Prasanthi Vahini

A new disease has now begun to spread in the world to conceal Shanti (Peace). There are plenty who, parrot-like, purvey wholesome advice on morals, religions, and disciplines to others; but they do not practice even a single bit of it themselves. Our so-called elders know only how to speak, not how to act; and they are not learning. How can those who have not learned through practice know to speak about it? Words devoid of experience—that is the illness which afflicts the world today.

This illness must first be eradicated. Due to this ailment too, man is not able to experience true peace. To speak is easy for all. The real Sadhaka (Spiritual aspirant), however, is he who acts and then speaks from experience. He who merely speaks but does not act is the person who brings about disaster. Such dangerous sadhakas and sadhus (wandering ascetics) have multiplied, and they have confused the true path. Innocent and simple-minded devotees who attach themselves to such are also being led astray and duped. Let the readers and the sadhakas watch their conduct first, and then choose. If there is no observance of the advice given in their acts, treat them as gramophone records, accept the good, and try to put it into practice. Give them the respect and gratitude due to a gramophone record; nothing more. The record is to be treated as a record only, not as Godhead, until you reach the stage when the truth of “Everything is God” becomes patent to you. It is a greater mistake and sin to say, “All is God” in mere words only and, while doing so, treat some as unholy in actual practice.

Many take sweet diction and elocution as important. Of course, they are, to some extent; the sweetness of the words remains so long as you listen. The sweetness must be there whenever the speech is recalled to memory. It should not turn bitter with the passage of time. Then only are those words, Amrita (Nectarous). Now, such sweetness does not persist; it turns bitter soon. The reason is, there is no coordination between the speaker, the subject, and conduct. Therefore, instead of Amrita, the words now become Anrita (Falsehood). The impression will be changeless and permanent when a good subject is clothed in an appropriate style of speech and presented with genuine feeling on the basis of actual experience.

What Sadhakas have to do now is this: First, Viveka (Discrimination) is to be developed: that is to say, the capacity to distinguish the Eternal from the transitory, and to decide which is worthy. Second, a sincere attempt has to be made to experience what is so chosen as worthy and true. Third, that attempt should not be given up, whatever obstacles come in the way. These three can be called genuine Tapas (austerity). From this Tapas alone is born real Shanti (Peace) and Santosham (Joy).

Now, everything from an ant to Almighty is undergoing some change or other, every minute. There is no object, no living thing that is an exception to this law. Whole creation is ever-changing. But this change is of two kinds, external and internal. The external change can be easily cognised by all; the internal is not so patent, not so easy to understand. That is why it is recommended to begin to be disciplined in the external activities which are comprehensible; and then, gradually start practising it [discipline] internally. Of these two, whichever you are at, do it with a full heart, to the satisfaction of your own conscience, not to earn the esteem of others, or to please them, or to get praised by them, as “a Great Bhakta (Devotee)”. Such an attitude is treason to the Self, Atma-droham (treachery against one’s true Self).

The Lord loves the Inner, not the Outer. But, you should not neglect the outer. Even in the outward behaviour and act, you should manifest the inner feeling; that gives chance for experiencing the feeling of Shanti (Peace) in fuller measure, for the taste of that Shanti must be enjoyed through Manas (Thought), Vak (Word), Kaya (Bodily gestures), and Karma (Deed). It is only when Shanti is enjoyed in all these four, that it becomes Paripoorna (Complete) Shanti or in other words, Manolayam (merging of mind due to complete absorption) or Yoga (Union with true Self).

In the present circumstances, there is no use talking about Vedanta (philosophy) that cannot be understood and scriptures that are not practised. Real change must be made in the daily conduct and behaviour of man, for, these are within the reach of all, they can be easily practised, and their purpose can be clearly grasped and experienced. It is only when these are transformed that the inner Atma, more profound and more essential, can be understood. And then, each one for himself aspires, practises, and attains bliss. In every little act, activity, and word, one should discriminate and adopt the best; that is the sign of the genuine Sadhaka.

Neither Shanti, nor the Bhakti (Devotion) that gives it, can be obtained through another. It has to be created and developed, each one for himself. Still, one should have also the Grace of the Lord, which is fundamental. Without Grace, nothing can take place. As said in the Upanishat, “Yameva vrunute tena labhyah” - He whom He (God) chooses, he gets it. But, the Sadhaka may doubt, “What then is the use for Sadhana (Spiritual discipline) if it is granted only to the chosen ones by God?” But there is a volition in this. He who thinks of the Lord with devotion can overcome any type of Prarabdha or Sanchita, inherited or accumulated Karma. By becoming a deserving candidate of His Grace, he can experience even unattainable Ananda (Bliss). So, do not doubt the usefulness of Sadhana. It can never be fruitless, no, for anyone. Hold firm to that conviction. Unshaken Bhakti will win the Grace of the Lord; it is no wonder. The story of Gajendra is an example of this.

Each is born for some task, but, all can exist only on the self-same food and drink, Shanti; for, without it there is no Ananda. Shanti embellishes every act. It softens the hardest core of man. It takes you to the footstool of the Lord and wins for you Sakshatkaram (the vision of God). It knows no distinction. It is a great force that establishes equality. It is the honey of Prema (Love) in the enchanting flower of Life. Of all the deserving qualities that a Yogi and a Sadhaka should possess, the most important quality is Shanti. Having acquired it, he can realise the highest Reality, tomorrow, if not today. For that, he should put up with all the obstacles in the way and Shanti will give them the strength needed for it. Through Shanti alone can Bhakti expand and through Bhakti (Devotion), Jnanam (Highest Wisdom) strikes root. Jnanam, born of Shanti is the True Jewel of man, and it is the one and only means for realising the Highest Truth and Sampurnata. Sampurnata means attaining immortal life or holy life. The inquiry, “Who am I?” leads to Atma-sakshatkaram (Self-realisation) or Brahma-jnanam (Knowledge of the Brahman). But, the one who wishes to attain this must be free from haste and fear, placing his faith on the love of God and His wisdom. Such an inquirer is ever earnest and penitent; he sincerely repents for his mistakes and prays to God for forgiveness. It is the sacred Shanti that bestows all these qualities. Because of Shanti and also through another conviction - that the Lord is everywhere, man becomes fearless and therefore experiences calmness and happiness.

To earn such sacred Shanti, its inveterate enemy, anger, must be conquered. Anger is the harvest of the tantalising mind. It enslaves the mind and fogs its understanding completely. The form of Bhakti called Shanta-bhakti (Devotion expressed through Peace) is the best path to understand everything rightly, to strengthen devotion to God and to experience eternal, everlasting Ananda. Become the messengers of the Shanti, that has no beginning or end. Through that, show the Light of Shanti to all the beings in the world. Live such a best ideal life. He who is ever contented and happy can attain Shanti.

The Sadhakas and Bhaktas of yore reached their goal through Shanti only. It is Shanti that helped Ramdas, Tukaram, Kabir, Tyagaraja, Nandanar, and all such devotees to bear all the calumny, torture, and travail. Ultimately, it is on the basis of Shanti that they were able to attain the state of Yathartham (Truth). So, if Sadhakas base their efforts on the Gunas (qualities) of such men and the troubles faced by them, they will be free of anger, despair, or doubt. Their Gunas (qualities) and the path of Shanti they followed with success if contemplated upon, will quickly purify the mind of the Sadhaka than the contemplation of the powers and the attributes of the Lord. Powers and abilities of the Lord are natural. They do not change by praise or ridicule. But, the attitudes and feelings of a Sadhaka are not natural, but are attained through Sadhana (Spiritual practice); so, they can change at times. Therefore, during such changing times, Sadhaka can recollect the kind of troubles faced by the above-mentioned devotees. That will help him to try out, in his own experience, the methods which those devotees developed when they faced similar troubles. One can attain Shanti by recalling how they overcame handicaps, bore troubles, and what paths they trod to cross over to the other bank. It will be found that Shanti was the main instrument which saved them from the coils of anger, pain, jealousy, conceit, doubt, despair, and such other bad traits. Therefore listen, O Sadhakas! Acquire the instrument, Shanti, by the Grace of the Lord. Direct all efforts to that end.

Whatever the trouble, however great the travail, persist and win, by means of Smarana (Remembering the Lord’s Name). Mainly, aspire purity. Remember Bhishma! Though prostrate on a bed of arrows, he bore all the physical and mental pains patiently, awaiting the dawn of the auspicious moment. He never called out to God in his agony, asking Him to put an end to his suffering. “I shall bear everything, whatever the pain, however long the agony. Please keep me until the auspicious moment comes. Take me when it dawns,” he prayed. That is the reason why Bhishma had earned an unshakable epithet as the chief among the Shanta-bhaktas.

Shanti (Peace) is essential for everyone; having it is having all; not having it means having nothing. Though Shanti is the very nature of Man, kama (desire) and krodha (anger) succeed in suppressing it. When they are removed, Shanti shines in its own effulgence.