In this wide world, people teach truth and propagate it as morality (neethi). In the process of achieving this end, righteousness (dharma) has become the procedural aspect (reethi); sacrifice (tyagam) is seen as the bestower of reputation (khyathi). The human race is the combination of the trio: morality (neethi), procedural aspect (reethi) and reputation (khyathi). Unfortunately, the world today has neither of them.

True liberation is the unblemished experience of the truthful practice of the five principles activities laid by Buddha. Why should not the eyes, gifted by God, be put to sacred use? Man embraces vice by guiding the eyes to the wrong path, thus polluting his mind. How then can liberation be obtained with a turbid mind?

We are asked to begin our journey to eternal bliss (nirvana) by training our eyes to see only good. Take care that your looks are unpolluted. ‘See no evil, see what is good! All misery and suffering is the effect of bad looks, thus contaminating human life. Liberation is nothing but experiencing the beauty of restrained vision.

Buddha went through all the spiritual pursuits, renouncing the royalty and even society. He sought to associate and identify himself with everything and everyone. He attained the state of ‘oneness’ through the experience of multiplicity. Finally, he renounced everything. It is only by sacrifice that he could come to terms with the truth. The Vedas declare:

Na Karmana, Na Prajaya

Dhanena tyagenaikena Amrutatwa maanasu.

No action, no association, no opulence can confer immortality – only sacrifice can.

Immortality is nothing but eternal bliss (nirvana). Good vision (samyak dristi) is the first step on the path of eternal bliss. The eyes are given to man in order to direct them to proper vision, visualise the perfect being and to propagate the truth thereof. Whatever you see should be related to God. Your looks should radiate love, which in turn preaches the just path to mankind. The precept, ‘All are one, be alike to everyone’ pre-requisites good vision (samyak dristi). It will bestow upon you a sanctified unity, helping you to realise the latent divinity in every individual. The Vedas hence declare: ‘Ekamsat vipra bahudavadanti.’ The truth is one, but the paths are many. One has to look at the world with a true vision and realise the unified truth. For this to happen, looks should be sacred.

Your vision makes you call a man ‘father’, your daughter as ‘daughter.’ You give name to various relationships since the bodies are different. Actually, who is father, who is daughter?

Maata Naasthi, Pita Naasthi

Naasthi Bandhu, Naasthi Sahodara

Artham Naasthi, Gruham Naasthi.

Tasmat Jagratha, Jagratha, Jagratha.

There is no mother, no father,

Neither siblings nor relations,

There is no wealth or dwelling,

O! Be careful, be careful, be careful.

In essence, all are one and are the embodiments of God. In order to journey to this unity, the diversity should be renounced. The principle at the spirit (atma) is to visualise and experience the unity in diversity. The atma is the regulator of unity amidst multiplicity.

Though the bulbs are different, in size and luminosity, they glow by the same electricity that runs through them. So too visualisation of the self is the understanding of the singularity in the plural world. However, in the realm of the spirit and soul, there are no possessive differences; mine, his, their etc. Humanity is submerged in ignorance for having fragmented the unified principle. True human quality requires man to unify the diversity. It is against the code of conduct to patronise diversity. Man should not journey on the dual path of diversity. For this to happen man should cultivate and contain unifying vision (samyak dristi)

The second preaching that Buddha propagated was ‘good word’ (samyak vaak). A word spoken should be singularly spoken. It should not be agitated, should not be a lie or unjust, improper or violent.

Anudrekam vaakyam satyam preeti hitam cheyat – a spoken word should not be agitated, should be truthful, comforting and helpful. Whatever we speak should be pleasing. We cannot always oblige, but we can speak obligingly. Hence Buddha prescribed ‘good word’ (samyak vaak). Sacred talk (word) is verily the highest form of divinity. The sound (word) is verily Brahman (sabda Brahman).

Sabda Brahmamayi, Charaacharamayi.

Jyothirmayi, Vaangmayi, Nityanandamayi

Paraatparamayi, Maayamayi, Sree Mayi.

God is the embodiment of eight opulent forms (sound, mobility and immobility, light, speech, eternal bliss, supreme majesty, delusion and wealth). Under all circumstances honour the speech yourself and never speak harshly. Spiritual practices are wont of these associative qualities of the spoken word (vaak). When everything is seen as a part of the unified vision, there is no scope for the agitated word. When your image is reflected equally in many mirrors how can you be angry or dislike just one reflection? All human bodies are like mirrors and you see only your reflection even in these mirrors (bodies). You need to talk lovingly to all the reflections, since there is no other God beyond love.

When a heart is filled with love, all that is spoken from the heart can only be loving words. In turn, you develop a loving perception; you listen only loving sounds. The people today fill their hearts with odd habits not knowing how to entertain love in their hearts. In doing so, they corrupt humanity.

To understand how we receive God’s grace, here is an example. You exert a lot to earn money. The money thus earned through toiling is deposited in a bank. Though the money is yours, for want of security you deposit it in the bank. The bank manager, bound by his duty, presents you the terms and conditions of future transactions. You cannot just ask the money to be returned any time that you desire. You need to present a signed cheque to draw your money. This procedure can be applied to understand God’s grace.

God is the manager of the bank, your money is your merit (punyam), the cheque is sacrifice (tyagam) and your signature to love (prema). You have deposited the merit of good actions in the bank of life with God as its custodian. When you need to draw the fruits of your merit (punyam) you need to present the cheque of sacrifice. This cheque of sacrifice should necessarily contain the signature of love.

This is the prudent procedure of withdraw the money of merit. This is also the way to obtain grace, the path to seek sanctity and receive immortality. All the wealth of love that you have earned can be drawn back upon you only through sacrifice and love. The heart may accommodate many cheques but not the change of love. When this love treads the path of sacrifice, God’s grace pours in.

What is money, it is not currency. True money is the wealth of wisdom, of love, of righteousness that you should earn. This wealth has varied names. Love is the only means for attaining this wealth. Buddha enquired, "I have undertaken so much austerity. What did I earn at the result?" He further felt, "I have wasted my time. I would have been comfortable had I realised all this would be naught, at the start. I have soiled the qualities given to me by god."

God has gifted the wisdom of sound (sabda), touch (sparsha), form (roopa), taste (Rasa), smell (gandha). These sensory perceptions do not have any distinction of rich or poor. These five elements are present in every being. If these five elements are put to good end, in the path of love, you will earn god’s grace. When varied viscous paths are followed for want of comfortable, complacent life, you are misusing god’s gifts. Abuse and criticism misuse the faculty of speech, whereas it should be used with love, subtlety and tenderness.

The third principle that Buddha gave to the world out of his experience was ‘good listening’ (samyak shravanam). Why has god given you ears? Is it to hear gossip? No, the ear should allow in only the sounds that reflect the spirit. The vibrations of the soul should percolate through the ear. The principle of the spirit and soul is the ultimate reality. The soul is one, neither has it any differences or distinctions nor any attributes. The soul should be filled with love.

An empty tumbler holds whatever is poured in it: water, syrup, milk etc., you may fill it with the liquids of your choice. Heart is a tumbler; fill it up with love (prema). Fill it up with sacrifice (tyagam). Fill it up with peace (shanti). Then you need not search for them without. Peace emanates from within you; love will radiate from within. Everything comes from within and not from without. What you project is the reflection of your inner being. The immanent innate nature is eternally sacred. It is the individual, by following the world, fill it up with worldly feeling and pollute the inner being. Filling in dirt is your doing, but by nature, your inner being is always pure. It is pure (nirmalam), unwavering (nischalam), unselfish (niswartham). Why do you spoil such a sacred heart? What is the cause for its ruin it is the absence of good vision, good word and good listening.

If the five senses are put on the path to sanctity, you will develop a good vision (samyak dristi) to begin with. Hrudaya, the heart is the essence and source of everything. (Hruth + Daya is hrudaya). The heart is full of compassion and compassion is love. Love is called by many other equivalents.

Buddha attained eternal bliss (nirvana) having experienced unity in the midst of multiplicity. Foremost he sacrificed the wishful acts of the senses. He could comprehend that the entire experiential world in the realm of senses is naught. He came to believe that worldly associations are mean sensual bondages, and recognised the fact that senses are the harbingers of ruin. He sacrificed his relations with his wife and son and developed renunciation progressively. Finally, he even sacrificed sound (listening) realising the unity and bliss.

Ananda, Buddha’s cousin, was in tears, observing that Buddha had attained the state of non-dualism. Buddha explained to Ananda, "Ananda, you are born to experience the God gifted bliss (anandam). If you restrain your senses, you too can experience the bliss that I enjoy. You can share this bliss (anandam) with others."

Nityaanandam Parama Sukhadam

Kevalam Gnana Murthim

Dwandaathitam Gagana Sadrusham

Tattwamasyadi Lakshyam

Ekam Nityam Vimalam Achalam

Sarvadee Saakshibhutham.

The divine is always blissful, most happy, with absolute wisdom, without a second, beyond the pair of opposites, expansive and all pervasive like the sky, indicated by the feeling of being synonymous of the goal of the principle of oneness, eternal, pure, unchanging and the witness of all the functions of the intellect.

You are restricted in enjoying such bliss only due to indulgence of your senses. Buddha declaring that human life is rare. He said, "You too enjoy the pleasure that dogs, wolves and monkeys enjoy. Why then should you be born as a human being if there isn’t any qualitative difference from the animals? Whatever sensual experiences you cherish, is experienced even by a monkey. You are not a monkey; you are a human being. You should be a repository of love and kindness, you are not born to enjoy the fleeting, ephemeral pleasures."

At the time of birth, every being cries out in distress. Why does a new-born child cry? It cries out repenting to have come into this world again, distancing itself from bliss (anandam) being separated from the soul. What is the utility of your life if you are born crying and die crying? You have to set a purpose for your life. Repeatedly enquire, "I am born crying, I live crying, finally I die crying. What is it that I have achieved or lived for?"

Though you are born crying, you should die with a smile. When can you die with a smile? It is only when you have put your senses to good use.

Moreover, what is death? Death is the dress of life, and when you die you only change garments. When in this life death is the dress, but in the life after death, you will have a different apron. Death is not absence of life. It is eternal bliss (nirvana). Every man aspires for liberation, but what effort does he make towards it?

Every life is weighed against the merits of past lives. You have deposited the meritorious fruits of the good deed of your past births with god. The deposits are safe with god; what is more is that he even pays you an interest to the principle amount. How do you receive the benefits of your precious good self? Present the cheque of sacrifice (Tyagam) with the signature of love (prema). Hence, every man needs these essential qualities: love and sacrifice, the unison of which gives unlimited happiness.

God bestows essential experiences to upon man, granting many a boon, but unfortunate men do not receive them. What is the reason for this slip? God’s volition is one and the recipients’ desire is something else. God bestows what is essential but man derives what is superficial. Hence, man is not able to receive and cherish god’s boons.

God is compassionate, an ocean of love. How is it that you lose what is gifted by such a mighty power? You are filled with worldly feelings and temporary ideals. The day you wish to retain the sacred gifts, from then on the unholy should be given up.

An empty head can be filled with anything.

If it is full to the brim, with odd nothings

Can the head be ever empty?

Can good be implanted, if the head is not empty?

You have filled your head with odd nothings. How can you hold the gifts from god in such a head? Spill out the contents of your head, sacrifice it and then fill in the gifts. The yoga that abides in such a sacrifice is true and holy.

You perform yoga in a distorted way, devoid of any subtleties and meaning. True yoga is the control of senses (Yogaha Chitta Vrithi Nirodhakaha); otherwise, it is the worst disease (roga).

Let your mind be filled with Love. If your mind is made sacred, you too become sacred. ‘As is the feeling so is the result (Yad bhavam tad bhavati).’

What is the spiritual path that would sanctify your life? It is not just meditation. Neither is it yoga or japa. Is it yoga if you just hold your nose tight and sit still? Your very breath should be good feelings and thoughts. Breathe such ‘air’ through your nostrils. That is your life breath. Never inhale carbon dioxide (bad affectations), breathe in only oxygen (good affectations) – this is the key to sustenance of your life. Further let no bad thoughts arise from your head. Let the nectarine feelings flow out from your heart and encompass your whole being.

Easwara Sarva Bhutaanaam

God is cosmic, present in all beings

Eeshaa Vaashyam Idam Sarvam

The whole world is God pervasive.

Sarvam Kalvidam Brahma

Everything is Divine (Brahman)

Whichever way you turn, it is only God. The noble path requires you to consider mother, father, brother, wife and all relations as God. Before you wedded your wife, what was she to you? The woman who gave you birth, what was she to you? These relations have been established in relative perceptions. These bonds on to you are passing clouds. They are here today to pass away tomorrow. Only morality comes and grows in you.

With sense control one can achieve great heights. Basing on this concept of control the Patanjali Yoga teaches: "Yogaha Chitha Vrithi Nirodhaka." A true yogi is one that controls senses (desires).

Man today has become weak. In essence he is Divine. But every simple issue agitates him; he grieves over every simple problem. How can man assimilate the divine essence when he is pre-engaged in trifles? He should welcome everything with equal fortitude.

When a son is born you are happy, a son dies you grieve. Who is born and who has deserted you? Both are phases; birth and death are both passing clouds. So too in marriage you only encounter mirages. Can you quench your thirst from a mirage? As you run towards it, the water is always ahead of you, never reaching it, never quenching your thirst.

Do not be tied down by the results, uphold your duty. Duty is God, work is worship. Do not categorise or fragment work as that of office, house, or God’s work. A place because of your stay is your home, because of your education is your school, and because of your work, a place is your office.

Understand the simple path integrated in the three aspects duly obtained by man: One that comes and goes one that comes and does not go. One that neither comes nor goes. Ignorance in a man leaves him at the dawn of wisdom; this is the first aspect. Wisdom that is once gained never leaves a man; He is enlightened by it. Further, the knowledge of the self (Atma Jnana) neither comes nor goes. It is immanent in you, eternal, changeless and nectarine. Of what use is the study of worldly knowledge without obtaining knowledge of the self (Atma Jnana).

Though you read books, often repeatedly, they are finally thrown away. Where has all the knowledge of the books come from, what is its source? It has emanated from man’s head. That which has come from the head is being assimilated back into the head. The knowledge of the self (Atma Jnana) is neither the knowledge of the book (pustaka) nor is it the knowledge from the head (mastaka). It dwells in the heart. First know your mind and control it. Mind is a mad entity, a combination of thoughts. Only your thoughts are responsible for your psychological pollution.

Understand this clearly: ask for what you desire. If you are hungry ask for food, eat well and appease your hunger. Every man aspires for liberation (Mukthi). What is liberation? Is it a specially built, air-conditioned, mansion for you to be housed in! Liberation (Mukthi) lies in the ‘fulfillment’ (Mukthayam). Hunger is a fulfillment. Once you partake of food, hunger will get liberated (Mukthi). Your body is diseased. If you medicate yourself, the disease will be abated. That will be your liberation from the disease. The mind too needs to be liberated. Making the mind steady from its wavering nature is liberation. All these bodily associations have worldly liberations.

What then is true liberation? Recognising the knowledge of the self (Atma Jnana), which neither comes nor goes, is true liberation. The same spirit and soul is present in all beings. Buddha undertook many austerities and through his experience has made us realise the truth. That is eternal bliss (Nirvana). For a man, Nirvana is in the following of three precedents.

Sangha Neethi; Paapa Bhithi; Daiva Preethi.

Morality in Society; Fear of Sin; Love for God.

You should fear sin. Keep away from sin. However, be happy when you see love around. God’s proximity (sannidhi) is the true wealth (pennidhi). But foolish men do not understand the Divine principles in proper perspective. A foolish man thinks he can have the vision of the divine (sakshatkara) if he meditates. Nothing comes out of mere meditation. Our life itself is a way of living. When we walk along a path and step out without being watchful there may be an accident. As you drive, you should necessarily follow rules – else it may be dangerous. Concentration is necessary in whatever you do. But can concentration be termed as meditation? Transcending concentration is meditation. It is a state when and where the thoughts come to a standstill. At this state, you should not allow any thought process. That is mediation (dhyana).

Sugunaku Kanipinchen Nanta.

Mana Sugunaku Kanipinchen Nanta.

Nanduni Inta, Gopaaludanta.

Deepaana Kanipinchen Nanta.

Mana Sugunaku Kanipinchen Nanta.

 

Our Suguna

has seen the Cowherd Boy

in the flame

at the house of Nanda.

Suguna could see Krishna in the flame. It signifies that when one has undivided attention, God is seen everywhere. Your virtue, actions, visions and words should be sacred. When you lead life with such sacredness, you will be verily divine. You do not need to search for God; in fact, God will search for you.

There is pure love in each one of you. But due to illusion, you soil your love. Man’s value is in his love. I will narrate a small episode as an example to conclude.

You have a small gold chain. When the gold is pure, the chain shines brilliantly. The value of the chain depends on the purity of gold. If you alloy gold with copper it’s purity is reduced and its value goes down. If you further add brass, both the purity and the cost will reduce even more. Finally, at one stage the gold will be valueless. Similarly, man is like pure gold. He tampers himself with cheep metals like copper and bass in the form of desires. The brilliance of humanity is lost forever. Humanity has lost its value. The value of human life is in fostering human values. What are these human values? They are Truth (Sathya), Righteousness (Dharma) and Peace (Shanti). Once you imbibe and safeguard the human values, you are revered wherever you go. Every one will look up to you in earnestness.

Do not pollute the mind, which is highly sacred. You are born human because of the merits of many past lives. Humanness is a priceless quality in man. The value of human life lies in the cultivation of the human values. This is the teaching of the Buddha. But, alas, no one follows these teachings today.

Eternal bliss (nirvana) is true liberation (moksha). Atoning for your sins can itself be liberation. Purify you heart, follow morality in society, develop fear for sin, and love God, this is the path to eternal Bliss (nirvana). Animals know none of these precepts, because they do not know sin. It is only man who has to cultivate these precepts:

Sangha Neethi; Paapa Bhithi; Daiva Preethi.

Morality in Society; Fear of Sin; Love for God.

Hence control your senses and follow the proper path. You must memorise these precepts and charge your spirits. Keep good company (satsang). It will help you charge yourself and lead you to become an ideal in society.