| Sublimation of Kaama (passion) and krodha (anger) |
 |
 |
| Tuesday, 06 July 2010 21:51 | |||
|
Transcript of Video-satsang: Sunday 14th March 2010 Topic: Sublimation of Kaama (passion) and krodha (anger) Selvarani: Pranaams Swamiji. Pranaams also to Maa and Naya Swamiji. I am Selvarani. There are 30 of us assembled here today.
Poojya Swamiji: Asirvaad, Asirvaad, I am reading your questions. (Swamiji laughs). Some questions will put me into trouble! You have written “below is our question for Swamiji” and there are five, you are saying “our question for Swamiji” and there are five! You are trying to dupe me saying there is one question! (Participants laugh). Yes, very good, Hari Om Tat Sat, asirvaad to everyone of you, please go ahead.
Selvarani: My namaskar to Swamiji, Maa and Nutan Swamiji. I am Selvarani here. The first question: “Is leading a spiritual life in conflict with living a full passionate life?”
Poojya Swamiji: Hmm…It is a very good question, but I would like to know what you mean by full passionate life. The word passion has got a very good meaning and it also has got a little lower meaning. What is the meaning and context in which you are using it here? What is meant by passionate life?
Selvarani: Life with passion for art, music. Passion for life.
Poojya Swamiji: Anything else? Passion for?
Selvarani: Passion for living a full life.
Poojya Swamiji: I would like to say spirituality itself is to make our life artful and passionate. See, in the hands of spirituality, human life becomes most artful, decorative and enriched. See, you generally have some methods for beautifying your body; there are even cosmetic surgeries now. Now will you please tell me parallelly, what is that which will be able to ornament, decorate, enrich your inner personality? Don’t you want beauty to your mind, beauty to your intelligence and also beauty to your ego? And spiritual wisdom and pursuit are the only ones which will be able to give this kind of a beauty, strength, well-being, etc.
So it is not only, not in conflict with passionate life but it is harmonious, in harmony and also in fulfillment with passionate life. It is in harmony with and in fulfillment with such a life. In the hands of spirituality alone human life will become most desirably beautiful. It will become enriching to the society, it will also get enriched everyday. Am I clear? (Participants reply “Yes, Swamiji”). Any other question on this? Now is this point clear? (Participants reply “Yes, Swamiji”).
See Arjuna himself is the best example. Arjuna came to the battlefield with his normal resolve and also experience, maturity, skill, etc. When he came and stood at the battlefield and looked at the opposite camp, suddenly he crumbled. His famous Gandhiva bow, it slipped from his hand, he was unable to hold it. Don’t you think that it is one of the most unimaginable forms of crisis that one could have? That discomfiture, he was not able to overcome or treat. That is the time Krishna, unfolded the citadel of spirituality, unfolded spirituality, as a result of which the entire crumbling of Arjuna was removed and he was made bold enough, confident enough, clear enough to fight the war. Now you tell me yourself after looking at each other, whether spirituality or spiritual life, is in harmony with a passionate life or in conflict with it?
Selvarani: In harmony with it.
Poojya Swamiji: Very good. Are all of you agreed? (Participants reply “Yes, Swamiji”). Now you may look beautiful, but your mind may be ugly, I am afraid. Now if the ugly mind has to be made beautiful, you have to seek the hands of spirituality. Spirituality constantly decorates your mind, enriches your mind, beautifies your mind. It is the best form of cosmic surgery to your inner personality. Is it okay? (Participants reply “Yes, Swamiji”). Okay, very good, go to the next question.
Selvarani: The second question: Psychologists say suppressing anger is unhealthy and leads to neurosis. However, saints say that giving into anger is wrong. How do we reconcile the two?
Poojya Swamiji: There are some occasions in my life when I am victimized by the anger of my disciples. Whenever they angrily… or they behave in an angry manner, I never oppose it all, I bear it. Unfortunately, nobody has taken a reading of these occasions, sometimes this happens on telephone also. A devotee of mine has spent lakhs of rupees, hundreds of thousands of rupees in telephonic conversations with me over a number of years. Now such a person got estranged with me and picked up the telephone one day and started accusing me left and right. I think he must have spoken about 20 minutes or 25 minutes. I said “Mr. so and so, all that you say is absolutely right. I had expected this. Unfortunately what I did is also right. What you do is right. What I did also was right. Now you are free to tell me whatever you want and I continue to be a subject of attack for you. The whole haze is over now”. He was always very dear to me, now he is becoming dearer even. He is writing a book, he comes to me. I have written an introduction for the book. He sends me his computer script. I correct it, improve it and send it to him. So I have never asked anybody not to express their anger. But you should express it in a harmless manner. You should express your anger in a non-harming manner, that is all. See, parents certainly get angry with the children, the children also get angry with the parents. Sometimes articles of the house are broken by the husband in a mood of anger. Sometimes some people throw away food, etc. So within the house many such angry spells take place. All that is required is to tell the people that they must have a moderating tone, a moderating influence from within the mind.
So we are not asking to control the anger as such. You know there are two words in English, make a note of it. One is abstain from. Another is be abstemious in. Abstain from and abstemious. Have you got the two words? (Participants reply “Yes, Swamiji”). Unnikrishnan, please consult the dictionary and tell them what is meant by abstaining from as opposed to abstemious in. So anybody who is irritable, he must certainly understand that irritability is not good for him nor good for the others. So there must be a constant watchfullness in him, attention, by virtue of which irritability should be tamed. We should tame it and we should possibly reach a stage where no such any irritations will be there. And all the people around should cooperate with him in the manner of dealing with his irritability. Until the irritability is sublimated, there will be trouble. So whenever you control anything, that control is not the right way at all. The difference is like this. When you fry a seed it cannot sprout. Otherwise when you bury it or throw it away it will still sprout. So what we want to do is, with the help of spirituality and spiritual sublimational process, you must be able to deal with your irritation. You must also be able to deal with the irritations of the others.
Now looking at your SIRD there, I am very sure that many of you are showing undue… towards a particular individual. Have you heard me? You seem to be forging a chorus attack on a person. It is absolutely wrong. It is absolutely wrong. (Swamiji repeats). I want you to be educated, moderated, etc. in the manner of forming your irritation or expressing your irritation. SIRD certainly allows for a graduated expression of your irritation and anger. But at no point of time anger and irritation are justified.
So we have given you a centre where you are moderately supposed to express all these things and deal with them. And each member must have sufficient concern for the others. At no point of time you should quarrel and part. You should quarrel, become more friendly. Have you heard my message? No answer? I want you to quarrel if necessary in a sparing manner. But after you quarrel, you should become more friendly and not quarrel and part. Have you got it? (Participants reply “Yes, Swamiji”). Now tell me what is right or wrong. You quarrel, I have no objection. Don’t quarrel in your neighbour’s house, quarrel in SIRD. And then you should prepare to accept a measure of quarrel from the others. But the quarrel should make you more friendly, more intimate, more close. It should not make you part. Every time you express your anger or irritation, to that extent your mind should be free of irritation, free of anger.
Now the word the word anger is also misunderstood. Generally the word anger is used in these conversations as a synonym for irritation; speakly loudly or hot, that is the way. But really anger means hatred. Hatred, nobody will say should be expressed. Hatred is always bad. I have two capital sentences. “Love is lovable” and “Hate is hateable”. Do you agree or disagree? (Participants reply “Agree, Swamiji”). Whenever you hate a person, whomever you hate, he will be moving around in the road or living in his house very comfortably and peacefully. And because of your hatred to him, your mind or heart becomes a furnace. So hate by its very nature is hateable. And no psychologist can ever say hatred is good. Now we are trying repeatedly to tell people that both undue elation and undue anger, both are not good for the health and well being of a person. Therefore be guarded and your idea must be, not to multiply and strengthen them, but to reduce and wean them off, that’s all what we say and it is a graduated process. It will normally take a few months, may be a few years also. So where is the conflict here? It is perfectly reconciled now. Is it clear? (Participants reply “Yes, Swamiji”). Okay, very good. I thank you. Go ahead.
Selvarani: The third question is: We have a 20 year-old car which still works well. But we have a desire to buy a car worth half a million (ringgit) and we have sufficient fund. Is it wrong to have such a desire?
Poojya Swamiji: The question is now do you have such a loyalty and a faithfulness like that of a country dog? What did I say? If you have such a faithfulness and loyalty of a country dog, not these cross-breeds. You know the country dog has got greatest loyalty. I don’t think human wives, human husbands, the mothers and fathers have so much of loyalty, fidelity as a dog has. So unless you have that kind of a dogly loyalty and you are happy with the old car, I think you should go in for a new one. But tell me with which car will you be happy? Will you be happy with the 20-year-old car or will you be happier with the new car?
Selvarani: The new car Swamiji.
Poojya Swamiji: Then the question is answered. Why are you keeping it that’s all? In fact you should have disposed it off long back. Or if you are equally happy with the old car, don’t purchase a new car. Instead utilize the money, the money you already have in your hand for buying a new car, give it in charity, give it in charity (Swamiji repeats), and keep the old car. Tell everybody that I am happy, I did not want to purchase a new one, instead I have spent the money on charity. So both options are there before you, what will you choose?
Selvarani: We will still stick to the buying a new car Swamiji.
Poojya Swamiji: Oh I am sorry. At least make a charity of the old car when you sell it. What is the next question?
Selvarani: Swamiji the fourth question is: What is the bench mark in moderation?
Poojya Swamiji: As long as the extremes are variable, the bench mark of moderation will also be variable. Have you got my point? As long as the extremes which have to be moderated, they are variables, the bench marks for moderation also will be variable. So there is nothing like a bench mark for moderation. Moderation is always between extremes. So depending upon the nature and measure of extremes the bench mark also will vary. Am I clear? (Participants reply “Yes, Swamiji”). See, suppose your husband or your wife is getting angry, how many times?, say 3 times in a day. And you are in return are becoming angry two times in a day. Then from the two and the three you should moderate it. Now there is another instance where a couple are fighting practically 6 times in a day. So the bench mark for them will be different from what you have. So it depends upon what is the excess measure and what is the shortage you have. Depending upon it a decision has to be struck. The moderation between 100 and 200 is 150. The moderation between 200 and 600, how much will it be? 400. Like that the bench mark will also be variable depending upon what you have to moderate. Does it make sense to you?
Selvarani: Yes Swamiji.
Poojya Swamiji: Okay, very good. Why are they asking this question? I will tell you how this moderation works. You have a certain income. How much do you want me to put it as?
Selvarani: Five thousand ringgit.
Poojya Swamiji: And how much do you spend?
Selvarani: Three thousand ringgit.
Poojya Swamiji: So you have two thousand. Now you find out, because I have five thousand, I am spending three thousand. Is all the three thousand necessary or I can still be moderate in my expenditure? So if you can reduce it to 2,500, well could you do it, then you will have a surplus of 2,500. You think about it. I have a surplus of 2,500, what shall I do? Naturally, what I would like to say is, you have this surplus, whatever be the nature and source of the income, it comes from the society at large. Do you agree or not?
Selvarani: Yes Swamiji.
Poojya Swamiji: See, if you are employed, you are employed in a company. The company is producing goods and services which is finally availed of by the society at large. For any moneyed man, whether he is an agriculturalist or industrialist, he is an administrator or manager, ultimately, the beneficiaries are the society. So it is the society that makes any man rich or resourceful. So you are getting your income from an employment and the employment is available because the society acts as the ultimate beneficiary of all products and services. If you have an income of $5,000 and you are able to moderate the expenditure and you have a surplus of $2,500, should you not think certainly of out of this $2,500 I would like to employ moderately a reasonable percentage for the benefit of the needy sections of the society, including our SIRD. In that Society we sanyasins also have a place baba. Narayanashrama Tapovanam also has a place. I am told that you people are excluding us. And some of you are apparently saying that Narayanashrama Tapovanam is very resourceful. They have so much of …no our expenditure always increases the income. So we are always into bench mark. Whatever that be, out of $2,500 you tell me moderately how much will you spend on the needy sections of society, tell me. How much your mind likes to spend?
Selvarani: Ten per cent Swamiji.
Poojya Swamiji: You are very, very stingy and unreasonable. Absolutely. Are, we are not speaking about the total income! It is not 10% of your $5,000. Ten percent of the surplus and you have already met your needs and you have $2,500 as a surplus. With what mind are you saying 10%. That certainly is not moderation at all. Our sastras say we should spend at least 20%, not 25%, of your total income. Now I am asking you about not income, about the surplus that you have. So I think out of the surplus, a right proportion will be 50% of the surplus.
Selvarani: Swamiji they are saying that is too much!
Poojya Swamiji: Are you going to have a heart attack? I will tell you, the Gujarat state in India is supposed to be an exemplary state. There the traders and also businessmen, whenever they have a profit, you know they divide it into four quarters. What are they? One 25% they give to the employees. One 25% goes to the improvement, diversification, etc. of the industry. One 25% they take. Another 25% they give to spiritual organizations, religious organizations. This is what they do, even an industrial pool. Here, everything has come, you have made your money, you have spent it and still you have a clear surplus of $2,500. So a moderate estimate will be 50% of the surplus you should liberally, whole-heartedly, joyfully, dedicatedly and with a godly feeling, give. Now decide whether you are moderate or not.
We were travelling in the air, an industrialist was with me. He was a very good man, he is still there, his industry is prospering in leaps and bounds. He was telling me, “Swamiji, whatever income I have, profit, I am spending 50% of it in charity. In another 2 or 3 years I will have enough money so that all the income that I get from my industry I am only going to spend on charity,” he said. My dear souls think in a big manner, don’t be poor hearted. You are already having a surplus of $2,500. God has looked after you very well. Try to simply be liberally spending it on needs other than your personal needs. So has it answered your question – what is the benchmark of moderation?
Selvarani: Yes Swamiji.
Poojya Swamiji: I have some question to ask you. After having come to SIRD, made friends, having run it for a few years, primarily because of the building that Param’s family donated for me, that has been offered for me, you must be very grateful to all of them. Grateful to all, mutually also. You tell me now, whether your minds have become more liberal, ready to make adjustments and sacrifices including in financial field, has it become better or not?
Selvarani: Much better Swamiji.
Poojya Swamiji: Oh! Has the stingy man become more stingy?
Selvarani: Less stingy Swamiji.
Poojya Swamiji: Has the liberal man become more liberal?
Selvarani: Everybody says “Yes”, Swamiji. Poojya Swamiji: Yes, very good. So SIRD should be complimented for this. Is your question answered?
Selvarani: Yes Swamiji.
Poojya Swamiji: Okay, what is your next question?
Selvarani: The last question is: We understand the effects of kaama and krodha. What are the practical techniques that we can exercise in overcoming them in our daily life?
Poojya Swamiji: I think Nutan Swamiji came there and spent more than a week or so with all of you. I think he must have said enough in the matter of sublimating kaama and krodha, did you not say? (Nutan Swamiji smiles). So I shall tell you when I come in the month of August along with the others. Did you not hear me?
Selvarani: Yes Swamiji.
Poojya Swamiji: But for the time being, I shall say something. See, you should understand kaama and krodha are inborn associates of our mind. In the language of Gita, Krishna says
(Chapter 7, verse 27)
At the time of birth, the born being is gripped by a delusion. That delusion arises from kaama and krodha or love and hate. So let us understand, kaama and krodha are there in everyone.
Now be attentive, if necessary borrow ears and eyes, to the next part that I say. In normal life, it is generally called the life that is involving you in various things, the Pravarti Marga, the involvemental life, this kaama and krodha, are generally strenghthened by number as well as depth. Am I clear?
Selvarani: Yes Swamiji.
Poojya Swamiji: You are generally increasing the number of kaama and number of krodha. You are increasing it and also deepening it. The first point will be to bring about a change structurally in this outlook. See everybody is born with kaama and krodha, by our life, whether we get married, whether we have children, whether we have colleagues, whether I have my blood relations, matrimonial relationships, etc. My attempt will be not to increase kaama and krodha in number and depth, but to reduce them everytime. This is first sight, next a resolve. The first point is you should understand that normal life increases and strengthens kaama and krodha, the pravarti marga. The Pravarti Marga says I will reduce the level of intensity and reduce their number.
So personally you should take a resolve that my life will not be promotion of kaama and krodha but extinction of kaama and krodha, that is our ideal. And every time, I will look at kaama and krodha, never act with kaama, never act with krodha. Whatever action you do, let it not be a result of your – the word ‘passion’ is the real meaning – greed. Out of greed, do not do an action. And out of hatred, never do an action. Whether in the house, outside or in the CIRD or the society in the market place. Never do it, never do it. It is something like a poisonous snake biting you. The moment you do an action with kaama or krodha, it is a poison that you are contracting. Will you have this assessment and also outlook.
Selvarani: Yes Swamiji.
Poojya Swamiji: Very good. If you have it, everyday, preferably at the end of the day, while going to bed, maybe lying on your bed, you can find out: All the actions that I did today, have they been, have they been, have they been (Swamiji repeats) in furtherance of kaama and krodha or in reduction of it? Examine this. Throughout the day, did I enhance my kaama, enhance my krodha, or have I reduced it? Have I weaned it off? This examination you do.
So the decision you must have the insight and with examination you should follow. If you start examining this everyday, at the end of the day, thereafter you will find before doing you will start thinking and while doing also you will think. Initially it is after the action, now it will be before action or at least during the action. If this self-examination becomes a constant associate of your mind, automatically kaama and krodha will dwindle and practically will become extinct. Have you understood what I said?
Selvarani: Yes Swamiji.
Poojya Swamiji: Is it clear?
Selvarani: Very clear, Swamiji.
Poojya Swamiji: Is it accepted?
Selvarani: Accepted Swamiji.
Poojya Swamiji: Then I think it is okay then. Then one more point you can do is, there are specific verses in Bhagavad Gita which relate to kaama and krodha and the warnings, the sublimations, evaluations, etc. I would like you to read these verses, commit them to memory and go on remembering them, remembering them, chanting, chanting, while taking bath sing them, sing them.
See your kaama and krodha, I am afraid, are finding an undue place in SIRD operations themselves. Let me ask you a straight question. There are a few people who are assembled there, we have got a committee and all that, you tell me, in a meeting or in an assembly, whenever you go and you find the others, tell me whether you uniformly accept and like all the people or you hate a few people. Don’t be stealthy and don’t be hiding, I want a clear answer. For every question I am giving you a clear answer without concealing anything, you should not also conceal. Give me a straight answer. Do you like all the members sitting there uniformly or you have some hatred towards some?
Selvarani: No hatred Swamiji.
Poojya Swamiji: Is it the answer of everyone?
Selvarani: Yes Swamiji.
Poojya Swamiji: Then you have overcome hatred. Nutan Swamiji wants to say something.
Nutan Swamiji: I would like to replace Swamiji’s word ‘hatred’ by ‘dislike’. Now we would like to hear that reply.
Poojya Swamiji: This is something that I should have said and felt also but I became very strong and used the word ‘hatred’. Please answer.
Selvarani: We dislike actions, certain actions, but not the people.
Poojya Swamiji: The question is do you uniformly like all the people or do you have dislike towards a few? Please answer me correctly. What is the harm if you tell me? If you have dislike, say my mind has. What is wrong?
Selvarani: Some say they dislike some people …(inaudible background voices of participants followed by a long spell of laughter from participants). I am not going to say that…
Poojya Swamiji: You are all laughing, laughing is not an answer.
Selvarani: Swamiji there is a suggestion one of the committee members will answer this question.
Poojya Swamiji: Everybody should answer himself or herself, that is the right way. See, it is a very open session, why are you very afraid? It is quite possible that many of you have dislike. There is no objection to that. We are trying to deal with the likes and dislikes, so you should say, I am after all your Guru, is it not? I am not? Am I your Guru and you are my disciples?
Selvarani: Yes Swamiji, yes, definitely.
Poojya Swamiji: Then you are going to conceal information from your Guru? I don’t conceal information from you. I wanted to ask you this question. (No answer from participants). I am not able to see you, but you can still reply.
Selvarani: (After participants have discussed). Swamiji the participants have gone around and say they have no dislike for pensonalities but they dislike some action.
Poojya Swamiji: Don’t do you dislike some of your own actions?
Selvarani: Yes Swamiji, yes.
Poojya Swamiji: In spite of it you manage. Though you dislike some of their actions, you tell them “this is an action which cannot be liked, so I dislike it”. Why don’t you tell them, lovingly, lovingly, sweetly, accepting them. But what I am afraid of is you are carrying a wry face having dislike for people, but SIRD is formed for you to come together with a lot of liking, overcome all your dislikes and undue manifestations, etc. That is the purpose, then only SIRD is justified. If somebody has a dislike for another, I don’t object to, but you should moderate your dislike. If it is 100% now, reduce it to at least 60%, then reduce it to 50%, reduce it to 40%, ultimately you come to 0%. How much time do you want for it? Similarly, if you like somebody excessively, that also has to be moderated.
Selvarani: Swamiji we feel that should be our saadhana.
Poojya Swamiji: Yes, yes, I tell you repeatedly. I was explaining to Param and Vasantha also when they came here, SIRD has been formed for you, to come together in a spiritual resolve, express your natural feelings, etc. and in the process get purified, get sublimated, get uniform, uniform in your outlook and attitude. If you are going to do it, I think you will be the best citizens in the whole world. In the whole world, you will be the best citizens. Such a good work. You know I have one formula to tell you. You are doing something very, very good and noble. I told this to Param and Vasantha also many times. You are doing something very noble. What is that? You have formed an SIRD. You were living and talking to people from a house and we wanted to move into a public place. Very fortunately, Param and Vasantha handed over this place in the form of an offering and everyone of us should be very grateful to them. And we should also remember it, we keep company with them and let them be with us, you also be with them, like that. Now, in the name of SIRD, so much of good work, has been done. Having done something good and noble, you tell me, can you ever become sorrowful, can you become sorry? This is a question I want to ask you. You should ask everyday yourself. I have done something very good and noble. Swamijis are coming here. We are speaking a number of things which are truthful. Introspection is done. The message of goodness, the message of propriety, the message of wisdom is being disseminated from this centre. Many people are hearing. Books have been published. Skype conferences are being held. The door is open to all people, I don’t know whether it is open, it should be open to all people. And yet when you are doing something so good and noble, should there not be a cheer on your face, cheer on your face?
Selvarani: Yes, Swamiji.
Poojya Swamiji: If any one of you says that Swamiji, I am sorry because of the centre, I am sorry because of the centre. (Swamiji repeats). After doing something good and noble, how dare you become sorry? How can your mind become heavy? Remember this point very well, very well, very well. (Swamiji repeats). You are doing something very good, noble, beneficial and great. Having done it and doing it, there is no reason for any one of you to become sorrowful. You should become joyous, you should become joyous. (Swamiji repeats). We may have personal differences, differences are necessary. When Vibishana came from Ravana’s camp, and he surrendered before Sri Rama, the entire group of Sri Rama said, “Vibhisana comes from the opposite camp, he cannot be accepted, he cannot be accepted, he cannot be accepted (Swamiji repeats). Rama was not happy. Ultimately he asked Hanuman, Anjanaya. Anjanaya said, “My dear Lord, let Vibhisana come from anywhere, but he has come and surrendered before you”. It is this attitude of surrender that is going to be important. Suppose he did not come from the opposite camp, but he has no sense of surrender before you, then can he be accepted? So his having come from the opposite camp, that is Ravana, that is not to be counted; he is to be accepted whole heartedly. Rama was very happy. Rama was very happy. (Swamiji repeats). That should be our attitude, you always remember this, remember this. You may quarrel, I don’t mind, I would like to see you quarrel also. But after every quarrel you should become more intimate, more friendly and more accommodating. This is my message for you.
An institution grows when it has such members, loving members, who is prepared to embrace each other, accommodate each other, in spite of differences. Differences will be there. When Rama asked for an opinion, there was a great difference. And amongst the differences, one opinion was accepted. Was it wrong? Rama is great, Hanuman is great, Vibhisana is great; only because the three stayed together. Similarly all of you should stay together and see that the SIRD becomes a great and noble institution. This is what I would like to tell you. Are you prepared to accept, imbibe and manifest this message?
Selvarani: Yes Swamiji, we will work together towards it.
Poojya Swamiji: Okay, very good, very good, very good, asirvaad. My asirvaad is multiplied by infinity now. Now show us the audience properly, let us know who all have come there. Has Param come?
Selvarani: No, Param is not here Swamiji.
Poojya Swamiji: Vasantha?
Selvarani: Vasantha is also not here. Poojya Swamiji: Both of them are not there?
Selvarani: No, Swamiji.
Poojya Swamiji: Mmm…
Selvarani: Unni is going to say something, Swamiji.
Unnikrishnan: Pranaams Swamiji.
Poojya Swamiji: Okay.
Unnikrishnan: Param called me yesterday. He has to go outstation today, he said. He will be meeting me on Tuesday, he is coming back only on Monday. And apparently, Vasantha sprained her hand, she is not able to come today. Param told me this on the phone, he called me yesterday.
Poojya Swamiji: She had a sprain, she was putting a crepe bandage.
Unnikrishnan: He was not able to come. Otherwise, he is going to meet up with me on Tuesday or Wednesday and he will have a discussion on all that he learnt while he was there.
Poojya Swamiji: Okay.
Unnikrishnan: Swamiji, it is very heartening to know that today’s videosatsang …. because of Nutan Swamiji’s wonderful talks, a lot of new people have come and we would like to introduce all the new people who have turned up today. Shall we do that Swamiji?
Poojya Swamiji: Yes, Yes.
Jeyaratnam: Swamiji, Jaya guru. My name is Jeyaratnam.
Poojya Swamiji: Asirvaad, asirvaad.
Jeyaratnam: I first attended SIRD talks when Nutan Swamiji was here. I have been a student of Vedanta for a long time now and I need to develop my sense of spirituality.
Poojya Swamiji: Ah! Very good. You are welcome, come again.
Kuhan: Hari Om Swamiji. I am Kuhan.
Poojya Swamiji: Asirvaad.
Kuhan: I have been attending your public lectures for the last few years. I also have been studying this knowledge very seriously and it is getting more serious now. Every opportunity I get to learn, I will attend, just like this. It has been fun.
Poojya Swamiji: Very good, very good, keep coming. Jeyaratnam also, both of you keep coming, it is good.
Collin Chee: Good morning Swamiji. I hope you are not angry with us.
Poojya Swamiji: Achah! Very good.
Collin Chee: I am Mr. Chee. Also good morning to Nutan Swamiji.
Poojya Swamiji: Okay.
Collin Chee: Hope to see you again, more often in Malaysia. Thank you
Poojya Swamiji: Okay. You will be benefitted. Keep coming, bring also your friends. You are all welcome. Come to the Ashram here also.
Collin Chee: Thank you
Poojya Swamiji: Okay, asirvaad.
Unnikrishnan: Swamiji, those are three or four newcomers who have come and Mr. Jeyaratnam is also coming for our classes on Thursday. So…it is all the result of Nutan Swamiji’s visit. And today there has been a very good turnout. Almost about 40 people have turned up, our normal regulars have turned up. We have benefitted immensely from today’s session and discussion. Is there time for one last question, Swamiji? Simmrat has asked a question that is not associated with kaama and krodha, something to do with bringing up children, is there time for it?
Poojya Swamiji: Yes, you may.
Simmrat Singh: Pranaams, Swamiji.
Poojya Swamiji: Asirvaad, asirvaad.
Simmrat Singh: I just wanted to ask about what Swamiji said. While bringing up children, whether to teach them about meditation so that they become aware about the Soul and become useful members of the society. What advice would Swamiji give regarding this. I am not a jnani yet, maybe one day…
Poojya Swamiji: Okay. I will tell you something cardinally, you can develop it further. See, the right interaction with the children should normally start, right from the time, before inception even. Suppose you are going to have a child, it must be a choice child and not a accident child. So the husband and wife will have to jointly decide how and when they are going to meet, in order to conceive. Now a lot of thought, introspection and goodness should go into it. Whenever you think of something, that mind part of your personality comes in. So if you make a choice meeting, the choice itself will mean quite a lot of impact in your system. So the inception itself should be out of choice and once that part is over, you should understand that “I am becoming a Brahmah, so far as a new lineage is concerned”. We say Lord Brahmah created the whole world. In the same manner, in the human society, you are going to create a new lineage. The child born will continue to be in the earth as long as earth is there. Unless at one point of time, some member of the family decides to take up sanyaasa, everyone will grow up, get married, have children. The children will grow up, they will get married, like that the lineage will continue endlessly.
Understand that you are going to institute such a lineage. Automatically, sufficient humility, submission, forethought, sufficient concern and along with that, gentleness, caution, so many other things will come. The impact can only be virtue and not vice. When you understand the tremendous responsibility of parenting a child, automatically the parental thinking in you will make you much deeper, loftier, softer, etc. When the pregnancy goes on in the womb, the mother as well as the father, should spend sufficient time thinking about the foetus that grows in the womb. Whatever you want to impregnate or implant in the foetus, the mother can do it by her own thoughts. The thoughts should become concentrate, so she can close her eyes, sit, and focus her good wishes about the growing foetus, whatever she likes to say, but all the good thoughts can be summarized in a few sentences. What is that? I want the child to be a good and a noble individual. He should be free of any defects, physical defects. He should have a very truthful psychology, a mind. His intelligence also should be sharp and truthful, it should not argue in a wrong manner, but it should argue in a virtuous manner. The ego must be sufficiently flexible so that it will not stand in the way of anyone, but it will help. So mind, intelligence and ego are the three constituents of the inner personality which have to be improved. So the mother can close her eyes, contemplate upon these constituents and wish that let them be very good, nice, sharp and perceptive.
So far as the body is concerned, the child should have a healthy body, trouble-free body, defect-free body that is sufficient. Now when the child is born, until then it is proactive, the mother thinks herself and the thought process mystically goes into the womb and into the growing foetus. When the child is born and the umbilical cord is cut, then it begins to breathe as new individual. The type of looks the mother has, the father has and the attitude that associates itself with the look, etc, this matter quite a lot. Very recently there was a lecture in Naimisharyanyam during the Sreemad Bhagavatam Tatva Sameeksha Satram. There one doctor came and spoke and I heard him say that right from the inception, up to the age of seven, will be the qualitative growth of the child’s mind and intelligence. So up to seven years you will have to mould, you can mould the mind, intelligence and ego of the child; so spend sufficient time. And then there must be a positive willful thinking that ‘My child, this child….’ Always, you always think ‘My child, my child, my child’ - give him one sense, what is that? ‘You are an individual born in a family, but you and the family are members of the society, so you are not merely a family member, you are a society member and you are a global citizen. An individual, member of the family, family is a member of the society, society is a member of the nation, the nation is a member of the globe and the whole globe is an environmental unit.
So the child should always have a feeling that I am not merely a son or daughter of the parents, I am a citizen of the country. When we have a passport, the passport is not a family passport, it is a national passport. You are free to move within the boundaries of the nation, but you cannot go out. So a sense of nationalism should always be there. Similarly, globalism, its expanse, should also be there. Then one way of bringing up the child is ‘we have no right to be harmful in our actions or thoughts or speech’. So do not hurt others by your speech, thought or action. Try to help others, if at all be helpful but never harmful. As you are living in this world, everybody has got a right in this world. So recognize others’ freedom while utilizing your freedom.
Then the third point is that, we have to be a lot grateful to and considerate to the society. The moment you step out of your house, you are placing your feet on the footpath or the road; they don’t belong to you. So we have a lot of indebtedness to the society. The society consists of individuals and the individuals are members of the society; there is a mutual bond between them. So a person has to love his family, love himself, love the society also, love the nation, love the globe, love the environment. All these thoughts should be put into the child. I am asking you a simple question, many of you must be parents. Have you ever cultivated in your child, a feeling that he is a citizen of your country and a citizen of the world. I don’t think you would have said. You will say ‘a child is born to me, please come and take sweets’ – this is what you will say. So we must cultivate a feeling of nationalism, a feeling of globalism, a feeling of environmentalism also in the child. Now all the others are details. We must have restraint, discipline, the mind should become strong, so we must know… I don’t think it is a good idea to ask the child to meditate, but you should always make him sit for at least half an hour in a day, in a religious or spiritual mood. So he can sit, that sitting is very important; doing no other work, sitting. Let him recite something religiously, failing everything at least read something, recitation is better. At least half an hour you should give the child the discipline of not doing anything, but engaging in some kind of a religious routine. Such a routine will strengthen the mind and strengthen the psychology.
Many people now are living on the stock, psychological stock, our parents and grandparents have built and bequeathed. After sometime, the present stock will be over and I won’t be surprised if children in larger number will become mentally unstable. I won’t be surprised. Because we are not doing anything for strengthening the mind and stabilizing the mind. So the child should be exposed to religious situations, especially to satsang and he should be asked to sit. I don’t know when the child will appreciate, if you can look into the mind and understand the mind’s processes for 15, 20 minutes, it will be good. Whether you can tell your child and make him do so, I don’t know but an adult can certainly do.
These are some of the guidelines I can give and you can multiply them in your own manner. Whatever you think about the child, feel for the child, the manner in which you look at your child; these are very, very important. Any born child should be exposed through the eyes, the ears, particularly the ears and the eyes, to very good and happy influences, that is very, very important. There are so many concrete instances where we understand the environments have influenced the mind to such an extent that you will be surprised. Now I am not discussing it, we shall discuss it later. Have I told you something useful and necessary, helpful?
Selvarani: Yes Swamiji.
Poojya Swamiji: Okay, what else?
Simmrat Singh: Swamiji, I sometimes try to meditate around …where the children are when they are asleep, is it okay, is that acceptable?
Poojya Swamiji: Repeat your question.
Simmrat Singh: Sometimes I try to meditate or say my prayers where they sleep. I don’t know whether this is beneficial in that way. In the vicinity where they sleep, I sometimes like to do my prayers and my meditation, is it okay?
Poojya Swamiji: It is okay, you can make them sleep by your side or you can put them on your lap and make them sleep and still meditate. You can put them on your lap, make them sleep and still meditate; it will have a very sublimating effect.
Selvarani: Swamiji, in concluding, they want Ma to say a sloka.
Poojya Swamiji: Before that I wanted to tell you something more. I was referring to SIRD and its functions. Even before the SIRD came into existence, Unnikrishnan and the others, were very steadfast. They kept company with me for a very, very long time. And only after a number of years, perhaps decades, anything like an organization like this came into existence. So just like a building was made available by some, some of these people and now all of you also, are doing a lot of striving with collectivity and mutuality to develop the centre, to make it more and more useful. And there should be a mutual appreciation for all this.
I for one, along with Ma as well as Nutan Swamiji and the others in the Ashram, we have a lot of appreciation for all of you, for whatever you are doing there. But you should understand, whatever is done is a matter of credit; you don’t have to speak further about it. Whatever is to be done, is to be done (Swamiji repeats), that alone becomes a subject of discussion. That is why all this becomes necessary, you should take to it in a hearty and receptive manner. So we have a lot of appreciation and compliments for all of you who always facilitate our coming there, equally facilitate these periodic assemblies, skype conferences and all that. A lot of work, Ramesh is spending a lot of time to set right the computer system there, unfailingly he has been doing it. I am not going to name one after the other. He is there, is he not? Everyday he has been there, as I can see. Similarly, to find the time, to have the taste to do it, it is all something very good and nice. Very good and nice, remember this and have a self evaluation. I wish you all well. I embrace all of you. May you have inner abundance, fullness and ecstatic fullness. Hari Om Tat Sat, Jaiguru. I am giving it to Ma now.
Maa Gurupriya: I think we are meeting after a long time, and it is very nice to be together, see each other. Of course, in between you had a satsang with Nutan Swamiji, though for a short spell. But whatever we heard from him, and sometimes when we talk to Unni also, and Vasantha, and Prasana also, I think it was a very enjoyable session that all of you all had together. I will conclude now. Here also today we have got many devotee visitors and it is very nice that they all could see this satsang that we had. It is a very busy day, you know we came back from Jamshedpur on the 5th of March and we are scheduled to leave for Delhi on the 21st, only two weeks in our hands. And Swamiji has a handful of work. And not only Swamiji, I think all of us. But in the midst of it, this satsang was very nice. And especially because we are meeting after a long time. Okay then, I will chant the concluding sloka, you can join…. Achah! Ramaswami says I should first say, you can then follow.
Prabuddham Vimuktam Vikaradihinam….
Jaiguru. Jaiguru. Jaiguru.
---------------------------------------------------------------------------------------- Satsang, 14th March, 2010. Duration I hour 10 minutes. Skype set-up and recording by Rames & Rema. Satsang coordination by Unnikrishnan (SIRD) and Ramaswamyji (Ashram). Bhojan Annakshetra team supervised by Shanti and Sotheeswari. Hand-out sheet for group discussion prepared by Management Committee, Society for Inner Resources Development Malaysia. Transcription by Swaminathan. Transcript emailed to Ashram 16 April, 2010.
-----------------------------------------------------------------------------------------------------------
APPENDAGE: Handout sheet for group discussion prior to videosatsang.
SIRD Malaysia Video-satsang: Sunday 14th March 2010 Topic: Sublimation of Kaama (passion) and krodha (anger)
Poojya Swamiji says:
No spiritual seeking or pursuit will have its desired benefit unless it brings a sufficient measure of sensory discipline, moderation and refinement. In fact, sensory discipline is something that Bhagavadgeeta repeatedly emphasizes. It is the unique call of this great war-dialogue. Disciplining the senses is, judged from any angle, a comprehensive saadhana.
It is senses that draw the mind away towards the objects around to remain enmeshed with them. Unless this servitude towards the world objects is checked and sublimated, spiritual seeking as a pursuit will not have any meaningful progress………
Whoever, before his body falls, is able to withstand the urges of passion and anger, is indeed the spiritually integrated and happy individual. (Bhagavadgeeta 5.23)
True seeking consists in freeing the mind and intelligence from the clutches of kaama and krodha, passion and anger. Servitude to sensory objects will bring in the onslaught of passion and hatred. The whole spiritual tuition is aimed at getting inner control and stability.
As exposure to sensory objects disturbs the mind with attractions and repulsions, spiritual wisdom and absorption in the Self fills the same mind with inspiration, strength and poise. When spiritual insight deepens, the influence of sensory objects in generating kaama and krodha will become weak. The process works not by shunning sensory objects or interactions altogether, but by taking to them abstemiously and building simultaneously the subjective strength through introspection and dispassion. Herein lies the secret of spiritual saadhana.
The cultivation of spiritual insight and deriving its sublime benefits are not to be in the absence of sensory interactions, but in their very currency. Interactions take place in the sensory level. Spiritual wisdom and its effects work inwardly – in the level of buddhi or intelligence. There should not be any conflict between them. On the other hand, the two should work as powerful complements. In the light of world exposure alone, spiritual quest becomes relevant and meaningful. One is led to seek the Supreme Reality only on repeatedly encountering the ephemeral world and getting exposed to the trifling nature of sensory pleasures. To make one seek, the fleeting thrills the objects give will have to be seriously reflected upon. Thus, there cannot be any conflict between interactional life and spiritual seeking leading to enhancement of dispassion.
To summarize Krishna’s tuition: The whole of Yoga, Spiritual Knowledge, consists in setting right the mind while it is in the midst of sensory interaction. And this implies making the mind even towards kaama and krodha, a constant outcome of these interactions. When the mind becomes even and poised, the very same objects that acted earlier as a source of allurement and hatred, would become like beautiful clear water in which the mind can swim freely and joyfully.
At this stage, Krishna does not even speak of the Self, which was his stress earlier, when he began the dialogue. To be Self-realized is, in truth, to be even-minded, in the manner in which it is explained here. This is again another secular presentation of the whole spiritual truth and attainment!
(Extract from Vicharasetu, February 2001, pages 1 to 4). ------------------------------------------------------------------------------------------------------------ Dictionary meaning: Abstemious: moderate, esp. in eating and drinking; temperate; characterized by abstinence and moderation. ------------------------------------------------------------------------------------------------------------
Questions for the GROUP MEMBERS participating in the discussion.
1. What is kaama and krodha and how do they arise?
2. What are the ways of overcoming kaama and krodha?
3. Despite being exposed to Swamiji’s teachings, why are we not making adequate progress in overcoming kaama and krodha?
------------------------------------------------------------------------------------------------------------ AFTER the discussion, list one or two questions your group wishes to put forward to Poojya Swamiji. 1.
2.
-------------------------------------------------------------------------------------------------------------------- End.
|
|||
| Last Updated on Tuesday, 06 July 2010 22:09 |
