Prasanthi Vahini

Man is a bundle of Vasanas (impulses) and Sankalpas (intentions). He is destroying his innate divinity and inner peace by giving free vent to these two. Of these, Vasanas are the fuel and Sankalpas are the fire. The fire can be weakened, and it can be completely put out only by cutting-off the fuel. The dying down of the fire is akin to the attainment of Shanti (Peace). Dive deep into this Shanti Sagaram (Ocean of Peace) and earn the invaluable pearl Atmananda, the Bliss of the Atman, quite easily. When that opportunity is seized, man becomes the personification of the effulgent, holy state of Shanti. That is why the Vedas declare that Man is the embodiment of Shanti. Therefore, man should not delude himself by imagining that he is the seat of Ashanti (unrest) and Asatya (untruth). Instead, he should realize that sacred Shanti is his true form, Prema (Love) is his effulgence or splendor, and Santonam (joy) is his true nature by actual practice and experience.

Without Shanti (Peace), it is impossible to see the Satya (Truth). As the rays of the Sun are for the blossoming flower and the ripening fruit, so are the rays of Shanti necessary for the flower of the heart of man to bloom and for the fruit of his mind to fully mature. Then only can he attain the realization of Satya (True), Nitya (Eternal), Achala (Unmoving), Ananda (Blissful) Brahman.

Para-brahman is like a shoreless, bottomless ocean. Its waves are powerful, but they are temporary, unsteady, and uneven. Unchanging ocean is the basis for those ever-changing waves. These waves emerge from the sea, leap forth from it, fall back into it, and dissolve themselves into it. Though the power of the sea is thus manifested in ups and downs, rise and fall, the sea, Brahman, is Eternal, Truth, and Fixed. But, the world is concerned more with the temporary and the shifting, and mainly observe the waves; but people do not observe the steady nature of the ocean. So also, the Sadhaka (Spiritual aspirant) is more concerned with attainments or powers that are evanescent and changing, and not able to discover the unchanging, eternal principle behind, the Para-brahman. All the senses, all the impulses rise up in overpowering strength like waves from the sea of Atma, roar in fury, and subside in the waters; but they do not confer Shanti (peace). The wise thing is to forget these waves and direct the attention towards the sea beneath, the ocean of Atmananda, which is without change; then only can he experience complete Shanti.

Look at any aquatic animals in the waters, and you will know how happily they move about. Why are those denizens of the deep sea so happy? The reason is they have water all around them—above, below, on all sides.

They do not come outside of it, even for a second. Even when they have perforce to come out of it, they struggle frantically to reach water again, for the disaster will bring about death itself. So too, when man is immersed in Shanti, he will experience the joy and exhilaration of that state, in all ways. A person, who has tasted that joy and exhilaration, can never tolerate even for a second the state of Ashanti (unrest), and he will never desert the Shanti state. If it ever happens that he is forced into Ashanti, he will struggle furiously and desperately to return to the state of Shanti and might even die in the attempt. But, why should such a person ever be thrown on the shore of Ashanti and ever risk his life in escaping back into Shanti? He can ever be in a state of bliss, immersed in the ocean of Shanti, isn’t it? He should not float on the surface waves of impulses and intentions, of Vasanas (desires, tendencies) and Sankalpas (intentions, resolves). He must dive deeper and try to revel at the calmer levels. This is the most essential task to practice. Then, you will not endanger yourself by being thrown out and beyond, upon the dry shore.

This type of pure and holy Shanti alone will remove the walls that now divide man from man. It will transform all the absurd hatreds, misunderstandings, disgusts, and prejudices that warp human behavior. The strength of Shanti and Prema will endow all who come under their protection with tremendous power for good. These sacred qualities of Shanti and Prema can transform God into man and man into God.

No Sadhana (Spiritual practice) can confer powers higher than these two (i.e., Shanti and Prema). This is the very secret of the life-principle in creation. This is the highest manifestation of the glory of the Atman. This is the magic wand in the hands of the Bhakta (Devotee), with which he can master the entire world. Besides, Shanti and Prema confer the greatest degree of contentment. But it does not mean inactivity, the mere inert life of eating and squatting. You should not lazily spend your time in eating and sleeping saying to yourself that the Lord will come to your help, when the need arises. You must arise and work!

God helps only those who help themselves. Learn from the life-history of Prahlada the lesson that the Lord alone is to be loved; learn also the method of it. Do the work that has fallen to your lot, sincerely and efficiently, and leave the rest to God. This is the way to reach the highest stage. Follow the footsteps of Prahlada. You can win, through the Grace of the Lord the joy of Shanti, the thrill of Fullness, and the Bliss of Immortality.

No matter who you are, work has to be undertaken, in order that time might not hang heavily on you and be a burden. Work is the mission of man. Without it, man will get lost in the darkness of ignorance and he will be overwhelmed by Tamas (Inertia, dullness). Ignorance will multiply his doubts; these have to be chopped off with the sword of Jnana to become steadfast in Karma Yoga. This is the duty of everyone.

On one occasion, when such mystic subjects were taught to Arjuna, he got puzzled and asked Krishna, “O Krishna! At one time You say that we should renounce all Karmas (Actions). At another time, You say that Karma Yoga has to be adopted. Now, tell me which among these two paths is the better? Kindly decide on the most appropriate one to follow and guide me.” For this, Krishna answered thus:

“Sanyasa and Karma Yoga both lead you to the same goal of liberation, O Arjuna! But, know this. There is greater joy in doing work than in giving up work. Sanyasa and carrying out work are not contradictory; they are interdependent, complementary. By giving up work, man will become uncultured and only decline. The real Sanyasi is he who does not desire one thing or hate another. The word Sanyasa can well be applied to work done without regard to success or failure, profit or loss, honor or dishonor, to any activity engaged in as offering to the Lord. Mere inactivity announced by the Gerua (ochre) cloth and the shaved head is no Sanyasa at all. He who has avoided the duality of joy and grief, of good and bad, he alone deserves to attain true liberation. So, better than the giving up of Karma, is the renunciation of the fruits of actions and deriving joy in performing Karma. That is the best path.” So, there is Ananda (joy) in Karma. The result of performing Karma is that Ananda only. What other reward is needed? Of these two, whichever is followed, the fruit of the other too, can be won.

Sanyasa devoid of Karma Yoga will lead to grief. For, how can anyone get away from Karma? However much you may avoid Karma, is it not necessary at least to engage yourself in the remembrance of the Lord, in Dhyana (Meditation) or Japa (repeated utterance of a Mantra or name of the chosen Deity)? That too is Karma. If these too are given up, there can be no joy in life. Whoever he be, man has to do some Karma, whatever the form of the work. He who engages in Karma Yoga, renouncing all fruits of action and following the discipline of silence, can, within a short time, realize Brahman. Karma will not stick to such. Karma is akin to breathing. Life is impossible without the Karma of breathing. Breathing is the essential mark of life; so too for the Sadhaka (Spiritual aspirant), Sat-karma (good and noble work or action) is essential. Ashanti comes only when the fruit of action is desired. If the fruit of action is not aspired for and joy is derived from the performance of Karma itself, that is Prashanti (Undisturbed inner peace). No one thinks of the results and benefits of the Karma of breathing, is it not? So too, when Karma is done, never worry about its fruitfulness or fruitlessness; that gives real Shanti (Peace).

Many and many an idea takes shape in the human heart. They wander to the very ends of the eight directions. Some of these are mutually supporting. Some are mutually destructive. But all Karmas must be canalized and disciplined to subserve one particular high purpose. Then only can you be established in Shanti. You must have Kushalata (ability or cleverness) for this canalization. It is not merely cleverness in the use of external things; it lies more in the control and subjugation of the mental faculties such as feelings, thoughts, imaginations, etc. This is essential for Jeevita-vikasam (blossoming of one’s life). No one else can do it for another person. Each has to establish his own path after thorough self-analysis. For understanding the faculties of your own mind, you must move with elders experienced in that line or in the sublimation of the vagaries of the mind and take their guidance and learn from their experiences.

Until your Buddhi (intellect) fixes upon a certain direction for all your thoughts and activities, you will be only building shadow castles in the air and roaming about in them. Why, even your senses will be pursuing contradictory paths and distracting your attention to such an extent that you cannot easily come to a decision regarding the ideal. They make you feel that their paths are the best. But, you should always strive to change the course of the senses and the imagination, to subjects and desires that are conducive to the ideal, whatever be the difficulty, however serious the crisis. That is the sign of true Viveka (discernment). That is the road to real Shanti.

Everyone must, by virtue of human nature, develop this discrimination power needed to strive for the ideal. In this regard, you should not allow the slightest idea of neglect to hinder you or stand in your way. So long as you gain self-experience, doubts cannot be avoided. And, until all doubts are fully clarified, Shanti (Peace) based on Jnana (Wisdom) cannot dawn on you. The end and the consequence of each and every act is and must be Jnana.

The progress of the individual consists in activity, done with discrimination.

Take one small example: Even if a person has all the means of comfortable travel, through the grace of the Lord, namely, cars, planes or other conveniences, he has perforce to walk, in spite of everything, for the sake of his health! So too, whoever he is, whatever the Sadhana he is engaged in, he has to gain actual self-experience through his efforts and be clear of all his doubts for the sake of his mental health! Otherwise, mental weakness cannot be cured.

In order to achieve this, one must move with experienced men and men who are basic supporters of the good life. One must grasp the Reality with their help and strive to experience the Reality oneself through Sadhana. Then only can Shanti be established in the personality.

In this entire creation, Jnana (wisdom) is enveloped in Ajnana (ignorance). That is inevitable at all times. So long as the lamp is burning, there will be a shadow beneath it. So too, so long as the Bhranti (illusion) of Moha (attractions or attachments) is burning, the shadow of Ajnana is inevitable. If the ignorance surrounding the Atman is destroyed by Jnana, to those, Shanti will shine forth just like the illumination does at sunrise.

If the above result has to be achieved, some effort has to be made to provide the necessary conditions. The mind is conditioned into good or bad, by the environment. Hence, man has to create for himself, the environment he needs. The reformers of today do not strive to transform the qualities of man. They try to bring about equality in economic matters, in social life. But, these can be lasting only when the qualities of character are built on the basis of equality. If the quality of equality in character is not developed, even if everything is forcefully divided and shared equally, that state of economic equality cannot last long. So, there is a need to reform the character by means of which the Self-knowledge, the knowledge of the Atman can be gained. This reform alone will bear fruit, the fruit of experiencing Shanti and happiness steadily and equally by all. So, Shanti can result only by reforming the character.

So, while we strive to attain such reform of character, in addition, the standard of socio-economic life too can be adjusted voluntarily. First, man must be trained in the method of attaining Shanti and Santosha, peace and happiness. These do not depend on the outer, the external, the visible objective world. So, there is no profit in worrying about or debating about mere outward matters. You must first contemplate to know the nature of the Atman. Once you realize about your true Self, the real ‘I’, rest all problems can be solved in a trice. All this objective world shines only through the glory of the Atman. So, it must be experienced first. The delusion that “I am the body” must be removed; it is inert matter, and nothing better. Anything which is made to be seen or caused and that has plurality cannot be called as Atman. The Atman is One and Non-dual. It is only when every Sadhaka, every man, is aware of this that Samana-bhavam (Feeling of equality), Samana-shanti (Same and equal peace) and Santosha (happiness) can be attained.

Therefore, leaving aside the Drishya (seen) which is delusional in nature, contemplate on the Tattvam (Real nature). That will illumine the Truth.