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Jul 31 2017
Datta Maata 63: What is true leadership?
Each and every individual have the desire to become leader. People keep on dreaming that they will become leader one or the other day. Despite being incapable, any person becomes glad to utilize the opportunity of spearheading. One enjoys being superior over others. There are two reasons behind such desire. The first thing is one wants others to follow one’s orders and secondly, others must serve oneself. Man strives a lot to fulfill these desires and attains the leadership over others. These desires are extremely powerful and hence man does not step back to tread the path of non-righteousness. This is what we usually see in this world.
There are also certain people who are quite opposite to this. The quality of leadership comes to them without any difficulty. They get such opportunity suddenly. Such people believe that the opportunity of being the forerunner has been bestowed upon them by God only to serve the society. There are many such people. They do not have other thoughts. Leadership quality comes to them automatically and they accept it gracefully believing it to be the boon of God. In their opinion, a leader is only meant to serve the people and instead he is not meant to be served by people. Few have understood this. They order others only for their benefit. They do not get any happiness just because their orders are obeyed. The latter are very rare to be seen whereas the former persistently strive to retain their leadership. The people of first category have satisfaction.
In today’s world, each and every person has the yearning to dominate over the one who bears the higher position and he tries secretly to reach that stage. Long ago, this kind of longing appeared in the form of severe penance. In those days, there was no cheating in the name of God. But in this time of Kali, deception has increased. We have the strong feeling that this is the age of Kali. As a part of such deception, the feelings of atheism also are ruling the world. Each and every one is worshipping God to attain the leadership but if the same worship is done by others, then it becomes a danger for him. So, he instead publicly criticizes the religion. We must not become atheists because of that propagation. We need to be careful. We must analyze such kind of evil politics around us. Nobody should tread the path of evil politics to attain leadership. Similarly, we must not surrender ourselves to the teachings of wicked politicians. You all must follow these instructions. Few consider scolding God, Gurus and dharma to be leadership. People also appreciate and clap. They also follow. But, such leaders secretly go to God and safeguard their future. This is not good. You need to be careful. Let us learn about this further.
Jai Guru Datta! Sri Guru Datta!
Permanent link to this article: https://puttugam.com/datta-maata-63-what-is-true-leadership/
Jul 31 2017
Datta Maata 62: Who do only some devotees reach pinnacle of spiritual progress?
Each and every individual has the right on the air we breathe. Likewise, everybody has the right to receive Guru upadesha (initiation). We see that the clouds in the air which exist only for the benefit of others reach higher in the sky. Similarly, great people who strive for well-being of others like the clouds only reach the ultimate level.
Those who have interest on the ways of emergence of knowledge will have the divine darshan of the Guru lineage (Guru parampara darshan). Here, we must understand what darshan means. Starting from the purest form of energy (Parishuddha Chaitanya) till our level, the stream of knowledge has been brought to us by many great souls. All of them were non-selfish. To understand about this is called darshan. The more a person has such darshan, the more he will undergo through immensely grateful feeling. Not just that, he broods that the love that he shows towards the Guru is infinitesimal. As a result, he tries even more to put forth his gratitude in a better way. The more he does so, he will try to grasp that the others are no different from him. Such a kind of non-selfish quality blossoms in the heart of the person like a lotus flower with thousand petals. The more it blossoms; he unknowingly belongs to the path of the Sadguru. In that process, the disciple can attain enlightenment which implies that he gets promoted from the normal level of a human being to the divinity. This is what we infer from the comparison of clouds.
Clouds are nothing but the other form of the water droplets. All the drops from everywhere (also from the garbage water) undergo the evaporation process and get purified because of the Sun’s rays and come back to Earth as rain. This means that the water on the Earth does not at once become clouds. Only those water droplets that have the good fortune to help others take the form of clouds. Some other droplets sink into Earth, get purified there and emerge out of it once again. So, only those that are purified form the clouds. In this way, amongst all the beings who have obtained the Guru upadesha, those who try to purify themselves and shun selfishness can attain the supreme levels.
In this way, we have so far understood the relation between knowledge, determination to help others, devotion towards Guru, enlightenment and the fundamental energy that exists. Hence, with the grace of the primordial Guru Dattatreya, may you all realize this message and become an integral part of Sadguru’s lineage. Just like the droplets reach the clouds, get purified and pour back as rain; may all the disciples reach the lineage of Guru and become like the droplets of nectar. This is the wish of Sadguru Datta. Where ever we are, however we are, let us try to remain like pure droplets.
Jai Guru Datta! Sri Guru Datta!
Permanent link to this article: https://puttugam.com/datta-maata-62-who-do-only-some-devotees-reach-pinnacle-of-spiritual-progress/
Jul 31 2017
Datta Maata 61: Sadguru is a extra-ordinary spiritual farmer.
Guru alone knows the flaws in a disciple. The bad habits of the disciple are like the weeds. A farmer alone knows the weeds in the field. Likewise, the vices of the disciple are known only to the Guru. No one else can have any clue. The disciple appears quite normal. He dresses in a dignified manner, behaves humbly and talks softly. But, only Guru knows about the internal behavioral flaws in him just like the weeds in the field are known only to the farmer.
Guru always accepts the vices of the disciple. Here the vices in him are analogous to the weeds. Such being the case, does Guru really accept the vices of disciple? Here, we see a contradiction. There is some mismatch. Let us recollect an event that occurs in the ashrama.
During the birthday celebrations of Swamiji, devotees offer many things coming in big queues waiting for hours together. But, Swamiji rejects all of them and instead ask them to offer one of their bad habits. Swamiji tells few to offer their bad traits along with the physical offerings that they bring. Here, accepting the bad habits implies weeding them out from the disciple and throwing them away just like the farmer removes the weeds. Once the disciple offers the bad habits, they will get removed.
A farmer sows only those seeds that thrive in the field. Similarly, a Guru identifies the right kind of qualities that make him flourish and cultivates only them. He alone knows which mantra, austerity or spiritual suggestion a disciple needs. That itself the Guru teaches. In the field called disciple, the Guru keeps on observing if the cultivation he wanted has sprouted there or not. Guru can be called as “karshakavara” (an outstanding farmer). Narada had brought the seed word ‘Narayana’.
Similarly, Guru is a superior spiritual farmer who grows the noble qualities in the heart of the disciple. Such a farmer takes care of his cultivation so that no weed can destroy his crop. At the same time, he retains the weeds that help. For instance, in a field of coconut trees, one tree is left over. Similarly, Guru also sometimes neglects the negative attributes in the disciple because the spiritual practice that he initiated in the disciple does not get deviated because of such bad traits. The same bad trait might be harmful to some other devotee. This is a secret which is beyond the grasp of other devotees. In this way, Sadguru is like the farmer who cultivates. The right to decide the weeds lies with the Sadguru alone and not even with the disciple.
Hence, the disciple who is under the guidance of Sadguru must never compare the teachings he receives with that of other disciples. Similarly, one must not think that some other disciple is inferior to oneself. This is the primary rule in the school of spirituality. May you all understand this rule and become good disciples at the school of Datta Sadguru.
Jai Guru Datta! Sri Guru Datta!
Permanent link to this article: https://puttugam.com/datta-maata-61-sadguru-is-a-extra-ordinary-spiritual-farmer/
Jul 30 2017
Bhagawatam 151: Distinction between Self (Puruśa) and Nature (Prakrti)
Haraye namah
Maharishi Kapila continued, “I am the Self who exists within everyone. That devotee who with feelings of total surrender develops infinite love towards Me, who hides Me within his heart believing Me to be his son, who places infinite trust in Me considering Me to be his friend, who reveres Me as his Guru, who accepts Me as his well-wisher and worships Me as God will never face defeat. They will reach my ultimate abode Vaikunṭha. My weapon known as time does not even approach such persons.
Imaṁ lokaṁ tathaivāmum ātmānam ubhayāyinam
Ātmānam anu ye ceha ye rāyaḥ paśavo gṛhāḥ
Visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham
Bhajanty ananyayā bhaktyā tān mṛtyor atipāraye
That devotee who, having completely given up inclination towards the comforts of this world, comforts of the supreme heavenly planets, comforts pertaining to this gross body such as wealth, cattle, family etc. and having giving up egoism (sense of I-ness), worships Me, the all pervading Lord, with absolute unflinching devotion and with a non-dual attitude, I will totally free him from the repeated cycle of births and deaths!
Nānyatra mad bhagavataḥ pradhāna-puruṣeśvarāt
Ātmanaḥ sarva-bhūtānāṁ bhayaṁ tīvraṁ nivartate
I am the Lord of Nature and of all living beings. I, the Supreme Lord, exist as the inner Self (atma) within all living entities. Seeking refuge in anything apart from Me will not relieve the being from this fearful cycle of repeated re-births.
The wind blows out of fear of Me. The Sun shines out of fear of Me. The Fire-god burns and Indra showers rains only out of fear of Me. Fearing Me, the Lord of death executes all his duties.
Jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ
Kṣemāya pāda-mūlaṁ me praviśanty akuto-bhayam
In order to attain the auspicious state called liberation, Yogis hold on to bhakti-yoga (devotion) coupled with spiritual knowledge (jnana) and detachment (vairagya) so as to reach My lotus feet. They obtain freedom from every form of fear.
Completely surrendering the mind, which is overflowing with devotion, to Me is the only way to obtain ultimate auspiciousness (kalyanam) in this world! It implies fixing the mind totally upon Me. There is nothing more supreme than this!”
With this the twenty fifth chapter comes to an end.
Third Canto Chapter Twenty six
In this chapter, Kapila Maharishi explains the creation of Mahat and other principles. He elaborates about right conduct (sadācāra).
Kapila Bhagawan continued, “O Mother, I will now explain to you in detail the characteristics of Nature (Prakriti) and other principles. Maharishis state that with this knowledge, human being will be freed from the influence of Nature (Prakriti) and its three attributes. In addition the knot called ignorance that exists in his heart will be shred completely. Through this he will attain Self-realization and achieve liberation.
The Supreme Lord is without a beginning. He is devoid of traits (nirguna). He is the Self (Puruśa) who is beyond Nature (Prakriti). In this combination of body and senses, the subtlest self-illuminating principle is the ‘Self’! It is only due to the all pervasive illumination of the Self that this entire universe illumines!
The all-pervading Self (Puruśa), out of His own desire, playfully and effortlessly entered into this subtle principle of Nature (Prakriti) which is composed of three attributes.
Then Nature (Prakriti) through the medium of its three attributes viz., sattva, rajas, tamas, began to create different living beings that were similar to it in form. The Self (puruśa) then noticed this Prakriti. Through the veiling power (avarana shakti) of his illusory energy (māya shakti), he forgot his original form.
Evaṁ parābhidhyānena kartṛtvaṁ prakṛteḥ pumān
Karmasu kriyamāṇeṣu guṇair ātmani manyate
In this way the Self (puruśa) considered Nature (Prakriti) which is different from him, to be his own form. For this reason, he mistakenly believes that he is performing actions (karma) that actually belong to Nature and its attributes. He wrongfully takes upon himself the onus for all the actions.
Inherently the Self is devoid of action! He is merely a witness! He is an independent entity and an embodiment of bliss. However due to his false knowledge (mithya jnana) he gets trapped into this repeated cycle of births and deaths. Due to the wrong assumption that he is performing the action, he gets bound to action. As a result of this he loses his freedom.
The body and the senses arise from Nature. The Self, who actually is beyond Nature, assumes oneness with Nature and experiences joys as well as sorrows. He becomes the enjoyer. This is what Maharishis state” said Kapila.
Hearing this, Devahuti enquired, “O Purushottama! Prakriti and Puruśa (Nature and Self) are the cause behind this universe. Nature and Self are also the gross and subtle form of this universe. Hence please explain to me their characteristics”.
Maharishi Kapila replied, “That principle (essence) which is replete with the three attributes of goodness, passion and ignorance (sattva, rajas, tamas); which is subtle; which is not subject to creation or destruction; which is both cause and effect; which becomes the shelter for earth and other elements although they inherently do not exist within it, and which is the primordial cause for this creation is called Prakriti”.
Srikrishnaya namah.
Permanent link to this article: https://puttugam.com/bhagawatam-151-distinction-between-self-purusa-and-nature-prakrti/
Jul 30 2017
Bhagawatam 150: What type of bhakti leads towards liberation?
Maharishi Kapila continued, “It is imperative that in objects pertaining to Nature, attachment should be given up completely! Detachment should become an eternal companion. In other words, along with obtaining Spiritual Knowledge (jnana), detachment (vairagya) should be developed.
In addition to Yogic pursuits, if a person surrenders completely to Me, then within this birth itself he will attain Me in the form of his inner Self” preached Kapila Maharishi.
Hearing this, Devahuti enquired, “Which type of bhakti helps in obtaining liberation? Which form of devotion (bhakti) will enable me easily obtain Your lotus feet, O Lord?
I seek to wash away my sorrows. I am troubled by some unknown discontent. I am always grieving and fearful. I still have the desire to enjoy these worldly comforts. At the same time I grieve that I have got trapped into difficulties. I am unable to overcome the grief that my closest relatives have deserted me and gone away. I am upset when events do not proceed in accordance with my plan.
O Lord Kapila! Unparalleled pure bliss has taken on a form and is now seated in front of my eyes! I am not seeing you, I am seeing bliss seated in front of me.
O Lord, the Yoga that you have preached is like an arrow directed towards the Supreme Lord. Such arrow has directly pierced my heart and it will lead to the birth of Self-knowledge. It will help me obtain God. Please explain to me the form of this Yoga. What are its divisions?
O Srihari! I am a dull witted helpless woman. I know it is very difficult to understand this Yoga. But with Your grace, I can understand it easily. Please explain this to me in detail.”
For having been born from her, Kapila understood the feelings of mother Devahuti. He was very pleased when she questioned in this manner. Hence in detail he explained to her the philosophy which is popularly known as Sānkhya shastra. In addition he also explained in detail about bhakti (path of devotion).
Maharishi Kapila stated, “In a spiritual aspirant whose mind is totally fixed upon the Lord, the organs or perception (jnanendriya) and organs of action (karmendriya) are eternally inclined towards righteous deeds prescribed by the Vedas.
Srihari is primarily an embodiment of goodness and purity (sattva). Serving Him, worshipping Him, talking about Him, thinking of Him or singing His glories without any expectation is true devotion! This is called Bhagavad-bhakti. Such bhakti is most supreme Yoga!
Just as the digestive fire effortlessly digests the food we eat, such bhakti quickly burns down the subtle body which is nothing but the repository of subtle impressions of our past fruitive actions (vāsana).
The person who is in such ripened state of bhakti will be liberated while living! He will then attain bodiless merger (videha mukti) too! This should be understood.
Some devotees, desirous of offering service to My lotus feet, dedicate their sense organs only to perform actions that are loved by Me! They offer to Me every action of theirs. Such devotees who are totally engaged in serving the Lord do not even seek to merge into Me. They are eternally engaged in singing My divine glories. This is their only pastime.
O Mother! My divine form with its pleasant face, charming smile and reddish beautiful eyes always bestows boons upon devotees. My devotees admire such forms and lovingly talk to Me. Within their hearts they converse with Me. They consider all their household chores as jobs done to please Me.
My transcendental forms, with beautifully proportioned limbs, pleasing looks and charming smiles, steal the hearts of noble saintly beings. My divine stories and My melodious words attract their minds. As a result, the mind of such noble beings does not run hither and thither. Such bhakti bestows them with supreme liberation known as merging into Parabrahma.
Such devotees do not seek even comforts of supreme celestial planes. Nor do they seek supernatural accomplishments such as Anima and others. They do not seek even the best and highest comforts. Why then will they seek trivial insignificant comforts?
They do not even notice the existence of heavenly comforts. Their gaze will be totally fixed upon Me. They understand that I am the root, hence they do not show any interest towards other objects. Such persons obtain My abode called Vaikunṭha, wherein even the least trace of sorrow is absent.
I am the Self who exists within everyone. That devotee who, with feelings of total surrender, develops infinite love towards Me, who hides Me within his heart believing Me to be his son; who considering Me to be his friend places infinite trust in Me; who reveres Me as his Guru; who accepts Me as his well-wisher and worships Me as God will never face defeat”.
Achyutāya namah
Permanent link to this article: https://puttugam.com/bhagawatam-150-what-type-of-bhakti-leads-towards-liberation/
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