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Harih Om Tat Sat. Jai Guru. Jai Guru.
You know that in our Vicharasetu English magazine, there is a serial running called ‘Science of Inner Redemption’. I am writing a condensed version of the Nirvana Prakarana of Yogavasishta Ramayana. It is a very lofty subject and a lofty writing. In a way, I am happy that there are some readers who take to them in a very wholesome and effective manner. The articles touch them in their heart and they make them think quite deeply into the presentation and what is suggested as the goal.
I don’t think it is easy to write on Yogavasishta Ramayana. First of all, the subject should appeal to oneself. Then there must be sufficient competence to deal with it. But besides all these things, if the writing has to become really inspiring and wholesome, one must have his own direct experience of what he writes about. I write only what is within my experience. I never speak nor write anything besides these. At one point of time, I have written about it in a recent article about the word “desika”.
Desika is actually a very refined epithet for the spiritual teacher. Who is a desika?
Spiritual teachers are of very different levels and different kinds. Their experiential merit will differ widely. Their competence and aptitude to discuss the subject, answer the questions raised by multiple seekers from their different standpoints, all these are very, very different. There are three types of deeksha in spirituality. One is called āṇava, the second is called śāktha and the third is called śāmbava.
The āṇava deeksha is one where one is given a mantra and he is asked to go on chanting it. In Kalisantharanopanishad, it is said, I am told, that
It is 16 names of the Lord. If this mantra is recited 45 crores of times, one will get God realization and liberation. When I was sitting to calculate how much time it will take, when somebody takes to it very assiduously, I think it will take about 30 to 40 years. It is just like our Valmiki, Ratnakara who went on chanting ‘Rama Rama Rama Rama’. He became a Maharshi.
So, a mantra is given. Its effect is supposed to be like this. Ants go on crawling on a rock. If they crawl every time in a different line, there will be no impression at all. If they start crawling over the same line, then you will find after some time, I cannot say whether it is after months or years, there will be a clear dent line there. Imagine the weight of the ant and the solid and heavy nature, density of the rock. In spite of it, there becomes a dent. This is the way the āṇava deeksha works.
Here is a mantra, you go on chanting, only chanting, they don’t say anything else. But the mantra can be used not merely for chanting, to get into your mind, penetrate into the further layers and ultimately reach at the soul. But nothing like this is told.
In the śāktha form of initiation, some experience is generated in the body like a thrill or something like a sensation. That is what they refer to as Kundalini Prabhoda and all that. Once that sensation is generated, creates exhilaration and the seeker starts believing that there is something within the body other than the body. I know of people who go on enjoying this kind of a sensation. And they have been enjoying for years and I find no difference in their seeking.
The śāmbava is the highest of all forms of deekshas and there, the deśika, the one who is able to do it, he creates a kind of a spiritual influence and vibration in the seeker. How does he generate it?
Darshanāt sparshanāt sabdāt
Whenever a knower of truth looks at you, his look is only from the knowledge level. You can say it is a self-realisational look proceeding from one and that look also graces you for a similar knowledge. I don’t think anybody else will be able to glance you or glimpse you like this. When you prostrate before me or even talk to me, what is it that I have in my mind? I can only think that you must also have your inner spiritual peace, fulfillment, dispassion should grow, viveka, discrimination should grow, mind should become pure, intelligence should become clear, heart should become innocent. These are the feelings and motivations, any knower of truth will have whenever he looks at anybody, even about the world. This itself is a very special and unique influence, blessing.
Then you have sparsana, sometimes he may touch you, touch your head, bless you or pat you. Then the third is sabdhāt. The word ‘sabdha’ means what? Whatever he speaks. What will he speak? He will always speak like scriptures. The scriptures are the speech of the knowers of truth in whatever form the scriptures are. So, he will start telling you only about the scriptural propositions and all of them are veering around one central point – That you carry the centre of the whole universe whose circumference is nowhere. You are the centre. The ‘I’ is a reference to it. The ‘I’ is immortal, unaffected. All the rest is mortal and affected. Through all his words, he will only convey the presence of the soul, the need for realizing it, and what are the qualities and embellishments you must have in order to realize this truth. What is sadhana and what is non-sadhana, asādhana, always he will be speaking about it. Then he will chant omkara in a very, very effective manner. ‘Om’ very effectively.
Darshanāt sparshanāt sabdāt. By one or more of these means, he has to generate a kind of a spiritual inspiration in you. There can be inspiration, patriotic inspiration, filial inspiration, marital inspiration, brotherly inspiration. But this is spiritual inspiration. This inspiration comes from the spirit, no doubt. And it also spiritualizes you to become a better and better seeker. And the deeksha he will give will be such that he will not take you to formalities. ‘Do this puja, do that puja sit here, go there, Mahalakshmi is this, Tripurasundari is another, Parvathy is another, practice Srividya.’, nothing like that. The Mahāvākyās of our Upanishads, Vedas will be his message. What is Mahāvākya?
These are the summary messages of the Vedas. So, he will always be speaking on their basis. You don’t have to search, you don’t have to go, you don’t have to seek. Understand what you are, what were you when you slept, when you sleep and what are you when you wake up. Is it not you who woke up? Who was in wakefulness and who was in sleep? You only know about the wakeful ‘you’. Understand the sleeping ‘you’, the dreaming ‘you’. When these are properly heard, you will find they transform people miraculously.
These are the great statements of our Upanishads.
You should determine the object of your life, the pursuit of your life on the basis of the knowledge given by Vedanta vijnāna sunischitārtāh, the knowledge provided by the Upanishads. So, there will be a lot of inspiration, divinity, spirituality, the other-worldliness, wholesomeness in whatever he talks. His personal life will be like that. Now, by darsana, sparsana and shabdha, he always tries to generate this spiritual vibrational inspiration in the seeker. Normally you use your body only to interact with the objects through the senses. Maximum you think, maximum you reflect upon. But all of them are the external gross objects. Here, it is absolutely different.
My dear seeker, contemplate upon the pre-first presence from where thoughts arise, emotions arise, questions arise, enquiries arise. This is something very, very rare. And there are people who feel chocked in thrills and horripilation. Different types of exhilarations will be had. The truth he conveys will be the last truth. There is nothing beyond it, nothing beyond the last truth, last truth.
It is not like Gods, Rama, Krishna, Balarama, Devi, Deva, Vishnu, Siva, Brahma, none of these. Simply get into the bottommost layer of your personality, extract the soul from the body. This will be his message. Now, anybody who is able to give this kind of a śāmbava deeksha, he is called deshika.
Harih Om Tat Sat. Jai Guru. Jai Guru.