Prasanthi Vahini

Every Bhakta (Devotee) in the world hopes ultimately to experience the joy of Supreme Bliss, as a result of his Sadhana (Spiritual discipline). But, that Bliss is not something newly earned or acquired, some new experience to be won by Sadhana. It is always with him, in him. Only he is not able to experience it now, due to the obstacles of the Ahamkara (ego), which acts as a screen hiding it from view. One has to rend that veil, the obstacle of ego asunder by Sadhana. Then the ever-existing Supreme Bliss can be cognised. It is not that that Bliss never existed before. It does not arise anew because of Sadhana. It is there always as is. What comes and goes is the screen of Ahamkara and Mamakara (‘I-ness’ and ‘my-ness’) which covers the Bliss. Such egoistic feelings and attachments can be overcome by Sadhana.

While trying to remove the screen of Ahamkara and Mamakara, the Sadhaka should not hasten frantically and worry overmuch if he does not discover the Bliss expected. At such times, Shanti is an unfailing help. If Shanti is cultivated well at first, then you can succeed in any task, however difficult it may be. Everyone is entitled to acquire and benefit by Shanti such as this; all have equal right to inherit it. All are children of Shanti; however, many the progeny, she is ‘mother’ to each of them, and there cannot be any other relationship. For every one of them, old or young, great or small, she is ‘mother’ in an equal measure. When they call her, each one has to address her as ‘mother’ only. Those who have been nurtured and brought up by Shanti, avoid all adversities, experience all varieties of happiness and, at last, lay their heads on the lap of the ‘mother’ in perfect security, without any fears or doubts.

To win such perfect security, one has to follow the main path of Poornabhakti (Full devotion), dedicating oneself to the Lord. Such perfect security, such Bliss and vision of the Lord cannot be obtained by any other means. The path of Jnana is possible only for one in ten millions; it is beyond the reach of all. Is it possible to negate the body, so patent to the senses, by repeating, “Neti,” “Neti,” - “Not this,” “Not this”? And unless this is possible, how can the “Neti,” “Neti” argument be applied? So, it is very clear from this that it is not possible for everyone to say so. As it is not possible, we cannot deliberate on “Neti,” “Neti”. Thus, Jnana-margam (Path of Knowledge) is indeed very difficult in the present KaliYuga (Kali Age). Then, the Karma-margam (Path of Action) too is not quite so easy. In this path, the mind has to be brought under control and it is not an easy task. Also, it is not possible to succeed in this endeavor without the help of Bhakti (Devotion) and Prema (Love). So too the Yoga-margam (Path of Yoga); it also bristles with obstacles. Therefore, the Bhakti-margam (Path of Devotion) is the easiest, the most conducive to success and the most bliss-yielding.

Even this Bhakti-margam, no one can define and demarcate, as such and such. Since it has many forms, many roads, and many types of experience, it is impossible for anyone to describe it accurately and fully. Each Bhakta (Devotee) gets Ananda (Bliss) through his individual experience; through the experience of other Bhaktas, he can get encouragement and guidance. The experience of Bhakti alters in various ways, and so, it eludes comparison, and even description, even by the experiencer. None can put any limits to it. If anyone is able to describe it with limits, then one can be sure that his experience is not real. Bhakti makes the limited soul immerse in the limitless Love of the Lord. The Bliss experienced by such Bhakta is beyond description, and is being called by the Upanishads as “Akhandika Rasam” (Eternal Bliss alone, that is to say, only Imperishable Bliss and nothing else). Man cannot clearly express in human language that state of Apara-bhakti (Unbounded Bhakti). By outward signs which can be cognised by the senses, one can feel that the Bhakta is in a high state of Bliss, but, who can gauge the depth of that Joy? That has no relation with the senses at all and, thus, it is unimaginable. So, Bhakti has to be realised in your own experience. Only a little about it and its sacred path can be known from some great souls and by their experiences. Even they cannot reveal about it absolutely, because they can only explain in a language and using the comparisons known in this objective world. Always remember that language fails, when they approach to explain the Beyond, the Ateeta. There is no language or comparisons that help to explain the Beyond. Still consider a few such illustrations.

Maitreyi, one of the foremost of Bhaktas among women, compared the mind of a Bhakta to a still lake. That is to say, all agitations of the mind must stop, and it should focus on God alone and become one with Him; when that happens, the mind becomes Jada, inactive, ineffective––so to say, worn out into nothing; and that state is Manonashanam (Extinction of the Mind) or Manolayam (Merging of the Mind). Kapila maharishi, speaking of the same Bhakti (Devotion), compares it to flowing rivers. Rivers like Ganga and Godavari, flow uninterruptedly without rest or any other thought towards the sea; so too from the very moment of birth, the Bhakta must yearn to reach the sea of the Love of the Lord. When that merger with the Love of God happens, an unbroken connection or relationship gets established from the very beginning of the journey till the end and no separation exists between Bhakta and Bhagawan (God). So, whatever the task on hand, whichever road is trod, the mind must always dwell on the goal alone, the goal of attaining the Lord. Along the similar lines, again in the Devi-Bhagavatam, it is said that Bhakti must be like the continuous flow of oil, from one vessel to another. Shankara characterises Bhakti differently, in the Shivananda-lahari. Like a needle that is drawn towards the magnet and does not wish to get separated from it, Bhakta must be drawn by Bhakti towards the Lord, and he must attach himself firmly to the Lord. All his thoughts must be directed towards merging in the Feet of the Lord. Ramanuja explained that Bhakti as well as Dhyana (Meditation) done through Prema (Love) are essentially the same. So, though each interprets it differently, all interpretations are correct, for they are all based on actual experience, which cannot be negated. These comparisons or examples do not exhaust the types; there are many more, for Bhakti is of a thousand forms with a thousand names; it flows along a thousand streams to reach the ocean of the Lord’s Grace. The goal of all the forms is the merger of Jiva (Individual Atma) and Brahman (Absolute, Godhead), an absorption based on actual experience.

Many people are disheartened that such merger is beyond their reach in this KaliYuga (Kali Age), however much they may try. But, this is a type of weakness, and nothing more. Attaining such merger is not related to any particular Yuga. Whatever may be the Yuga, such merger is bound to be won if one has Atma-vishwasam and Shastra-vishwasam, i.e., full faith in oneself and in the Shastras. Only those who do not have faith in both are the ones who have doubts about it. Some pretend to have faith in both, all the while doubting them in the heart of hearts. So, they feel disheartened thinking that it is beyond their reach, however much they may try. Each one can discover for himself the measure of his faith. Whoever he is, if he aspires to experience the merger, he must have both, faith in the Self and faith in the Shastras at all times, like his very breath of existence - inhalation and exhalation. Only such people can succeed in Sadhana and attain the Sayujyam (Merger with God).

Those without Faith are without anything. There is no point in giving any advice to such ones. They cannot benefit from advice. The present sad state of affairs is due to lack of Faith in Self and in the Shastras. Even those who claim to have the Faith, do not conduct themselves according to the Shastras and nourish them. Consequently, goodness and the Satvika quality have gone out of the world and wicked habits and immorality have gained the upper hand. If this atmosphere is to be transformed, and if the world must enjoy security and peace, every Astika, every pious God-fearing person, must cultivate Faith in himself and in Shastras and practise in one’s own life the disciplines enjoined in the Shastras. However, some modifications may have to be made out of consideration for the place, time and individual, but, the fundamental outlook and real meaning should not be changed. The means by which those ideals are to be reached may be changed, but not the ideals themselves.

A child may refuse to swallow a pill, when it is suffering from fever; it may clamour for a plantain instead. Do you know what to do at that time? Think more deliberately whether plantain neutralises the efficacy of the medicinal pill or not. Do not omit the pill; insert the pill inside the plantain and offer it to the child to be swallowed. Its desire is satisfied, the fever, too, comes down. The fundamental thing, the pill, has not been discarded; it has remained unchanged; only the method of administering it has been modified.

So too, in the midst of the crazy fancies and behaviors of today, there is no use presenting the Shastras in a language which most people are unfamiliar with. They can be explained in easy understandable language and feasible to put into practice. The fundamentals of the Shastras will not be affected by this. Then it can be understood, experienced and enjoyed. As a consequence, the Faith in the Shastras will also be held steadfast, and there will be Peace in the world. Every Astika must now take a vow and work with dedication to attain such steadfast Faith and peace in the world. And what is that vow? To conduct life in accordance with the main directions given by the Shastras, to give the taste of true joy that can be derived by such living to fellow members by your own example, and to gradually attempt to explain to all the common men about the true meaning and value of the ideals and disciplines present in the Shastras.

Big personages, claiming to be great, strikingly declaim about the Vedas, the Shastras and the Atma; they freely quote the similes and metaphors contained in those texts but, by not choosing to conduct in accordance with them, they are hiding the true significance and value of those holy texts. Of what use is it when the eyes are closed, to fill the rest of the body with Chaitanyam (Consciousness)? Not even a single step can be taken forward. Similarly, with the eye of Faith in the Shastras closed, what can one practise, if asked to perform?

Therefore, from today onwards, readers who are Sadhakas in the spiritual plane should try to grasp the fundamental meaning of the Shastra. It is a sacred guide along the road. If it is not believed in, the Reality will elude them. To attain that understanding of Yathartham (Reality), one must have Shanti (Peace). Shanti is of great assistance in this. If only the great personages explain it in simple, easily understandable language to the common men, then, Ashanti (Unrest) will disappear and belief in God will increase. Sama-Rasa (Harmony) will be developed in the world. Protection of the world is also needed along with the preservation of the Shastra.

To preserve the Shastra, “Satyam Vada”, “Speak the Truth”; to protect the world, “Priyam Vada”, “Speak pleasantly”. If these two are nurtured and practised, there is no greater Sadhana needed. The quality of Shanti is the key to demonstrate such sacred maxims.

To earn that Shanti, steady effort and Sama-Rasa (feelings of equality) are essential, in the same manner as for the protection of the Shastra and of the world. When Shanti is acquired, then, Sama-Rasa will become its Svabhavam (nature). Everyone should be endowed with that Shanti and that Sama-Rasa and should establish the World of Belief or Astika-lokam devoid of immorality, disorder, wrongfulness and devious behavior.

For this purpose, an army of Sadhakas has to be trained in centers of Astikam, i.e., Ashramas. This is the responsibility, mainly, of those who run the Ashramas. First, they must demonstrate the required faith in order to train the army of Sadhakas along sound lines. Otherwise, things will get more confounded. In fact, the elders and the ‘great’, the so-called big personages, by their practices and behavior are responsible for the evident loss of faith in Shastras, in oneself and the consequent discord and disquiet. Hence, they only must gird up their loins and take a vow to re-establish and restore Shanti.

Bhakti is the very fountainhead of this Shanti, and so, if everyone plants it in his heart and nourishes it with care and constant attention, faith in Shastras can be established and a harvest of goodness and Sama-Rasa can be reaped. The path of Bhakti is the best, under present conditions.

That is why the Bhagavatam is saturated with Bhakti; without Bhakti, the Lord cannot be understood. Shakti, however high and mighty, if it intends to protect and foster the world, has to assume the human form itself. That form alone will be suitable and easy for all to listen to and learn from, to experience and to attain him. Those who have no Bhakti, will take that form of Avatar as merely an ordinary human form and behave with Him ordinarily due to delusion, for they cannot grasp the glory of the Absolute Reality, the Para Tattvam. This is the reason why it is said in the Gita:

Avajananti mam mudha manushim tanumashritam Parambhava majananto mamabhuta maheshvaram

(Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.)

Men are failing to treasure such invaluable declarations; this is their first act of sacrilege. Judged properly, Bharatadesham (India) is, of all countries, can be proved to be the holiest and the most meritorious. The spiritual literature originated in Bharatadesham and the way of life followed by the people here, are not found in any other country or the history of any other people. Such intensive cultivation of the spirit, such supremely useful spiritual literature, arose out of the experiences of the people of this country! It is the spiritual literature that conferred Bharatadesham the topmost position in this field. The Four Vedas, the Six Darshanas, the Eighteen Puranas, the Bhashyams of the Acharyas, and besides these, the Disciplines and Methods of Sadhana were expounded by the great souls, who have answered questions like, What is meant by life? What is the meaning of God? What transformations take place on death, in the Jivi? What defines and forms any Karma (Action) as holy or unholy? What positions are attained by different kinds of Karmas? etc. No other place is so congenial as this country is for Rishis and Mahatmas. Here, there are persons who have tasted the entire gamut of spiritual experiences. This country played the chief role in spreading the doctrine of Ahimsa (non-violence) taught in Buddhism. The land that gave birth to Lord Buddha is Bharatadesham. When the spiritual experience, which is the essence of the Shastras of the Sanatana Dharma of this sacred Land of Bharatadesham, is being treasured by other countries, what about the fate of those who have given the essence to them and are engaged in squeezing the residue?

So, arise, all ye Bharatiyas (Indians) who aspire to take up the spiritual essence! Immerse yourselves in actual practice! Strengthen your Faith! Cultivate it! Make Shanti your secure possession! Saturate your lives with Ananda! Enjoy the vision of Atmarama! Arise and delay not!