In the Brahmavidya deeksha, it is called śāmbhava deeksha, not āṇava and śākta, the śāmbhava deeksha. In the śāmbhava deeksha, the teacher is imparting that kind of an inspiration or infusion as a result of which the disciple straightaway feels one with his supreme goal and truth. There is no waiting, stopping, testing, trying and the like. Naturally it is up to the incumbent, up to the seeker to feel the sublimity and inspiration for this deeksha. This deeksha is characterized by sitting and remaining absorbed.
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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I am talking to you today with a grave note of disappointment. The disappointment is due to the fact that the people who come here either having heard one of us or having read our books, before long feel inspired to ask for deeksha and it is natural that I feel like giving them deeksha. I can refuse but I don’t. If the least possible, I agree to give deeksha. Upto this point is okay. Thinking that something written will be beneficial to them, I have prepared some writing to be given before deeksha and after they have taken deeksha. I ask the incumbents for deeksha, those who seek deeksha, to read “My beloved Baba” (book) at least five times. I don’t know whether they do it but I know of one person who has done it. Our Meenakshi has been very much after deeksha. I had asked her to read the book five times. I am yet to be told whether she has read, if at all how many times. But she is repeatedly asking me, deeksha, deeksha, deeksha, deeksha. This is why I am disappointed.
Now, this deeksha is something very very sublime and it is the last thing to be gained in human life. When people are fresh, it has got a certain relevance, perhaps wholesome relevance. But then, when there are people who are associated with some kind of seeking and also associated with some line or parampara, I don’t think it is that easy. There is always some kind of variance and contradiction.
What we give is Brahmavidya deeksha. In the Brahmavidya deeksha, it is called śāmbhava deeksha, not āṇava and śākta, the śāmbhava deeksha. In the śāmbhava deeksha, the teacher is imparting that kind of an inspiration or infusion as a result of which the disciple straightaway feels one with his supreme goal and truth. There is no waiting, stopping, testing, trying and the like. Naturally it is up to the incumbent, up to the seeker to feel the sublimity and inspiration for this deeksha. This deeksha is characterized by sitting and remaining absorbed. It doesn’t have any ritual whatsoever. Lighting a lamp, prostrating before it, chanting X, Y, Z stotrās, hymns, doing this mudra, that mudra, doing this āsana, that āsasa, prāṇāyāma, watching the breath, nothing! It is simply delving into your own heart and mind.
When I tell them to do so and they sit with me, sometimes they come up with very strange remarks. How can the deeksha be effective unless the recipient becomes ripe for it? When you come to me and I take you to the deeksha room and I sit with you, the very entry into the room should surcharge you with spiritual vibration. It will not take place until you have the full inspiration, zeal, quest and yearning for it. Not only that, you must also have an overwhelming note of Gurubhakti.
If there is a God and there is, who is pervading everywhere, then why should you come to me? Ask Him here, ask Him there, ask Him everywhere, your bathroom, toilet, because He is present everywhere and ask Him to embrace you or you embrace Him. Why should you come to a Guru? The moment you come to a Guru, it is understood that the all-pervading God is not sufficient for your quest. He is present all right but is not available. He is present all right but he is not approachable. He is present all right but he is not experiential. He is present all right but you are not sure about his presence. So you must have a clear confession in your mind that God as such is not sufficient for my purpose. Then other than God or besides God, what is there? A Sadguru is there.
If you are approaching a Sadguru transcending or crossing or bypassing the so-called God, then what should be the extent of surrender, affinity, fondness, reliance you must have? So the very entry into our room where the deeksha is going to take place, that itself should fill you with buoyancy and vibrant inspiration which you can feel palpably. If it does not take place, what I feel is you should simply say, “I am not ripe”, and get away from the room. You know how difficult it is for me to hear that, “Did you sit?”, “Ah, I sat Swamiji”. “And then what happened?” “My mind is wandering, my mind is wandering, this thought came, that thought came.” That is already you are having. Then what do you want me to do? Hypnotize you? Am I to hypnotize you and make you feel something? That is not my job at all. My job is one of enlightenment.
So I would like you not to seek deeksha at all. Once you seek deeksha, you must be able to be ready for it and that deeksha should be a very very very very emotional as well as intellectual union, so to should say. When when I went to my Gurudev and I sat before him, my whole body was surcharged with, drowned in spiritual vibration and thrill and that still is functional in me. I don’t know what was special in me. I clung to whatever my Guru told me, whatever I saw in him, whatever he spoke to me, whatever I saw in one way or the other in him, I considered it to be the final and the ultimate in my quest. That is why I shine as an advitīya, a non-dual star.
In the field of spirituality, this Swamiji has got a very paramount place. And it is a fortune and a very rare mingling that I have access to all the beautiful scriptures of our land. And whatever I say today, tomorrow I will find in the scriptures or I have already found them earlier. Satish sometimes tells me, “Swamiji, whatever you say, it is there in Yogavasishtha”. I had not read Yogavasishtha Ramayana in full; I know here and there. I don’t propose to read it also in full but whatever I say, somehow it has a place there. So you can understand whatever I am seeing, experiencing, whatever I am saying, it is already there in our great scriptures. So you can imagine the extent of confirmation, approval, corroboration, sanction I have. All this I got only because of the deeksha I gained from my Gurudev and the unreserved intimacy, contact and oneness I had with him.
Compared to that, when I look at all of you and you say, “I want deeksha”. And after deeksha.. There was one Sumesh here. He wanted deeksha, I gave him. “Swamiji, nothing happened to me by your deeksha.”, this is the first remark he made. “Okay nothing happened, very good. But did you allow something to happen by doing the sādhanā intensely?” So when he was leaving from here I told him, “My dear boy, you owe it to me. What? After having taken deeksha, I wanted you to do sādhanā which you have never done. And what is the result? After years of stay, you feel like going. So what happened to the deeksha which you sought, not I gave and you took? As a person, don’t you have a certain obligation? If you marry, you live in the company of your partner and accept whatever comes from the partnership. If you have a child, you bring him up, you look after him whether he is good, bad or indifferent. If you have a friend, you share mutually whatever you have, whatever you want to have etc. So after having taken deeksha, when the Guru is living, you don’t feel like having a kind of bond with him?”
I am also careful. I don’t mix up with my devotees and seekers. I don’t talk openly to all of them about my affairs or the Ashram affairs. I am also selective. Can I talk, will I talk, may I talk, will it be in place or out of place? People have many reservations, many inhibitions, they may doubt, they may question, they may feel variance with. To interact with people in close quarters is always a problem. In spite of it, I have been continuing for sixty-one years now. And I don’t have to report anything bad except the incident that took place the other day with Nirupamānanda Swami where he came here and in the presence of so many people, called me at least twenty times a ‘X’, ‘X’, ‘X’ and asked us to get police and military to get him out. This has also happened.
So those people who have taken deeksha, revolve the thoughts which I have expressed today here in a note of disappointment. But of course, I will not be disappointed. I am only telling you that it is a note of disappointment but I am not going to be disappointed. Certainly not! But what you have done or you are doing is disappointing. It is only a description of your position, not my position. Then again, those people who still seek deeksha from me, I don’t want to hear from you after you sit with me for one or two days, “Swamiji, I had nothing”. It is you who are going to have something or not, not I. If gold coins are thrown before a swine, what will it do?
So it is a very open affair whether you need deeksha, if so for what? Our deeksha is a deeksha of sādhanā, sādhanā, sadhana! Pareekshit simply listened to Śuka Muni for six and a half days. Because he did not take food and drink, he didn’t have to go up even for answering the calls of nature. All that he did was listen to, raised some questions now and then, got the clarification he wanted or repeated narration he sought and that fulfilled him.
At least understand that all that I say, now what Mā says, Nutan Swamiji says, we are after all saying what? Only one thing. That is the Supreme reality, Brahman, the Supreme Almighty, His description, His character, His features, His excellences, His exploits, His potential, His possibility, His achievement, His dependability, reliability, friendship, all these things alone we speak about. And listening to every word of ours, you must have a mountainous measure of spiritual grace and grandeur. If you don’t receive, try to search your own heart what is it that you are lacking.
People come here, you know the inmates of the Ashram come from different backgrounds. Each person will have his own special nature, sometimes idiosyncrasy also. We need not tell you that it is so. To have a collection of people means to have a collection of plurality. After coming here, you should be able to blend into the group very well. All may not be in your golden balance weighing well, but I would like to say that balance is faulty not the people. You should be able to live and endear yourself to the people. But the first position the people take is ‘He is not good, she is not good, she is not good, she is worse’. You know, we want to get away from our preferences and prejudices and accept all people alike!
Suppose I also start applying this standard, do you think there will be anybody in this Ashram? I will have to say X, X, Y, Y and start ticking one deficiency after the other. We are here to see the good in others, find God in everything, especially in the human beings. So when you feel a dislike or a variance, understand the point to be treated is your own mind and heart and for this purpose at least there should be a few dislikeable people in the Ashram. Then only they will evoke the dislike sentiment in you for you to detect, identify and treat.
So please understand the disappointing note I have about the deeksha seekers and the deeksha recipients. And you can discuss this subject not necessarily with me, discuss it with Mā if she has time and her head permits. Discuss it with Nutan Swamiji also. Thereafter if you feel like discussing with others, you can discuss with Namrata. If Vinaya is available, with Vinaya also you can discuss, not with the others. You will have an appraisement about what is your approach, what are the merits and demerits and how to grow in the inspiration, in the inspiration that you should have, how to grow in the attitudinal sublimity that you are aiming at.
Harih Om Tat Sat. Jai Guru. Jai Guru.