Journey With The Enlightened - Understanding The Contemporary World Through Vedic Philosophical, - Prof. Indira Jha - 2022 - Notion Press - Anna's Archive
Journey With The Enlightened - Understanding The Contemporary World Through Vedic Philosophical, - Prof. Indira Jha - 2022 - Notion Press - Anna's Archive
Journey With The Enlightened - Understanding The Contemporary World Through Vedic Philosophical, - Prof. Indira Jha - 2022 - Notion Press - Anna's Archive
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ACKNOWLEDGEMENTS
Acknowledgements
Introduction
1. Śiva-Liṅga and Śiva
2. Rādhā and the Bhāgavata
3. Sanātana Varṇāśrama System
4. Role and Responsibilities of a Śaṅkarācārya
5. Thirty-Three Crore Devīs and Devatās
6. The Secret of Premonition
7. Makkeshwar Mahadev
8. Yajñopavīta Saṃskāra and Women’s Eligibility
9. Are Jesus and Mohammad Avatāras?
10. Śaṅkara’s Curse to Nambūdiris
11. Non-Brāhmaṇas as Priests
12. Mantra Chanting
13. Recognising Īṣṭadeva
14. Marriage Rituals on Burning Pyre
15. Hindu
16. Sūtaka at Birth
17. Christianity Takes Advantage
18. Fake Gurus
19. Daṇḍī Sanyāsī
20. Judgement Behind Purity
21. Solution on Kashmir
22. Dharma and Īśvara
23. Bhārata as Hindu Rāṣṭra
24. Taking the Right Decisions
25. Terror, Terrorism and Terrorists
26. Cause of Earthquakes
27. Mantra and Guru
28. Four Maṭhas of Śaṅkara
29. Karma and Kartā
30. Men’s Contribution to the Household
31. Understand Jāti by Birth
32. Swarga-Narka
33. Chanting Method
34. Mathematics
35. Śrāddha
36. The Mind Wanders While Chanting
37. Youth’s Desire for the Overseas
38. Know our Buddha
39. Varṇāśrama in Devaloka
40. Message for the Next Generation
41. Recognising a Sadguru
42. The Founder of Hinduism
43. Mind, Intellect, Ego and Consciousness
44. Mūrti Pūjā
45. My Reasons for Sanyāsa
46. Dharma Is Not Religion
47. Widow’s Right to Kanyādāna
48. Origin of Maṭha
49. Reason behind Touching Our Ears
50. Should One Believe In Palmistry?
51. Is Gautama Buddha one of the Daśāvatāras?
52. Why is milk offered to the Śiva Liṅga?
CHAPTER ONE
Makkeshwar Mahadev
Question: There is a dilemma among us regarding Śiva-Liṅga as to whether it
is a symbolic representation of Śiva or a phallic representation. We haven’t
seen it personally, only heard of it. The custom in Mecca, which is visited by
the Hajis, is a Hindu custom. The pilgrims wear a seven-yard unstitched cloth
and circumambulate seven times from the right, and it is also said that
Makkeśvara is a representation of Śiva. Could you please throw some light
on this?
Answer: Those who are into the study of Nyāya, Vaiśeṣika and other
Darśanas won’t have such misconceptions.
You can see the daṇḍa in my hand. It is named Viṣṇu liṅga. Liṅga means
symbol. For instance, consider smoke. Looking at dense smoke, the presence
of fire can be inferred. This smoke is considered to be an indicator through
which a fire’s presence can be inferred. In the attainment (siddhi) of the
attainable (sādhya), liṅga is considered to be a virtue by which the fact is
established. In the context of male-female relationships also, the word liṅga
means a symbol.
The Śiva-Liṅga can be defined in two ways. As far as I remember, in
Svāmī Akhandānandaa Mahārāja’s āśrama at Vrindavan, I gave discourses
on the Śiva-Liṅga for about twenty-seven to twenty-eight days in reply to
Svāmī Kaivalyānanda’s question. It was probably in 1978 that I had lectured
on Śiva-Liṅga for an hour every day. Śiva-Liṅga can be understood in two
ways—one, it can be considered to be a symbol of Śiva and, two, it is Śiva
himself, who has manifested as liṅga.
Liṅga symbolises the attributeless-formless (nirguṇa-nirākāra), and
thosewith attributes-formless (saguṇa-nirākāraa). There are idols (arcā
vigraha) of Bhagavāna which have hands-legs etc. The pañca devatās are
worshipped through arcā vigrahas. The worship is also done using the liṅga,
which symbolises the saguṇaa nirākāra and nirguṇa nirākāra. Liṅga means
symbol. As said in Bhāgavata—lakṣaṇaiḥ anumāpakaiḥ. Through the Liṅga,
the attainable (sādhya) can be understood. It is not an offensive word. Even
in the context of the male-female gender, the word liṅga means symbol.
Coming to the topic of Makkeśvara, there is also the topic of
Jammukeśvara which you haven’t considered. The Jamma Masjid in Delhi is
the shrine of Jammukeśvara. There is a special edition on the Śiva
Mahāpurāṇa published by the Gita Press. Its name is probably Śivopāsaka
Aṅka. Makkeśvara and Jammukeśvara have been described in it. These
shrines are in the hands of vidharmīs. As far as the tradition is concerned,
there are probably no references to these shrines in the scriptures (śāstra).
Consider the shrine of Amaranātha which is considered holy owing to the
presence of the ice-formed liṅga. The priests at this shrine, though dressed
like the priests of Baidyanath Dham, are Muslims. The shrines of
Jammukeśvara and Makkeśvara are in the hands of Muslims. Now, consider
the shrine of Śrī Paśupatinātha in Nepal. Bhagavatpāda Śivavatāraa
Śaṅkarācārya was born in 507 BC. Neither Prophet Mohammad nor Christ
existed at that time, but their followers have distorted the time of Ādi
Śaṅkarācārya. This is a deceit of the British. The then king of Nepal had
embraced Jaina dharma.
When Bhagavān Śaṅkarācārya visited Nepal with the desire to restore the
traditional worship of Paśupatinātha in the form of the Śiva-Liṅga, he first
kindled the faith of Nepal’s king towards vaidika sanātana dharma.
Similarly, in Rāmeśvaram, the prevailing sect had begun worshipping the
liṅga as their deity. Bhagavatpāda Śaṅkarācārya also restored Rāmeśvara as
Śiva-Liṅga. So, it’s all a matter of time. The shrines of Jammukeśvara and
Makkeśvara are now in the hands of vidharmīs. There are many such Śiva-
Liṅgas. One was pointed out by you, and I pointed out another.
CHAPTER EIGHT
Non-Brāhmaṇas as Priests
Question: In one of its recent judgements, the Supreme Court of India
allowed non-brāhmaṇas (those who are not a brāhmaṇa by birth) to perform
worship and perform rituals at temples. What is the honourable
Śaṅkarācārya’s views on this judgement by the Supreme Court?
Answer: There was once a case that came before the Supreme Court which
was about Ujjain Mahākāla mandira. The judgement pronounced by Justice
Mishra for that case was brilliant. In his judgement, matters were clarified
about what substances should and should not be used in the worship of the
Śiva-Liṅga, how much should be the quantity of those substances, etc. These
are entirely dhārmika matters. It is not the court’s business to interfere in
such matters.
Therefore, the committee of Mahākāla Ujjain, should not engage in
miscommunication in the name of the court.
Three essentials of a worship ceremony are:
1. The procedure of worship.
2. Substances used for worship.
3. The quantity of each substance.
There is a rule that governs the worship ceremony. There should not be a
scarcity of any substance that is required for worship; neither should any
substance be present in abundance. It should not be more than what is
required. No less, no more. Scarcity is a defect and abundance too is a defect.
I got your question. That is why I mentioned this recent judgement of the
Supreme Court itself. Electricity manifests itself via mechanical means. So,
who should decide how electricity is to be consumed? Should it be decided
by the experts on electricity or should it be decided by those who know
nothing about electricity? The right usage of electricity happens when the
end-user can take benefit and stay away from potential harm. What is the
intention behind allowance and prohibition? The dos and don’ts, no matter
whether they are worldly or Vedic, are never out of love and hate or
ignorance. Then, what is the ultimate aim of prescribing a method or
prohibiting something? The ultimate aim is that the user benefits by
following the dos on one hand and is saved from any harm by avoiding the
don’ts on the other. Bad-conductors, good-conductors are associated with
electricity and we have dos and don’ts about our electricity.
What is the aim? Just that the electricity consumer is benefited by
following the dos and is saved from any harm by avoiding the don’ts.
Similarly, while modern science is incapable of manifesting the Supreme
Element (Bhagavān) that is pervaded in water, land and space because
Bhagavān is not a subject of modern science or laboratory. Through Vedic
science, the method can manifest that all-pervading Saccidānanda
Paramātmā (Bhagavān) via a certain process or method, for example, the
tāntrika practice or māntrika practice. The experts of these Vedic sciences
and seers have prescribed certain dos and don’ts for the worship and
manifestation of the supreme power based on Vedic knowledge.
Any interference by those who have no knowledge of a subject and pass
judgement on that is ridiculous whether done by us or them. I respect the
Honourable Supreme Court but, being the main judge on spiritual matters, I
would like to make a symbolic statement that dhārmika, or spiritual matters,
have a philosophy (darśana) and science associated with them. There is a
strange phenomenon being observed in the world today. Everyone wants the
result according to Vedic scriptures, but they want a method that is worldly
or secular. Is this ever going to work? Do you realise it? It applies to the
Gāyatrī mantra or worship of Bhagavān or any such dhārmika matter.
I made a symbolic statement about the worship of an idol (mūrti pūjā).
How do we prove that the mūrti is a living deity? It cannot be known by eyes.
We know this from the śāstra. The procedure of revealing the deity inside a
mūrti comes to us from the śāstra. The deity should continue to reside in the
mūrti. The deity should not abandon the mūrti and no demon, ghost or evil
power should ever enter the mūrti. Where do we access the science of these
things? The science of all this comes to us from the śāstra. Therefore, as this
subject of the mūrti has been defined by sanātana dharma, that is why its
worship procedure should be laid down by the sanātana dharma itself and
not by any Supreme Court.
Those who believe that dhārmika matters should be decided by the
Supreme Court, let them be entitled and hold on to their belief. Let the
government subscribe to this belief. However, tell me one thing. The people
who worship, do they worship to gain benefits through worship or harm? It is
written in the śāstra that such a place gets cursed where the worship
ceremony of the Vedic deity is not carried out as per the methods and
procedures prescribed in the śāstra. If we go against this, unwanted elements
enter the idol. This is my judgement.
When Bhagavān Jagannātha enters his chariot at Purī dhāma, who all are
entitled to see Bhagavān Jagannātha by entering the chariot and who are
not? It was an unresolved problem whose resolution was pending for a
hundred and eight years. Their committee asked me to resolve this problem. I
gave my judgement in approximately forty pages. One gentleman filed a case
against me in the Cuttack High Court. The chief justice of the Cuttack High
Court, and with him another judge, passed the judgement that Śaṅkarācārya is
the chief justice on dhārmika matters.
Neither the judgement of the honourable Śaṅkarācārya can be overruled by
any court nor can its enforcement be stopped by any government. That is why
the Cuttack High Court directed the Odisha government to ensure that
Śaṅkarācārya’s decision is implemented as said. The same chief justice,
Adarsh Goyal has now moved from the Odisha High Court to the Supreme
Court. The Supreme Court passed the judgement—under what circumstances,
is not a matter of concern.
A judge passes a judgement after listening to the arguments of the lawyers
of all parties. Leave it to the judge to decide, considering irrefutable evidence
in the case. I speak on dhārmika matters alone. Once a dhārmika matter came
to the Kolkata High Court. They sent me a letter that, as this was a dhārmika
matter, they were told to go by my decision. Whatever I had to decide, that
would be the decision of the High Court.
If you can leave dhārmika matters to the experts of the dhārmika field, you
will do a big favour to yourself. Being rebellious does not help here.
Traditions are of two types:
1. Genuine tradition laid down by śāstra.
2. Blind beliefs in the name of tradition.
The superstitions can be rectified, but disrespecting the genuine tradition
prescribed by the śāstra won’t help you at all.
CHAPTER TWELVE
Mantra Chanting
Question: Should one do kīrtana of vīja mantras?
Answer: There is no mantra meant for kīrtana. Only those who have been
given the dīkṣā of a mantra with the due procedure can recite the mantra.
Even they cannot do the kīrtana of mantras. This is madness—adharma in
the name of dharma. Some people do not even know about this. Those who
do not know, do not have devotion to śāstra. They will continue shouting
mantras on a mic or other electronic equipment. All these mantras can be
explosive and can harm instead of providing benefit. Mantras are not meant
for shouting or for kīrtana.
The who received a mantra from a guru recommended by the scriptures
and the traditional lineage (dīkṣita) within his limits, can do whispering
chanting (upāṃśu japa) or mental chanting (mānasa japa). There is no
requirement to speak.
Question: The Gāyatrī mantra and Mahāmantra are chanted in public places.
Should they be chanted publicly? And what is the benefit derived by chanting
these?
Answer: All mantras are not meant for chanting loudly. They have the power
to kill. Mantras have more inner strength than the atom bomb, and whoever
makes fun of or plays with these mantras, is going towards destruction. It is a
secret. If you give some private consultation to someone, which gets
published in your name, then will you be thrashed or not? Mantraṇā are kept
secret; mantras are much higher than secret discussions (mantraṇā). That is
why mantras are not for chanting loudly. By initiation, we adopt mantras. It
is the utmost secret.
The name of Bhagavān Rāma and Kṛṣṇa are for kīrtana using any of the
methods. There are so many secret mantras like Om, Gāyatrī mantra,
Navārṇa mantra, Mahā Mṛtyūñjaya mantra, these are not for chanting aloud
publicly. Both, who listen and chant mantras—like Om Namaḥ Śivāya—in
loud voices, incur sin. Is this a movement of traditional dharma? Mixing
various traditions without their understanding is neither fish nor fowl.
Many ārya samājī customs have been perpetuated by sanātana dharma
followers and vice-versa. A custom leading to dharma śāstra has neither
been heard of nor has there been knowledge of it. While listening from here
and there, they are simply copying. The Gāyatrī mantra is not a thing of
chanting. The Gāyatrī mantra is neither a thing of kīrtana nor a question of
discussion.
CHAPTER THIRTEEN
Recognising Īṣṭadeva
Question: We worship all Devatās. So, who is our Īṣṭa among them? How
can we identify our Īṣṭa Devatā?
Answer: Let’s take the example of one palm. There are five fingers
associated with this palm. What is binding these five fingers? From where do
these five fingers originate? It is from the palm only. Very few people have
six fingers; a person may have seven too. So, one has either five or six or
seven fingers. The person with eight fingers hasn’t been noticed yet. Maybe
you have seen him.
Generally, there is one palm and five fingers. Similarly, there is only one
Bhagavān, who is Saccidānanda. There is one Bhagavata essence
(Bhagavata tattva) named as sat, cit and ānanda. This universe is transitory,
intending to differentiate Bhagavān from the world.
The Vedas have named Bhagavān as sat, as this world is inert. The Vedas
have named Bhagavān as Cit, intending to differentiate Bhagavān from this
world. The Vedas have named Bhagavān as Ānanda, as this world is
sorrowful, intending to differentiate Bhagavān from this. The Vedas have
named Bhagavān as Ananta, as this world is finite, intending to differentiate
Bhagavān from this. The one who knows Brahma reaches the highest point.
Truth (Satya) is Brahma, knowledge (Jñāna) is Brahma, infinity (Ananta) is
Brahma (Satyamjñānam, Anantam Brahma, Vijñāna Ānandam Brahma,
Ānandao Brahma)—the Taittirīya Upaniṣad.
Based on these Upaniṣads, the Paramātmā is called Ananta, Saccidānanda
or Sadghana, Cidghana or Ānandaghana. When Bhagavān wants to create
the cosmos after the destruction, then, he is supposed to be the doer of five
tasks. Scientists may pay attention. What are Īśvara’s five tasks? Creation,
preservation, destruction, protection (from avidyā) and grace (anugraha). To
accomplish these five tasks, the one Sacchidānanda Īśvara manifests himself
as Hiraṇyagarbha Brahmā or Sūrya and does the activity of creation in this
form. To accomplish the tasks of preservation, he manifested in the form of
Viṣṇu. To accomplish the tasks of destruction, he manifested in the form of
Śiva. To accomplish the tasks of protection, he manifested in the form of
Śakti. To accomplish the tasks of grace, he manifested in the form of Gaṇeśa.
One Paramātmā manifests himself in five forms, to perform five tasks just
like the palm and five fingers.
Let me give an example. Scientists can even invent many machines based
on this principle. There are five elements—earth, water, fire, air, and space.
As per the Śiva Purāṇa, the origin is mentioned for all trees and creatures. If
one wants to study origination, then the earth can be considered as an
example. Through earth, creation takes place. Why is Bhagavān the creator?
It is in the same manner as the trees. They originate from the earth. Water is
called life and elixir. From water, we get the power of life. So, the task of
preservation is done by Bhagavān through water. The power of destruction
works through fire. The power of protection works through the air and the
power of mercy works through space. Space is stationary, but due to this
stationary space alone, we can observe the air, fire and water. The utility of
air, fire and water is dependent on that stable space. At the bottom, the earth
is almost stable and, above, the space is. In the middle, fire, water, and air are
moving around. To keep them in control, there is the earth at the bottom and
space upwards.
So, due to these five elements, five tasks are accomplished. Similarly, by
being only one, Bhagavān manifests himself as Hiraṇyagarbha Brahmā,
named Sūrya or Viṣṇu in the form of Nārāyaṇa, Rudra in the name of Śiva,
Śakti in the name of Devī Jagadambā and in the form of Gaṇeśa to fulfil the
tasks of grace. These five Devatās, accepted as per Vedas and other śāstras,
and their accepted incarnations (avatāras), are only Īṣṭa-devas as per
tradition.
Like Bhagavān Viṣṇu has Rāma and Kṛṣṇa as his avatāras; Bhagavān Śiva
has Hanumāna as his avatāra. These five Devatās are like fingers from the
palm of Saccitānanda Īśvara, to accomplish the five tasks and the śāstra
accepted avatāras. One can have his devotion on any one of the five, as per
tradition.
Tradition can also be of two types. One is kula paramparā. Earlier, when
people used to live in villages in joint families, there used to be Kula Devī or
Kula Devatā. This is one kind of tradition. Another kind of tradition is when,
in any past life, one had devotion to any of these five Devatās or their
avatāras and had done prayer to these. Then, naturally, one is attracted to that
particular Devatā. Based on this attraction only, can we ask for your Īṣṭa-
deva. If, due to kula paramparā, one is attracted to that Devī-Devatā, then let
us know about that or, if due to devotion in a past life, if your mind is
attracted to any of these five Devatās or their incarnations, then let us know
about that. There is no animosity between these five Devatās.
Gosvāmī Tulasidāsa established a tradition; so did Vedavyāsa. One needs
to ponder over this. Vedavyāsa not only created Purāṇa related to Brahmā,
Sūrya, Viṣṇu and Śiva, he also created the Devī Bhāgavata Purāṇa related to
Śakti and the Gaṇeśa Purāṇa related to Gaṇeśa—not to create a rift over
these. These five Devatās are one only with the right understanding. They are
the same concerning their true nature. They are without a form and attribute.
Concerning their nature with form and attribute too, they are one. They are
different due to the difference in their name, form, character, and abode taken
for the mystic play (līla).
Tulasidāsa followed the tradition. He had to write the character of Rāma in
Rāmacarita Mānasa. In our tradition, before we write, we follow prescribed
procedures that can avoid any obstacles. Then, we should remember Gaṇeśa
and Sarasvatī, who is the deity of knowledge. So, before invoking Rāma,
Gosvāmījī invoked Sarasvatī and Gaṇeśa.
He did not invoke Rāma at first, but took the name of Gaṇeśa while
composing the Vinaya Patrikā, but wrote in the end, Mām̐gata Tulasidāsa
kara jore–Basahiṃ Rāma’siya mānasa more. So, the other four Devatās than
your Īṣṭa, you should respect them and tell them to grant more devotion to
your Īṣṭa Devatā.
If we ask Śiva to grant devotion towards Viṣṇu—will he be angry? There is
no animosity between these five Devatās. One should worship one and
respect the other four and tell them to grant devotion towards one’s Īṣṭa-deva.
Question: I perform pūjā and people ask me about my Kula Devatā or
Īṣṭadeva. I do not have an answer to that question because I do not know who
my Kula Devatā is. So, which Kula Devatā or Īṣṭadeva should I offer my
pūjā to?
Answer: If there is no difference between Īṣṭadeva and Kula Devatā, then
there should not be any confusion. Our mind may think of a different deity
than Kula Devī or Kula Devatā. If the devotee does not know about the Kula
Devatā or Kula Devī, in that case, this question may arise. These days, the
concept of a joint family is on the decline. Nuclear families are fast replacing
joint families; more so, in the urban areas.
In all cases, the Īṣṭa Devatā, or Kula Devatā or Kula Devī, is one of these
five Devatās or one of their avatāras that are mentioned in the scriptures. The
gist is that all Devatās derive from these five (pañca) Devatās. That is why it
is mandatory for a householder (gṛhastha) to worship panch Devatās. In your
case, select that Devatā as your Īṣṭa towards whom you have a natural
affinity—out of the five Devatās I mentioned earlier. Have faith in the
remaining four Devatās too. Before you go to sleep, pray this to the Īṣṭa
Devatā you selected—Oh Īṣṭa Devatā!, either by the way of dreams or by the
way of ākāśavāṇī, kindly let me know who is my Kula Devatā or Kula Devī.
Ākāśavāṇī will work only if you live in total isolation. You can get your
answer through your dream.
CHAPTER FOURTEEN
Hindu
Question: What is the meaning of the word ‘Hindu?’
Answer: Long before the birth of Jesus and Muhammad, the word ‘Hindu’
was variously used in the context of gentle, beautiful, amiable, adorned,
rightful and vanquisher of enemies. When Alexander of Macedon led an
expedition up to what now comprises Punjab on the country’s western
borders, he had the desire to visit the Hindkoot or Hindukush. The word
Hindu is mentioned in one of the scriptures of Zoroastrians, called Shaatir.
The Zoroastrian (Parsi) holy book, Avesta, was written hundreds of years
before Alexander. The word Hindu is mentioned there.
Interestingly, the Afghan city of Balakh was once called Hindwar.
According to the ṚgVeda, sa and ha are one in places and the same thing as
per Vedic codes. Examined from this perspective, the Bhaviṣya Purāṇa
variously refers to the country as Sindhusthan for Hindusthan or Hindustan,
which was the perfect abode of Āryas. Also, in the Kālikā Purāṇa,
‘Hindavaḥ’ is used; in the ŚāraṃgadharaPaddhati, ‘Hindavaḥ’ is used; but
calling themselves people treading on the path of Vedas (Veda mārgoyam)
were called Hindu. Indu and Sindhu are, therefore, considered synonyms.
The Bṛhaspati Āgama text makes a very specific reference to the word
Hindustan. Also, in the Āśvamedhika Parva of the Mahābhārata, Āryavarta
is called Hindustan or Sindhustan. As per Bṛddha Smṛti, a Hindu is one who
is virtuous, shuns violence but is simultaneously capable of destroying
anarchic elements, and is the protector of the Vedas and cattle. It must also be
noted that the word ‘Hindu’ also occurs in the Rāma Koṣa and the Pārijāta
Haraṇa.
In an expansive definition of the word Hindu, the Mādhava Digvijaya
defines a Hindu as a person who has accepted the vīja mantra of the Vedas,
Om, as his mantra; who believes in rebirth; who worships cow; who worships
the river Gaṅgā; and, as per tradition, who considers the Vedic ṛṣis as his
gurus. A Hindu is capable of suppressing violence and is an upholder of the
kṣatrīya dharma. Such a person would be considered a Hindu. Furthermore,
the word Hindu is also used in the ṚgVeda. Words as hi and ndu both are
being used in the context of cow worshippers. I explained through many
examples that ‘Hindu’ is not a derogatory word given by Muslim rulers. The
word finds mentions in the work of ṛṣi Veda Vyāsa; repositories, such as the
Medinī Koṣa; and the Purāṇa, such as the Kālikā.
There is an excellent way to verify its meaning. Now, the political parties
in the contemporary scenario are identified based on their ideology. The word
Hindu was used in the period of the ṚgVeda for a cow-worshipper. In the
Atharva Veda, it is used in a similar context. So, the word Hindu is Vedic,
ancient and mentioned in several texts. That is how ancient foreign records
have referred to the people of this country. Hence, Sindhu and Indu are
synonymous with each other.
CHAPTER SIXTEEN
Sūtaka at Birth
Question: Why is Sūtaka observed when a boy or girl is born?
Answer: The relation with blood goes on over generations. This is a
philosophical (dārśanika) principle. According to the Mudgala Upaniṣad,
Śānti Parva of the Mahābhārata, etc., among the six dhātus of our body (ṣāṭ
kauśika–tvak, māṃsa, śoṇita–mother, asthi, snāyū, majjā–father—the
Mudgalopaniṣad), the first three are inherited from the mother, while the
other three are inherited from the father. In everyone’s body, there is the
presence of both the mother and the father in the form of six dhātus. This has
been revealed in the Śānti Parva of the Mahābhārata. The flow of blood goes
on for seven generations. During the birth and death of a person, the relatives
of the person surely get impure (aśuddhi). This has a severe effect on the
hair. Hence, there is a practice of shaving off the hair. As per the southern
version of the Manusmṛti, during birth, the aśuddhi remains for one day. As
per the northern version, the aśuddhi is for ten days. In the case of death,
among the brāhmaṇas, purity (śuddhi) is gained after ten days. Among
kṣatrīya, śuddhi is gained after twelve days. In the case of vaiśyas, śuddhi is
gained after fifteen days and, among śudras, it is gained after a month. These
also stand valid on scientific grounds.
The relation, by the virtue of blood, goes on over generations. Even in the
case of gotra, the effect remains for seven generations. So, I have answered
your question. The answer to the scientific ground also needs reflection. On
the blood and life, there is surely an effect of śuddhi-aśuddhi, irrespective of
whether you consider someone your relative or not.
A youth called Deepak, from Shahajanpur, Uttar Pradesh, used to visit
Vihārījī’s shrine yearly when the lotus feet of the Bhagavān (caraṇa kamala)
were shown for darśana. Everyone, including the youth, used to take darśana
of caraṇa kamala of Vihārījī. All the temple priests (pūjāris) knew him and
would welcome him. He was a relative of Bishamchand Sheth. On one such
occasion, he tried very hard and even went close to the deity, but failed to get
the darśana of caraṇa of Vihārījī. He questioned the pūjāri about the same.
The pujari replied, “This is quite strange. The Bhagavān’s feet (caraṇa) are
open for darśana! All the others got the darśana of the feet of Vihārījī, but
why not you? We have kept the caraṇa open for darśana and not hidden it.”
The youth looked at his watch. He returned with disappointment. In those
days, there were no mobile phones. This was narrated by Deepak to me. He
was staying at Bishamchand’s place. He was later informed via phone that, at
the moment, just when Deepak was at Vihārījī’s shrine seeking darśana, one
of his relatives had faced death in an accident. The news reached later, but the
effect on the youth’s body was so profound that he, even with his eyes open,
couldn’t get the darśana of caraṇa kamala of Vihārījī. This was due to the
aśuddhi in the eyes.
Mahābhārata speaks of an incident. A guru asked for prescribed offerings
(dakṣiṇā) to a disciple (śiṣya) on the latter’s repeated insistence. The śiṣya
went to a king and said to him that he would need the queen’s earrings. They
were divine and the guru had commanded him to bring them for his wife. The
king happily agreed and said, “Our doors are always open for brāhmaṇas.
Please approach the queen. She will happily give away her earrings to a
vaṭuka, such as yourself.” The śiṣya went to the queen’s place. Though the
queen was seated there, he couldn’t see her. This is an incident from the
Mahābhārata.
He went back to the king and said, “Have you played a trick on me? There
is no queen in there.”
The king replied, “Please do not get offended. The queen is seated in the
verandah. But there is some aśuddhi in your body. Please try and recollect.
There might be some or the other aśuddhi.” The śiṣya recollected that he, out
of hurry, had to urinate in the forest and he had not followed procedures for
the śuddhi related rules of cleaning one’s feet to the required extent. The king
asked him to wash his limbs properly. After doing so, the śiṣya approached
the queen and could see her.
Also, Kaliyuga was after Rājā Nala for twelve years. He intended to enter
Rājā Nala’s body and trouble him. One day, Rājā Nala didn’t clean his heels
to the required extent after urination. Owing only to this extent of aśuddhi,
not due to any defect in the mind, only due to this amount of impurity in the
body, Kaliyuga entered into Rājā Nala and made the latter go through many
sufferings. Hence, the arrangements which we have regarding śuddhi,
aśuddhi, sūtaka etc., have reasons.
Even in the case of honeybees, when their member dies due to some
reason, on the thirteenth day, all of them observe mourning. Who taught the
Manusmṛti to them? They observe mourning on the thirteenth day. Thus, this
is a philosophical (dārśanika) principle indeed.
CHAPTER SEVENTEEN
Fake Gurus
Question: Why are so many fake gurus moving around?
Answer: There are so-called ‘mentors.’ Due to them, the whole santa
community is getting bad eminence.
Do you know about the media network, business network, and the political
network of politicians? Those who rise due to the media, politicians and
businessmen—the very same factors become the reason for their downfall as
well. In India, this started with Chandra Swami. Narasimha Rao made him
rise and made him his agent. The spiritual figures (bābās) created by
politicians, businessmen and media—make them fall too. They are made to
fall when the negotiation fails between them. If the bargain stays till the end,
no matter how wicked they are, they are not in prison in India but remain in
heaven.
In Andhra, there was a Sai Baba. To see his dead body, Manmohan Singh
reached there. Did Soniajī reach there or not? Did he ever go to jail?
However, in his room, he had all the luxury items and, during his lifetime, a
lot used to happen; it used to get published. It means that, till the end of his
life, he maintained great coordination with all three networks. No matter how
bad you are, political, business and media networks are not concerned. If you
fail to maintain coordination with any one of them, then jail is ready for you.
Let’s see the case of Kanchi Mahārāja. In the end, he was adjudged
innocent by the court, but how much he had suffered. Didn’t the court judge
him innocent in the end? However, the charges for looting, lechery, murder,
etc., were levelled against him. Why? Before independence, were there any
such bābās? Which storyteller was created by Rāvana? Who created
Kālanemi? He was made a storyteller by Rāvana and he was such a charmer.
So much so that, for some time, Hanumāna also got duped. Earlier, just one
was made; Rāvana didn’t make ten or twenty of them. He made one
storyteller fulfil his task. Now, fifty of them are created. Some are BJP santa,
BJP storytellers (kathā vāchak); some are Congress santa, Congress
storytellers; some are SP sant, BSP sant; etc. Mulayam Singh didn’t create
one but four Śaṅkarācāryas. The person who has done three marriages was
projected and toured around as Śaṅkarācārya for four pīṭhas. You can
understand the audacity of these political leaders. If I declare someone prime
minister, then I will be considered mad. However, these leaders announce
Śaṅkarācārya of four pīṭhas. BJP’s Śaṅkarācārya, VHP’s Śaṅkarācārya,
Congress’s Śaṅkarācārya. What does this mean? This is a foreign conspiracy.
If church cases are propagated widely, will anybody in this world look at the
church? Whatever happens in the church, if that is made the topic of the
media, will anybody look at the church? Even after being so mischievous,
they protect their institution with extreme care and try to distort our
institutions.
This is the answer to your question. Whoever becomes a bābā on the
strength of dharma and Īśvara, nobody can humiliate him. Those bābās who
become storytellers through political leaders, through the media network and
the business network, then, can fall anytime.
CHAPTER NINETEEN
Daṇḍī Sanyāsī
Question: What is the importance of daṇḍ carried by a daṇḍī sanyāsī?
Answer: Everyone must understand the meaning of a symbol. A symbol
means a sign. Sign in Saṃskṛta is known as liṅga. Liṅga means sign or
symbol. In scriptures (śāstra) this liṅga is known as Viṣṇu liṅga. It is a
symbol of Śrī Viṣṇu Bhagavān and it is also called Brahma daṇḍ. When a
brāhmaṇa takes up renunciation (sanyāsa) as prescribed in our scriptures,
then this daṇḍ is given to him. This means he is eligible to get this daṇḍ. The
Daṇḍ signifies Bhagavān Viṣṇu.
In this daṇḍ, the Śrī Yantra is initiated with prescribed cloth (vastra) and
sacred thread (yajñopavīta). Śrī Yantra is initiated with the required rituals as
prescribed by scriptures. You all heard the name of Śrī Parśurāma Bhagavān.
With this vastra and yajñopavīta, we construct Śrī Paraśu Mudrā.
The creation of Śrī Parśurāma Mudrā and all Śakti in this universe are
installed in this daṇḍa. We, daṇḍī sanyāsīs, perform abhiṣeka, tarpaṇa and
rituals, pūjā of this daṇḍ daily.
There are various types of daṇḍ as per the tradition. One daṇḍ is having six
knots. You may know that the mantra of the Sudarśana cakra is a six lettered
one. This six knotted daṇḍ is known as Sudarśana daṇḍ.
One daṇḍ is of eight knots. The mantra of Śrī Nārāyaṇa Bhagavān is eight
lettered one and the name of daṇḍ is Nārāyaṇa daṇḍ. Nārāyaṇa and Viṣṇu
are the same. Both are Śrī Viṣṇu. The Sudarśana cakra is also related to Śrī
Viṣṇu Bhagavān.
One daṇḍ has ten knots. The knot is on a specified wooden stick. The Daṇḍ
is selected according to the height of the saint and he should select the daṇḍa
himself. This daṇḍa must have six, eight, ten, twelve or fourteen knots as the
upper limit. A ten-knotted daṇḍ is known as Gopāla. The Gopāla mantra is a
ten lettered one. The Mahā Nārāyaṇa Upaniṣad has quoted this process. A
twelve-knotted daṇḍ is known as Vāsudeva. It is also related to Śrī Viṣṇu
Bhagavān. Nārada Muni had given dīkṣā of Vāsudeva mantra to Dhruv. This
mantra is a twelve lettered one. Then, a fourteen-knotted daṇḍ is known as
Ananta śeṣa nāga. Anant is also related to Śrī Viṣṇu Bhagavān and, in the
Upaniṣads, the mantra of Ananta is a fourteen-lettered one and the Śakti of
the entire universe (brahmāṇḍa) is installed in it.
This is a symbol or sign of Śrī Viṣṇu Bhagavān and, when brāhmaṇa takes
ritualistic renunciation (sanyāsa), at that time, his guru gives him a daṇḍ.
Now, why do we keep this daṇḍ covered? When we walk around, this daṇḍ
must not touch anyone. Otherwise, the purity of the daṇḍ will be affected.
This is a restriction. When the Indian deśī cow (gomātā) moos, a daṇḍī saint
can travel in the pure state without daṇḍ till the distance the moo travels, not
any further.
In earlier times, people used to go to the jungle with water in an ancient pot
(kamaṇḍalu) used by saints. So, in the impure state, you cannot carry daṇḍ or
touch it. Now we travel in trains, so by different contact, daṇḍī sanyāsī must
not have that impurity. Now, you all may know of products made from deśī
cow—milk, curd and clarified butter (ghṛta). Do we keep curd covered in a
utensil or not? We do it so that flies do not sit on it and make the curd
impure. The sweet should be uncovered at the appropriate time. Otherwise, it
is called a sham. Likewise, in earlier times, Indian ladies used to cover their
heads. That was the norm. They maintained that tradition and culture.
Nowadays, ladies do not dress in a traditional way. So, this is not considered
as cultured. Likewise, a male must also be fully dressed. In this way, daṇḍī
sanyāsīs keep the daṇḍa pure with the prescribed cover. When we do pūjā,
only then do we keep the daṇḍ uncovered and, at all other times, we keep the
daṇḍ covered. The reason is that the daṇḍ has the divine Śakti of the
universe. So, the purity of it has to be maintained always. Persons who are
ineligible and unauthorised are not supposed to see the uncovered daṇḍ. So,
we keep daṇḍ covered at all times.
CHAPTER TWENTY
Solution on Kashmir
Question: How to solve the problem of Kashmir?
Answer: I have already given the solution to the Kashmir crisis so many
times, and I think I have the best solution. Probably our prime minister knows
this fact. If you want to listen, let me tell you. Sri Balraj Madhok visited me
twice and we had a discussion in private. He was the only leader who knew
about the problem of Kashmir very well. He fully agreed to the solution I
gave. The relatives of Indira Gandhi were Kashmiris and they understood the
problem well. One relative of her’s, who had studied abroad, approached me
in Delhi at eleven in the night while concealing his identity. Twenty years
ago, we had a discussion on the Kashmir problem for one hour. I had talked
to displaced Kashmiris living in the camps of Jammu five to seven times.
My problem is that the intelligence departments of the world pursue me
and the solution I give; but the Hindus, as well as the government, do not pay
heed to that. The intelligence departments spread it and the solutions reach
where they become problems. Where should I put the solutions? If these
leaders or the prime minister approach me in a secluded place, I would give
them solutions.
As I reveal the solutions in public meetings, the political leaders and the
public do not become aware. Rather, the exploitative forces distort the
solutions. I gave the solution to the problem of the Gaṅgā and Manmohan
Singh availed it. He declared the Gaṅgā as a national river and throttled it.
Subramanian Swamy too had adopted my solution to some extent. The retired
military personnel who served in Kashmir, have faith in India and are
healthy, and may be tried and tested. Thereafter, they may be allowed to
settle in Kashmir. I am deliberately talking about those personnel who are
indeed in favour of India. I have the information of the border without the
help of the intelligence department, without a file. I often visit the border in
Punjab at the time of the flag ceremony. The personnel, who are indeed
patriots, are about to retire and have physical fitness, may settle in Kashmir.
At least a fifty-kilometre area in districts should be given to Kashmiri
paṇḍitas. They should be settled with dignity, security and facilities. At the
same time, the process of the annihilation of the dacoits in Chambal valley
must be studied. The dacoits availed themselves of the poverty of the local
inhabitants and dwelt in their homes and looted others. The governments of
Madhya Pradesh and Uttar Pradesh worked for the development of the local
people. So naturally, the dacoits are uprooted. In Kashmir, poverty should be
eradicated. A campaign should be launched to make Kashmiris self-
dependent so that, as far as their food, clothing, housing, education, health,
transport, festivals, defence are concerned, no terrorist would succeed by
taking resort to the local people. The uniform of our forces is fixed; the
colour of the vehicles is fixed. Contrarily, the uniform and colour of the
vehicles of the terrorists are not fixed. So far, the government of India has not
been able to work out an alternative, ensuring the constitution of certain
forces in civil uniforms and having vehicles of no certain colour. By having
forces in civil uniforms and vehicles of no certain colour, we can kerb the
terrorists.
The strategy adopted by the prime minister has led to success in the case of
China. America too is curbing Pakistan. China also agrees with India, but for
how long it will agree with India, one cannot predict. If our prime minister
wishes, I say, that let alone Pakistan and Bangladesh; there are so many
people of ours in Britain alone that we can have independent rule anywhere.
Who can curb us? I gave a hint. There are so many chivalrous people in
Pakistan who are pro-India but the government of India does not have the
tactics to make use of them in Pakistan. In Bangladesh, we are not less
powerful. I can say that we have crores of people in Christian populated
countries, like America and Britain. Persons, whose four crore ancestors had
been killed mercilessly, are now Christians by a wheel of fortune. However,
they are looking for the opportunity when India will raise a voice and they
will avenge their ancestors’ killing.
We do not favour unrest in any country, but no other country in the world
can be hostile to India and remain secure for long. Our knowledge, defence,
business, and labour-power will dominate the world. The prime ministers of
India have not been able to tap the knowledge, defence, business and labour
potentials of India in the interest of the country. I do say that computers too
are the contribution of India. It may appear to you that foreign scientists have
invented the computer, but who are they? They were the disciples of the
hundred-and-forty-third Śaṅkarācārya of Purī pīṭha who gave the Vedic
mathematics to the world. Who were the mathematicians who invented the
computer? They were the disciples of Bhārati Kṛṣṇa Tīrthaji Mahārāja. The
computer has been invented based on the theory given by him, irrespective of
the country the instrument or the machine has been invented in. If the
knowledge power of India is withdrawn, the machine cannot be operated.
You may have heard the lectures of Mr. Bush. Now, he is an ex-president.
He used to give a statement every two months. The Indian children inhabiting
America are so talented that he fears America may become an object or a toy
in the hands of India. Modijī’s foreign policy is praiseworthy. We appreciate
what is praiseworthy, like we appreciate Narshima Rao, for Congress had
given birth to terrorism in Punjab and Narsimha Rao of that very Congress
suppressed terrorism. I appreciate him to that extent. I have no enmity with
anyone, but it is a question of discretion.
I just passed a hint. Why is China yielding to India? If India withdraws
trade with China, China will fall flat. You know when Mr. Bush was to travel
to India, what did he say? He said that he would not get a market like India
elsewhere. They came to India to explore the sources of money. India has
been exploited for twelve-hundred years. Nevertheless, India is so prosperous
in the eyes of America that it thinks it won’t get a market like India. It means
to send raw materials and purchase manufactured objects.
The control of Pakistan is in our hands. The prime minister reiterated my
sentences in his own words. Oh! The youth of Kashmir, the forces who
rescued you from drowning, you respect them by pelting stones on them.
Look at the pictures. Kashmiri youth saved their lives in a flood sitting on the
shoulder of the soldiers, along with the shoes on their feet.
Recently, the home minister of India had said that the stone pelters should
be dealt with softly. They should be asked, which element—internal or
external—incite you to pelt stones? What does your intelligence department
do? Those youth should be inquired as to who nurtures them. I ask whether
the soldiers sacrificing their lives on the border have the right to defend
themselves or not? Even the common man has the sole right to defend
himself.
The condition of our forces has been made worse than even the common
man. How can the problem of Kashmir be resolved? Four generations have
passed in Jammu; hundreds of people have died of snake bites. The political
parties have asked to vote in the name of those displaced Hindus, but did they
meet out justice to them? I have given the solution to the problem of
Kashmir, some of it overtly and some covertly. If the government wishes, it
should implement it.
CHAPTER TWENTY-TWO
Cause of Earthquakes
Question: What is the impact of the planetary system on the earth that causes
earthquakes?
Answer: According to Bhagavān Kṛṣṇa in the Bhagavad Gītā’s fifteenth
chapter, Gāmāviśya ca bhūtāni dhārayāmyahamojasā. When the earth cannot
balance itself, an earthquake occurs. In the Mahābhārata and the Matsya
Purāṇa, mountains and rivers are bhūdhara. River Gaṅgā is called bhūdhara.
The divine streams and mountains maintain the balance of the earth. Along
with this, when mankind leads a virtuous, restrained, simple and prosperous
life that leads to calmness in the earth, there won’t be any tremors and
shakes.
When mankind moves towards destructive nature, then the rivers get
polluted and the mountains are destroyed, which result in an earthquake.
When the pillars which support the building, bridge and dam are not strong
enough, the building, bridge and dam are not safe. In the same way, when the
mountains break, or rivers are polluted, the earthquake occurs. Along with
this, earth, water, fire, air and space—the five natural elements—get affected.
The space remains static. That is why, despite the agile nature of water, fire
and wind, they maintain their existence and usefulness. Compared to water,
fire and wind, the earth is static. The earth also maintains the balance
between water, fire, and wind. When there is a disturbance in the water, it
influences the fire and the wind too. When the upholders of the earth, the
mountains and forests get disturbed, the earthquake occurs. Now, we have
seen the reason for the earthquake.
According to ancient people and astrologists, the moon and the sun both
are planets. Some planets will be earth-dominant like Mars is made from the
earth; a part of the water is the moon; a part of the fire is in the sun. The
speed of Saturn is very slow. In this also, we have a part of the earth. The
stars are made up of the impact of the wind, earth and fire. So, we need to
look into the planetary structure too. Therefore, we need to have a knowledge
of the four energy sources—earth, water, fire and air. When there is a
deformation and disturbance in the earth, water and air, the earthquake
occurs. The moon is made up of four things. It gets coolness from water, the
shadow from the earth, light from the fire and energy from the air as its life
force. In the moon, water, fire, and earth are prominent; the air is in fourth
place. Only then is the moon is formed. Which is the place of origin for the
moon? We call the moon as candā māmā. We call Lakṣmī our mother and her
brother moon, māmā. Because Lakṣmī comes from the ocean, the moon is
also from the same place—the Milk Ocean (kṣīra sindhu). Both have the
same origin—water.
Who holds the water? The earth-element is the answer. So, only the moon
influences the earth. When does the moon bring tremor on the earth? So, you
want to know which part of the earth and when will it occur? Our body is
made up of this earth. When do we get vibrations in our body? When does
the body get influenced by air and the mind? The moon is the controlling the
Devatā of the mind and, when there is a disturbance in the mind, won’t there
be a disturbance in the body? The vibration in the air also influences the
body. Digestive fire (Jaṭharāgni) is also there in our body. These three
influence the body.
The Bhagavāna says, “Ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśrita”—
we get food from the moon. This means, when we are influenced by the mind
and wind, then we get a vibration in our body. Here, we should remember
that the mind is the symbol of the moon. If, in all the four areas, there is
disturbance, the earthquake occurs on earth. In those areas and time, when
this disturbance occurs, the earthquake happens. In India, in which place and
time does the earthquake occur? It is the astrologer’s subject for research
considering these subtle techniques.
In the Mahābhārata, Gaṅgā is called bhūdhara. The origin-place of the
earth is water. This is a philosophical and scientific principle. According to
the days, the influence of the moon and sun will be on the ocean. Like
pūrṇimā, amāvāsyā, aṣṭamī and caturdaśī (specific days in the month based
on waxing and waning of the moon). The moon influences the water and the
water influences the earth because the place of origin and cause is also water.
Till now, researchers have found in days, like amāvāsyā, pūrṇimā, sūrya
grahaṇa, candra grahaṇa, when the ocean is influenced by tidal waves and
when the earthquake occurs.
This way, the moon is connected with these days (days in Hindu
astrological calculation). The time is derived by the moon and the sun. In the
Mahābhārata, the time can be derived from fire too. All these are the tejas, or
the fire materials that are luminous and influential. They all are useful in
calculating time. When the ocean is influenced by the sun and the moon,
earthquakes happen. That is why the days (tithis) are associated with it. Also,
the sun and moon affect the water. So, from the point of view of the
earthquake, there is commonness in the philosophical, scientific and
behavioural aspects. Now, when and where the earthquake is going to happen
is the subject of research.
Oceans, mountains and forests are called the upholders of the earth
(bhūdhara) in our scriptures. Whenever there is an imbalance in the
mountains, this happens. In Uttarakhand, the mountains were destroyed.
Hence the balance of the earth was disturbed. Somewhere, due to
deforestation or water contamination, the places become prone to earthquakes
—like Japan, which is more affected by earthquakes. So, mountains, water
bodies and forests are the main causes of the earthquake. Time is also a
factor. The calculation of time is done according to the sun and the moon.
Tithi, being a part of the time, affects the earth.
CHAPTER TWENTY-SEVEN
Swarga-Narka
Question: If everything is felt by the body only, then what are the meaning of
heaven (swarga) and hell (narka)?
Answer: Taking your point, if we assume that everything is felt by the body
only, then why doesn’t a dead body feel anything? The dead body doesn’t
feel any heat, cold, hunger, thirst, respect, disrespect, etc. So, we should say
that everything that is felt within the body has a life, but it is incorrect to say
everything is felt by the body only. We have this body due to the fruits of our
good and bad, both karmas. We get a body during the dream state as well.
This gross body keeps lying at its place. We get a body in the dream state too.
That is due to our behavioural tendency or karmic imprint and cultural
upbringing. We feel with a different body in our dream state. We conduct
ourselves in the dream state using that subtle body.
In the same way, those who do not know the real nature of ātmā should
understand it properly. Due to the effect of past karmas, we have all this
body, and once we have exhausted the fruit of those karmas, new karmas are
ready to observe new experiences. Then, the similar jīvātmā enters another
gross body. While remaining in this body, we use another body in the dream.
Similarly, before dying, whatever karmas are ready to give fruits, a body is
formed in the imaginary world (bhāva rājya) of that jīva to which ego and
affection get attached. When the collection of past karmas (prārabdha)
attached to this body get destroyed, the jīva with subtle body (sūkṣma śarīra)
and causal body (kāraṇa śarīra) travels to various worlds (lokas).
That time too there is a body called bhāva rājya śarīra, or visionary body.
In the state of dream, we feel grief and happiness with the imaginary body.
Similarly, after death, the body one gets in the bhāva rājya due to the effect
of good and bad karmas, that body has everything like jñānendriyas,
karmendriyas, prāṇa, citta, mana, etc.
As a mirror is able to reflect the image of your face, similarly, these
jñānendriyas, karmendriyas, prāṇa, citta, antaḥkaraṇa, etc., which
collectively are called subtle (sūkṣma) body, are able to reflect the jīva. So,
the ability which the subtle body has, the jīva is reflected at the same level
and it has a feeling of grief and happiness with that body.
If it gets into heaven, then it gets a divine body manifestation in bhāva
rājya; if it is to get hell, it gets a distressed body in bhāva rājya. Ghosts do
not have a gross body but the body which they get in bhāva rājya, they suffer
in that body only. Similarly, the jīvātmā has to go to heaven and hell
according to that body which it sees in bhāva rājya, just before his death.
If it has to come again to this planet (earth), then it has to cover the
pañcāgni vidyā cycle. It is explained in the Chāndogya Upaniṣad,
Bṛhadāraṇyaka Upaniṣad, etc. After it stays in heaven or hell, it travels
through rain, then into grains, then into male and female bodies. There are
also male and female varieties in animals and birds. Also, if it gets into the
body of a sanyāsī or impotent, or a brahmacārī, then the jīva will not get a
birth. If a householder eats that grain, then he may get birth in human form.
Till then, it remains in the form of grains, then rasa, then vīrya, then blood,
etc. It remains there in a very small form. This is called pañcāgni vidyā in
brief. The body of a father is also like fire—the furnace where the jīva is
thrown into, and then it is thrown into the furnace body of the mother from
where it comes out later. This is a vast science. So, the answer to your
question is only this—that the jīva does not get destroyed after the
destruction of the body.
What is your age?
“Svāmījī, forty-eight.”
Tell me how many dreams have you seen?
“Let’s say ten dreams in a year at the bare minimum.”
So, that makes four-hundred-and-eighty dream bodies.
“Are those bodies destroyed or are they still there?”
If the dream state is broken, the dream body is destroyed. So, at forty-eight
years, with ten dreams per year, the four-hundred-and-eighty dream bodies
have been destroyed, but the person doesn’t consider himself to have
perished. The body count is four-hundred-and-eighty but he considers
himself as only one.
“Then, what does this mean?”
That jīvātmā does not get perished with the destruction of the body and the
difference in bodies doesn’t necessarily mean the difference in jīvātmā.
CHAPTER THIRTY-THREE
Chanting Method
Question: What is the correct method of mantra chanting?
Answer: Īśvara’s names—like Rāma, Śiva, Kṛṣṇa—a kīrtana can be done
with these. Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare; Hare Rāma
Hare Rāma Rāma Rāma Hare Hare or Govind jaya jaya, Gopāla jaya jaya.
However, sounds like Om are the essence of the Vedas and contain a lot of
power. Those who get authorisation by śāstra and traditions can recite and
digest these sounds. It is written in the Manusmṛti that, by taking the name in
an elongated voice and high volume, the mental world (manorājya) is
clarified. It is written in the Manusmṛti that, by taking the name in elongated
and high volume, the imaginative world (manorājya) is pacified. When the
manorājya is pacified, then the consciousness of a person acquires the ability
to speak it in such a volume that he only is able to listen to the same. Then,
reciting that continuously, he gets more ability that the vāk gets, merged with
sense and mind. Then, by reciting it within, one can take it to intellect.
This is the prescribed order to perform it—parā, paśyanti, madhyamā and
vaikharī. All these are types of articulation (types of vāṇī). Vaikharī vāṇī
means reciting the name while speaking it.
When one recites the name by speaking it, while doing saṃkīrtana, then
the mind stays focused.
Recite in a long voice; it helps in controlling the manorājya. That’s why it
is written by Charandas: āṭha māsa mukha soṃ japai, solaha māsa kaṃṭha
jāpa. Recite it orally for eight months, speak it, do the kīrtana for sixteen
months—that is, double the period—take the mind to the throat and recite
there and for thirty-two months. Recite while taking the mind to the position
of the heart.
I don’t respond to this in a gathering because it is a matter of sādhanā,
even though you asked about it there. For sixty-four months, take the mind to
the navel and recite while it is attached there.
Then, Charandas has said, raga raga bole Rāma. From every vein of the
body, the name of Rāma will be so interfused that recitation will happen
itself, automatically. Now, look into this: 1, 2, 4, 8, 16, 32, and so on. 1, 2, 4,
8, divide the minutes in this ratio. For one minute, recite it through the
mouth. For 2 minutes, make it lower, through the lips—so that it is heard by
oneself. Then, take the mind to the throat and mix it with the voice. Then,
take it to the heart, then to the navel.
There was one saint in Vrindavan. He was called Phūla Cora Bābā (the
saint who steals flowers).
He was from Multan. He was very fair and left his body at the age of a
hundred-and-ten. However, he didn’t tell anyone about himself and his
concerns. There is a garden of Vihārījī in Vrindavan. He used to steal flowers
and offer them to Vihārījī. That’s why he was called Phūla Cora. If anyone
gave him flowers, even if there were a variety of flowers and in good
numbers, he would throw all of them and would like to steal the flowers and,
only then, would he offer them to Bhagavān. People used to beat him but,
still, he used to steal the flowers, somehow getting into the garden.
He once told me an anecdote—he used to believe in me a lot and was very
elderly. Once, he was on the bank of river Narmada sometime during his
youth as a saint. Another saint was lying with his feet towards the Narmada
during the evening. Another saint was lying with his head or feet towards the
Narmada during the evening. He asked him, “O bābā! You are sleeping at the
banks of Narmada in the evening. Get up. Why don’t you do bhajana? For
this only, have you become a bābā?” The other bābā smiled but did not say
anything. He asked him twice; thrice. Then, the other bābā pointed out, put
your ears here. He was pointing out the various parts of his body. Phūla Cora
Bābā did exactly as told and, wherever he would put his ears, he heard the
voice Rāāāma… Rāāāma. He told me about this incident. The other bābā
said, “I hope you have understood how I do my bhajana.” That is why the
mahātmās used to say, sūraja ḍhalatā na dikhe baḍhatī dikhe na belā, sādhu
bhajana karatā na dikhe ye kudarata kā khelā. The sun goes slowly towards
sunset, from sunrise to sunset and then from sunset to sunrise, but this
happens very slowly. A vine grows and keeps growing every moment.
Similar is the case with our nails, those too grow every moment to the extent
those can, but we do not realise it. After one or two months, we realise that
our nails have grown. If we get our hair cut, after fifteen days, we feel that
this has grown in such a short time, but it grows every moment.
So, in the case with bhajana, even if a saint does not appear to be doing a
bhajana, but internally, the bhajana is working within him. I conclude that,
initially, do the saṃkīrtana of the name of Bhagavān in loud voice. From
that, gradually, comes the ability to control the mind (mana), if we pronounce
it slowly through lips only, then only we would be able to hear it and not
others. Then, take it to the throat and then mix it with voice and then recite.
Then, gradually, move it to the heart and then to the navel. If we keep doing
this, then the devotion will develop.
CHAPTER THIRTY-FOUR
Mathematics
Question: The mathematics we are teaching, half of them do not know their
use. Children ask us why we are learning this. We do not have an answer to
give them. They are just mugging up. There are so many under-qualified
people. They say that even if we have learnt mathematics and engineering,
we have never used them in our lives. We are not using mathematics beyond
addition, subtraction, multiplication, and division. Still, we keep on doing it.
Intellectually, one does not know anything about the objective, still one
repeats it for the sake of the examination. What is the benefit of this?
Answer: The whole universe is a product of mathematics and the whole
universe can be known by mathematics. Dharma, artha, kāma and mokṣa all
can be justified by mathematics (gaṇita). This is what I am writing about
mathematics nowadays. The knowledge of mathematics cannot be
implemented at a behavioural level, which can be modified, provided the
teacher has a sharp intellect.
Place, time, and matter are calculated by gaṇita. No machine can be made
without gaṇita.
Gaṇita is used in astrology and geometry; the creation of the universe
happens through gaṇita.
Gaṇita is used in all disciplines.
What is hunger? Does it have a form, or is it formless? I ask this to
children. Can you see hunger or not? It is formless. Everything has some
attributes. Food is with form and attribute. Mathematics is working here. If
one knows the capacity of the stomach, density can be calculated. The
amount of density and weight-related to food can be predicted to satisfy
hunger.
Is it not mathematics? What about thirst? It is without form and attributes.
Water has the form and attributes to satisfy the requirement. How can you
live without mathematics? This thirst can be quenched by drinking so much
water; this is not different from mathematics.
Can a driver drive a vehicle without mathematics? A driver makes the car
cross by measuring the speed of the approaching vehicle with the speed of his
own car. If any of the drivers miss that calculation, the accident happens.
Now, we can come to addition, subtraction, multiplication, and division.
Take any mathematical problem. Where are all these not applicable? Plus and
minus are the root of all addition, subtraction, multiplication and division in
mathematics. The advanced forms of addition and subtraction are
multiplication and division. What are addition and subtraction? In the
behavioural world, it is connection and separation.
CHAPTER THIRTY-FIVE
Śrāddha
Question: The ātmā leaves one body and travels into another body. Śrāddha,
the ritual for the deceased, is done after the death. Where does the benefit of
that go?
Answer: It is written in the Chāndogya Upaniṣad. Bhagavāna Śaṅkarācārya
has written a detailed commentary on that. You must be familiar with the
bank where money is deposited; today all know this. Suppose a person has
sufficient money in his bank account. He has so much capital in his bank
account or his house that he can live his life in a good manner. You must
have understood this. Any other person may or may not deposit anything in
his account.
Similarly, those who have earned so much puṇya in their lifetime, his sons
or grandsons, whoever is authorised, can utilise this. In that case, doing or not
doing any śrāddha, he is liberated with his own capital only. Hope you
understand this. Yet, those who do not have this much capital of puṇya, sons
and grandsons, relatives, vows, mantras, prescribed material, all these
combined go to the jīvātmā or the jīva who has passed away.
So, now, consider dāha saṃskāra. It is duly performed as per śāstra.
Śrāddha and tarpaṇa are called that capital. That puṇya goes to that jīva on
the basis of relation, vow, prescribed method, prescribed material, and
feelings and reaches there.
In Matsya Purāṇa, it is explained in detail. You are in Bhārata, one of your
relatives lives in America. You can send the currency of India, through the
money exchange mechanism. It will be converted to dollars and will reach
him. Similarly, the body in which jīva resides, whatever food is useful for
that body, gets converted into that kind of material as per the exchange
mechanism. It is applicable to all living things. If somebody becomes a ghost
after death, then he will get the diet of a ghost. If he becomes a lion, then the
diet of a lion. In his name, his asthi, are processed in Gaṅgā or in Triveṇī,
with the effect of that puṇya, his imaginary world (bhava rājya) will be
changed. Imagine if somebody becomes a lion in his dream, but, after some
time, he finds himself as a ruler, then a gandharva, then a human, then only
bhāvarājya is transformed. Due to change in bhāvarājya, the body also looks
different in that particular world.
First, he considers himself to be the body of a lion then considers himself
to be a king. So, here lies the capital of puṇya, if the person is not born yet,
after his death. We need to understand this from this viewpoint. If the body is
formed only in bhāvarājya, so, with the capital of that puṇya, a new
bhāvarājya gets formed and he gets a divine body again. This is the principle
behind the mechanism of śrāddha.
CHAPTER THIRTY-SIX
Varṇāśrama in Devaloka
Question: On what basis is varṇāśramaa characterised in Devatās?
Answer: From Kaśyapa and Aditi, the king of Devatās, Īndra, was born. He
was a brāhmaṇa, but his jāti is considered as kṣatrīya. We can find this
reference in Bṛhadāraṇyaka Upaniṣad. Since he is doing the karma of a
kṣatrīya, he works to protect and govern as a king. Vasu became vaiśya, some
other Devatās became śudras.
This explanation might make some people happy but we have to
understand this properly. This system doesn’t apply on earth. Which varṇa
system is applicable for Bhagavān Vṣṇu who manifests from Virāṭ? It is not
applicable to Bhagavān. It is not applicable to Brahmā and, if it is applicable
in some view, then Brahmā should be called as first brāhmaṇa. The Varṇa
system is not applicable to Viṣṇu but he is considered a kṣatrīya. He does the
job of protection, that is why he calls himself kṣatrīya. Bhṛgu, his grandson,
was a brāhmaṇa. Which means that his grandfather is kṣatrīya and grandson
is brāhmaṇa. This is beyond imagination without proper understanding. How
is the grandfather a kṣatrīya and the grandson a brāhmaṇa. What kind of
varṇa system is this?
Bhagavāna imposes himself as kṣatrīya but varṇa system is not applicable
to Nārāyaṇa. Then, some become happy to get their desired points. I said—
the varṇa system in this world is inferior and the varṇa system explained by
some popular figures is significant to Devaloka. There jāti is decided by
karma. Only on this basis can we call Īndra a kṣatrīya, and Agni and Candra,
brāhmaṇas. Soma means candramā as well as soma plant (somalatā). Then
why is somalatā named candramā? This is because, according to the lunar
day (tithi), the leaves come and fall. Śuklapakṣa and kṛṣṇapakṣa are used for
rejuvenation as well.
Brāhmaṇas coronate the prince as a king and, at that time, they recite a
mantra. The meaning is: “O! King, be alert, we are making you king. After
being crowned, do not tighten the grip on us. We give the introduction of our
king. Listen. Atri’s son, candramā is our king, not you! Kṣatrīya cannot rule
over us brāhmaṇas.” What is the psychology here? The Devatā of the mind is
the moon.
Due to the moon, our mind is so pacified, we praise the moon as our king.
With his blessing, even in dreams, the mind doesn’t go on the wrong paths.
This is the gross meaning. So, in Devatās, Candra and Agni are brāhmaṇas.
Agni is born from the mouth of Bhagavān. So, for the Devatās, the varṇa
system is based on karma; not for us.
What about animals and birds? Which varṇa system is applicable to them?
In Bhāgavata, the sixth chapter, when the three heads of Viśvarūpa were
cut, one of them which was drinking soma rasa, became a cuckoo (papīhā),
the one which was drinking surā became a sparrow (gauraiyā), the one eating
cereal became a partridge (tītara). Now there are different kinds of birds like
goose and crow. They have different food habits.
There was one political leader, a jeweller from Rajasthan. He wrote a book
‘Ratnapariksha’ and went to Jagjivan Ram (Babujī) to gift it to him. He asked
Babujī, “Please read this book and give some comments.” Jagjivan Rama
read it and later said, “Oh! I am striving to remove the jāti or varṇa system in
humans and here you have proved that there is jāti of gems as well.”
He said, “Babujī, I am not talking here as a political leader, but if I do not
subscribe to jātis in gems, they do not give purity and, in fact, become lethal.
There are brāhmaṇas, kṣatrīya, vaiśya, śudra in all kinds of gems. If a gem of
śudra kind is given to a brāhmaṇa, then the brāhmaṇa will die.”
“One of my companions got sick, and no physician could diagnose him.
We took him to our guru. He asked, ‘Tell Vedanti, what happened, why are
you getting weak?’”
“He said, ‘Mahārāja! only a few days of my life are left.’”
“Karapātrījī Mahārāja asked, ‘What happened?’”
“He said, ‘No physician is able to cure me.’”
“Karapātrī Mahārāja looked at this forearm, ‘What is tied to your
forearm?’”
“He said, ‘The same thing that is tied to your forearm.’”
“Karapātrī Mahārāja said, ‘Okay, so you are copying me. Untie this, or
you will die.’”
“He asked, ‘And you?’”
“Karapātrī Mahārāja replied, ‘I can withstand its power, but you cannot.
That’s the miracle of a gem!’ Later, he found the cause of his illness after
removing that.”
So, the jeweller said to Jagjivan Ram, “Nobody will pay heed here to what
you have to say. Otherwise, we will be destroyed. Our business is of gems
only. By testing only, the jāti of a gem can be found. A particular gem is
given to a particular jāti and this is how our business works.”
So, Jagjivan Ram asked, “Are there jātis in humans as well?”
He replied, “If there are jātis in gems, then there are jātis in humans as
well!”
As per Mahābhārata, the varṇa system is applicable to Brahmā, otherwise
called as Virāṭ or Hiraṇyagarbha, but not to Bhagavāna Nārāyaṇa. The first
brāhmaṇa was Brahmājī as mentioned in the Mahābhārata. If I talk straight,
whoever has a body due to the effect of karma, the varṇa system starts from
there. Brahmājī gets birth due to his karma, due to the effect of performing
the due ritual of karma-upāsanā, Brahmā gets the body, that first prāṇi who
got the body due to the effect of karma comes under the mechanism of varṇa
system.
So—brāhmaṇa, kṣatrīya, vaiśya and śudra—Brahmā is the forefather of
them all. Brahmājī is a compound of all living beings. The body of Nārāyaṇa
is under vidyāpāda in ātmārthā creation, and ignorance is under jīvārthā
creation—that is why Nārāyaṇa is supreme. I am speaking this from Tripād
Vibhūti Mahānārāyaṇopaniṣad.
CHAPTER FORTY
Recognising a Sadguru
Question: It is difficult to understand which guru should be believed. Who is
real and who is not? Is there any way that we can find real knowledge?
Answer: When kula gurus were present, these kinds of problems were not
there. They were tested. Don’t you go by taxi? Do you ever ask the person
who is in the driver’s seat, whether he knows driving or not? Do you ask for a
driving licence? When travelling by train, if somebody asks for the same, that
person will be considered mad. I am saying this as per the modern sights.
You should believe in governance when it comes to the authenticity of a
pilot, taxi driver, etc.
Where can we find the lineage of gurus from the sanātana paramparā?
There could not be a problem in such matters, which we face recently. A
person who has completed intermediate education can only judge the ability
of a person who has completed intermediate or above.
Those who have passed the intermediate level can judge people who have
less ability than an intermediate passed out. The same is applicable for
different levels of educational qualification. The person who duly wishes for
the fruit has to achieve it through particular means. He can understand
whether one can take him to the level of Paramātmā or higher than his own
stand. Let us say that there are five or seven of such kinds. His intellect is so
pure that, by the impression of earlier birth, he is attracted to his guru which
he deserves. I saw a sanyāsī in Delhi for the first time in my life since I left
home. At Ramlila Maidan, there was my guru Svāmī Karapātrī Mahārāja
and Kṛishnabodhashramjī, Śaṅkarācārya of Jośī Maṭha. My elder brother
took me to the meeting and told me that he is Karapātrījī. Having seen him, I
thought that he is my guru. At that moment, I surrendered to him. Even
though I took sanyāsa dīkṣā in 1974.
So, wherever may be the guru, by the austerity and wealth of good deeds,
one is able to find him. Even in the fog, you should not get afraid. Wherever
you are, there is always visibility of ten metres. That is why, if anybody has
done a little bit of austerity or self-control in his earlier birth, he receives the
power as the capital by which he can calculate whether the one is able to take
him to the destination he wishes for.
CHAPTER FORTY-TWO
Mūrti Pūjā
Question: Should mūrti pūjā of saints (santas) be done?
Answer: Whether you want an analysis of religion based on its principle
(siddhānta) or the lack of siddhānta, please let me know this first. If you
forego siddhānta, will things progress or deteriorate? If dharma will expand,
should it expand within the realms of its siddhānta or out of it?
There is a famous bābā coming to the picture now. He became popular
after his demise. He is accepted by multiple religions. His temples are formed
in different locations and most of his followers are Hindus. Why do you not
tell ārya samājīs to keep a mūrti of that saint you mentioned, in their
temples? Why do not you expect the same thing from Buddhists, Jains, Sikhs,
Parsis, Jews and Muslims?
Do not consider Hindus weak. In the clan in which he was born, was it a
Muslim clan or Hindu clan? If it was a Muslim clan, there is no mūrti pūjā
accepted there. You respect him. That is a different aspect. If a married
woman who is chaste calls a gathering of all other women and tells them,
“only my husband can be your husband,” isn’t this madness? Your husband is
adorable to you, make his mūrti, worship him, give him bhoga, nobody is
stopping you. Now, if you tell your friend that, I will consider you my friend
only if you worship my husband, isn’t this madness?
There is a limit. Whom should we call Īśvara? The mūrtis of Vaśiṣṭha,
Vyāsa, etc. are not established. Were they inferior to the saint that you are
referring to? We have a principle as Saccidānanda Svarūpa Sarveśvara, who
manifested himself at the start of the kalpa as Sūrya, Brahmā, etc. for the
creation of the cosmos. To serve as the preserver, he was manifested as Viṣṇu
and, to serve as the destroyer, he was manifested as Śiva. In the same way, as
the controller, He manifests as Śakti. To fulfil desire, He manifests as
Gaṇapati. Like all the five fingers come from the same palm, similarly, this
Saccidānanda Svarūpa Sarveśvara gets himself manifested as five devas.
These five devas and their incarnations are accepted by the Vedas. Only
they can be established and worshipped in temples of sanātana dharma as an
idol. Is diversion from this eternal practice anarchic or propagation of
dharma? Is anarchy the same as śraddhā?
Another thing is, who believes in mūrti pūjā? Nyāyāyikas, vaiśeṣikas
followers of the Quran do not believe in mūrti pūjā. Do supporters of the
Bible believe in mūrti pūjā? Do seśvara sāṅkhyavādī or yogīs believe in
mūrti pūjā? The answer is no. Who has established murti pūjā? Whose
Bhagavān is the creator and creation, both? Whose Bhagavān is the creator of
the cosmos or who is created also? Our Bhagavān is the maker as well as
matter. Bhagavān takes incarnation directly because he is both a material
cause and an instrumental cause.
So, this is the summit of darśana. The faith in which that saint believed,
was it according to the above faith? Can they prove him to be both, the
material and the instrumental cause? I have visited his birthplace as well.
That is why propagation of any kind of siddhānta or dharma is unacceptable.
It is like the fundamental rights in the constitution. You can improvise while
keeping its preservation in mind.
So, whose mūrti shall be established or not, it shall be in accordance with
the principles of sanātana dharma. There was not only one such person, there
were thousands of them. What will happen if you establish all of them in
temples? Another thing is, if somebody establishes my mūrti and worships it,
it is difficult to say for how long my mūrti will remain as Īśvara.
But the true Paramātmā, whose mūrti is established in
temples with traditional methods (paramparā), the feeling towards him will
be constant for generations. If you go to Swargashrama or Mainpuri today,
there is a lot of lands on which the āśrama was built. They created samādhi
place and keep creating it for gurus in the lineage. Now, if a new guru dies,
they have to break the samādhi of an old guru. That is why vandalism,
anarchy, and deviation from principles is not the propagation of dharma.
I talk from a philosophical standpoint. I do not oppose anybody to the
extent that he gets popularised. Now, whatever I said, what action can you
take against this? Even if you go to the Supreme Court, it will be opined that
it is not proper to disrupt one’s faith. Now, if you tell other religions to burn a
dead body, will they agree? No. If we have to propagate Gītā, should it be
done by going against its principles? That’s why, we are ready to accept
anybody, but does it mean disrupting our principles?
We are ready to accept others, but that does not mean that we will do it in
the bargain of our principles. Today, there is one Īśvara, tomorrow another.
That is not Īśvara-like. So, is it not a disrespect to Īśvara? Make fifty
Śaṅkarācāryas and make them roam around, whatever they say. Isn’t this
disrespecting the truth?
Propagation of any principle (siddhānta), should not be done at the cost of
others. So, this is not the imagination of the mind. Now, you must think and
decide.
CHAPTER FORTY-FIVE
Origin of Maṭha
Question: You are the head of the Govardhana maṭha, which is the world’s
oldest maṭha. Could you please tell us about the origins and development of
the traditions of maṭha in Bhārata?
Answer: On the historical surface, as per the Vedic literature, the original
ancestor of all living beings is Śrīman Nārāyaṇa, who is also the teacher of
everyone. All the lineages originate from him and he is our first Īṣṭa (desired
Īśvara) as well as our first teacher.
Śrī Ādi Śaṅkarācārya, who appeared in the year 507 BCE, was the tenth in
the tradition of Śrīman Nārāyaṇa Bhagavān. He observed that the Vyāsa
pīṭha (dhārmika court) and the governance system were in the grip of the
non-Vedic people in India. So, what did he do then? It is the responsibility of
the sages to purify the knowledge, wisdom, and science, distorted through the
course of time. It was the requirement to express the same that had gone
extinct due to the passage of time by rediscovering it through consummate
meditation.
First, Bhagavān Śrī Ādi Śaṅkarācārya purified the wisdom and science
with the help of the sacred texts which had been distorted by Buddhists and
others. He re-established the extinct wisdom and science with the help of his
prodigious mind. Then, he observed that the governance system was out of
trail without the Vedic principles. So, for its refinement, he expanded the role
of Kumārila Bhaṭṭa. He rekindled the faith of the king Sudhanvā who, despite
being from the tradition of Dharmarāja Yudhiṣṭhira, had turned into a
Buddhist. Ādi Śaṅkarācārya anointed him the emperor of Bhārata through
the Vedic principles.
To establish Bhārata as the spiritual capital of the world, he honoured the
four dhāmas (dhārmika sites) on the basis of Yogaśikhopaniśad and other
sacred texts. In the east, Govardhana Dhāma at Purī, which itself is a
pilgrimage centre; in the south, Rāmeśvaram Dhāma; Dvārakā dhāma in the
west; and Badrinath Dhāma in the north. On the basis of the
yogaśikhopaniṣad, he established four Āmnāya pīṭhas or seats connected to
the four dhāmas so that Vedas, Vedic literature and Vedic people can be safe.
He established Govardhana maṭha in the east with ṚgVeda as its Veda.
On the philosophical level, Brahmā has four faces—out of his eastern face,
the ṚgVeda; southern face, the Yajurveda; western face, the Sāma Veda; and
northern face, the Atharvaveda are expressed. So, Śrī Ādi Śaṅkarācārya
established the Pūrvāmnāya Govardhana maṭha in Puruṣottama Kṣetra,
Purī, by this order. You would feel happy to know that earlier, when it was
not easy to have the viewing (darśana) of Jagannātha and others, during the
regimes of iconoclasts for hundred-and-forty-four years, he honourably re-
established the idols (vigrahas) and instated his first disciple
Padmapādācārya as the first Jagadguru Śaṅkarācārya while declaring Purī,
as the spiritual capital.
He established a pīṭha connected to Rāmeśvaram in Sringeri (now in
Karnataka) with Yajurveda as its Veda, a pīṭha in Dvārakāwith SāmaVeda as
its Veda and a pīṭha connected to Badrinath in Jyotirmaṭha (known as
Joshimaṭha) with Atharvaveda as its Veda. He instated his four disciples as
four the Jagadguru Śaṅkarācāryas and gave them four separate parts of the
world.
In this way, the governance system controlled by dharma should be eternal,
impartial, and free of exploitation. Now, I would like to tell you that I am the
hundred-and-forty-fifth Jagadguru Śaṅkarācārya of the Govardhan pīṭha,
Padmapādācārya was the first one and I am the hundred-and-fifty-fifth after
Śrīmannārāyaṇa.
When Śrī Ādi Śaṅkarācārya was twenty-four years of age, he instated his
first disciple as the Śaṅkarācārya of Śrī Govardhana Maṭha. Keeping this
view in mind, the duration of my seat has been two-thousand-five-hundred
years on this vaiśākha śukla daśamī and in this kalpa the guruparampara
(tradition) from Śrīman Nārāyaṇahas been continuing for 1,97,29,49,117
years. So, our guru parampara in this kalpa is of 1,97,29,49,117 years and
the tradition from the first Śaṅkarācārya, who was incarnated in year 507
BCE, is of two-thousand-five-hundred years or more.
Buddhists copied our scriptures and created vihāras where their monks
used to live and propagate their ideas. Śrī Ādi Śaṅkarācārya noticed this
copying and established maṭhas. Though it was not the emulation of
Buddhists, it was as per the ancient sacred scriptures that he founded the four
pīṭhas. There are details of Mukti Maṇḍapa Nyāyapīṭha in Varanasi in
Bhasmajāvālopaniṣad. You will be surprised to know that the Mukti
Maṇḍapa was also established by him in Purī in connection with the four
pīṭhas so that the scholars of the Mukti Maṇḍapa could provide solutions to
dharma-related queries and problems arising within their jurisdiction, under
the guidance of Śaṅkarācārya, which is a tradition of the maṭha. It is the
brilliance of Śrī Ādi Śaṅkarācārya that he established the maṭhas in the east
and the west on the seashore and the maṭhas in north and south in mountain
ranges. If you read the details of seven islands as per the Viṣṇu Purāṇa, and
Śrīmad Bhāgavata then you will realise this. The islands were divided on the
basis of the names of mountains, trees, vegetation and water bodies which are
very important in terms of the environment.
He divided śrauta sanyāsa (renunciation) into ten divisions according to
the place, time and, situation which are fantastic in themselves. There are
both spiritual and practical aspects to it. The names of the sanyāsīs affiliated
with the Govardhana maṭha are vana (forest) and araṇya (big forest) what
you all call surname today.
Though the meaning of Vana and Araṇya is same, the Vana Parva in the
Mahābhārata constitutes the Araṇya Parva. Śrī Ādi Śaṅkarācārya wanted
that all the forests and forest dwellers should be secure under the leadership
of Vana and Araṇya named sanyāsīs.
Similarly, he established sanyāsīs in the name of Sarasvatī, Bhāratī, and
Purī in Sringeri, in the south. Sarasvatī and Bhāratī have the same meaning
but he established the tradition of sanyāsīs in the name of Sarasvatī and
Bhāratī so that there should not be lack of direction in lower, medium, and
higher types of educational institutions; education policy without ethics and
spirituality should not be there and people against dharma should not make
inroads there. He established the tradition of sanyāsīs in the name of Purī so
that our purīs - the holy pilgrimage cities, should not become directionless.
Āśrama and Tīrtha named sanyāsīs were installed at Dvārakā pīṭha in the
west. Tīrthasanyāsīs was given the responsibility of keeping the pilgrimage
centres safe from the insanity and immorality of unwanted elements. He
established the order of Āśrama namedsanyāsī to keep our sanyāsīs and
maṭhas safe and to save the same from the lack of direction. In the north, he
established the order of Giri, Parvat, and Sāgara sanyāsīs. A hill is known as
giri and a mountain is called a parvat.
Our hills, forests and their dwellers should be safe. Anarchists, foreigners,
and non-religious people should not succeed in their designs and must not
infiltrate our borders. As you know, a few years back some terrorists came
through the sea to Mumbai and wreaked havoc. Bhagavān Ādi Śaṅkarācārya
was wise to establish the order of Sāgara named sanyāsī to maintain the
security of our sea and ocean and the creatures and other stuff inside the
same. There are thorium deposits at the Rāma Setu at Rameswaram. So, the
sea, creatures, maritime boundary, other stuff like gems, etc., and people
living on the seacoast should be secure.
So, in brief, Śrī Ādi Śaṅkarācārya decided Devī, Devatā, Tīrtha. etc. for
each maṭha and established the pīṭhas for the safety of entire sanātana Vedic
literature and principles. In the interest of the world, he gave the definition of
healthy politics, which is the creation of well-cultured, well-educated, secure,
prosperous, service-oriented, and healthy individuals and society. The
definition of divine politics is mentioned in the scriptures written by Śrī Ādi
Śaṅkarācārya which I have summed up. He demonstrated that which should
be done in a transition period; he selected healthy, good, revolutionary, and
spiritual sages; gave them suitable training and employed them on different
fronts.
Ādi Śaṅkarācārya did the works of selection, training, and employment of
people in the workplace during the life span of thirty-two years only. He
accomplished a great feat in a very short time frame. Today, we can easily
visit Badarinath as he played a role in the same. Paśupatinātha in Nepal and
Rāmeśvaram were not in the form of a Śiva Liṅga, he instated the same.
Visiting Dvārakādhīśa was not easy then due to the iconoclasts—as they
have broken many of our Bhagavān’s mūrtis—he established Dvārakādhīśa
again.
He enriched Vedic literature and he established spiritual sages as
Jagadguru Śaṅkarācārya through the disciplines of maṭhas so that the
government machinery which is eternal, impartial, and free of exploitation,
mass welfare-oriented and controlled by dharma should be easily available to
Bhārata and the world.
CHAPTER FORTY-NINE