one who has had the experience lose by others not accepting it ? The acceptance or rejection by others does not affect the experience of that person in the least. Though this is the case, I will give a more direct answer to your question.

Suppose that Ishwara, while appearing in a vision, gives a fruit or some other object to His devotee. If the fruit remains with the disciple even after Ishwara disappears, then it can be realised that the experience was real. Such an experience will change the mentality of the devotee. Though the vision experience may last only for a short duration its impression lasts long. Further, those who have had such experiences become capable of encouraging others. If the person who has had the divine experience is quite healthy, why should he, all of a sudden, start concocting things? If a man is to get involved in self-hypnosis, he can do that anytime. On the other hand, special experiences such as those described above are not experienced at one's will. By such an analysis, a true experience can be differentiated from a hallucination.

D: Why is there so much suffering in this world? Since it is Ishwara who created this world, is He not responsible for these troubles?

A: A man experiences misery only because of his past deeds. One's actions must bear fruit. Due to the fructification of one's previous misdeeds one suffers in this birth. It is wrong to say that Ishwara is the cause of these sufferings. Human beings have freedom either to follow the injunctions of the Sastras or to transgress them. Man acquires Punyam (merit) or Papam(demerit) as a result of his actions and Ishwara just gives the fruits of those actions. When it is said that it is the foul deed of a previous birth that causes suffering in this birth,one can enquire about the cause of the suffering experienced in that previous birth. The answer is, "It is the Karma (action) of the births prior to that birth". As Samsara (cycle of birth and death) is beginningless, it is improper to seek to identify a first birth in which we started life without any Karma. While creating the universe at the commencement of each Kalpa, Ishwara just brings forth what was in the previous Kalpa. He does not "create" anything afresh.

D: It is said that Ishwara is aware of past, present and future. If He knows what is going to happen, then it means that peoples' future actions are completely predetermined. If that is the case, man is fully bound by the dictates of destiny and cannot be held responsible for his actions. On the other hand, if man has freedom to decide the course of events, then the future is not prefixed. In such a case even Ishwara cannot know the future with certainty. Therefore, how can one say that He is Omniscient?

A: The world is a play of Maya, while Ishwara is the Controller of Maya. In this sense, everything goes on according to His will which appears both as the free-will of people as also fate. If considered in this way the statements that He is Omniscient and that everything need not go according to fate can be simultaneously true. Let us suppose that a boy does not at all prepare for an examination. Then, can we not say with certainty that he will not pass ? Just because we say this, can it be said that the student does not have freedom to read or not to read? Definitely not. In the same way, if we take it that Ishwara has understood His creation in its entirety, then also there is no difficulty in asserting that Ishwara is Omniscient and that destiny alone is not the deciding factor.

3. WORSHIP OF ISHWARA WITH FORM

F (Foreigner) : Do Hindus worship many Gods?

A: We believe that there is only one Supreme Lord who has no form and who is responsible for the creation, sustenance and annihilation of the entire universe. However, He assumes many forms for the sake of His devotees. With whatever name and in whichever form His devotees seek Him, accordingly do they worship Him. You might have heard names, such as Indra. These are merely the portfolios held at different times by the souls which have acquired adequate virtue. We should not confuse such posts with the previously mentioned Supreme Being.

F: Will Acharyal kindly say something about worship of images?

A: We do not worship mere stones. If we did, then, on seeing a stone idol, we would have addressed it as 'O Stone' and not as 'O Lord'. We use idols as aids to our worship, realising that it is He who resides in them. In the temple deities, divine presence is installed through the Kumbhabhisheka performed to consecrate the idols. This is strengthened by the sincerity and Tapas (austerity) of the priests performing the Puja and by the special characteristics of certain idols. Though without form, Ishwara is capable of giving Darshanam to His devotees. He indeed does so.

F: During Puja I saw Acharyal pour water, milk etc, on the Shiva Linga. What do these acts signify ?

A: During Puja, we worship Ishwara. In its course we give Him a bath and that was the 'Abhisheka' that you saw. We wipe Him with a cloth and then offer Him food. Though the limitless and formless Ishwara is not in need of anything, our devotion makes us perceive and worship Him in idols. In terms familiar to you, Abhisheka is a "shower-bath" that we give Ishwara.

4. MARRIAGE

D: The expenses of marriages rise sky high if dowry is involved. Many parents suffer as a result. What is Acharyal's view about dowry?

A: Dowry is not sanctioned by the Sastras. "Kanya Danam" itself is a great gift. No dowry is necessary to make that gift complete. The Sastras say that "Kanya Danam" can be done even during the 'impurity period' of one year after the death of the girl's father. From this, one can understand how worthy that gift is. The practice of accepting dowry arises only because of greed. It should be eliminated.

D: Does Acharyal advise disciples to refrain from seeking dowry?

A: That would be My advice for all, whether they are devotees or not. Now-a-days, many say that dowry should not be accepted but only a handful put their statement into practice. Only when people stop such an evil practice, will the acceptance of dowry cease.

D: What is the opinion of Acharyal as regards lavish spending on marriages?

A: The Sastras say that in a marriage ceremony the Mantras should be chanted properly. Nowhere have the Sastras prescribed that a grand reception party be held or that expensive silk sarees and different varieties of jewels be bought. New clothing does not mean expensive costumes. If huge expenditure is incurred in marriages, Sastras are not to be blamed. If people spend money extravagantly, is it not their fault?

D: Among the subsects of Brahmins, such as Vadamal and Brihacharanam, can a person belonging to one subsect marry another belonging to a different subsect?

A: The Sastras do not say anything about such subsects. As far as Sastras are concerned, people belonging to the same Gotram should not marry among themselves. However, the Sastras do not prohibit intersubsect marriages.

D: In some places, there exists the practice of a girl marrying her uncle or uncle's son or some other relative. Some scientists opine that such alliances are not conducive to the health of the offspring. Is there any injunction in Sastras that such marriages should take place?

A: In the first place, while there are explicit instructions with regard to Upanayanam and Sanyasa there is no explicit injunction in the Veda that one should get married! However,it can be understood, after going through the Vedic Mantras pertaining to marriage as also Smriti texts, that the Vedas permit marriage. There is no rule in the Sastras that one should get married to one's relative. Nor is there any restriction that there should not be no matrimonial alliance among relatives. It is My contention that it is not proper for one to get married to one's uncle. Getting married to relatives has come into vogue by practice. People can themselves decide whether such alliances should be encouraged or not.

5. GANGA

D: It is believed that the river Ganga.effaces one's sins. Does it actually do so?

A: Yes. Why is there any doubt about it?

D: If Ganga removes one's sins, then can one commit any sin and then get rid of it by bathing in the Ganga?

A: A dip in the Ganga will remove those occasional sins which we repent for. It is not fair to expect Ganga to free one from an intentional sin done with the presumption, "I will bathe in the Ganga and get rid of it". However, just because of the above statement, one need not have even an iota of doubt regarding the greatness of Ganga. Crores of people travel long distances with the firm faith that they will be purified by a bath in the Ganga. Ishwara does not let their faith go unrewarded.

A story is in vogue in this connection. Once, Parvathi asked Shiva whether Ganga would remove the sins of all. As an answer, Shiva took on the appearance of an old man and took Parvathi, in the garb of His aged wife, to the banks of Ganges. He told Her that he would pretend to be drowning and that She should raise an alarm. Accordingly, She screamed to attract the attention of the passers-by and sought the rescue of Her husband. The people around rushed to His rescue. The disguised Parvathi, however, stopped them and , as earlier instructed by Shiva, said,"Only that person who has not the slightest trace of sin can touch my husband ". Only one among the throng dived in without the least hesitation and rescued Him. Surprised, Parvathi asked the rescuer if he was free from all sins. The man replied, "Did I not have a dip in the Ganga before saving your husband? My sins had vanished even at that instant". Shiva then told Parvathi, "What doubt need be there that all sins are washed away if one has faith like this person?"

6. SOCIAL AND CIVIL REGULATIONS

D: Is it necessary for a spiritual aspirant to take note of the social and civil regulations, for no sin accrues by not adhering to them?

A: These regulations should be followed as faithfully as the scriptural injunctions. It is we who set up these rules and that too, only for our convenience. Hence , it is unbecoming of a wise person not to follow them .

D: How will any sin accrue by not obeying these laws?

A: No sin may accrue, but if we transgress these codes of conduct, we will have to face appropriate punishments. For instance, there is a rule that one should keep to the left of the road when driving. If we overlook this, we may meet with an accident. This of course, is a form of punishment.

7. CONVERSION OF RELIGION

D: There are many people who have left the Hindu fold and joined other religions. If some of them desire to come back to Hindu religion, is it possible to take them back?

A: Whatever has been specified in the Vedas should be the basis of our conclusions. It has not been said in the Sastras that one can leave the fold of Sanatana Dharma. Hence he who has given up the Sanatana Dharma can only become a Brashtha (one who has fallen or one who has disobeyed the commands of the scriptures). Hence there is no question of one having left Sanatana Dharma at all.

D: If a man desires to relive as a Hindu, what should he do?

A: Expiations for various sins have been prescribed in our scriptures. First, he can take appropriate steps to expiate the sin of not having followed Sanatana Dharma. For example, if he takes a dip in the holy Ganga and maintains faith in our Sastras, we have no objection to treating him as a Hindu once again.

D: Will it not be better if there exists, with steps ,a method of reconverting one to Hinduism?

A: Not at all. It will be directly contradictory to our idea, based on the Sastras, that 'he has not left Sanatana Dharma at all'.

D: Foreigners have never been Hindus. Can anything be done to admit them into the Hindu-fold?

A: Manu has said, "If a king conquers a foreign land, the people of that country also are eligible to follow the Samanya Dharmas (general codes of conduct) prescribed by Sastras". As per this, we are ready to treat as Hindus, those foreigners who have faith in our Hindu religion. They also become eligible to follow the Samanya Dharmas.

8. GUIDELINES FOR PERFORMING ACTIONS

D: On many occasions, it is not clear to us as to what exactly we should do. We are at cross roads in deciding what is right and what is wrong. What should we do in such cases?

A: Sometimes, even though knowing what is right and what is wrong, the mind is clouded by confusion because the evil path seems easy while the righteous path appears difficult. If the confusion is due only to this reason, we should choose only that which is proper. Whether convenient or not, righteous conduct is always the best.

Sometimes, the alternatives may not be contradictory to the Sastras or tradition. Then, any alternative can be chosen. To know what is right and what is wrong, we should understand the views of the scriptures. Lord Krishna has said-

(It behoves you to act in this sacred land after having known the dictates of the Sastras.)

Even if our knowledge of Sastras is next to nil, we should observe how great souls act in similar circumstances and follow them. The Upanishad says -

(Just as the great ones conduct themselves, so should you act in a similar situation.)

In case of doubts, the Guru should be consulted for clarification. If He is inaccessible, the opinion of the pious and erudite ones should be adhered to. In the case of a doubt demanding immediate clarification added to the non-availability of a knowledgeable person for consultation, we should sincerely pray to Ishwara and decide upon that which appeals to our intellect. We should, however, be cautious to check the mind from leading us along the erroneous path on account of the influence of desire.

9. REBIRTH

D: The Sastras say that rebirth exists. Is there any rational evidence in favour of this?

A: Yes. There are many logical reasons supporting rebirth. One person suffers much in this world, while another lives happily. What is the cause? We see such differences even in young children who have done nothing in the present birth to justify such joy or misery. In order to properly account for such differences one must accept the existence of rebirth. It is only proper to say that we suffer as a result of sins committed by us in our previous births and that we enjoy due to the virtuous deeds of our past.

Some people have memory of their previous birth. I learn that scientists are investigating this aspect. Some of those who had recalled experiences of their previous birth had described certain incidents and scenes which were verified. Without a prior experience, how can memory come to exist now? Hence, there should have been a previous birth.

Our Sastras prescribe certain Prayaschittas (expiations) to get rid of some diseases. On performance of ordained expiatory Karmas cures are seen. How can the remedial Karmas directed to nullify the sins of a previous birth, cure diseases of this birth if there were no rebirth at all? If it is said that mere faith cures the disease, it cannot be explained why, when the Prayaschittas are performed with faith but not in accordance with the prescriptions, the desired result is not obtained.

Some persons exhibit certain skills even at a young age. They could not have acquired all their skills in the few years of their present life. A child's parents or grand-parents may not also have developed the same arts. From this it is clear that there indeed was a previous birth for the child and that its skills had been acquired then.

If we do not accept rebirth, we are forced to conclude that Ishwara is partial. "Ishwara has kept some people happy and some others unhappy. He has no mercy at all because some are experiencing misery throughout their life". Nobody associates such attributes with Ishwara. So it would be logical to accept rebirth.

A fresh born babe drinks its mother's milk even before it has been taught by others to do so. This is because of its knowledge that satisfaction can be obtained from mother's milk. Not even a fool would involve himself in an action if he does not find utility in it. Therefore, even the child trying to drink its mother's milk should have been aware of the satisfaction that it would be deriving therefrom. Such an awareness could not have arisen in this birth prior to its suckling for the first time. Therefore, the child should have acquired that knowledge only in the previous birth. This adds to establish the existence of rebirth.

If we do not accept rebirth, it has to be said that man, after his death, would always stay in heaven or in hell. Will this be sensible? Not at all. As a general rule, that which has a beginning must have an end. Therefore, stay in heaven has to have an end since it has a beginning.

Further, consider the case of a baby which has suffered a premature death. It could have acquired neither Punyam nor Papam. Will the baby be condemned to hell, or will it make its way to heaven? If its destiny is hell, it has to take up punishment for no fault on its part. If we accept the other alternative, i.e. heaven,we are led to concede that heavenly pleasures are experienced by the baby even though it has no Punyam to its credit. If there were a rule that one without Punyam or Papam would be in heaven forever after death, every mother would do well to kill her baby as soon as it is born ! The non-acceptance of rebirth would lead one to such absurd conclusions.

What I have mentioned hitherto is just a handful of reasons from amongst a host of them which all stand to establish rebirth on a logical basis.

10. MODIFYING THE SASTRAS

D: With the passage of time, strict adherence to the scriptural injunctions is becoming difficult. Can the Sastras be slightly modified to be in tune with the present-day trends?

A: We should never be short-sighted in our views. Just because accepting bribe has become a common affair, are we justified in enacting legislation to permit it? That would only help its intensification. We should therefore not seek to modify the Sastras. Consideration of changes in our ways of living are inherent in our Sastras. "Follow to the utmost extent possible" is what they command. We, in our present condition, should therefore abide by them to the maximum extent possible. Sri Krishna has said -

(Following this Dharma even to a small extent will save one from great fear.)

In the light of this, how are we justified in attempting to modify the Sastras?

Further, it can never be said that performance of Sandhya Vandanam and the like are impossible in the present times.

This apart, one who wishes to bring about a change in Sastras should be a knower of the past, present and future. Without even knowing the mechanism by which Karmas yield fruits, how can we change the dictates of Sastras? We just cannot. This is because we are incapable of asserting with certainty,"Follow this. Even if it be difficult now, you shall derive benefit from it later." We are unaware of what is in store for us in the future birth, nor are we aware of the happenings of the previous births. In short, we are not omniscient and so are incompetent to modify the Sastras.

D: Yagas are being performed at several places. Huge expenditure is incurred as a consequence. Some people raise an objection to this saying that the same money could have been utilised in uplifting the downtrodden instead of wasting it on Yagas. Is this view correct?

A: The expenditure on Yagas is but an insignificant fraction of what we spend on material pleasures. After all, we offer a small quantity of ghee in a Yaga. How can one object even to this? Further, gratified by the holy offerings, the Lord showers on us His returns which are many times greater than our meagre offerings. For instance, pleased by the Yaga, Ishwara brings about sufficient and timely rains. It cannot therefore be said that expenditure on Yagas is a waste.

We sow the seeds and reap the crop. As against this, is it sensible to say that sowing seeds is a mere waste and that we could have eaten the seeds instead? Only on sowing the seeds can the crop be raised. So also, our Yagas yield precious fruits. The Sastras do not expect a poor person to perform a Yaga involving huge expenditure. That the scriptures command us to adhere to Dharma to the maximum extent possible by us is a pointer to this. The expenses in Yagas are therefore only for our betterment. It is foolish to look upon these expenses as wastage.

11. SCRIPTURAL INJUNCTIONS

D: How are we to perform Sandhya Vandanam during a train journey? The train may not be proceeding in a uniform direction.

A: Does not the train halt at stations?

D: Yes. But, what if it does?

A: If it stops for a sufficient period at a particular station, the Sandhya Vandanam can be performed there.

D: What is to be done if the journey is continuous ?

A: In such a case, there being no alternative, Sandhya Vandanam should be performed mentally.

D: Does this rule hold good even for Puja?

A: Yes.

D: Can we do meditation during a journey?

A: If the mind is adequately under control, meditation can be performed anywhere.

D: Can hotel food be consumed in the course of a journey?

A: There is an intimate relationship between the food consumed and the state of mind. It is therefore better for a spiritual aspirant to keep away from hotel food not only during travel but always. One can manage with fruits and the like.

D: While on a sojourn in a new place it is sometimes difficult to do Anushtanam as at home. What should one do?

A: In such cases,Anushthanam can be carried out to the extent possible. This is what the scriptures say.

D: Will Acharyal kindly enlighten us on the nature of food to be consumed by a spiritual aspirant?

A: Only Sattvic food should be taken. Sattvic food gives peace to the mind and strength to the body. Onion, garlic, coffee, tea, intoxicating drinks and the like should never be consumed. Care should be taken to avoid eating beyond necessity. This does not , however, mean that we should fast till our energy is sapped. Food is meant to sustain the body and keep it in good health. A Mumukshu (spiritual aspirant) would do well to refrain from taking dishes merely for taste.

Defective food is of three types. Onion etc., are bad by nature. Presence of hairs, dirt etc., constitutes the second defect. The bad mental condition of the cook and the server falls in the third category. Food cooked by a person indulging in sinful activities is not recommendable for a Mumukshu. It is best to eat pure food cooked at one's house.

D: Is fasting on certain days a good habit ?

A: Yes. Taking only fruits and milk or fully fasting on certain days like Ekadasi is beneficial. By fasting on such occasions, one acquires sound health, apart from securing Punyam.

12. UPANAYANAM

D: Can Upanayanam be performed during Dakshinayanam? (Dakshinayanam is the period of southward journey of the Sun.)

A: For Brahmanas, Upanayanam should not be performed during that period.

D: Frequently, we come across Upanayanam of two brothers being performed simultaneously. The father gives the Upadesha to one son while an elderly relative gives it to the other. Some consider this wrong. What is Acharyal's view?

A: Simultaneous performance of Upanayanam of brothers , one being initiated by the father and the other by another relative is not in accordance with the Sastras.

D: When should Upanayanam be performed?

A: The boy should be initiated even when he is young. It is said that a Brahmana should be invested with the sacred thread at Garbhasthama (the eighth year from the period of pregnancy). However, specific occasions have been prescribed for better results. If a boy is initiated at the age of five, he attains Brahma Varchas (spiritual splendour). Postponing the investiture is certainly not good. But there is no need to think as follows:

"This boy has passed the age specified for the performance of Upanayanam. He need not therefore be invested with the sacred thread henceforth".

D: Which is the appropriate time to start the morning Sandhya Vandanam?

A: A short while before sun-rise.

D: Does Acharyal advise that one should wake up early in the morning?

A: Yes. In the morning, the period just before sun rise is most suitable for Anushtanam. Going to bed between ten and eleven at night and waking up between four and five in the morning is a very good habit.

D: If,due to some reason, the Sandhya (twilight) period passes without Sandhya Vandanam being performed, can that particular Sandhya Vandanam be given up?

A: Even if it be late, Sandhya Vandanam should not be neglected. If delayed, it should be performed by offering the Prayaschitta Arghyam. This does not mean that one must not strive to do it at the proper time.

D: What if one is ill?

A: If consciousness and control over the mind are prevalent during illness, it can be performed mentally.

D: Should one bathe before Sandhya Vandanam in the morning?

A: Yes. Bath before the morning Sandhya Vandanam is compulsory. During illness, Mantra Snanam can be done. If illness is severe, at least the Sandhya Vandanam should be performed mentally.

D: How many times should the Gayathri Mantra be chanted ?

A: As many as possible. But there is a lower limit, such as a hundred and eight times during morning Sandhya Vandanam. One should not, normally, chant fewer times than the limit. In case of urgency, when there is no way out, the consideration is entirely different.

D: Are Samidadhanam and Brahma Yagnam included among the Nitya Karmas of a Brahmachari ?

A: Yes.

D: The necessity of attending school, college, office etc., often preclude the performance of Madhyanhikam at the proper time. When, then, should it be done?

A: Madhyanhikam can be performed after the morning Sandhya Vandanam itself. This is in case there is no other option.

13. FATE AND FREE - WILL

D: Do we have the power to overcome fate? Some Sastras say that one can conquer fate . For instance, in Yoga Vasishtha, it is said -

(The river of tendencies flows along the auspicious and evil paths. By means of effort and manliness, one should direct it along auspicious path.)

This shows that free-will is more powerful than fate. On the other hand, the Sastras also say

(Prarabdha is exhausted only by experiencing it.) and

(What is not destined to happen will not happen. What is to happen will not be otherwise.) Will Acharyal kindly clarify the position?

A: First of all, one should know what Prarabdha (fate) is. This should be understood along with its mechanism of fruition. Those actions of the previous births which are yielding fruits now constitute the cause of this birth. It is this set of actions that we call Prarabdha. It does not force one along a good or evil path. Karmas which have started yielding fruits gradually lead one by stimulating tendencies of likes and dislikes in the mind. Hence Lord Krishna has said -

(Everyone, including a Knower, acts according to one's nature. Nature compels beings . What can restraint do ?)

While commenting on this verse, Shankara Bhagavatpadal Himself raises the following objection - "If everyone acts as compelled by nature, there is no place for Sastras at all. Such being the case, what is the purpose of the Sastra saying - 'Be righteous' ." After having raised such an objection, He refutes it and quotes the very next Shloka as a testimony. There, it is said -

(Attachment and aversion are rooted in the senses, towards their objects. One must not come under their sway . They are indeed one's foes.)

Thus it is clear that if we conquer likes and dislikes, we will no longer be under their sway. So, with the Sastras as our basis, if we shed likes and dislikes, we can be independent. You asked whether Prarabdha (fate) could be overcome. The reply is - 'It can positively be overcome'. If it is said that Prarabdha cannot be overcome, man cannot be held responsible for his actions at all. He would not have had an alternative.

I earlier said that the Karma which is now fructifying is Prarabdha. It is merely the effect of our efforts in previous births. Hence, Prarabdha can never be stronger than effort. We can change the tendency created by our earlier actions by suitable exertion in this birth. However, if the tendency caused by the Karma of our previous birth is very strong, we will have to put in a proportionally stronger effort to counter it. This is true in most of the cases. Of course, one's freedom is not absolute.

An illustration is a cow tethered to a post. It can roam about freely only to the extent of the length of the rope. It cannot go beyond. Similarly, the fate of the country, the free-will of other people and our former actions place a limit to our freedom.

A person may board a train but the train may meet with an accident. In the same way, sometimes one might have answered a question paper satisfactorily but the expected result might not materialise. One should not give place to worry on seeing all this. Almost anything may be attained in spiritual life by effort. One may be destined to be a householder but with the blessings of a Guru and by effort one can lead the life of a Brahmachari and later that of a Sanyasi. Though the consequences of earlier Karmas have to be experienced, the intensity of Prarabdha can be decreased by the grace of Ishwara. The evil effects of Prarabdha can also be reduced to a great extent by means of medicines, Japa, Homa, Puja, Dhyanam and Satsanga (company of great souls).

D: If, according to one's horoscope, one should live for eighty years, does it mean that one will not die before that? Similarly, if another has a very short span of life, can he not live beyond that age?

A: The reply to your questions is in the negative.

D: Does Acharyal then mean that the horoscope is read wrongly or that casting of the horoscope itself is wrong?

A: Neither.

D: In that case,all that is predicted with the horoscope as basis is useless. Further, palmistry is not sensible. Hence, no purpose is served by Jyotisha Sastra. Is this Acharyal's view?

A: Not at all.

D: Will Acharyal kindly explain?

A: The horoscope merely indicates the effect of Karmas that one had done in the previous births. In this birth, by exercising our free-will, we can definitely change the course of events. If we earn the grace of the Lord, like Markandeya, then we can live longer than we are destined to. Similarly, by falling into evil ways, we can spoil our health and die earlier than we are supposed to. Further, we have seen astrologers say - "If one acts as follows, the effect of that Karma will be reduced". If the verdict of the horoscope is immutable, what is the use of such expiations?

Nobody need fear a horoscope. It is only an indicator of what is to come. But we can certainly alter destiny if it is unfavourable. Another point to be remembered is that destiny can very well be favourable. In such a case our efforts will readily bear fruit.

14. DHARMA

D: How is one to decide what is Dharma and what is Adharma?

A: Any action ordained by the Sastras is Dharma while that which is prohibited is Adharma. In deciding about Dharma, Manu says -

(The Veda, Smriti texts written with the Veda as their basis, the righteous conduct of the Satpurushas (great ones) and the satisfaction of one's conscience-these four are the indicators of Dharma.)

The Veda is the foundation of all Dharma. The Smriti that is in consonance with the Veda, is also to be taken as Pramanam (a valid means of knowledge) Achara (traditional practice) is another Pramanam. Besides all these,there is the satisfaction of our conscience. These help us in deciding what is Dharma and what is Adharma.

D: Cannot a conduct be Dharma in one circumstance but Adharma in another?

A: It can. In this regard we necessarily have to take recourse to the Sastras to come to a conclusion. Mere logic will not do. If one who steals from a house is arrested, he might argue - "I stole only from a wealthy man's house. This paltry loss is negligible by his standards, whereas it has given me an opportunity to fill my stomach. Therefore, what is wrong in this stealth?" Will a judge ever accept this? He will not, because it is contradictory to what is laid down in the penal code. The judge is bound to punish him. Likewise, what is prescribed as righteous in the Veda is indeed Dharma. What is prohibited by it is Adharma. We do not have the competency to decide for ourselves by mere logic.

D: If we make a mistake unknowingly, are we responsible for it?

A: 'Responsible' in what sense?

D: Will sin accrue on that account?

A: When doing so, if we are unaware that it is wrong, not much sin results. All such mistakes that you commit out of ignorance get destroyed by the Sandhya Vandanam that you perform. There is no need for a special Prayaschittam. When there is an opportunity for you to know what is wrong but still you do not make efforts to know, sin will accrue. You should try to know to a certain extent, what is right and what is wrong. Prayer to Ishwara is also effective in effacing what is done out of ignorance.

D: Will it not be convenient to have a single Dharma, common for all? Is it necessary to have it as - "This is Dharma for one, that is Dharma for another"?

A: If after giving shirts of the same size, one says, "All of you wear these", is it possible to do so? Never. Different physical sizes must be considered. Likewise different Dharmas have been prescribed for people of varied competence. However, Samanya Dharmas are common to all though there are differences in the Visesha Dharmas (specific Dharmas).

D: What is Samanya Dharma ?

A: Manu himself has clarified this by saying -

(The Dharmas common to all, as declared by Manu, are abstinence from injury, truthfulness, abstinence from theft, purity and restraint of senses)

One should not even think of causing misery to another. Even if one just entertains such a thought, it is violation of Ahimsa. It is wrong to assume that only physical pain constitutes Himsa (causing injury). Next comes Satyam (truthfulness ). That utterance which does not cause misery to others and is also factual is Satyam. If the fact is so disclosed as to harm others, it is improper. Even speech which is pleasant but not factual is not Satyam. Therefore, it is that which is good to others in addition to being factual. Abstaining from pilfering others' belongings is Asteyam. Refraining from stealing implies that another person's property should not even be mentally coveted. "Whatever is with another person, may that be with him; whatever is with me, may it be with me. If possible, I shall give something to others" - such a mentality should be ours. Shoucham is purity. This is of two types. One is bodily purity. Bathing, wearing clean dresses etc., belong to this category. The other is mental purity. Clothing may be clean but if the mind is not,true Shoucham cannot be realised. Indriya Nigraha comes next. When an object is seen or a sound heard, the mind may be attracted towards it . Indriya Nigraha is nothing but preventing the senses from going out to external objects. Restraining the Indriyas or the senses is indeed Indriya Nigraha.

The Dharmas mentioned above are common to all.

D: Is there any benefit in observing Samanya Dharmas?

A: In him who follows Dharma, the good effect is certain to be seen. Hence, everyone born as a human being should necessarily adhere to Dharma.

D: We see so many people indulging in Adharma but we also see that they are only reaping rich benefits. The reason for this may be the Karma of the previous birth. But the present acts of Adharma do not seem to yield their fruits at all. Why?

A: It is erroneous to say that an act of Adharma does not fructify at all . It does yield fruits, but sometime later. Ishwara has boundless mercy. He gives the sinner an opportunity to rectify himself. Only if the sinner refuses to change, Ishwara punishes him. As regards the result of Adharma, Manu has said -

(The Adharma that is done does not immediately yield fruit unlike a cow (which is ready for milking); but like the seeds sown in field, it fructifies gradually and destroys completely the doer of Adharma)

(One apparently flourishes by Adharma such as treachery etc., then perceives prosperity by acquiring lot of wealth and then conquers foes. Finally, however, one is completely destroyed .)

D: If it is very difficult to adhere to Dharma, what is to be done?

A: However great the inconvenience may be, one should not allow one's mind to drift towards Adharma. With great effort, Dharma should be followed, as it will give us benefits sooner or later. After our death our relatives go away discarding our body. Only Dharma and Adharma accompany us. So, only Dharma can save us in the other world and also in the next birth. Never will he,who protects Dharma,be left helpless. That is why it is said -

(Dharma protects one who protects Dharma.)

This is very much true. Even if the result is not perceived now, the effect will definitely be experienced. Further, it is our duty to act according to Dharma. "Has Ishwara not provided me with all sorts of comforts and benefits? Did He not save me while I was helpless in my mother's womb? Should I not be grateful to Him?"- considering thus, one should act according to the injunctions of the Veda, which is like His breath. One should adhere to Dharma at least with this perspective.

D: Much wealth is required to perform Yagas prescribed by the Vedas. How then there is much scope for a poor man to follow Dharma ?

A: In the Sastras it has been said that one should follow Dharma to the extent of one's capacity. In following Dharma, he who is wealthy can construct a temple. If a man does not have wealth, he can go to the temple constructed by the affluent, offer his obeisance and thereby acquire merit. Hence, there is equal scope for both classes of people to adhere to Dharma. The difference lies only in the particulars of the Dharma to be followed. If he who is poor donates a rupee for a noble cause, he acquires high merit; but if a wealthy person having lakhs of rupees donates a rupee or a half, he will not get the same benefit.

D: We see certain people who stick to their Anushtanam but cause suffering to others. Is such a conduct Dharma?

A: No. By doing so, they pretend to follow Dharma. The Sastras themselves say -

(I will make known in half a Sloka what has been said in crores of texts. Helping others is Punyam. Troubling others is Papam.)

If one causes misery to others it is certainly sinful. However, if a man abstains from Dharma thinking that others cannot withstand his adhering to it and that others would be happy only if he does not follow Dharma, it is improper. This is because, though the Sastras prescribe practice of Dharma without causing pain to anybody, the word 'anybody' here only means 'any good person'. The Ishwara Puja that we do may not be to the liking of an atheist. But on that account, we should not abandon Puja. We can just continue with it but refrain from abusing the atheist unnecessarily. This would be proper indeed.

15. AHIMSA

D: Ahimsa has been ordained in the Sastras. Should it be followed at all times?

A: Sastras speak of two categories of resolves, viz., Vrata and Mahavrata. Mahavrata is a vow which should be followed always under all circumstances. Mere Vrata is normally applicable with considerations of time and circumstantial limitations. A Sanyasin should follow Ahimsa as a Mahavrata. For others , it is a Vrata. One who lacks mercy is not a human-being at all. Everyone should have mercy on the distressed.

D: We kill some insects unknowingly. Hence how can Ahimsa be followed to the fullest extent?

A: The Ahimsa that I mentioned is only with regard to pain caused to others deliberately. Even the thought of harming others is a violation of Ahimsa.

D: Suppose a scorpion or a poisonous snake approaches a man with the intention of harming him. Should he just be a spectator because he upholds Ahimsa?

A: No. He can always remove the snake or scorpion.

D: Will this not violate Ahimsa?

A: No, because he only saved himself and did not deliberately cause injury.

D: If one is very docile, will not others take advantage of this and cheat one? Will they not create troubles through various means?

A: Who said that one should be too docile? It is indeed true that a Sanyasi should tolerate pains but if a person involved in worldly life practises forbearance to that extent, he may land himself in trouble.

D: If one troubles or irritates me without reason, what should I do?

A: You should be completely calm mentally but may appear externally to object or feign anger. But you should not at all give room to anger. What I said does not imply that you should always pretend to be angry. Be patient to the extent possible. Present an appearance of anger only after a certain limit is exceeded.

(The questions which follow are from a soldier who had served in the Army).

D: Will sin accrue to me since I have been responsible for the death of many people?

A: No.

D: Is killing not prohibited?

A: Did you kill them due to hatred?

D: No.

A: You only did your duty and followed the orders given to you. You did that action for the sake of the nation and not for your own sake. Is it not so?

D: Yes.

A: That is why I said that you will not incur sin. If you had killed one out of animosity or for your selfish end, you would certainly have been a sinner. However, you stuck to your duty for the sake of the nation. Lord Krishna told Arjuna, "For a Kshatriya waging a righteous war is an act of virtue and not of sin". You soldiers are indeed in the place of Kshatriyas.

16. DESIRE

D: Many spiritual aspirants make efforts to conquer desires but desires keep springing up again and again. What is the reason for this?

A: To conquer desire, first of all, there should be a firm resolve to that effect. A Brahmachari may be advised not to sleep in the afternoon. If it does not occur to him that sleeping in the afternoon is wrong, he may not sleep for some days, but later may think- "What is wrong if I sleep for just this one day?" Therefore, we should first resolve suitably. Some people do not practise Viveka (discrimination). Still, they keep wishing that their desire should vanish. It will not. The reason for this is absence of Vairagyam (dispassion). Vairagyam is absent as Viveka that produces it, is absent. Vairagyam develops from Viveka and desires subside because of Vairagyam. Other spiritual disciplines should also be faithfully carried out. In the initial stages one may not have an inclination for them but if we abandon them on that account, how will the desires subside? One should always practise Karma Yoga, Manasika Puja, contemplation on the Lord,etc. If Dhyanam is also practised, it is highly laudable. Study of Sastras is very essential.

D: Desires sometimes subside and appear to have been conquered but manifest all of a sudden. Is there any reason for this?

A: I will give you an illustration. Suppose there is a spring, one end of which is fixed to a wall. If we keep stretching the other end, the spring yields and elongates. No sooner do we stop pulling it than it returns to its original size. The mind is like the spring attached to the wall which is the world. Though the spring (mind) is stretched (held under restraint)forcibly (by spiritual practices), it will go back to its original position if let free. So, the means to destroy desire should be searched for. It is not sufficient if it is controlled only at the time of impulse. Some do not completely destroy desire. If a desire arises, they control it for the time being by thinking,"Oh, we should not give room for desire now". That particular desire will then remain in the sub-conscious. It will burst out abruptly sometime later. Hence by understanding the nature of desire and realising that we stand to gain no good from it, the means to destroy it should be sought. If the source is cut, there is no scope for it to arise suddenly. For him who finds this restraint difficult to practise, Satsanga (company of Satpurushas) is very essential. Desire subside in the presence of great souls. Frequent study of Sastras is a very good practice. The Sastras say- "There is no pleasure in material objects". Though we have faith in Sastras, our faith is not wholehearted. Hence a wrong notion such as, "What is wrong if a contrary act is done"may occur. Even to get rid of such ideas it is beneficial to study Sastras again and again.

17. CONQUEST OF ANGER

D: How is anger to be conquered?

A: "I am in no way profited by my anger. This person is chiding me. What do I lose by that? Nothing. Then why I should give room to anger?"-if one entertains such thoughts, anger will eventually subside.

D: Is mere thinking on the above lines sufficient?

A: Further thought may be necessary. "If I now abuse a person due to my anger, it may seem that I have achieved a great feat. However, in reality, have I not become a slave to my anger? In attempting to conquer an enemy, I have been conquered by another. Anger only destroys me. It spoils my intellect and tempts me to do what I should not do. Why should I become a slave to this anger? I will get much more benefit and satisfaction by control of anger than by abusing another person" - thus should one think. If one is alert, the advent of anger can be seen. If its rise is foreseen, effort can be made to control it before it manifests. Half the anger will subside the moment its arousal is recognised. However, many are aware of their anger only after it has erupted. Even such people can develop the habit of sensing it before its eruption.

D: Will anger create obstacles to spiritual progress?

A: Yes. The Lord has mentioned desire, anger and greed as the triple gates to hell. An angry person does not think of what he is doing and even takes recourse to dangerous steps. He eventually incurs sin. Anger destroys him through his sins. Therefore no place should be given to anger.

D: Does giving 'no place to anger' imply that one cannot instruct subordinates in a stern manner?

A: Commands should be given wherever they should be. Otherwise, nothing can be carried out in places like offices. "Anger should not arise" only means that ideas such as "I should harm this person or take revenge on him"- should not be permitted. At the outset, instructions can be given calmly. If they are not adhered to, one may take recourse to stern language to convey that they should be carried out. However anger must not be allowed to rise and upset one's calmness.

18. HINDU RELIGION

D: What does 'Hindu Religion' refer to?

A: The word 'Hindu' has come to exist because of usage. Sanatana Dharma is its proper name.

D: Will Acharyal kindly elaborate on who a Vaidika is?

A: He who follows the Vedic religion is a Vaidika. He may follow the Sankhya, Yoga, Naiyayika, Vaiseshika, Mimamsa or Vedantic school of thought. A person having the Veda as Pramanam and intending to follow what is said in it is a Vaidika.

D: Many people have not studied the Veda. They do not know what is said therein. That being the case, how can we call them Vaidikas?

A: They might not have studied the Veda but may still hold Vedic utterances as Pramanam.

D: Some might not have heard much about the Veda. Are they Vaidikas?

A: Do they lead their lives according to the dictates of the Veda or not?

D: What does that mean?

A: Do they not follow some tradition? How did that tradition come into being? Our forefathers inculcated them after an analysis of the aspects of Dharma and Adharma. They may be following certain regulations as "I should not utter a lie. I should not harm others. I should lead my life thus." The reason for this is that their parents have suitably trained them. Their fathers would have been taught by their grandfathers. Thus the tradition is responsible for their beliefs and practices. This has the Veda for basis. Hence the teaching of the Veda is known to them in an indirect way. Hence they can also be called Vaidikas.

D: If a person has no faith at all in the Veda is he a Vaidika?

A: I said that he who has faith in our Veda is a Vaidika. If one does not follow the Vedic path then we call that one a Brashta (one who has fallen).

D: Some put restrictions on the use of public wells, tanks, prayer halls, etc. As a consequence thereof many are put to inconvenience. Is this proper?

A: No one should restrict use of public wells, prayer halls,etc. There is absolutely no fault in punishing those who put such restrictions.

D: Some people oppress certain others saying that they are 'low-born'. Does this appear proper to Acharyal?

A: As I have already said, it is against Dharma to harm another. Each person should follow his Dharma. Be it Samanya Dharma or Visesha Dharma, harming another is equivalent to abandoning one's Dharma. So, none should cause pain to others . If one does that, it only means that one is transgressing Dharma.

D: In some places, the Government has taken over the temple lands. What can be done about this?

A: I am not for violent agitations. If we feel that such an action is improper, we can inform the Government. After all, are not those also in the Government, human beings? Why will they not realise the problems if properly informed? If the Government takes over the temple lands, it should also see to it that no inconvenience is felt in carrying out the Pujas. Other traditional temple practices and the welfare of the Archakas should be taken care of. If this is done we have no objection to the Government's action. If it does not cater to the temple's need inspite of taking over the lands, the Government is guilty of doing injustice to the temple constructed by devotees. The problem should be set right only by making the Government aware of this matter. If one indulges in violent agitations not only will others be put to difficulty but the situation may also worsen instead of the Government conceding the demand.

D: Hindus consider the cow to be a sacred animal. Even then, cow-slaughter continues to take place in the country. Is it proper to agitate against this ?

A: We all accept that the cow is a holy animal. Further, we also accept that we derive benefit by practising Ahimsa. The cow is a docile animal. It provides us with milk. Is not even its excreta useful? So, protecting such an animal is advantageous to us. However, to prevent cow-slaughter if one indulges in violent agitations will everything be set right? No. Cow-slaughter can come to an end only if each person decides to safeguard the cow which he owns even if it has grown old. If one drives it away because it has stopped yielding milk, what will be the fate of the cow? Taking a firm decision to safeguard the cow is superior to indulging in agitations. We see many people raise slogans calling for cow protection but most of that is only an eye-wash. At the same time, we can also see people who protect their cows by erecting cow-sheds,etc. Their action goes without publicity. Of these two categories, the latter is superior to the former. Cow-slaughter should essentially be abolished. But we should also take proper care to know the exact procedure to be followed in eliminating cow-slaughter.

D: Hinduism speaks of what one should do for oneself. Is this not a self-centered system? Nothing seems to have been mentioned about doing something for the sake of others. In Christianity, it has been prescribed that one should serve others. What is the opinion of Acharyal as regards this?

A: My opinion is that your view is incorrect. How are we trying to attain Moksha? By first cleansing the mind. Being merciful is essential to purify our minds. Hence if we cultivate mercy, we can purify our mind and as a result, attain good heights in meditation. Does not mercy imply reducing the pains of another person? It is therefore a glaring flaw to say that helping others has not been taught in the Hindu religion. Our Sastras say that we should get rid of Ahankara (ego). Ahankara is the notion 'I' in the body and mind. It is only getting rid of Ahankara that has been specified in all religions. Has it not been? Hence it is foolish to say that Hinduism preaches egoism. Incarnations of the Lord have been spoken of in Hindu epics. Why did the Lord incarnate? Was He in need of anything? No. He manifested only for the sake of others. We consider emulating Him as our aim. See the Bhagavadgita.

In this verse it is taught that there should be no hatred towards anybody and that we should be friendly and compassionate towards all. Our prayer is :

(May everyone be happy.) No differentiation between friend and foe is made. We pray for the Shreyas of all creatures.

Jnanis have no bondage whatsoever and to them, the world is an appearance . Still They are usually compassionate . Even if a Jnani does not offer physical help, he is doing good to the world by his mere presence. Bodily help is not the only form of service.

19. MENTAL WORSHIP

D: Some people desire to perform Puja but find no suitable opportunity. They are also unable to meditate properly. What can such aspirants do to have one-pointed concentration of the mind?

A: They can practise Manasika Puja.

D: What is Manasika Puja?

A: Manasika Puja is mental worship of Ishwara. Flowers, incense etc., are required for Puja. Here we imagine all the accessories, conceive that Ishwara has come and offer them all to Him. That indeed is Manasika Puja.

D: How should Manasika Puja be practised?

A: "Ishwara has come. I should welcome Him. I should offer Him an Asanam (seat)"-contemplating thus, we welcome Him and offer Him an Asanam. After He adorns the Asanam, we wash His hands and His Lotus Feet. For His Achamanam, we give Him pure water. He accepts that. Then we bathe Him. Like this we complete the Puja mentally. We can do this with the feeling that He accepts all our offerings.

D: What is to be done if Ishwara's form does not remain steady during Manasika Puja?

A: One can keep before oneself a picture of one's Ishta Devata(chosen Deity). The Puja may be done looking at the picture keeping the eyes open. In due course, Puja can be continued keeping the eyes closed and conceiving that Ishwara is present there. If the form becomes unsteady, the eyes can be opened for a while.

D: Is there any restriction in doing Manasika Puja?

A: There is no restriction.It can be done at any time and in any way. Charming effects are seen if Ishwara is worshipped mentally. The mind becomes purified and His grace is obtained. To get an idea about Manasika Puja, Stotrams like Shiva Manasa Puja Stotram and Mrutyunjaya Manasa Puja Stotram may be studied.

D: Is everyone permitted to practise Manasika Puja ?

A: Yes. There are no restrictions.

D: How long should Manasika Puja be done?

A: It can be done for any length of time. Initially it may be a little difficult to practise it for a long time. But , by repeated practice, one will find increasing delight in it.

20. ROLE OF KARMA

D: What is the role of Karma (action) in spiritual life?

A: If actions are done for the sake of Ishwara, without attachment to the fruits of actions, mental purity is attained.

D: Will not one act inefficiently if there is no attachment to the results?

A: No.

D: When one is not interested in success or failure, one cannot put forth one's best. Is this not a logical conclusion?

A: Only the opposite of this is true. An aspirant who does not have attachment at all will perform actions properly, as he does his duty as an offering to the Lord. Would any devotee like to offer to the Lord that which is improper? He will not. He who practises Karma Yoga will not indulge in a bad deed. Further,he will offer all actions to the Lord. On account of devotion to Ishwara , he will strive to act to the best of his ability. As against this, he who has attachment to the fruits of actions will be bogged down by longings.

D: Has this been spoken of in the Sastras also?

A: Yes, Lord Krishna says-

(He who is without attachment, without ego, endowed with firmness and enthusiasm and equipoised in success and failure-such a one is termed as a Sattvic (pure) doer.)

D: Suppose a person acts with an idea that dedication of the results to Ishwara will ensure success in his endeavours. Is he a practicer of Karma Yoga?

A: No, as he has not truly renounced attachment to the fruit of action.

D: What makes practice of Karma Yoga difficult?

A: Attachment to objects and lack of devotion towards Ishwara. A man having attachment may say that he has dedicated everything to Ishwara, but actually, will not have been able to do so. In the absence of staunch devotion to the Lord, the idea- "Everything should be dedicated. It is my duty to do so" will not be there. This again makes whole-hearted practice of Karma Yoga impossible.

D: Is it enough if one is unattached to the results or should everything be positively dedicated to the Lord?

A: If it is to be Karma Yoga, one must dedicate everything to Him.

D: Will Acharyal kindly give an illustration showing that one practising Karma Yoga will perform one's duty in a befitting manner?

A: Let us suppose that a student takes an examination and that he is very much desirous of success. If he does not fare well in a particular subject, what happens? He gets worried and on that account may not perform adequately well even in the next day's examination. This is because of the persistent worry that he had not fared well in the previous examination. On the contrary, he who is unattached prepares whole-heartedly. As he reads without worry he will act better. Further, he will not be troubled by lack of interest. He will feel, "I do this for the sake of Ishwara. Therefore, at least considering it as my bounden duty, I should be sincere".

D: Who is competent to practise Karma Yoga?

A: Anybody can practise Karma Yoga. By practise of Karma Yoga, the mind becomes very pure. Devotion towards Ishwara deepens. Realisation of the Truth will dawn only on a pure mind. Hence, everyone should constantly resort to Karma Yoga. All can derive benefit from it.

D: Is it sufficient to dedicate merely the fruits of actions to Ishwara or should one dedicate the actions themselves?

A: It is extremely good to dedicate the actions themselves. If that is not possible, at least the results should be dedicated. In the Bhagavadgita, Lord Krishna has said -

(Fix your mind on Me. Concentrate your intellect on Me. You shall dwell in Me alone. There need not be any doubt about this).

(If you are incapable of fixing your mind firmly on Me, endeavour to reach Me by repeated practice.)

(If you are not capable of even repeated practice, perform actions for My sake. Even by performing actions for My sake you shall attain perfection.)

(If you are incompetent to do even this, then seeking refuge in Me alone, dedicate the fruits of all actions to Me, with a disciplined mind.)

D: If one is engaged in Karma Yoga, will one perform many actions?

A: One need not. Actions may be classified into six categories. They are-(1) Nitya Karma, (2) Naimittika Karma, (3) Kamya Karma, (4) Nishiddha Karma, (5) Upasana Karma, (6) Prayaschitta Karma. Nitya Karma is that which has to be done regularly at the scheduled time. Sandhya Vandanam is an illustration for this. Naimittika Karma is not governed by a recurring time restriction. Some of the Karmas to be done during eclipses can be cited as an illustration for this. Nitya and Naimittika Karmas are ordained by the Sastras. Their nonperformance leads to sins. That Karma which one does with a desire for some achievement is called Kamya Karma. The Sastras do not ordain these as obligatory. One does these only because of one's desire. Nishiddha Karma is that which Sastras prohibit. Karmas connected with contemplation belong to the category of Upasana Karma. Finally, that action by which sin is expiated is Prayaschitta Karma. These six types can be simplified by considering only four categories, namely Nitya, Naimittika, Kamya and Nishiddha Karmas. One should not indulge in Nishiddha Karma. Kamya Karma should be renounced as far as possible. However one must perform Nitya and Naimittika Karmas. He who practises Karma Yoga, will not get involved in all sorts of actions. Whichever act is necessary, he will do without attachment. Basically he will be concerned with Nitya and Naimittika Karmas.

D: One dedicates the actions to Ishwara to obtain His grace. In such a situation, how can it be said that one does not have attachment to the grace of Ishwara? Does one not perform actions with the target of securing it?

A: From one view point, what you say is correct. However, rather than being attached to material benefits, if one is attached to Ishwara, no bondage will be produced. On the other hand, we will thereby become free from bondage. However, in ideal Karma Yoga dedication is done without even the desire for the grace of Ishwara. There should only be the idea 'It is my duty to offer this to Ishwara'. Shankara Bhagavatpadal says in the Gita Bhashya that one should perform actions with the mentality ईश्वरार्थं करिष्ये (I act for the sake of Ishwara) and not ईश्वरप्रीत्यर्थं करिष्ये (I act to please Ishwara). In Karmas like Sandhya Vandanam we say परमेश्वरप्रीत्यर्थं करिष्ये (I perform it for the pleasure of Ishwara) but it cannot be said that it is wrong to say so. Here too, we can have the idea that it is for Ishwara's sake. That apart, the wording has come down to us by tradition.

D: In practising Karma Yoga, how can one ascertain whether one has made progress or not?

A: I said that there should be no attachment to the fruit of action. Is one unattached when one desires to know whether or not one has made progress in the path of Karma Yoga? However, if one has a doubt about one's progress in spiritual path, one can look back on oneself thus, "Is my mind pure? Am I peaceful? Am I carrying out all actions without any worry and for the sake of Ishwara?" This itself will show whether one is following Karma Yoga properly or not.

21. DEVOTION

D: Performing Bhajans is considered an act of devotion. Some others say that performance of Nitya Karmas is devotion. Which of these is true devotion?

A: Shankara Bhagavatpadal has said in Viveka Choodamani

(Amongst the means to attaining liberation, devotion reigns supreme.)

He has also defined devotion. He has said that devotion is abidance in one's own true nature. This is the definition of ideal devotion. However, not all can follow this path of ideal devotion. They should be prescribed devotion of a somewhat inferior cadre. Madhusudana Saraswati, while speaking of devotion, has said that devotion is of three kinds. The first kind is associated with the conception-"I belong to Ishwara". The second is having the notion, "Ishwara belongs to me". An illustration is Yashoda's love for the child, Krishna. If great affection towards Ishwara is cultivated, the idea, "Ishwara belongs to me" can develop. Superior to even this is the knowledge, " I am that Supreme Being".

D: How can the realisation "I am that Supreme Being" be termed Bhakti?

A: An ordinary devotee is prepared to accept that he is different from Ishwara but an ideal devotee, being unable to bear even this separation, desires "I must merge with my Lord". Finally he does attain that realisation. So this should be termed as the highest form of devotion. Sri Krishna has said that He regards a Jnani as the greatest devotee.

D: What form of devotion should ordinary people have?

A: As long as the feeling "I am the body" exists, it is best to consider oneself as a servant of the Lord. Then, one will not desire anything from Ishwara. One will consider serving the Lord as one's duty. When the Lord said to Prahlada, 'I shall bestow a boon upon you', Prahalada replied-

(He who expects something from Ishwara is not a servant; he indeed is a merchant.)

D: If that is so, is it erroneous to consider performance of Bhajans as devotion?

A: No; it is not. Even that is an act of devotion. Sage Narada, while speaking of devotion, has said-

(Devotion is of the nature of supreme Love for Ishwara). Any form of love of Ishwara will be grouped under devotion. Sri Shankara Bhagavatpadal has said in Sivanandalahari-

(Just as the seed of an ankola tree seeks that tree, just as an iron piece goes to a magnet, just as a chaste woman has affection for her husband, just as a creeper spreads over a tree and just as a river merges with the ocean-if thoughts are thus ever fixed on the pair of Lotus Feet of Ishwara, it is termed as Bhakthi.) The first example is that of the seed of the ankola tree seeking the tree. The seed gets attached to the tree. In the same way, in the initial stages, the devotee turns his mind towards Ishwara. The second illustration is that of an iron piece rushing towards a magnet. In the first stage, the devotee had to do something. But here, his mind goes towards Ishwara naturally. If one keeps thinking of Ishwara, one's mind will go to Him by itself. The magnet attracts the iron piece. Likewise Ishwara attracts His devotee to Himself. The third illustration is about a chaste wife. The wife loves her husband and he loves her in return. Likewise the devotee and Ishwara mutually love one another. The fourth example is that of a creeper entwining itself around a tree. If a creeper entwines a tree the beauty of the tree is enhanced. In the same way, the devotee's extreme devotion enhances the glory of the Lord. The analogy of the river merging with the ocean refers to supreme devotion. Just as a river, on merging with the ocean, cannot be distinctly identified , the devotee with limitless devotion becomes one with the Lord. These are the different gradations in devotion. Therefore performance of Bhajans is also an act of devotion.

D: Some people say that it is sufficient if one does Bhajans and ask as to why Nitya Karmas should be performed. Is their view correct?

A: No. Proper performance of Nitya Karma is itself an act of devotion. Let us suppose there is a master and that he has a servant. If that servant, without discharging the duties assigned to him by his master, just indulges in eulogy, will the master have a liking towards him? No. Ishwara is our master. He has specified through the Vedas and Smritis as to how we should lead our lives. If we discard His injunctions and confine ourselves to praising Him, how will He be pleased? So one should perform Nitya Karmas. As a supplement to that, one is welcome to do Bhajans etc.

D: How are we to cultivate devotion towards the Lord?

A: How does attachment to any object arise in us? If we keep dwelling on a particular object, attachment towards it develops. If we repeatedly think of some action as important, attachment arises there. Likewise if we incessantly think, 'He is Supreme. There is immense happiness in contemplating on Him', devotion towards Ishwara will get firmly established.

D: Why should one be devoted to Ishwara?

A: All that we have has been bestowed upon us by Him. So we must be grateful to Him. Both material and spiritual attainments are granted by Him and so we should be attached to Him. Though normally this can constitute a reason it is best to be devoted to Ishwara considering it just as one's duty. Devotion should be natural. That is true devotion and it does not depend on any logical reason. Ishwara is most lovable and the devotee's mind spontaneously goes to Him. That is all.

D: It is quite natural that if one has excessive affection towards one's Ishta Devata, one will not have the same attachment to other deities. So, can one with a liking for Shiva,have hatred towards Vishnu?

A: Having hatred is neither good nor acceptable to the Sastras. The formless Ishwara assumes a form only to shower His grace on His devotee. Ishwara, by Himself, is devoid of form. The Lord manifests Himself in the manner in which His devotee desires to see Him. It is improper to harbour notions of difference such as, "Shiva is different from Vishnu". Even if one is mentally attached to one's Ishta Devata one should not hate other deities.

D: Is there any special significance attached to the path of devotion?

A: Anybody can follow the path of devotion. There is no restriction at all. Moreover, it can be followed easily. One naturally has something called Preeti (love). If it is turned towards Ishwara it becomes devotion. In the path of Jnanam or Dhyanam one will have to face many difficulties while practising. Only after having advanced to a certain extent will we enjoy bliss. Such is not the case with the path of devotion. We can experience joy even before reaching an advanced stage. Even while contemplating on the Lord we can enjoy bliss. Hence, in the path of devotion,there is happiness right from the beginning. Devotion is the means and also the end. This is another exceptional feature.

D: Sometimes, while reciting Stotras, some mistakes may creep in. The person reciting may not have noticed it. Is this a grave fault?

A: It is always better to understand the meaning of Stotras we chant. Knowledge of the meanings helps in fixing our minds. However, if certain mistakes occur without our knowledge we need not be unduly concerned. Ishwara only sees what is in the heart. He is not concerned about the external appearances.

One incapable of precise utterance may say 'Vishnaya' instead of 'Vishnave' as would be uttered by a learned man. Both secure the same Punyam as Ishwara grasps only the inner feeling. Neelakanta Dikshitar has explained this by means of an illustration. The devotee offers flowers to Ishwara and attains Shreyas. Manmatha wanted to shoot an arrow made of flowers at Shiva. By doing so he sought to hinder Shiva's penance. The Lord did not accept the flowers. On the contrary He reduced Manmatha to ashes. The devotee as well as Manmatha used flowers but the former got his cherished result while the latter had to perish. Hence the importance of the inner attitude.

D: Is it improper to pray to Ishwara for wealth, to perform meritoriously in an examination or for anything else?

A: I do not say that such prayer is wrong but it is unnecessary. Ishwara knows what is good for us and is capable of providing everything. He is compassion personified and is Omniscient. Such being the case it is best to pray thus, "You are in my heart and that is sufficient. Do as You think fit".

If one acquires a Kamadhenu (wish fulfilling cow) is it wise to use it for ploughing? Is not Ishwara like a Kamadhenu? Of course, if motivated by desire for specific ends, one offers prayer it cannot be considered wrong, for Ishwara answers even that.

D: Ishwara does not need anything. Still it has been said that everything should be offered to Him. What is the reason for this?

A: Ishwara does not need anything, but is it not our duty to surrender our hearts to Him? It certainly is. Therefore we must always offer our minds to Ishwara. That is to say, we should always keep thinking of Ishwara. The Lord says -

(Think of Me and wage the war.)

By this He emphasises the need to contemplate on Him at all times. If we offer anything to Ishwara He will certainly accept our offering. The Lord Himself has said -

(Whatever you offer Me with devotion - a leaf, flower, fruit or water-that do I accept.)

(Whatever you do, whatever you eat, whatever you offer in a sacrifice, whatever you donate, whatever austerity you perform,-do all these, O son of Kunti, as an offering unto Me.)

D: Sometimes mental worries obstruct our minds from turning towards Ishwara and divert its attention. What is to be done with regard to such hurdles?

A: Why should a true devotee have any worry? While travelling in a train, should one keep the luggage on the head or on the floor? We will call a man a fool if he carries his luggage on the head. Whatever goes on in this world happens only as per His will. Should one not be carefree with the feeling that Ishwara does everything only for our good? If we worry, is it not tantamount to lack of the belief "Ishwara protects us. He gives us that which is good for us"?

D: Though this is true, worries sometimes arise of their own accord.

A: That is true indeed. It is merely a pointer to the fact that devotion is not mature enough. One should make efforts to develop devotion and also to get rid of worries. If one truly surrenders to Ishwara one can live comfortably and be happy too.

22. STUDY OF SASTRAS

D: Is it necessary for one seeking Moksha to study the Sastras ?

A: Study of the Sastras is needed to clear doubts and secure knowledge of the Absolute.

D: What are the works that Acharyal would recommend?

A: For a spiritually advanced aspirant, Mandukya Upanishad alone is sufficient. In studying it, Gaudapadacharyal's Karikas and Bhagavatpadal's Bhashyam thereon may also be studied. As regards Mandukya Upanishad, the Muktikopanishad says -

(Mandukya alone is sufficient to give liberation to a Mumukshu.)

Yoga Vasishtha is a fine text. While Mandukya Upanishad, being a part of the Veda, can be read only by competent persons, anyone can study Yoga Vasishtha. Bhagavadgita which flowed from the lips of the Lord Himself, is very important. Bhagavadpadal's works, Sri Vidyaranyal's Panchadasi, etc., can also be carefully perused.

D: Why has the study of Sastras been prescribed?

A: To clear the doubts of an aspirant. Doubts may arise if we do not understand the view of Sastras. The study of Sastras will clear such doubts. Firm faith in the Vedantic philosophy will also be established. Scriptural studies inculcate firm belief in the teachings of the Guru, as also in the purport of the Sastras.

D: Is the study of scriptures necessary for one having firm faith in the utterances of one's Guru?

A: If a disciple has so firm a faith, it is not necessary for him to study Sastras in order to know the Truth.

D: How long should one study the Sastras?

A: As long as one is not convinced of Truth. Thereafter, one can stop. It is said-

(Just as one desirous of grains discards the chaff, so also (after a certain stage) one should totally give up study of Sastras.)

D: What books can be read by those involved in worldly activities?

A: They can recite at least one chapter of Bhagavadgita every day. In addition, reading of at least small portions of Sri Vidyaranyal's Panchadasi will be helpful. Vishnu Sahasranama Parayanam is a very good practice.

D: Which verses of the Bhagavadgita are particularly delightful to Acharyal?

A:

(He who is free from malice towards all beings,who is friendly as well as compassionate, who has no feeling of mine and is free from egoism, to whom pleasure and pain are alike, who forgives all, who is ever content and of controlled mind, who is endowed with firm conviction and whose mind and intellect are in Me-that devotee of Mine is dear to Me.)

D: Do not these verses refer to the characteristics of a Jnani? This being the case, will these verses be useful to a Mumukshu (one who aspires for liberation )?

A: Bhagavatpadal has clarified that the attributes of a Jnani are described for others to strive to attain that state. If all are compassionate and devoid of hatred as taught by the Lord, the whole world will be peaceful.

D: In the Brihadaranyaka Upanishad, it is seen that even women like Gargi and Maitreyi discuss Brahman. Does it mean that women are also competent to study the Vedas?

A: No. According to the dictates of Sastras, only those who have had Upanayanam can study the Vedas. Women do not have Upanayanam and so, they are not eligible to study Veda directly. It appears that they too were having Yajnopavitam in ancient times but in the present days they are not eligible to study Vedas.

D: The Sastras taboo certain actions in the Kali Yuga but permit them in the other Yugas. What is the reason for this?

A: The Sastras say so and that is all. Though we are capable of giving the purport of what has been said in the Sastras, we have neither the authority nor the competence to change or to give reasons for all that has been said therein. As I am in this Peeta, I am, to a certain extent, in the position of a judge. A judge can give his judgement only as per the existing laws. He cannot make a law of his own. Similarly, I do not make any new scriptural law. No purpose is served by asking Me why it is so. Only the authors of Smriti texts should be consulted!

D: Can those without Upanayanam read translations of Upanishads?

A: Yes.

D: Can Yoga Vasishtha, Puranas, Ramayana and such other works be read by all?

A: All can read them and be benefitted thereby.

D: Those who are not brahmins do not have the opportunity to attain Moksha. Some raise an objection to this effect. Is the position actually so?

A: Whoever said that only he who has had Upanayanam can get Jnanam? Vidura was a great soul. He was not a brahmin. That the Veda should not be studied without Upanayanam does not mean that one cannot follow the path leading to liberation. We can find the essence of Upanishads in texts like Yoga Vasishtha and Vichara Sagara. All can study such works and certainly acquire Jnanam. Every one is competent to get Jnanam. Shankara Bhagavatpadal has said this conclusively.

23. VEDAS

D: It is said that Vedas are beginningless. Are they?

A: Yes. They are like the breath of the Supreme Being.

D: Some people say that the Vedas were written by Aryans thousands of years ago and that the Upanishads were written later. Is there any flaw in accepting this view?

A: This view is not acceptable to us. If the Upanishads were written after the Vedas, why should the Taittiriya Upanishad now be considered as constituting the seventh, eighth and ninth Prasnas of the Yajur Veda Aranyaka at all places? If it is accepted that Taittiriya Upanishad was written at a particular place and after the Vedas were written, why should all people consider it as part and parcel of the Veda? Further, why should they accept it as belonging to that very position to which it is assigned?

Let us suppose that Vedas were written many years ago. Were the 'authors of Vedas' sincere, or were they intent on cheating others? Vedas speak about sacrifices that should be performed to attain heaven. We can get this knowledge only from the Vedas. So, if Vedic authors were sincere, they could not have written on their own about sacrifices to attain heaven. On the other hand suppose that they were frauds. Why should they themselves have performed these sacrifices?

Those who teach Vedas are very particular that during recitation no error should occur either in the words or in the intonations. Why are they so particular? Merely because those who had taught them the Vedas had instructed them that exact words and their intonations were absolutely necessary and that any error would not bring benefit. Proceeding likewise from the student to his Guru and further to his Guru's Guru and so on up to the so called authors of the Vedas, it will be seen that they too should have had this belief (that the intonations were very important). Why did the so called Vedic authors insist that proper intonations should be maintained inspite of the fact that it is much easier to learn Vedas without intonations? Is it not because of their having known that Vedas are holy and that no error should creep into them? They could not have considered books written by themselves as very holy. Therefore, no human being could have written the Vedas.

Even scholars accept that Ramayana was composed thousands of years ago. We find that Rama of Ayodhya knew Vedas. We also come to know that Ravana, who ruled over Lanka, also knew Vedas. How could the Vedas have spread so widely even at that ancient age? It takes many years to learn even a portion of the Vedas. In the days of yore, Vedas were studied without the aid of books. They could have spread over vast regions and the recitation technique could have been carefully preserved only if studied by all in the same fashion with the conviction that they were holy. Some people say that Vedas were written by man many years ago. We would like to pose this query before them. If the Vedas were written by man how is it that they are so potent? Many diseases found incurable even by doctors are seen to be cured by means of the Vedic mantras. Many people have witnessed such incidents. If the Vedas were merely ordinary books written in olden times, they could not have had such a potency. Hence we consider Vedas to be the direct teachings of the Supreme Being.

D: If so, how can it be said that there are different Rishis associated with various Mantras? A Rishi is the author of Mantras,is he not?

A: Rishis are not the authors of Mantras with which their names are associated. Sages acquired the realisation of the essence of the Mantras and brought them to light. They did not create Mantras on their own. Brahma taught the Vedas simultaneous with His creation of man. With the passage of time, certain Mantras slipped out of practice because of break in tradition. Veda Vyasa taught the people once again as He was the Lord incarnate.

D: We find many stories in the Vedas. Are they connected with episodes that actually took place?

A: No. The stories do not pertain to incidents that occurred. Vedas,which are like the breath of the Supreme Being, have no beginning. Therefore, there is no possibility at all for them to mention actual incidents. The Brihadaranyaka Upanishad contains a discussion between sage Yajnavalkya and Janaka. This is not a narration connected with individuals who might have lived in a certain period. An incident similar to it might have occurred actually but it cannot be said that this alone has been cited in the Upanishad. The stories in the Vedas are meant only as illustrations.

D: "In the early days of the universe, man might have lived in caves. Sometime later, his intellect could have evolved. Thereafter, the Lord could have taught him the Veda " Is there any flaw in having a concept like this? If we have it this way the conclusion of scientists is not contradicted and at the same time it can be held that the Veda was taught by Ishwara. What does Acharyal have to say about this?

A: This is faulty. Simultaneous with His creation of man, the Lord should have taught him the Veda. In Bhagavadgita, Sri Krishna says -

(At the outset, having created mankind along with Yajnas, the creator said....) Yajnas have the Vedas for their base . For a Yajna to be performed,Veda should have existed before that. So the implication is that Ishwara also taught the Veda when He created the world. If we do not accept this view, we cannot give logical replies to many queries. What would the primitive man have had as Dharma and Adharma if he had existed before the Veda? He would not have been aware of Dharma and Adharma. Did his actions yield pleasant or only painful fruits? If the statement that all his actions yielded only good results is assumed we are forced to conclude, "Before the Veda came into being, good fruits were obtained for whatever one did; but after Veda came to light, one also reaps unpleasant fruits for one's actions". Is this fair? Further, can one accept the conclusion that before the Veda was created, one did not have to go to hell at all as one always secured only good results, whereas after the revelation of Veda, the possibility of one going to hell arose?

If the view that all actions led to bad consequences be accepted, then also the implication is queer. Therefore when Lord created the world, He should simultaneously have taught the Veda also. That is to say, there should have been some means to learn about Dharma and Adharma. Hence it is improper to hold that Veda was created only after the creation of mankind.

D: Is there any injunction that one must study the Veda? If so can tape recorders be used for the purpose?

A: Yes. The competent ones must carry out Veda Adhyayanam. The Veda itself ordains:

(One's Shaka (portion) of the Veda should be studied.) It should be learnt only from a Guru. If one attempts to learn from a recorded tape, it can never be Veda Adhyayanam. If a parrot calls a person, will he respond to the call? On the other hand if another person calls him with the very same words, he is sure to go. The difference lies not in the words but only in the speakers.In the same way, Veda Adhyayanam is characterised by the Sishya listening to his Guru reciting the Veda and then repeating the same. It is not learning with the aid of recorded sound.

D: Is Veda Adhyayanam beneficial in any way?

A: Yes; many good results are produced. As Veda Adhyayanam is the duty of those competent for it, they can discharge their duty by doing it. Further the means for attaining good both in this world and the next has been spoken of in Veda. It is only in the Veda that the precise way to attain Moksha has been shown. Thus regardless of whether we seek material prosperity, Swarga or Moksha we should turn our attention to the Veda. Even by merely reciting Veda Mantras we do attain merit. Above all such Mantras have enormous power. They are capable of curing diseases, bringing rains etc.

D: Now-a-days, many people have not learnt the Veda as they do not get the proper opportunity. Further,as they have to attend offices, school etc., they do not even find adequate time. Purohits are not sincere in teaching . Under such circumstances, what should one eligible to study the Veda do?

A: Adhyayanam should be done to the extent possible. At least Rudram, Chamakam, Suktas and other Mantras essential for puja should be learnt. It is not difficult to spare some time in the morning or evening for learning the Veda. It is best if everyone learns one's Shaka completely. If that is not possible, Adhyayanam should be carried out to the extent possible. It is improper to blame only the purohits. They also have to look after their living. This is an age when everyone thinks that secular education alone is the means to earn huge sums of money. Is it not natural for the ones teaching the Veda to also wish to lead a comfortable life? However, their greediness is wrong indeed. For our part we should provide support to the purohits. If we ourselves do not assist them financially and encourage them, how will they be inclined towards Veda Adhyayanam? We should therefore duly respect them and provide them support. For their part,they should teach properly without giving room for greed.

24. JAPA

D: Should one performing a Mantra Japa know the Rishi, Chhandas (metre) and Devata (propitiated deity), of the Mantra?

A: Yes.

D: Should one do the Nyasas (prescribed procedures ) before and after the Japa?

A: Yes; one should.

D: Is it good, when doing Japa, to meditate on the form described in the Dhyana Sloka?

A: Yes; that is the normal procedure. However, if the Guru gives the Upadesa with an instruction that it be performed in some other way, that instruction should be carried out.

D: Is there any restriction in doing Japa mentally?

A: No.

D: How many times should the Japa be done?

A: Japa brings good to us to the extent we do it. If we get accustomed to it by practice, it effortlessly continues even without our being aware of it. In course of time it continues into the dream state also.

D: When performing Gayathri Japa mentally, is it necessary to pay attention to the Swaras (intonations) of that Mantra?

A: Swaras need attention if Japa is performed with lips moving; but if Gayatri Mantra is chanted mentally with one-pointed concentration, importance need not be given to Swaras. It is sufficient to do just the Japa.

D: Will performance of the Japa without concentration yield fruits?

A: Japa always yields results. It produces better effects if done with the mind one-pointed. Otherwise, the effect will be meagre.

D: Should the Veda be necessarily chanted with proper Swaras? Will sin accrue from mispronunciations?

A: Yes . We should chant with exact Swaras.

D: Can one learn Veda Mantras by oneself?

A: No. Veda Mantras should be learnt through a Guru. It is therefore that Kumarila Bhatta said-

(All study of Veda should be preceded by learning from a Guru.)

D: What purpose is served by exact chanting of Veda Mantras?

A: Our mind becomes pure and sins get washed away.

D: According to tradition, Upanishads are an integral part of the Vedas. But the Swaras of many Upanishads are not known. Why?

A: Swaras should have been there even for those Upanishads, as they are parts of the Veda. However, with the passage of time, knowledge of the Swaras has been lost.

D: Then how should one chant such Upanishads?

A: There is no necessity to observe Swara restrictions in chanting those Upanishads for which Swaras are unknown. No sin will accrue on that account.

D: What, according to Acharyal, are the Veda Mantras to be learnt by all competent persons?

A: All eligible persons should definitely learn Rudram, Chamakam and Suktas as they are chanted during Puja.

D: In some portions of Rudram there are prayers for material benefits. Similar is the case in Chamakam too.

A: So what?

D: Can one who desires Moksha alone chant those Mantras though not interested in the material benefits ?

A: Sastras say that even Sanyasis can chant Rudram. It is well known that Sanyasis should not desire material objects.

D: How are they allowed to chant Rudram?

A: Whenever one chants Veda Mantras, it does not mean that one has to desire the objects mentioned there. Mantras, such as Rudram are very sacred. If the mind does not long for what is prayed for purity of mind and grace of Ishwara are obtained. Further, the concerned objects are not thrust upon one by virtue of the chant. So Sanyasis also can definitely chant the Rudram and be benefitted.

D: Have some portions of Veda been lost in the process of passing on from Guru to Sishya?

A: Yes . We say that there were many Shakas (portions) in the Yajur Veda, but only a few are available now. Similar is the case with the other Vedas.

D: It is said that Sastras should not be studied during Anadhyayanam. Is this the opinion of Acharyal also? (Anadhyayanam days are there every fortnight.)

A: Yes . Traditional classes should not be conducted during Anadhyayanam.

D: Does it then mean that on such days, one should neither chant portions of the Vedas already learnt nor read the scriptural texts by oneself?

A: No; it does not. I only say that no traditional classes should be held.

25. BRAHMACHARYAM

D: Is it necessary for a man desiring only Moksha to observe Brahmacharyam throughout life?

A: It is very much necessary for one who has Vairagyam and longs for Moksha alone. In fact, married life is a big bondage. He who wishes to lead the life of a Brahmachari can devote himself fully to realise the Supreme Being . The path is more difficult for the Grihasthas (house holders) as they have many responsibilities. Further, married life itself does harm by not allowing one to perform Anushthanam(austerities) all the time.

D: If such is the case, why do the Sastras permit married life?

A: Not all people desire Moksha . Further, only a handful of persons are competent to observe Brahmacharyam throughout their life. Therefore, to enable others to attain the Supreme by leading a good life, the Sastras permit marriage. Many regulations are set by Sastras for householders also. So we should remember that Sastras have permitted only a regulated married life.

D: It has been mentioned in many places in the Sastras that progeny is necessary for a person. Will Acharyal kindly give reason for this?

A: One studying the Sastras can realise that such statements are meant only for people who do not have intense desire for Moksha and whose minds are not free from lust.

We learn from Sastras that a person with intense Vairagyam need not lead a married life. The Upanishads say: यदहरेव विरजेत् तदहरेव प्रव्रजेत् (On the very day one gets intense Vairagyam, one should renounce), ब्रह्मचर्यादेव प्रव्रजेत् गृहाद्वा वनाद्वा (Let him take to Sanyasa from the stage of a Brahmachari or householder or Vanaprastha (forest dwellers))

(What will we do with progeny?)

D: Some people raise objections by asking how society can function if all observe Brahmacharyam. what is Acharyal's view in this regard?

A: From among a thousand, one person intensely desires Moksha. Even among those striving for it, only a few feel that Brahmacharyam should be practised. Hence the issue does not arise.

D: Can even a non-brahmin decide to be a life-long Brahmacharyam?

A: Certainly; what is the doubt here?

D: Does Acharyal consider it wrong if women remain as spinsters on account of their urge to practise spiritual disciplines?

A: Women can also remain unmarried, provided they have intense Vairagyam. Mind control and taking care to see that the circumstances are alright are essential.

D: Does Acharyal opine that householders cannot get Jnanam and attain Moksha?

A: No. They can definitely attain Moksha. However, their path is more arduous. One desiring Moksha alone can accept Sanyasa and lead a life just for that purpose. But for householders, freedom from distracting influences is difficult. Nevertheless it is improper to say that they cannot secure Jnanam. Janaka and such others were Jnanis though they were householders. It is, however, wrong to quote this and say that the life of Brahmacharyam is not necessary for any one.

D: We read about Rishis in the Itihasas and Puranas and also learn that they were householders. Does it not mean that even among the householders there were many Jnanis?

A: It can not be said that the word ' Rishi' refers to a Jnani. We cannot also assert that all the Rishis were Jnanis. A question remains to be answered here. Did those Rishis get Atma Jnanam before or after their marriage? This apart, it is highly erroneous to say that all Rishis were householders. We all accept that Suka, Sanaka,etc., were very great Rishis. There is no doubt at all that they were all Jnanis and were also celibates.

D: If one wants to live as a Naishtika Brahmacharin (lifelong celibate) is it good to take a suitable Vrata (vow)?

A: An aspirant can take such a vow if he is firm in his decision, has Vairagyam and is devoid of lust. The Vrata taken will give him strength. However, he should be careful before taking such vows, since great sin will accrue if there is any break of Naishtika Brahmacharyam.

D: Does Acharyal feel that evil thoughts occurring in the mind of a Brahmachari will harm his Brahmacharyam ?

A: Certainly. Even if any evil thought occurs without one's deliberate will, it is not a good sign . However, if one gives place to evil thoughts deliberately, it has to be considered as a violation of Brahmacharyam. Next, it cannot be said that bad dreams will harm directly, but if one gives place to evil thoughts consciously, the situation is entirely different.

D: Some people desire Yoga very much but they are not devoid of desires. Can such people also desire to live as life-long celibates?

A: They can live as life-long Brahmacharis if they have confidence in their minds.They can get initiation and grace from a Guru and further practise intense austerities. However, if there is a break in the vow of life-long celibacy, it is a great sin.

D: What prevents one from being an Urdhvaretha? (He is called an Urdhvaretha whose Veeryam or semen does not leave his body. His sexual energy is sublimated to spiritual splendour.)

A: Evil thought,evil speech,evil company,cinema, bad books etc., may prevent one from becoming an Urdhvaretha. So these should definitely be avoided . Excess heat in the body can also act as an impediment. If the problem is due to the physical reason, one can take boiled barley water to reduce heat. Physical exercise is also necessary. If a bad thought appears in a dream, it indicates the bad state of one's mind. If evil thoughts arise even in the waking state, it has to be considered as foul. One should impress on the mind that Brahmacharyam is very essential and that one cannot get happiness from the objects of the world. The food that we take has the capacity to change our mental state. Those interested in Brahmacharyam should avoid the food prohibited for them. It is not proper to take onion, garlic, salty and spicy food, meat, wine, coffee, tea etc. Asanams such as Sarvangasanam and Sirshasanam are helpful to a Brahmachari who desires to be an Urdhvaretha.

D: Is there any use in being an Urdhvaretha?

A: When one becomes an Urdhvaretha, one can attain good meditation and also rapidly advance in the spiritual path.

D: Do those with Vairagyam, who are lustless and who wish to live as Naishthika Brahmacharis, have the blessings of Acharyal?

A: My blessings are always there for such persons. It is my opinion that it would be highly laudable if many people were to be like that.

26. SANYASI

D: Should actions be renounced?

A: Unnecessary actions should not be done. In spiritual life, one should not try to discard all actions right at the beginning, but should dedicate them to Ishwara. It may be noted that actions themselves will leave one as one's mind gets purer and purer. Just as cleaning nut powder settles down at the bottom along with the impurities in water, all actions dissociate themselves from an advanced person on their own. That alone is the period best suited for one to take up Sanyasa.

D: Should Sanyasa be taken up before or after the attainment of Jnanam?

A: The Sanyasa taken after the attainment of Jnanam is called Vidwat Sanyasa while that taken before realisation is termed Vividisha Sanyasa. The former is superior to the latter.

D: What state of mind qualifies one for Sanyasa?

A: After properly analysing the world, one concludes that one will not get any sort of happiness from it,and leads a spiritual life . Subsequently, when one becomes unconcerned about actions and their renunciation, then indeed can one be considered truly fit for Sanyasa. One should have attained equipoise prior to taking up Sanyasa.

D: Can one take up Sanyasa even at a young age?

A: Yes , provided one has intense Vairagyam.

(One may take to Sanyasa on the very day one attains intense Vairagyam.)

D: It is said that an ascetic should keep moving from one place to another and also that Bhiksha should be had only from houses of Brahmins. How can a Sanyasi locate a Brahmin's house? Further, will it be sufficient now to take just the food obtained from Bhiksha?

A: In the olden days, Agraharams existed and so it was possible to live as enjoined by the Sastras. In the present times, it can be said that a Sanyasi may remain at the same place for a few days but it is improper to remain constantly in a house.

D: Are there any regulations for a Sanaysi?

A: There are regulations for those who have taken Sanyasa but have not attained Jnanam. However there is no restriction at all for Sanyasis who have attained the Supreme state.

D: If a Sanyasi does not get food for some days, should he make efforts to get food or should he keep quiet thinking "I will not try to get it even if spiritual life is spoilt?"

A: The Sanyasi who has realised the Truth need not worry about food or death. However, if the Sanyasi who has not attained Jnanam feels that obstacles in spiritual practice are likely to arise if he does not get food, can, if he wishes, make some more effort to get Bhiksha.

D: Does not the word 'Chaturmasyam' mean four months? But nowadays, Sanyasis remain in a place only for two months.Has this been permitted in the Sastras?

A: Yes. It is permitted.

D: Do Sanyasis have to follow Ahimsa as a Mahavrata ?

A: Yes. Sanyasis must follow Ahimsa at all times. For them, it is a Mahavrata.

D: Is it the duty of Sanyasis to induce others to get Jnanam?

A: There is no rule that a Sanyasi must prompt others towards realisation. There is nothing wrong if he lives on his own. However, by training disciples he becomes a Guru.

D: Is there any rule to the effect that all those who have attained Jnanam should take up Sanyasa?

A: No. If Ishwara feels that they would be better by remaining in the midst of the world, He will keep them in the world (in an Ashrama other than Sanyasa). However, I do not mean by this that a householders life is better.

D: Will a man who has attained Jnanam care for Sanyasa? Why should one lead a Sanyasis's life after Jnanam dawns?

A: It is not that he puts in great effort and takes up Sanyasa. Actions wither away from him of their own accord. Hence he becomes a Vidwat Sanyasi to remain as an undisturbed Jivanmukta.

27. CONTROLLING THE MIND

D: Many people are sorry to say that they find it difficult to do Dhyanam as their mind wanders in many directions. What advice would Acharyal give to enable such people to practise Dhyanam well?

A: Actually, Dhyanam is a secret. The Guru instructs only after keeping in mind the competence of the disciple. As for mind - control, though it is difficult it is quite possible.

D: Some people say that it is just impossible to control the mind. What about them?

A: Give a bundle of hundred rupee notes to the person who says that it is just impossible to control the mind. Ask him to count the notes without making mistakes. After he finishes his job, ask him if his mind wandered while he was counting . You will indeed get the reply, "It did not ". The mind does not wander while a person is counting his salary. What is the reason for this? It is only the feeling that there should not be any error. Why will the mind wander if such a feeling is had while practising Dhyanam also?

Arjuna says -

(O Krishna the mind is restless, turbulent, strong and obstinate. I think controlling it is more difficult than restraining wind.)

Lord Krishna says,

(O son of Kunti! No doubt it is difficult to control the mind. Yet, by practice and dispassion, it can be controlled).

D: What is meant here by 'practice'?

A: Making repeated efforts to control the mind is termed as practice.

D: In what sense is the word dispassion used here?

A: When one has no attachment to any material or heavenly enjoyments, one is said to be dispassionate. Dispassion is the foundation for spiritual life.

D: How should dispassion be cultivated?

A: Vairagyam can appear in many ways. When one's close relative dies, one may not want anything in this world. Such dispassion will not last long. If it is to remain forever, it should come through Viveka (discrimination). For instance, we analyse as to what is Sat (that which is existent in reality) and what is not. The Vairagyam that is produced by such analysis will remain steady. An easier analysis is-"There is no happiness at all for me from any object". This is a lower grade of Viveka. One can develop Vairagyam even through this Viveka.

D: How can it be said that happiness is not at all derived from objects? When something desired is eaten or when some other enjoyment is had,happiness does arise.

A: No. If carefully analysed, it will be perceived that happiness is not obtained from objects. If a certain thing is to be the cause of another, the rules of Anvaya and Vyatireka (concordance and discordance) should be satisfied. The existence of the effect when the cause is present is Anvaya (concordance). The absence of the effect in the absence of the cause is Vyatireka (discordance). Consider an example. Mud is the cause of a pot. Only if mud exists can the pot exist. This is Anvaya. When there is no mud there is no pot. This is Vyatireka. For the cause-effect relationship to exist, Anvaya and Vyatireka should be satisfied. If an object is to be the cause, and happiness the effect, the said rule must be satisfied between these two. However, it is not. Hence objects cannot be the cause of happiness.

D: Will Acharyal kindly explain this with an illustration?

A: Suppose that a boy is eating a sweet. Let us now analyse whether that dish is the cause of happiness. If the boy is given the sweet when he is ill it does not make him happy. So, no happiness is derived though the eatable is present. Further, even in the absence of the sweet the boy can be happy in the company of his friends. Therefore, the sweet dish cannot be the cause of happiness.

D: When one object is absent, we get happiness through another object. Hence even if an isolated object cannot be the cause, why cannot objects collectively become the cause of happiness?

A: Even this assumption does not hold good. Everyone experiences happiness during the deep sleep state. On waking up we say, "I slept happily. I was aware of nothing". During deep sleep, no object whatsoever is present. Nevertheless, we do enjoy sleep. So it cannot also be said that collection of all objects is the cause of happiness. It cannot also be asserted that even if one object is absent, some other object is always present to give happiness.

D: If objects do not cause happiness, how does a man get happiness when an object is obtained?

A: It is only because of mental peace. When a person desires an object the mind is agitated because of longing. Hence, during that period , there is no happiness. When the desired object is secured, that desire subsides, and hence the mind becomes peaceful. It is only due to that peace that one enjoys happiness. The next desire arises and mental peace is lost;so happiness disappears. When the second desire is consummated, there is peace again and hence happiness. Normally, man does not perceive that there is a gap separating two desires and does not realise that the happiness is produced only due to mental peace. Further, one also falls prey to the wrong notion that an object alone is responsible for happiness.

D: If one comes to know that happiness can be obtained only by mental peace and not from objects, can one consequently get Vairagyam?

A: Yes; one can. If one keeps thinking that happiness does not lie in objects and that they are worthless then one becomes dispassionate. For example one having desire for wealth should think, " I have to work hard to earn money. Even preserving the earned money is difficult. Finally there is sorrow even due to that". To avoid infatuation for women, one can consider thus, " Her body is full of just blood and flesh". By such thoughts desires can be avoided and mental peace can be obtained. Dispassion is produced and the mind acquires steadiness. Only a dispassionate mind is fit for practising Dhyanam. The dispassionate one can try and attain even the Supreme state.

28. DHYANAM

D: What is meant by Dhyanam?

A: Dhyanam is the state wherein the mind concentrates on just one object.

D: What is the main advantage of practising Dhyanam?

A: If mental concentration is achieved by practice, the mind can then be turned towards Ishwara, and being thus purified, it can be directed towards Atma, which is formless and devoid of attributes. By doing this, one attains the state of Nirvikalpa Samadhi which is the highest state of Dhyanam wherein one realises the Truth.

D: Though meditation can do good to this extent, why is it very difficult to practise it?

A: The difficulty in controlling the mind is indeed the reason.

D: How can the mind be controlled?

A: The Lord has said that practice and dispassion are the means.

D: What are the obstacles to get Dhyanam?

A: Do you ask about obstacles during meditation or those arising at other times?

D: I am asking about the obstacles which prevent one from attaining Samadhi during meditation.

A: The first among the obstacles is Vikshepa i.e.the mind wanders in all directions. This is the foremost obstacle. The second is the mind attaining a dull state. Of course Vikshepa is absent. Even this is bad. If one attains an inert condition similar to sleep, one will not reach the Supreme state. Sakashaya is the third obstacle. This is a state in which there is neither Vikshepa nor mental inertness. It gives a sort of happiness but the seed of desire is not destroyed.This is unlike Samadhi . One should be careful even in this case. Keeping in mind all these , Gaudapadacharyal has said:

(If the mind is in a state of torpor, it should be woken up. If it gets dispersed amongst objects, it should be calmed down. If it is latent with the seed of desire, that condition should be recognised. If it is equipoised, it should be left undisturbed).

D: How can we calm down the distracted mind?

A: We should turn the mind repeatedly to the object of meditation. With growth of dispassion, Vikshepa subsides. During meditation, the conviction that meditation alone is important should exist. The feeling that the form or sound being meditated upon is actually present is very useful to restrain the mind.

D: If the mind attains an inert state what is to be done?

A: If observed with alertness, one can know when exactly the mind tends to become passive and goes into the state of torpor. By realising this and making an effort, the mind can be prevented from continuing in a state of dullness. For this, the Japa that is being done may be intensified. If this is done, the mind will become alert. But in spite of these, if the mind continues to drift into the state of torpor, it is advisable to take a small break, have a walk and then recommence the Dhyanam. On certain occasions the mind should not be forced to meditate. If there is strain, it is advisable to commence Dhyanam after a break. But, if indolence is the reason for the strain,one should force the mind to continue to attempt meditation.

D: Is it necessary to do Japa during Dhyanam?

A: While doing Saguna Upasana, Japa is very useful in the beginning. It helps the mind to be calm. As the mind merges with the object of Dhyanam, Japa ceases of its own accord. Thus there is often no need to stop Japa wilfully.

D: How should meditation on a form be practised?

A: Techniques vary and different aspirants have to be instructed differently. A common code of instructions cannot be prescribed. Since you have asked Me, I shall tell you a method. One can proceed with the notion that one's Ishta Devatha (favourite deity) is seated in the lotus of one's heart. If one finds it difficult to concentrate on the form one can begin with the use a picture of the deity . Japa should be done while looking at the picture. Then, with eyes closed one should try to meditate on the deity with the idea that one is seeing that deity there. The mind may focus for a while without wandering. But once the mind starts wandering one can open the eyes and look at the picture. This can be followed by meditating with the eyes closed. If the attempt is repeated in this manner, the form of one's Ishta Devata will remain in one's mind, without the need for looking at the picture. This is only one of the methods of practising meditation.

Meditating on sound is another method. Maharishi Patanjali prescribes the general rule :

(Or by meditating on any desired scripturally permitted object.)

The Guru determines the method that is best suited to his disciple.

D: Is it wrong to do meditation when one is not keeping good health?

A: That depends on the general health condition. Those who have considerably advanced in meditation will be able to involve themselves in it at any time they wish to. But those who are still in the beginning stages may be able to meditate only when they are keeping good health. Increasing the practice of meditation yields correspondingly better fruits. This does not mean that one should sit so long as to cause strain to the mind. Experts in meditation can concentrate for hours together. But if one who is not acquainted tries for several hours of Dhyanam, only unpleasant memories will be generated. Besides, headache or some other pain may make its appearance.

D: How should Nirguna Dhyanam (meditation on the Self that is devoid of attributes) be practised?

A: While doing Nirguna Dhyanam one need not take the aid of any form or sound. It is suited to those who have attained high levels in the practice of Dhyanam. Meditation on that which is bereft of form and attributes is Nirguna Dhyanam. It leads to Nirvikalpa Samadhi, the highest state of meditation. No unique method exists for practising it. One of the methods for this is as follows:

First, the rise and fall of thoughts should be just watched with the conviction that there is no connection between oneself and the thoughts. Gradually, thoughts automatically subside. Another method is to effect direct stoppage of thoughts and the generation of the thought,"I am pure consciousness and bliss".

During Nirguna Dhyanam awareness of the body is absent.

D: Sometimes, while meditating,the body experiences jerks. What is the reason for this?

A: It normally means that there is no strength in the body. It can also be due to the influence of the Kundalini Shakthi. Meditation can be continued without worrying about minor jerks.

D: Where should meditation be performed?

A: In a calm and pure place.

D: Is it necessary to sit on some special seat?

A: Lord Kirshna says -

The seat recommended comprises a mat of Kusa grass, on which deer skin is spread, with a cloth being spread on the deer skin.

D: Many desire meditation sincerely but still are not able to do it properly. Why is it so?

A: It may seem that they greatly long for meditation, but is it actually so? "No" will be the actual answer. Even a little analysis of the life of most people shows that they do not attach adequate importance to meditation. Sleep, food, office, examination etc., get higher priority than meditation. If it is time for the office, that will be the end of meditation. Further, even when they sit for meditation, they do not sit with the idea, "Now I do not need any other thought. Let anything happen in this world. I need only meditation now". Besides, meditation in this birth is difficult for those who have not practised in their previous births. By the same rule, those who had practised meditation to a good extent in their previous births will now find Dhyanam easy. Swimming is difficult in the first attempt. It will become easy as one practises . That is the case here also.

D: Will the conviction, "Now I am not going to give place to any worldly worry or thought", help when one is seated for meditation?

A: Yes, it will.

D: It is logical that it should be easy for one having intense Vairagyam to forget the world. However, we see some persons having intense dispassion unable to meditate well. Will Acharyal clarify the reason for this?

A: Normally, Dhyanam is easy for those who have much dispassion. It may be said that some people are not able to meditate now owing to their not having practised it in their previous births.

D: If one is defeated again and again in trying to meditate will one not get disinterested and irritated?

A: Giving place to irritation is equivalent to oneself standing as an obstacle in one's own way. Just to get a degree, one has to go to college and learn for many years. If such is the case of a worldly matter, what need be said regarding the efforts that should be made to get Dhyanam which is very subtle and far superior? Not only do people not put in the same effort as they do for obtaining a degree but they dare to say that they feel irritated and frustrated. You can see for yourself how fair it is. Maharishi Patanjali has said in his Yoga Sutras :

(If Yoga is practised for a long time, without any break and with sincerity, the supreme and stable state is attained.) If one were to get Dhyanam in a few days or few months, then the sage's aphorism would be meaningless.

D: Difficulties are there even for those who get good meditation. Sometimes they get very good meditation while on certain other occasions they do not. What should be done to get good meditation always?

A: Ill health, unrestricted food, laziness , worries , desires etc., remain as obstacles for Dhyanam. Therefore if we try and remove these obstacles Dhyanam will become steady. If the problem continues even then,without giving any room for worry, further efforts should be made. However, if meditation gets spoilt only because of a powerful obstacle one should make positive efforts and remove it with the guidance of a Guru. It is better to bear in mind that the mind is naturally peaceful at certain times of the day such as dawn and dusk. Such periods can be utilised.

D: Is Dhyanam alone sufficient to control desires?

A: Those who get the highest state of meditation, namely Samadhi, can destroy desire through it. For others meditation alone can be insufficient. Since mundane tendencies occur when one is not meditating, these tendencies wipe out those produced during meditation. Therefore even when one is not doing meditation, perception of faults in objects should be resorted to,to generate dispassion. Studying scriptural texts daily and contemplating on the ideas expressed therein help to conquer desires. The company of sages is very helpful in curbing longings.

29. NIRVIKALPA SAMADHI

D: Will one's breathing completely stop when one attains Nirvikalpa Samadhi?

A: No; breathing persists to a small extent.

D: What is the characteristic of Nirvikalpa Samadhi?

A: The cessation of the distinctness of the seer, the seen and act of seeing is indeed the special characteristic. The Atma is clearly perceived. Further, supreme bliss is experienced.

D: Will there actually be a positive experience of supreme bliss in Samadhi or is there merely the absence of sorrow?

A: In Samadhi, there is not only the absence of sorrow but also the attainment of supreme bliss. Even in Jada Samadhi the bliss of Atma is experienced but to a much lower degree.

D: I heard that Akhandakara Vritti is present in Nirvikalpa Samadhi. Acharyal said that there is no distinctness of the seer, the seen and act of seeing in Nirvikalpa Samadhi. If so, will the knowledge of the Akhandakara Vritti be there in Samadhi? (Akhandakara Vritti is a plenary mental activity having the Atma for object.)

A: No. When one is in the state of Nirvikalpa Samadhi one will not be aware of the presence of the Akhandakara Vritti.

D: If so, how can it be said that the Akhandakara Vritti existed during Nirvikalpa Samadhi?

A: One can know that by means of inference and scriptural statements. If recollection is to arise there should have been a preceding experience. When the mind comes down from Nirvikalpa Samadhi there is a memory to the effect that the supreme bliss was experienced before. For the memory to be present,there should have been an experience. If there is to be an experience connected with the mind, there should have been a thought. That mental Vritti is called Akhandakara Vritti.

D: An object is required for a thought to arise in the mind. What is the object of Akhandakara Vritti?

A: The Atma.

D: When an object is perceived the mind assumes its form. Only then does knowledge of the object arise. It is the same in the case of dreams also,with the difference that the senses do not play a role. So, in both waking and dream states the Vritti assumes the form of the object. Acharyal said that Atma alone is grasped by Akhandakara Vritti. How can Atma become an object of the Vritti as it does not have a form at all?

A: It is true that whenever the mind grasps an object the Vritti assumes the form of that object. However, it cannot be said that it is just the same in this case too. When it is said that the Akhandakara Vritti grasps the Atma, it only means that since the mind is extremely pure in that state it just cannot be discerned from Brahman. The mind then becomes like a crystal. The effulgent Atma manifests in it clearly. Just as a crystal, when placed in the vicinity of a red flower, appears red, so also is the nature of the Atma assumed by the mind. This Akhandakara Vritti is the one that destroys ignorance.

D: Will a single experience of the Nirvikalpa Samadhi be sufficient to attain Brahma Jnanam?

A: Normally, it is not sufficient. During Nirvikalpa Samadhi the Supreme State is experienced. After emergence from that state, the experience gradually begins to fade. However, just after coming down from it,everything is perceived as Atma. Nothing distinct from the Atma is discerned. To cite an example, one feels"I am a big ocean. It is in me that the bubbles constituted by the world are produced". The experience of Nirvikalpa Samadhi must be had to be understood. Verbal descriptions are woefully inadequate. If one gets the experience of Nirvikalpa Samadhi repeatedly, one's Jnanam becomes stable. After the realisation becomes stable, the mind is destroyed and one becomes a Jivanmukta.

D: Why should one descend from Nirvikalpa Samadhi?

A: If Prarabdha is not exhausted one is obliged to emerge even from Nirvikalpa Samadhi. We can find different illustrations for this in the Yoga Vasishta.

D: Can one attain Jnanam without experiencing Nirvikalpa Samadhi?

A: Jnanam is nothing but knowing one's True nature. Technically it can be obtained even through Vichara (enquiry).Nirvikalpa Samadhi is a wonderful path but it is improper to say that it is the only path.

D: During Nirvikalpa Samadhi will there be an awareness of oneself or the surroundings?

A: No.

D: Can one be awakened from Nirvikalpa Samadhi?

A: In most cases, it can be done with some difficulty . Sometimes it becomes almost impossible to wake one up. All this depends on the depth of the Samadhi.

D: Can one predetermine the duration of one's stay in Nirvikalpa Samadhi?

A: Yes, if there is sufficient practice. If a suitable resolve is made, before going into Samadhi, one can descend from the exalted condition at the predetermined time. For example, if one thinks, "I will do Puja in an hour", and goes into Samadhi, then one can come down from Samadhi after being in that state for exactly one hour.

D: Will Acharyal kindly explain the experiences that precedes the onset of Nirvikalpa Samadhi?

A: It is impossible to give a very accurate description. However, I will give a rough account of it. First, awareness of the body and the surroundings gradually vanishes. Then only the thoughts of the mind are perceived. As meditation proceeds further, mental activity subsides. One feels, " I have become infinite like the sky". Then comes a great blissful experience. After this, there will be a sudden change and awareness of the differentiation of the seer, the seen and the act of seeing ceases. That experience is completely beyond words.

D: What is the procedure to be adopted to attain Nirvikalpa Samadhi?

A: Usually , Nirvikalpa Samadhi can be attained if one repeatedly gets Savikalpa Samadhi (the highest stage of basic concentration).

D: Will the distinction of the seer, the seen and the act of seeing cease in Savikalpa Samadhi also?

A: No. It ceases only in Nirvikalpa Samadhi.

D: Will the joy got in Savikalpa Samadhi be the same as that in Nirvikalpa Samadhi?

A: No. The joy of Nirvikalpa Samadhi is the unparalleled. But it can be said that the happiness obtained in Savikalpa Samadhi is very great when compared to the joy derived from sense objects.

D: Can it be said that liberation will definitely be had while killed in Nirvikalpa Samadhi?

A: It cannot be said so. Moksha can be attained only when Jnanam becomes stable. If Prarabdha remains unexhausted and one arranges to have oneself killed in Samadhi, rebirth can occur.

D: Can it be said that if one dies while in Nirvikalpa Samadhi one can attain Jnanam very easily in one's next birth?

A: Yes. It may be said thus.

D: Is there a possibility for one to fall from spiritual life even after attaining Nirvikalpa Samadhi?

A: Yes, there is the possibility of a fall until realisation becomes steady. I have come across such cases.

D: Can Nirvikalpa Samadhi be obtained by means of drugs, self-hypnosis etc. ?

A: No.

D: Is it possible to feel thirst, hunger etc., just after the mind comes down from Nirvikalpa Samadhi?

A: Usually, these are not felt, but sometimes a little bodyache may be felt. Such feelings are, however, rare.

D: Will Acharyal say something about Nirvikalpa Samadhi from personal experience?

A: (Smiling) Do you think that all the while I was merely repeating like a parrot what is contained in the Sastras?

30. NADANUSANDHANAM

D: What is meant by Nadanusandhanam?

A: Generally speaking, it is also a kind of meditation.

D: How is it to be practised?

A: There are a few ways. I shall tell one of them. The ear, nose and mouth should be closed by the fingers and the sound that is heard inside one's ears should be carefully listened to.

D: How is one to breathe if the nose and mouth are closed completely?

A: I did not mean that the nose should be shut completely.

D: Is there any benefit by paying attention to the sound produced inside?

A: Yes. It is essential to make the mind one-pointed. This can either be done by fixing the mind on a form or by paying attention to a sound. External noise will not be heard when the ears are closed. But the internal sound will be audible and therefore by concentrating on that sound the mind will become one-pointed.

D: How is one to concentrate on the sound heard internally?

A: One can focus the mind on it just as one would concentrate on the external sounds. This is because the internal sound can be heard when the ears are closed.

D: While meditating in this manner is it necessary to concentrate on the form?

A: No. Fixation of the mind on sound is sufficient.

D: What will result if the mind is fixed on the sound?

A: Gradually, the mind becomes more peaceful. External noise and other disturbances will cease to distract the concentration. The sound heard from inside will become very clear. With the passage of time different sounds will be heard. Finally all sounds cease and the mind will plunge into Samadhi.

D: Can we see the manifestation of any special power when meditating on the sound?

A: Sometimes one can hear the sounds or conversations which originate far away. However, it will do great harm to Dhyanam if one falls a prey to Siddhis (powers) like clairaudience. The mind should never be led towards these Siddhis.

D: Is Nadanusandhanam better than meditation on a form?

A: I never opined that way. All depends on the competence of the disciple. The Guru may advise Nadanusandhanam for some disciples and meditation on form for some others.

D: Is there any speciality in Nadanusandhanam as compared to the other methods?

A: (Smiling) How will one practising Nadanusandhanam cognise external sounds or external forms since the ears and the eyes are closed? Therefore you can consider this itself as a speciality.

D: Is there any difficulty in practising this type of meditation?

A: (With a smile) Will there not be pain when the hands are used to close the ears for a long duration?

D: Is there an alternative method of practising Nadanusandhanam?

A: I have watched Buddhists practising meditation with an aid of a bell that rings for a long duration.Two persons sit facing each other. They alternatively ring a bell and concentrate on the sound. There are other such methods in vogue.

31. LAMBIKA YOGA

D: I have read that Sri Vidyathirtha spent his last days in Lambika Yoga. Will Acharyal kindly explain what is meant by Lambika Yoga?

A: During Lambika Yoga nectar flows down from the Sahasrara Chakra situated in the head. That nectar causes hunger and thirst to disappear. Good health is had.

D: How should one practise Lambika Yoga?

A: According to Hata Yoga texts, the tendon at the lower part of the tongue should be cut a little. Then,certain medicines should be applied to heal the wounded portion.The lower portion of the tongue should then be cut to a further extent. Simultaneously, the tongue should be stretched little by little. Soon the tongue becomes thin and elongated. When this elongated tongue is stretched it should reach the region between the eye brows. The tongue should now be folded and thrust upwards. When meditation is practised after this, nectar flows down.

D: Does meditation of this nature cause physical pain and dumbness?

A: It cannot be guaranteed that there will be no pain but it is wrong to say that one will become dumb. The voice will be clear.

D: How will the nectar taste? Will one know by experience that it is flowing down ?

A: There is no need to say that the nectar is tasty. It can surely be experienced as it flows down to the throat.

D: Will hunger and thirst disappear completely once the nectar is tasted?

A: It cannot be assumed that they will disappear forever. They will not normally be perceived for some time, but will reappear later. So long as the effect of the nectar lasts, the body is not in need of food and water and does not grow weak.

D: Has Acharyal seen anybody who has cut his tongue in the prescribed manner?

A: Yes. I have seen one person. He had a clear voice. He demonstrated Lambika Yoga by folding his tongue and pushing it upwards. He was making a peculiar sound and succeeded, by sheer effort, in obtaining nectar.

D: Would any external sound or disturbance have caused interruptions?

A: Yes. Excessive disturbances could have been fatal.

D: Is there any other easier way of obtaining nectar than cutting the tongue?

A: Certainly there is. What I told you now is just the Hata Yoga method of obtaining the nectar. For some people it comes during meditation due to the penance done in the previous birth. My Acharyal has told me about the flow of nectar.

D: In which kind of meditation will such nectar flow?

A: Usually during Saguna Dhyanam.

D: Since the nectar is said to flow down from the head, can one come to the conclusion that nectar is stored there? Is it not surprising?

A: Whether it is surprising or not, is irrelevant. The existence and descent of nectar are directly experienced. Hence there is no room for doubt. Besides being tasty the nectar also frees one from hunger and thirst.

D: If Lambika Yoga is taught to all, then countless people suffering from hunger can be benefitted. Is it not?

A: Only a very few will get the flow of nectar and so the practice cannot be made universal. The effort required to succeed is also tremendous and will act as a deterrent to sincere aspirants.

D: Has Acharyal noted any other characteristic in persons who have experienced this flow of nectar?

A: Yes. I have. For some people a little quantity of water also oozes out from the crown of the head. It need not occur for all, but this can happen.

D: When will the water ooze out from the head?

A: It may come anytime. Even while taking food.

D: How much?

A: More or less one Uddharani full. (An Uddharani is a spoon-like structure and is used during Anushtanam.)

D: Is it pure water or any other fluid resembling water?

A: (Smiling) Pure water.

D: Will there be any inconvenience on account of the flow of water?

A: There is no inconvenience at all due to this release. It can be removed with a cloth. Otherwise it will flow down the face.

D: What is the reason for such flow of water?

A: It can flow. That is all.

D: Has Acharyal made effort to make nectar descend?

A: I neither pay attention to such Siddhis nor do I make effort to obtain it. It just comes as it pleases. I do not make any effort to get it or to prevent it.

D: Acharyal pointed out that nectar can come for some people even if the lower part of the tongue is not cut. What can such people do to initiate the flow?

A: When they do Dhyanam they can keep the tongue folded back and practise Saguna Dhyanam. This will help, if the practice of their past births is suitable.

D: Will it not help spiritual aspirants to practise Lambika Yoga to rid themselves of the need for food and water.

A: No. There is no need. The aim of Mumukshus is only to get Atma Jnanam and attain Moksham. If attention is turned towards Siddhis, only distraction results. Lambika Yoga came naturally to sages like Vidyathirtha and so they allowed it. However, if a beginner spends his time on this he will be wasting his precious time. We should take care that the mind does not deviate from the goal.

32. KUNDALINI

(Introduction : Kundalini is the name of a Shakthi (power) in the form of a snake, situated at the base of the spinal cord. Seats of manifestation of Shakthi are present in certain particular locations in the backbone. They are called Chakras and resemble lotuses. If the Kundalini comes to these locations, Shakthi manifests in a special way. It is normal for the Kundalini to sleep in the Mooladhara Chakra. There exists a Nadi called Sushumna Nadi passing through the Canalis Centralis of the spinal cord. It is in this that the Chakras are present. One attains Samadhi if Kundalini goes via the Sushumna Nadi to the Sahasrara Chakra which is in the head.)

D: Do the Kundalini and the Yoga Chakras really exist?

A: Kundalini is the embodiment of the Divine and is a source of power. There is no serpent actually coiled up at the base of the spinal cord. Nor again are there physical lotuses. Its arousal and ascent up the back can be felt. Likewise, stages of manifestation of the power are noticed. These correspond to the ascent of the Kundalini to the various Chakras.

D: Then why are Chakras spoken of?

A: Contemplation on the Kundalini and the Chakras, as described in Tantric texts, does cause manifestation of power and expansion of awareness. Physical effects can also be seen. Normally, one will die if one does not breathe for a long time. But one can remain without breathing for a long time during the practice of Kundalini Yoga. I have seen those who have obtained powers by contemplating on Yoga Chakras. Some people can lift a heavy weight merely by moving their eyelids. So have I heard. Such powers can and do occur.

D: People say that one can attain good by waking up the Kundalini and making it pass through the Sushumna Nadi. How is one to awaken the Kundalini?

A: It may be awakened through suitable meditation and through Pranayama. Other methods are also there.

D: How to practise Pranayama?

A: There are different kinds of Pranayama. Hence it is better to get initiation from a Guru before practising.

D: Will Acharyal clarify an easy method of Pranayama which can be done during Anushtanam?

A: One should sit in a firm posture and keep the back straight. Keeping the right hand forefingers and the middle finger folded, the ring finger and the little finger should be used for closing the left nostril while the thumb must serve to close the right nostril. Pranayama is done by breathing in through one nostril, retaining breath for some time and then exhaling through the other nostril. Next, air should be drawn in through the nostril used earlier for exhalation. Ordinary Pranayama has got three parts. They are Pooraka, Kumbhaka and Rechaka. Breathing in is Pooraka, retaining the breath is Kumbhaka and breathing out is Rechaka. One will not find it difficult if these are done in the ratio 1:2:2. To obtain special benefits during Pranayama, the "Jalandara, Uddiyana and Moola Bandas" should be performed during the Kumbhaka. These can be learnt from a competent teacher. Improper practice of the Bandas is harmful.

D: Should one retain air long enough to cause discomfort?

A: No. Care should be taken while doing Pranayama to see that discomfort never sets in. If it does, duration of retention can be reduced. This entails suitable reduction in inhalation and exhalation times also.

D: What is the use of this Pranayama ?

A: It helps to purify the Nadis and make the mind calm. It also helps to arouse the sleeping Kundalini.

D: Will one who has attained Samadhi be aware that Kundalini has ascended ?

A: Not necessarily. The awareness may not be present for those who have attained Samadhi through the path of Vedanta. However, if one wishes to be aware of the rise of the Kundalini, one can observe its rise.

33. AMANASKA YOGA

D: One feels happy if one just keeps quiet and does not do anything. Therefore can one sit quiet for sometime to obtain mental peace though the eyes may be open?

A: Surely, it can be done provided it is not indolence. Sages like Yagnavalkya too have said that it may be practised in this manner. The mind remaining thoughtless, even with the eyes open, is in the state, Amanaska Yoga.

D: What is meant by 'Amanaska Yoga'?

A: It is a state of mind wherein no thoughts appear. True Amanaska is attained only when the mind is destroyed in Samadhi and one becomes a Jivanmukta. Normally, we dwell on different objects. It appears that thoughts occur continuously. Careful observation, however, reveals that there are gaps between successive thoughts. The Atma clearly shines in the gaps. People do not note this as the interval between thoughts is very short. Bhagavatpadal writes in Laghuvakya Vritti:

(In a garland made of pearls, the thread is unseen in places where pearls are present but in between two pearls the thread is seen.) In the same way, the Atma is not perceived when a thought is present whereas it is perceived in the period intervening between fall of one thought and the rise of another. We can obtain happiness if we calmly enlarge the gap between one thought and another.

D: Can this be practised even with the eyes open?

A: As said earlier, the aim is to see that no thought arises in the mind. So there is no harm in keeping the eyes open. It is sufficient if the mind does not wander towards external objects. While practising, one should remain calm and free from worries. No effort should be made to do or dwell on anything. If any thought arises in the mind, the thought itself should be quelled and not encouraged.

D: What indication is there to show that one is progressing in the path of Amanaska Yoga?

A: The mental peace and happiness that one derives is an indication of progress.

D: Is it not difficult to see to it that no thought arises in the mind?

A: Yes, it is of course difficult to attain the supreme state of thoughtlessness. But the mind can be kept peaceful to a considerable extent.

D: Do mundane people also have the power to control the mind?

A: Do not all people sleep?

D: Yes.

A: How?

D: I am at loss to know the import of Acharyal's question.

A: People lie down. After that, how do they go to sleep? They close their eyes and remain without thinking. Within a short time sleep envelops them. Is it not?

D: Yes.

A: We note that during sleep people are quite peaceful . It means that they have controlled their minds. Of course such control takes place involuntarily. Is it not so ?

D: Yes.

A: Therefore it can be said that all can control the mind. Mundane people control it during sleep without any effort and without being conscious of it. In the path of Amanaska Yoga, we practise control in the state of wakefulness.

D: Can Amanaska Yoga be done in any place?

A: It may be practised anywhere but there should be facilities to sit comfortably. How can one practise it while running a race?

D: Are there any ill-effects?

A: No.

D: What should one be careful about, when practising Amanaska Yoga?

A: (With a laugh). One should not go to sleep! Sleep should be averted by being alert.

D: How can one practise this Yoga?

A: One will not doze, if one is paying attention. In Amanaska Yoga, one sits quiet, without any worry and ignores the thoughts of the mind. Gradually , the attention is directed . Even if the eyes are open, one's attention will not be diverted. By this, one can remain happy and also advance in the spiritual path. It should be borne in mind that the perfect Amanaska state is there only in a Jivanmukta seated in Samadhi.

34. MAYA

D: In dim light a rope can be mistaken for a snake. Similarly the Supreme Being appears as the world. This I have learnt from the Sastras. To consider a rope to be a snake , someone different from both the snake and the rope is necessary. Similarly, if the Brahman appears as the world, an observer, distinct from Brahman and the world, is necessary. Such an entity is not there. Therefore is the illustration proper ?

A: An analogue can never match the original perfectly. If it does then it will be non-different from what is sought to be illustrated. The rope-snake example is only to show that one thing can appear as another. Our grasp of its meaning should not exceed this restricted sense.

D: For a man to mistake a rope for a snake, he must have seen a real snake earlier. Else the notion of a snake itself cannot arise. In the same way, if the Supreme Being is to be thought of as the world, there should be a real world. Is it wrong to argue in this manner ?

A: Yes. It is wrong. To mistake rope for a snake, knowledge of a snake is necessary. It is incorrect to say that only a real snake can produce such knowledge . I will give an example . A person may imagine a tree to be a ghost . The person might have seen that ghost sometime in his dream. When he sees the tree now , he imagines it to be the ghost he had seen in the dream. Did that ghost really exist? No, because it was seen only in a dream. Everyone knows that whatever is seen in the dream is unreal. So it is only the knowledge of the snake that is necessary and not a real snake. Similarly, for the Supreme Brahman to appear as the world there is no need for a real world to exist.

D: Is Maya real ? If it is,then it will be wrong to say that Brahman is Adviteeyam(non-dual). Nor can we assert that Maya does not exist, since we are able to see the effects of Maya. Will Acharyal please explain the perplexing nature of Maya ?

A: Maya cannot be said to be 'Sat' (real) because it is destroyed the moment true Jnanam dawns. Just as the dream disappears when we wake up so also the Brahma Jnanam destroys Maya. Hence there is no second entity called Maya, different from Brahman. Maya cannot also be termed 'Asat' (false) because we can see its effects. in the form of the world. That is why it has been said,with logic as the basis,that Maya is neither Sat nor Asat.

D: It is said that everything except Brahman is false. Will not the Vedas also become untrue? If the Vedas become false, will not the Advaita philosophy, which is based on the Vedas, also become untrue ?

A: Advaitins say from the highest stand point that the world does not exist. From the Vyavaharika (ephemeral) stand-point they do not assert that the world is non-existent. To the extent that the body is assumed real,this world too is real. It is wrong to say that the Vedas and the world are untrue.

Further, no damage will be done even if it is postulated that the Vedas are not real. This is because even an unreal thing can give us a real effect. For example, assume that a tiger chases us in our dream. We may wake up due to the fear produced. Here, the unreal tiger causes the real effect of waking up. Hence even if we say that the Veda is unreal like the world, there need be no fear that higher good (Shreyas) will not stem from its teachings.

D: We see the world and enquire about it. If the world itself is unreal, is it correct to say that research carried on by the scientists is meaningless?

A: We do not say that perceiving the world and analysing its laws are wrong. This much, however, is certain that the world cannot be analysed and conclusively understood as "the world is definitely like this". A bat recognises the presence of objects by means of ultrasonic waves. What it perceives is different from what we see. Similarly, if we had the X-ray vision,our perception of the objects would be different from what it is now. If it is asked which of these visions is correct, the answer will be that the different conceptions are equally valid. When we see an object, our act of perception should not modify the object. But we cannot see without altering what we observe. If we see a room through a dark glass, will not everything appear dark? So also here. We see the things only as the mind "shows" them to us. Hence it can only be said "These are the laws of the universe as we see it" and not, "This indeed is the cosmos. It is only like this. These alone are its laws.

D: It is said that Maya alone is the cause of all bondage. Why does the Maya exist?

A: As far as a Jnani is concerned, there is nothing called Maya. The Supreme Being alone exists. So with regard to him there is no place for this question at all.

Questions and answers can be present only in the realm of Maya. If such a question is to be answered by means of logic, one should have understood the nature of the Maya. Since Jnanam dawns the moment one grasps the true nature of Maya, Brahman (the Supreme Being) alone will be perceived. Therefore it is not fair to expect a proper answer to this question because the question itself is not alright.

Maya itself is like a big question mark. The Supreme Being is non-dual but Maya creates this appearance of duality. This indeed is the power of Maya.

In the absence of adequate light, a rope may seem to be a snake. Seeing this, one may ask "Why should the rope appear like a snake when they are two different things?". The answer is " due to ignorance ". Suppose one asks ' Why does ignorance exist? ' This cannot be answered. The rope will be seen only as a rope by a man who has no misconception. Therefore the question is ridiculous as far as he is concerned, for the rope never appeared as a snake.

Next take the case of a man who has the wrong notion that he is seeing a snake. He too cannot answer the question because to him there is no rope at all. Let us consider the third man's view. He initially thought the rope to be a snake. Later he realised that it was a rope. If he is approached and asked the question "Why did the rope appear as a snake? " the reply will be, " It was due to my misconception". If the question "Why did that wrong idea occur " is put, the said man will not be able to answer. This is because he sees only the rope.

Some questions have no answer because of the fallacy inherent in the question. If it is asked,"Where is the beginning for the circle ", what answer can be given? The questioner asked this question only with the conception "A circle has got a beginning". Therefore it is the question that is not proper. Hence the question, "Why does Maya exist " is not proper.

D: Will Acharyal show how one can conclude that the world arises due to the influence of Maya?

A: We see the seed of a banyan tree. If it is broken there will be nothing big in it. But a big banyan tree grows from it. Does it not at first sight, seem to be a magical feat? In the same way from the semen of one person another person is born, grows big and performs actions. Does this also not look like magic? So the world is an "appearance". What we see in the waking state is not essentially different from what we see in our dream. Hence we cannot say with certainty that the two are different. If we keep on posing the question, "Why" with regard to anything we finally end up with "I do not know". This will be the state of affairs if the universe is a mere appearance. Let us suppose that we see in a dream a huge elephant within a small room. The doors of the room are very small. If one starts enquiring in the dream as to how the elephant came in to the room, what will be the answer? "I see the elephant, but I cannot understand how it came in". Similar is the case with what is shown by one who practises Indrajala. It is only in such cases that something is seen but no explanation is possible. The world too is inexplicable and so should be an appearance. After waking up from the dream state we will say,"there was no elephant nor did it enter the room". On realising the Truth, the world too is discarded in the same way. The words of the Veda are:

(Know the Prakriti to be Maya.) This too shows that the world appears due to Maya.

D: If the world is just an appearance why has its creation been described in the Sastras?

A: If the child asks about the sun, what do we say? We reply that the sun rises in the east and sets in the west. We do know that only the earth rotates and there is no rising and setting of the sun. Still we say that the sun itself rises, just to satisfy the inquisitiveness of the child. Similarly when one seeing the world gets a doubt as to its origin, the Sastra, being like a mother, speaks a little about the world. Then gradually it takes the enquirer, stage by stage, and finally explains the Truth. The final description of the Truth is:

(Not this,not this.)

35. WAKING STATE AND DREAM STATE

D: Is the waking state different from the dream state?

A: Not when you view from the highest standpoint.

D: Then does it mean that everything is a concoction of the mind?

A: Yes.

D: Will Acharyal please explain?

A: In the dream state we see a world which appears to be real when we are witnessing the dream. We view the world in the waking state. This also seems to be real. We experience joy and sorrow in the waking state. Likewise, we experience them in the dream too. Therefore both the states are similar and hence, unreal.

D: In the waking state, if a book is placed on a table it remains at the same place the next day also, but in the dream if a book is placed,it is not to be found there on waking. Considering this difference, can it not be said that the waking state is real while the dream state unreal?

A: Suppose , for example that you keep a book on the table in a dream. Then you go to do some other work in that dream itself. On returning, will not the book remain in the same place?

D: Yes, it will be there.

A: This example should have cleared your doubt. In the waking state if a book is kept in a spot, it remains in the same place. Similarly during a dream a book remains where it has been placed. No doubt a book of dream state vanishes when one wakes up but then similar is the case of the vanishing of a book of the waking state when goes to sleep.

D: There seems to be another difference also.

A: What is it?

D: Some others see us sleeping. They can assert that we were definitely asleep. So dreams are unreal.

A: Let us assume that in a dream you see yourself sitting. At that time you might be thinking about many matters. In your dream itself, some people might see you sitting. As far as they are concerned your sitting at that place is real but what you are thinking is unreal. Is it not so?

D: Quite so.

A: Were you really sitting before those people who came in that dream?

D: No.

A: The reason is that both your sitting at that place and other people watching you belong to the dream. Similar is the case with people watching another sleep.

D: The waking state continues for years, while the dream exists only for a few hours. What about this difference?

A: If this reasoning is to be used, you will have to answer the following question. If one dream lasts thirty minutes and another ten minutes will you say that the dream which lasted thirty minutes is more real than the dream that lasted ten minutes?

D: No.

A: Therefore just by giving the reason that the waking state lasts long it cannot be said that the waking state is more real than the dream state. Further, that "time passes on" itself is an imagination of the mind. In a dream one may think that a long time has lapsed, but with regards to the waking state only ten minutes might have passed.

D: I accept that the world in the waking state is very similar to the world experienced in the dream. However, a doubt has arisen.

A: You can express your doubt without any hesitation.

D: We are not aware that whatever we experience in the waking state is unreal. Why?

A: In the course of the dream are we usually aware that it is unreal?

D: No.

A: When is it known to you that the perception had in the dream is false?

D: Only when I come to the waking state.

A: Similarly, we are sleeping in this huge dream which has been created by Maya. It will be known to us that this world is false only when this dream disappears.

D: When will one wake up from this dream?

A: When one attains Jnanam and comes to know that one is that Atma which is devoid of all kinds of bondage and is of the nature of Supreme bliss.

D: When will such a realisation occur?

A: When one completely purifies one's mind and fixes it on the Atma.

D: What role do the Guru and the Sastras play in this matter?

A: The teachings of the Guru, which are in accordance with the Sastras, produce the knowledge of the Truth.

D: Do not the Sastras and the teachings of the Guru belong to this unreal world? Under such a circumstance how can they generate the knowledge of the Truth?

A: These teachings also belong to the world. Still, the knowledge can dawn. Let us assume that in a dream a tiger is chasing us. We may wake up on account of fear. In the same way, the dictates of the Sastras and the teachings of the Guru wake us up from this big dream.

D: Then what is creation?

A: Perception alone is creation. There is no creation other than the perception. The perception of a thing is its origination.

D: What about Ishwara?

A: He too is a part of your dream. In reality there is neither cause nor effect. One has bondage as long as one considers that one has bondage. He who feels that he is free is indeed free. That is why it has been said-

(He who considers himself liberated is a liberated one. He who feels that he has bondage does have bondage.) Therefore one should remove the wrong impression that one has bondage.

D: Is the removal of the wrong idea that one has bondage the sure means of attaining Moksha?

A: Yes. So far, I was speaking with the Drishti-Srishti Vada (perception is creation view) in mind. This, however, will not be suitable for many people, because their minds will not be pure enough to understand this philosophy. Everybody will accept that the dream state is unreal. If it is said that the waking state is also unreal they will be frightened. For some people it may even appear from the statement, "The waking state is akin to the dream state" that dreams too may be real. That is why the Sastras do not speak much of the Drishti-Srishti Vada.

36. SASTRA AND SCIENCE

D: The Puranas speak of the sun's chariot being drawn by seven white horses. How are we to reconcile such statements with the discoveries of science?

A: Such statements are not to be taken literally. In fact the large size of the sun is mentioned in the Jyotisha Sastra. Hence it is clear that such statements are to be interpreted figuratively.

D: The Puranas speak of an inhabited Chandraloka (world of the moon) to which departed souls go. Man has landed on the moon. His visit has falsified the claims of the Puranas. How are we to accommodate the Puranic view?

A: Even in the Puranas different descriptions of some heavenly region, such as Vaikunta, are found. Thus we can infer that symbolism has been resorted to. It matters little if the Puranic description of Chandraloka is falsified. The reason is that the aim of such descriptions is merely to indicate that there is life after death and to teach that rebirth need not take place in this world alone.

D: Apparently contradictory stories regarding the same person or incidents are encountered. For instance, Kapila is the propounder of the Sankhya philosophy which does not admit the existence of Ishwara. On the other hand the Bhagavata Purana describes Kapila as admitting the existence of Ishwara. In the Mahabharata no mention is made of Uddhava leaving for Badrikashrama in his last days, he having been given permission by Sri Krishna to cast off his body in Yoga. As opposed to this, in the Uddhava Gita of the Bhagavata it is clearly indicated that Uddhava had been asked to go to Badrikashrama. What is one to conclude upon seeing such matters?

A: The Kapila referred to in the Bhagavatha is different from Kapila, the founder of the Sankhya philosophy. In this particular case a direct explanation can be given. But there are many cases where this cannot be done. Some people advance the explanation that the various incidents occurred in the previous Kalpas (cycles of creation) but this explanation does not appeal to Me. A more rational explanation is that something occurred and the narrator added flesh and blood to make the picture complete and interesting. The touching up was done to make the story interesting so as to induce people to follow the stories and imbibe the moral therein. The moral obviously is important. To cite an example, it is mentioned that Rama was born to Kousalya after thousands of years. This is only the poet's way of saying that Rama was born after a long time.

D: We learn from science that man evolved from animals. Thousands of years ago, man was living in caves. Cooking too was not known to him. How could the Vedas have been there at that time? Further, how could the people then have lived as per the dictates of the Vedas?

A: Let us suppose that you have a dream. If you see yourself there as a ten year old boy, should you not logically conclude that you must have been a child earlier?

D: Yes.

A: Did the dream start from the time you were a babe?

D: No. The dream begins suddenly revealing me as a ten year old boy.

A: That is, even though it suits logic to say that in the dream you should have been a small boy initially, in reality it was not so. Do you agree?

D: Yes.

A: Therefore it is not proper to extrapolate the time element since the dream started suddenly. In the same way, the contention of the scientists is also not proper. Some people may say by means of reasoning, that "We see a person in a particular position now. Many years ago he should have lived only in a cave because he would not have had this much knowledge". However, just as a dream begins suddenly, this world has arisen suddenly. So here also it is improper to extrapolate the time element backwards.

D: Scientists say that life has evolved from matter. They also say that consciousness is produced when the elements of matter fuse in a particular proportion. Is such an opinion wrong?

A: This indeed is the philosophy of the Charvakas. It is not a proper school of thought at all. Why does a scientist say that consciousness arises only from things and that there is no distinct entity called consciousness?

D: Since consciousness is seen only where the body or cell exists. Where the body is absent we do not perceive the consciousness there.

A: Such a logic is not proper. Let us take an example. Wherever light is present, objects are seen. Further everybody is aware that an object will not be seen in the absence of the light. Therefore is it correct to say that perception is a quality of light?

D: How can perception be a quality of light? It cannot be.

A: That is, the object is seen only when there is light. The object is not observed when there is no light. Still sight is not a quality of light. Same is the case here too. Consciousness is seen where the body is present. It is not perceived where the body is absent. Just because of this,will it be correct to say that consciousness is an attribute of the body? It will not be correct at all. The body may be required to know that consciousness exists but it is improper to assert that consciousness is a quality of the body.

Further, some have experienced exorcism. A ghost does not have a body as we have, but it has consciousness. Many incidents are occurring through divine grace. Even scientists cannot say that they have not taken place unless they have preconceived notions or wish to deliberately give an alternate explanation. These are beyond worldly laws and from these we can know that there is a power greater than the body.

The Sastras are highest Pramanam (means of knowledge). There is a limit for our logic. One reason may appear right for sometime, but if a more intelligent person were to argue against it, it will be known that what we thought as 'right' is really 'wrong'. Belief in dry logic is quite insufficient. We also require a basis like Sastra. The Vedas were taught by the Lord. They are very sacred. In the Vedas it has been mentioned that the body is different from consciousness. Therefore we have to accept that. The experiences of the Jnanis accord with what the Sastras say. Scientists are not capable of proving these experiences as wrong.

Can a scientist conclusively prove that consciousness was produced only from matter? It is impossible. So far he has not done it. If asked whether he will do it in future, the answer is in the negative. Let us suppose that a scientist says that he created life in his laboratory. How can it be proved beyond doubt that consciousness was not present in a latent form in the material used by him? That cannot be proved at all. Consciousness could have been latent initially and then could have manifested. Therefore no firm conclusion can be drawn. So it is wrong to say that we should pay heed to the views of such scientists.

Of course, there are many advantages we get from science. There is no doubt at all about it. But it is not necessary to accept what some scientists conclude through imagination and faulty logic. There is absolutely no rule that just because one is a scientist, one should be an atheist. Many great scientists were theists and even now there are many scientists who believe in God. This apart, the Sastras give numerous reasons to show that the Atma is different from the body. Therefore, we should never entertain any doubt in this regard.

37. NATURE OF BONDAGE

D: Does bondage really exist?

A: No. If it did exist really, how can it be destroyed on the dawn of knowledge?

D: Who has got the bondage?

A: He who thinks he has bondage.

D: Who thinks that he has bondage? That is, in whom is the idea present that bondage exists?

A: You should answer that.

D: For the Atma.

A: Atma is of the nature of existence, consciousness and bliss. It does not have any kind of bondage or restriction. This is the conclusion of the Sastras.

D: If the bondage is not for Atma should it not be for the mind?

A: The mind is an inanimate object. How can it have bondage? It is not at all possible for an inanimate object to have bondage?

D: If the bondage is neither for the Atma nor for the mind how can bondage be present at all?

A: Did you think of all possibilities?

D: I have thought of everything. I have not considered a combination of the Atma and the mind, because that is meaningless.

A: Why?

D: Since the nature of Atma is different from that of the mind, how can they be together?

A: Are heat and light the attributes of iron?

D: No.

A: Are they the attributes of fire?

D: Yes.

A: If an iron piece is heated for a long time what happens?

D: The iron piece becomes white hot and glows.

A: That is so. If you were not already aware that heat and light are the qualities of fire, will you not consider that they are the attributes of heated iron as they are seen in it?

D: Yes.

A: Similarly, the mind is inert and Atma is of the nature of consciousness. Due to the 'light' of the Atma, the mind appears as if it is conscious. Bondage is only for the Jiva, who is a combination of the mind and the Atma. It is not as though bondage is for the Atma alone or the mind alone. Such a combination is called Jiva. In reality the Jiva is the Atma. The Jiva experiences bondage as long as he is unaware of his True nature. When the Jiva realises his True nature, he gets freed from rebirth.

D: In that case even Moksha cannot be permanent .

A: Why?

D: Because that which has a beginning should also have an end. Moksha is produced when Jnanam dawns and so has a beginning.

A: Bondage is unreal and is produced only because of ignorance. When it disappears, the Atma shines with its brilliance. The objection is not valid as there is no real bondage. Here Moksha is nothing but knowing one's True nature and getting rid of the ignorance. We do not call as Moksha anything attained by the Atma.

38. THE MEANS TO ATTAIN MOKSHA

D: What is the cause of Moksha?

A: Brahma Jnanam alone is the cause of Moksha. The Sastras say :

(Moksha is attained only on account of Jnanam)

(Only on knowing Him does one become deathless. There is no other way.)

D: Does it follow that action is not the direct cause of liberation?

A: Yes. The Sastras are conclusive in this regard. For example, in Sastras it is said :

(Moksha is not attained by action

D: When will Jnanam dawn?

A: Jnanam arises when the mind becomes pure and devoid of desires.

D: Will not the mind attain purity if actions are done by dedicating them to Ishwara?

A: Yes. It will.

D: Then should not Karma also be said to be the cause of Moksha? This is because the mind becomes pure when Karma is performed in a spirit of dedication to Ishwara Jnanam dawns in a pure mind and consequently Moksha is attained.

A: Your reasoning itself shows clearly that Karma is not direct cause for Moksha. Everybody knows that mud is the cause of a pot. Similarly one who makes the pot should also be a cause. Is the father of the potter also a cause? After all, the potter would not have taken birth without his father and without the potter, the pot could not have been produced.

D: The father of the potter cannot be considered as the cause, for if he is, we will be forced to regard the potter's grand father, great grand father, etc., also as causes.

A: If the same reasoning is applied, it can be seen that Karma is never the direct cause of Moksha. Further, that which is caused by Karma has a beginning and so has an end.Hence, if Moksha results from Karma,it cannot be permanent. However, the Sastras say that Moksha is permanent. Hence it should be known that Jnanam alone is the direct cause for Moksha and nothing else.

39. DIFFERING VIEWS IN ADVAITIC TEXTS

D: We see differing views in Advaitic texts themselves. For example, I have learnt from Panchadasi that the Jiva is a reflection of the Chaitanyam (consciousness) in Avidya. In some other texts Brahman seen through Avidya is termed as Jiva. Some books contend the presence of many Jivas. Some others say there is only one Jiva. What is the reason for such differing views?

A: Just as the Ganges is seen branching severally before merging with the ocean, Advaita, which comes from Sastras and Sri Shankara Bhagavatpadal, differs widely. But all Advaitic texts describe the Supreme Being in the same way. Varigated views are seen in describing the world. However, all Advaitins agree that :

(Brahman is real, the world is unreal and Jiva is verily Brahman and not different from it.)

Further, Advaitins are unanimous that Jnanam alone is the cause of Moksha. To a highly competent and advanced aspirant, the Eka-Jiva concept (the concept of one Jiva) is appealing. Difficulty may arise if others are also taught in the same fashion. So, for them multi-Jiva concept is suitable. It is only to suit the widely varying capacity of the aspirants that there are different schools of thought. Sri Sureshwaracharyal Himself has clarified this. "By whatever means one gets the knowledge of the inner Self, that has to be considered proper. Such means are innumerable". Hence the Advaita Tattva is unique but different Acharyals have interpreted that Tattva in different ways with a view to preach it to the seekers in a manner that suits them.

40. JNANI

D: Is a Jnani beyond virtue and sin?

A: Yes.

D: Then since no merit or sin is acquired by a Jnani, can he conduct himself in any manner?

A: A Jnani will not do so normally. His mind should have been extremely pure prior to attaining Jnanam. The same state of mind will remain even after the dawn of knowledge. Lord Sri Krishna has said,"If an ardent devotee errs by chance, he is not affected by that". This does not mean that the devotee should keep on erring. A Jnani is an "Adarsha Purusha" (ideal person) to others. Sri Sureshwaracharyal has asked - "If a Jnani were to act in any manner what is the difference between him and a dog?" That is, if a Jnani commits misdeeds, as far as he is concerned it does not in the least affect him, but that Jnani is not eligible to guide others or to be a Guru.

D: Should the Shraddha of a Jnani be performed after He leaves the body?

A: Yes; if he had not taken to Sanyasa his sons should perform his Shraddha.

D: A Jnani will not be reborn. How then is Shraddha useful?

A: To whom?

D: To the Jnani.

A: As far as the Jnani is concerned it serves no purpose.

D: Then why should the Shraddha be performed?

A: Where has the duty of the relatives gone?

From the Jnani's point of view performance of Shraddha is of no use. However, the relatives have their duty. Just because one becomes a Jnani one's relatives are not absolved of their duty. They are bound to perform those actions which the Sastras have prescribed for them. If, therefore, the Jnani was a Grihastha, his Shraddha should be performed.

D: Whom should we consider a Jnani?

A: A Jnani is one who has realised his true nature as the Self. It is possible that misery, happiness, etc., exist in his mind just as in the minds of others but since his mind is totally pure, he is not affected by them. To cite an example, if a seed is fried and then sown in the soil it will not sprout and grow into a tree but it can still be eaten. So also, the mind of a Jnani would have been destroyed by the power of Jnanam but the semblance of the mind may remain. However, it cannot perform any action that can lead to rebirth.

D: We see even Jnanis experiencing joys and sorrows. How can they?

A: Let us suppose a man is rotating a potter's wheel.If he takes his hands off the wheel, it will come to a stop only after a few more rotations. Similarly, Prarabdha is the cause of the Jnani's body. Once Jnanam is attained, though the connection with the body and the attachment to it are all gone, as long as Prarabdha is in force, the body is engaged in actions. From an observer's perspective only the Agami and Sanchita Karmas (those which will yield fruits only later) are destroyed, but not Prarabdha. It is expended only by experiencing it. However, from a Jnani's stand-point he has neither Prarabdha nor the body and mind.

D: Is a Jnani's Self-abidance constant in the waking, dream and the deep sleep states?

A: Yes.

D: What will be his experience when he looks at the world?

A: "Nothing is different from me; there is no universe different from Atma"- thus does he know as a matter of experience.

D: Why are Jnanis compassionate?

A: Prior to the dawn of knowledge the mind should have been very pure for Jnanam dawns only after the mind is purified. Hence compassion should have been cultivated.That manifests itself more prominently after realisation of the Truth. Jnanis have nothing to be attained through any action. They are ever content, having attained what is to be attained. Therefore, it may be said that they live only for the welfare of others.

D: Can even Jnanis have devotion to Ishwara?

A: When it is accepted that a Jnani can and does breathe, why is there doubt regarding his being devoted to Ishwara? The glory of the Lord is supreme and infinite. So even a Jnani's mind inclines towards Ishwara. This does not mean that he has not realised his own True nature. Though he has realised the Tattva, the body and the mind can be engaged in actions pertaining to devotion towards Ishwara. We read in the Bhagavata :

(The sages who remain reposed in the Self and are without any attachment also have infinite devotion to Ishwara without any specific reason. Such is the Lord's glory.)

D: To which world will a Jnani or a Jeevanmukta go after death?

A: He will not go to any world. He always remains as Brahman. After his death we refer to him as a Videha Mukta. The Sastras say that he who has attained Jnanam attains immortality. He realises Brahman here itself. After death he is not differentiated from Brahman.

D: Will a Jnani desire Samadhi? Is there any need for him to remain in that state?

A: A Jnani has neither the need nor distaste to attain Samadhi. Be it Samadhi or Dhyanam they are mental states. He is beyond all these. Considering the depth of a Jnani's experience in Samadhi, we say that one is superior to another. This can be with regard to an observer. That is, as far as an observer is concerned,gradations, such as" He is a greater Jnani", and the like are there. But as far as the Jnanis are concerned, there is no such differentiation at all. A Jnani involved in worldly activities is referred to as a Brahmavid. If a Jnani has the practice of going into Samadhi and coming out on his own, he is Brahmavidvara. If he can be awakened from Samadhi only by the efforts of others he is a Brahmavidvariyaan. A Brahmavidvarishtha will never return once he goes into Samadhi. His body will be destroyed while he continues to be in Samadhi. As a Brahmavidvarishtha has the best Prarabdha, he indeed is the greatest Jnani.

D: If engaged in actions, will Jnanis also have the experiences of happiness and misery?

A: Yes; they too experience pain etc; but their mind being very pure,they will not be affected. As an illustration, let us consider the case of a warrior. He does not cease firing even if he is wounded. So also, a Jnani will not give room to an ill-feeling even if another person were to put him to misery. Similarly, happiness does not elate him.

D: Can Jnanis get dreams?

A: Why not? They can certainly get dreams. Just as the Jnani sees the universe in the waking state he can witness the dream. Though there is no rule regarding this, I just told you the actual state of affairs.

D: What purpose is served by becoming a Jnani?

A: If one attains Jnanam one can become a Jivanmuktha. As a result of this one is freed from all bondages. Supreme bliss can be experienced. A Jnani will never be reborn, for he would have attained that which is to be attained. What more need be said beyond this?

Even in the Upanishad, it has been said :

(On realising the Supreme Being,which is the cause and the effect, the knot of the heart is torn asunder , doubts are set at rest and Karmas come to an end.) The Jivanmukthi state is indeed the highest that one can attain.

D: What is the reason for two Jivanmukthas giving differing advices to their disciples?

A: Jivanmukthas are those who have realised the Truth and are devoid of Vasanas (tendencies of the mind). They may have followed different Sadhanas and so may advise others differently. Instructions are given keeping in mind the competence of the disciple. This is another reason for differences in the advices.

41. SIDDHIS

D: Will Jnanis have all sorts of Siddhis (supernatural powers) always?

A: No; if the Prarabdha of a Jnani is such that he should have the Siddhis we can see them in him. If the Jnani desires he can get any Siddhi but it is open to question whether such a desire will occur or not.

D: Do Siddhis indicate one's attainment of a high state in spiritual life?

A: No; Siddhis can also be obtained by the use of herbs, Mantras, austerity and also by the worship of evil spirits.

D: Is a Jnani affected by Siddhis in any way?

A: No; he does not care in the least for Siddhis. He may or may not get them but he does not bother about them at all.

D: Can it be said that all that is seen in a magic show is mere delusion or that it is produced due to some power?

A: Normally, magic shows are mere tricks. The magician's possession of some power cannot be ruled out in very rare cases.

D: Some people cure diseases, like jaundice, with great ease. For example, water is kept in a vessel. It becomes yellowish and the patient's eyes become normal. The disease is also cured. How do such incidents occur?

A: Normally they take place through the powers of a Mantra, although they can also occur through some other means. Generally, those who cure diseases in this manner do not accept money for their treatment. They cure as an act of service. As far as I have seen, if they teach that method to other people the potency of the Mantras is lost.

D: Then how do they teach other people?

A: Normally, they retire after teaching it to their sons or disciples.

D: Sometimes we find Vibhuti (holy ash) falling from a photograph. Will Acharyal kindly clarify as to how such incidents can occur?

A: Sometimes such things may happen owing to the power of an evil spirit. At other times, they can occur a sage's Sankalpa(resolve). Besides, there is also another important reason, namely, that sometimes Ishwara wills such events to show His presence.