DAIVI SAMPAD YOGA

The Yoga of the Divine Wealth

(From the sixteenth chapter of the Gita)

By

Swami Akhandanand Saraswati

Daivi Sampad Yoga

Pravachan I
When I was about sixteen or seventeen years old, I used to run away from
home to seek Sadhus. Once I heard that a highly respected Mahatma,
Ekling Swami, was staying at Durgakhot, near Chunar. During Satsang
(spiritual discourses), he spoke on the Gita. I was wonderstruck at some of
the things he told us.
We generally tend to disdain the things that we know, or find easy to
comprehend. People feel, I will do the saadhanaa (effort for spiritual
progress) that is considered the highest. They fail to consider their own
ability and eligibility. I will listen only to talks on the Brahmasutra, even
though they dont understand a single sentence! Or, I will meditate only
on Vedanta, without preparing the ground for absorbing the teachings.
When a person attempts to do a sadhana he is not competent to undertake,
he is unable to remain steady in his efforts. It is like a child jumping to
reach a ledge that is too high; he is bound to fall. Similarly, when people
undertake a sadhana they are not fit for, they achieve nothing. Their
spiritual progress is retarded. A person who should be doing naama-japa
(ritual chanting of Bhagwans name) may want to meditate to experience
the pure consciousness in all beings, but he will not be successful.
Furthermore, he will deprive himself of the benefit of the sadhana that
would have helped him.
I always feel surprised when someone comes to me and says, Maharaj, I
have been doing japa and the other sadhana you told me to do, for a long
time. Please give me something more advanced to do. If a person has
nishthaa (strong faith) in his sadhana, the spiritual progress is automatic.
The first step in sadhana is to establish your feet firmly on the first rung of
the ladder. How will you progress if you have not started with the faith
that is the foundation of sadhana?
Yesterday, a man came to meet me. Maharaj, he said, I have heard that
there is a pantha (Sect) where the Guruji comes at the time of the death of

his disciple. He picks up the jeeva (Atma attached to a body) and carries it
on his shoulder to Bhagwans land, and then he returns to earth.
Why does Guruji come back to earth? I asked.
He must be coming to take his other spiritual children to Bhagwans land
when they die. He showers Grace on his children.
But, such talk becomes an obstacle on the path of sadhana. It does not
uplift the saadhaka (spiritual seeker). You have to make the effort
yourself, and not expect someone else to carry you to Bhagwan.
The Mahatma of Chunar had given me two books that taught me how to
understand the Gita. One was the Svayam-Vimarsh Gita and the other
was the Sva-Prakash Gita. The first explained how to extract the
profound meanings of the Gita from the Gita itself. If we want to
understand the significance of some word, we should see where else the
word is used in the Gita, and in what context it is used. Then, we should
think about how it should be applied to our life. The Sva-Prakash Gita
explained how to awaken the intellect in order to grasp the subtle
indications given in the Gita.
What I want to say is that the Gitas sixteenth chapter is a commentary on
the first chapter. You cannot understand the first chapter by merely
reading it through like a story book. The sixteenth chapter tells us what
lifes real wealth is. It is the inner treasure of divine qualities.
Maa shuchah sampadam daiveemabhijaatosi paandava.
(16. 5)
(Grieve not, O Arjuna, because you are born with the divine qualities
called the Daivi sampada.)
Shri Krishna tells Arjuna that he should not be sad, because he has the
daivee (of the Devtas) sampadaa (wealth). There is a Daivi sampada and
an aasuri (Demonic) sampatti (wealth).
Ahankaaram balam darpam kaamam krodham cha sanshritaah.
(16. 18)
(People who are full of pride, power, vanity, desire, anger, etc create
unhappiness for themselves and also for Me, who abides in all beings.)
Thus, ahankaara (pride; arrogance), bala (power), darpa (vanity), are
Asuri sampattis. Asuri means belonging to the Asuras (Demons). People
who always want to indulge their senses have ahankara. They feel superior
to other people, even though the things they take such pride in are all
transient and paltry. The description of Duryodhan in the first chapter is a
3

description of the Asuri sampada; and the description of Arjuna is a

description of the Daivi sampada.
What is the wealth of the Devtas? It is that they do not focus only on their
own comfort and benefit. Duryodhan said, These kings have gathered
here tyaktajeevitaa prepared to die for me.
And what is the state of Arjunas life?
Ye`shaamarthe` kaankshitam no raajyam bhogaah sukhaani cha,
Te` ime`vyavasthitaa yuddhe` praanaanstyaktvaa dhanaani cha.
(1. 33)
(The very people for whom I desire the Kingdom, luxuries, and happiness,
stand there ready to give up their lives.)
Arjuna feels that his own life would be meaningless if the very people for
whose benefits he was fighting would die in battle. Arjunas vive`ka
(discrimination of right and wrong) is awake; Duryodhans selfishness is
awake but his vivek slumbers.
We need to evaluate our lives and see whether our actions are prompted
by svaartha (selfishness) or paramaartha (the supreme achievement of
spiritual elevation). Will Bhagwan be pleased with the things you so? Will
your antahkaran (fourfold mind; subtle body) be purified? Will your life
progress on the path of goodness? Tall talk brings no benefits. Life needs
to be given a direction by which we increasingly turn inwards.
I am telling you a few things in brief. I suggest you maintain a diary,
noting down your emotions on a daily basis. When do you feel afraid?
How fearless are you? Keep a total of a hundred marks and mark yourself
for being afraid or being unafraid. Check at the end of the month to see
how fearless you have been.
Abhayam sattvasanshuddhi (16. 1) all right, if you feel fear, what is it
that you are afraid of? Are you afraid that someone will harm you? There
are two factors outside the body that people fear. One is for that, which
gives you comfort and the other is your family. Do you fear financial
losses? What is the extent of financial loss that you are afraid of? Is it
losing two rupees, two hundred rupees, or two thousand rupees? If you
fear for your family, what is it you dread the most? It is not my intention
to make you evaluate your wealth or family. Sadhana is done by
evaluating your mind. Evaluating what you fear shows where your
mamataa (attachment) is. The discourses you hear are useless unless you
evaluate yourself.
4

Do you fear disease? I have frequently observed that the day I think I am
feeling particularly well, some health problem crops up that very day. A
flame brightens just before going out. It is the same with our health.
You would also be afraid of dreams, of things you imagine, and of death.
We will leave this out, but do you ever feel afraid that you may be
overcome by lust, anger that leads to violence, or greed that makes you
steal? Do you ever feel afraid of any of these? What is the class of your
fear? Are you ever apprehensive that you may lose some of the goodness
you have? Are you afraid of bad qualities creeping into your life?
A person who takes refuge in the feet of Bhagwan is unafraid, because
Bhagwan destroys all fears. If your life has the support of Bhagwan, you
can go ahead fearlessly. However, if you take the support of some
gangster, police, associate, or relative, you will risk developing a
weakness. All these fears and all these powers are false.
Apabala, tapabala, baahubala, chautho hai bala raama.
(There are the three worldly strengths of wickedness, asceticism, and
physical strength, and the fourth is the strength of Shri Rama.)
Worldly strengths wont help you. You will have to weigh your own mind,
reflect upon it, and understand these things. You are surrounded by
worldly fears. Do you have anyone who will help you to rise above them?
Do you depend upon your own strength, on Bhagwans strength, or on the
strength of your intellect? Which is the support by which you hope to
cross over the things you fear?
Learn to observe your life. You feel delighted to hear a good pravachan
(spiritual discourse). Rama killed Ravana; Rama is Gnan and Ravana is
moha (delusion). Gnan destroys delusion. Very good! However, does
Gnan awaken in your life and destroy your moha or not? If the RamaGnan does not manifest in your heart and destroy the Ravana-moha, all the
excellent discourses you hear, think about, understand and appreciate will
be praises of the sampada of other people. It will be akin to a person who
starves while praising the wealth of other people.
So, maintain a record of the fears you feel during every twenty-four hours,
and the things that you fear. You need not discuss the factors that frighten
you. What you fear may be an enemy, a snake, or a mouse. Write about
the harm you think they may do to you. The purpose of this is to establish
abhaya (freedom from fear) in your life.

Now, think about another point. Keep an eye on your antahkaran. See the
extent of Tamo guna (the lowly tendency that creates sloth and delusion) it
contains. See the extent of Rajo guna (the mixed tendency that gives
restlessness and agitation) and Sattva guna (the lofty tendency that gives
peace and right thinking) in your life. For example, when the days work
is done, do you feel like spending the evening doing bhajan (singing
devotional songs), rituals like the Sandhya Vandan, japa, or meditation?
Or, do you feel like going to the cinema or a Club? Or do you feel like
being lazy and going to bed early?
Sattva sanshuddhih means, pay attention to your mind. Sattva means the
antahkaran. You have spent so many days attending Satsang; you should
certainly know that the antahkaran is made from the subtle forms of pure
existence, called the saattvik tanmaatraa. Our antahkaran gives us
knowledge. Its proximity to the Atma is the reason for the Atmas
reflection falling on the antahkaran. The antahkarans effulgence comes
mainly from the Atma.
So, then, does your antahkaran shine brightly or is it murky and dusty?
Are you disinclined to do anything? Is your intellect clouded and filled
with darkness? A dark antahkaran is filled with Tamas (Tamo guna). A
restless and passionate antahkaran is filled with Rajas (Rajo guna),
whereas a Sattvik (filled with Sattva guna) antahkaran is filled with peace,
joy and effulgence.
Water is called shuddha jala (pure water) only when it does not contain
anything else no sugar, salt, flavoring or dirt. Let your antahkaran be
shuddha and Sattvik. Note in your diary what comes into your life, and
what doesnt come into it.
Now, see a third point. I do not doubt your intelligence. You have the
ability to extract profit from many sources. I am not talking about the
Gnan of Vedanta; I am saying that you have the Gnan about being ethical
in your dealings. Is it not so? You may deny it, but how do you feel when
someone cheats you? Wont another person feel the same if you cheat
him? Na tatparasya sandadhyaat pratikoolam yadaatmanah what is
unpleasant for you is also unpleasant for others. Others resent being
abused just as you do. If other men eye your womenfolk in an improper
manner, you will get angry, wont you? Well, then, wont they get angry if
you eye their womenfolk in an improper manner?

The straightforward meaning of gnaanayoga vyavasthitah is that your

behavior should be according to your Gnan. There was a Seth
(businessman) in Calcutta. His name was Jaidayal Kasera. He had a great
sense of humor. Punditji he said (this was before I became a Sanyasi), I
have obtained half-Gnan; half is yet to be attained. By Bhagwans Grace,
that will happen some day.
What is the half Gnan, Sethji? I asked.
You see, Gnan is when we consider that our wealth belongs to all, and
their wealth belongs to us. These are the two forms of Gnan. I have
obtained half of this. I feel that what belongs to others is mine. The
remaining half that what is mine belongs to others is yet to be
obtained! It may happen in this lifetime or in the next. What is the hurry?
Therefore, my brother, gnaanayoga vyavasthitah tells you to see whether
you disdain your Gnan or listen to it. The greatest offence the greatest
sin is to do what is contrary to what your Gnan tells you to be the right
thing to do. This is an offence not only against Bhagwan or the Shastras, it
is an offence against your Self and your intellect. You are going contrary
to the Gnan you have been given by the Ishwara. Therefore, lead a life that
is in keeping with your buddhi (intellect), vive`ka (discrimination), Gnan,
and experience.
Aatmanah pratikoolaani na pare`shaam samaachare`t dont behave
with others in a way you wouldnt like them to behave with you. You
dont like to be abused; dont abuse anyone. You dont like receiving a
dirty look; dont give a dirty look to anyone. It is an Asuri sampada when
peoples actions are contrary to their Gnan. Inculcate the Daivi sampada
into your life. Daanam damashcha yagyashcha (16. 1)
How great are the vaasanaa (avid desires) in peoples hearts! Our lives are
full of faults. We say things, hear things, and think about them, but the
mind is not able to catch them. If someone praises us, we think they are
good people. Their certificates of our goodness are of no use. Examine
yourself honestly and give yourself a certificate about how good you
really are.
Our state is, How can I blame Bhagwan? I feel affection for those who
shower encomiums on me, but I have little inclination to show respect to
others. I keep giving advice to others, but dont like it when anyone tells
me what I should do. This is my stupidity.

Nobody obtains Gnan by just remembering that the chaitanya

(consciousness) of the antahkaran the antahkaranaavachhinna
chaitanya is the same as the vishayaavachhinna chaitanya, the
consciousness in the objects of the senses. The Gnan symbolized by Rama
destroyed the moha symbolized by Ravana. That was in the eon of time
called the Treta Yuga. However, until the Gnan Rama does not manifest in
your heart and destroy the moha Ravana in it; unless and until your
delusion is destroyed by your Gnan, of what use is the knowledge you
have? It is one thing to know what is written in which book and what has
been said by whom, and quite another thing to read the book of your heart.
Do you only know how to take or do you also know how to give?
Daanam damashcha yagyashcha! What are we able to give? What do we
have, to give? The Manusmriti says that if someone comes to your house,
you should at least spread out a mat welcomingly, and ask him to sit
down. Is there is a mat in your house?
No, there is no mat in the house.
Very well, the floor is there, isnt it? Wipe it clean and ask your visitor to
sit. If you have no food to offer, you can offer him a glass of water.
I dont even have water.
Never mind, you can at least speak with sweetness. These are little things
anyone can do. Welcome your visitor, ask him to sit, and offer him a glass
of water. If you can do nothing else, you can speak with such sweetness
that he feels satisfied. What do you give others? In the whole day, do you
give a glass of water to even two people?
That is a servants task, not something the boss does.
Oh, my brother, cant you even speak pleasantly to your visitors? Have
you ever fanned a visitor or brought some refreshments for him yourself?
Have you ever given him something? The fact is, the wealth that comes
into your house has a portion that belongs to others. You wear beautiful
clothes and live in beautiful homes. May Bhagwan bless you with even
greater comforts and luxuries. But, is your income earned honestly? The
wealth that has come to you has been the cause of some pain and distress
to some people. You will have to bear the repercussions of their sorrow,
because the sorrow of the one who suffers accompanies the wealth you
get. Some part of your wealth belongs to birds and animals, some to the
poor, some to the Pundits, and some to people who have died. Are you
doing anything to save yourself from the repercussions? Unless you do
8

daan, the ill-effects will continue to accumulate. I have seen Rajas,

Maharajas and others who had immense wealth reduced to paupers in a
short span of time. Naanupahatya bhootaani bhogastam bhavati it is not
possible to enjoy any pleasures without causing some suffering to
someone. And, since you are the cause of someones suffering, you have
to do something for others comfort.
Earlier, the villages of Marwaris always had lakes, wells, charitable clinics
and schools. The Brahmins who conducted Yagyas, marriage and other
rituals, were given dakshinaa (monetary gifts). This was their livelihood.
Society arranged for their education. You have learnt how to get a steady
income, but you have forgotten how to give. The Devtas have left your
home and the Daityas (Demons) have moved in. The Daivi sampatti has
gone and the Asuri sampatti prevails. Examine your life are you
prepared to let go of anything, or do you only want to take?
A gentleman from our village went to Jagannath Puri. The Pandas (priests
who guide visitors at a Pilgrim place) told him that the pilgrims who go
there are expected to give up something, as an offering. The gentleman
was of our clan, a Brahmin. It did not occur to him to give up falsehood,
abusing people, or losing his temper. He started thinking about what he
could give up. Giving up sweets, fruits or cereals was out of question. It
was suggested that he should give up potatoes, but that was instantly
rejected since potatoes are an integral part of every bhandaaraa (feast for
Brahmins). Ultimately, he decided to give up the wild fig a fruit that is
never eaten anyway! So, this is the state of our mind!
Om Shantih Shantih Shantih

Pravachan II
We spoke about the benefit of maintaining an account of our good and bad
tendencies, the way we maintain an account of our income and
expenditure. A friend of mine keeps a regular check on his weight and
goes on a diet if he gains even half a kilo. People keep a watch on their
weight and accounts, but not their tendencies. You go to a doctor at the
slightest physical problem, but do you ever think abut the harm done by
the strong negative tendencies of the mind? You have to know them and
give them up.
A lady came to Satsang. A drop of ink was spilled on her sari. Oh, I will
have to waste ten rupees on the cleaners! she lamented. You are so
conscious about the stains on your clothes, but not at all conscious about
the stains on your character, on your mind! It is necessary to keep a watch
over this as well.
I had told you yesterday, to note down the occasions when you feel afraid,
and when wrong thoughts come into your mind. If you are afraid that
someone may read your diary, you can use code words, so that nobody
except you will be able to understand what you mean.
The third point is our knowledge about right and wrong. Do you act
according to your knowledge or not? That means, we have to observe
whether we choose the good over the bad. When do you flout your
knowledge of what is right? The Ishwara pardons an offence done against
Him, but He does not pardon an offence done against His Sants
(Mahatmas). Serving Mahatmas is the only way to mitigate the
punishment. But what happens when we insult our own intellect? Our
intellect tells us what the right thing to do is. Who is insulted when we
ignore it? Our Gnan, our intellect, and our Atma are insulted. Therefore,
Gnaanayoga avasthiti means that you can insult someone else even
Bhagwan and forget about it. If you insult a Mahatma, he will not take
offence, but your offence will devour you. However, if you insult your
Self, there is nobody who can pardon the offence; and it is an offence
against your Self when your behavior is contrary to what you know to be
right. Your intellect guides you, but if you dont heed what it says, its
voice will grow fainter, and ultimately stop guiding you. Your intellect
will become polluted and destroyed if you disrespect your vivek.

10

Gnaanayogo avasthiti has been explained in innumerable ways, but I will

give you the straightforward interpretation. It means, to have Yoga (being
yoked) with your Gnan. That means, let your actions be in keeping with
your knowledge. Your Gnan will be destroyed unless you do this. Wont it
harm you if you get something but fail to see where it has come from? It is
like storing a container without checking whether it contains water from
the holy Ganga or dirty water from the drains. You dont realize that even
the smallest impurity can contaminate your antahkaran. When you get
some money, you should make sure that it is rightfully yours. You dont
do that, and when it is time to do daan, you say that you will give only if
the person is a truly worthy person! Do you expect Vasishthadev or the
Sanatkumars to come to take daan (charity) from you? Do you expect
Saints like Shukadevji? This is downright foolishness!
When a snake comes into your house, it should be thrown out at once. It is
foolish to wait for a snake catcher to come and tell you whether the snake
is poisonous or not. Dont you ever wonder why so much illness comes to
your house? Why do you need to call the doctor so often? Why are you
caught by the Income Tax department? Why is there so much friction and
ill-will in your house? Why do father and son meet in the Courtroom?
Husbands and wives sue each other and brothers quarrel. Why? It is
because of the kind of money that has come into your house. The father
did not give the black money to the son, and lakhs were wasted. Brothers
dont want to let the other brothers have their fair share. The mother
doesnt want to part with her jewelry. Both her daughter and daughter-inlaw are deprived of what they should be given. What is the cause for this
tendency of greed and accumulation? People forget their own faults, but
when it comes to doing daan, they seek candidates with superior qualities.
My brother, all wealth and objects are purified by daan; otherwise they
remain impure. The senses are purified by vrata (ritual fasting), faults
inherited from parents and grandparents are purified by sanskaara (rituals
that create beneficial subconscious impressions), and paapa (sin) is
purified by penance. The impure wealth that has come to you will attract
more and more such wealth, adding to its malefic affects. Some of it will
go to the Police, and some for family disputes. Thieves will steal some,
and some will be taken by the Government. You work hard to earn wealth,
but you forget to give her share to the helpless widow in your home. The

11

bundle of paapa keeps growing bigger and is sure to give sorrow. It is

essential for your wealth to be purified.
Now, see another section of this subject. The book of lifes accounting is
very large. Some forty years ago, I stayed at Shri Jaidayaljis Geeta Press,
where Satsang went on all day long. There, I met a Marwari gentleman,
who told me about the tragedy in his life. He would say, repeatedly,
Swamiji, why did this happen? The man had only one child, a boy of
about three, who he loved with all his heart. One day, he was going
somewhere with the child, when they passed a well. Father, said the boy
lovingly, will you throw me into the well?
My son, why should I throw you into the well? You are the heart of my
heart! he replied. Saying this, he threw the child into the well
unthinkingly. There was no anger, or any other thought in his mind. As
soon as he let the boy fall, he exclaimed, Oh! What happened? He
started shouting for help. People came running and tried their best, but
they could not save the boy. When a person gets into the habit of acting
thoughtlessly, it is impossible to gauge where his actions will lead to. We
must learn to control our senses.
Some people have the habit of pulling out threads from the carpet they sit
on. They cant control their habit of fidgeting. People touch who they
shouldnt because they cant control their urge. Even those who have very
good habits tend to dig their nose and clean their ears in company. You
cant control your own hands and feet, your tongue, or your eyes. You
want to overhear what other people are discussing. What is all this? This
means that your life lacks dama (self-restraint), and that is why your ears
listen to what they shouldnt, and your hands touch what they shouldnt.
Your eyes look at whatever attracts them. You eat and smell whatever you
feel like, and you go to inappropriate places.
You want the Government to control all wrongdoing. There should be no
robbers or cheats. You want to control everyone, including your servants,
but you have no control over your senses. The ruler of this body is so
weak! If a person cant even control himself, how can he achieve anything
in life?
Yagyashcha a Mahatma told a gentleman that he should do a daily
Yagya. The man was an M.A. Graduate. Why should I do a havan (fire
worship)? he asked. Why should I pour my ghee (rarified butter) into the
fire?
12

My brother, doing a Yagya beings benefits to the whole world. It induces

rain.
If that is so, why does it rain in the lands where no Yagya is done?
It rains because we do Yagyas.
We have done enough Yagyas down the ages! We should stop, and tell
them to start doing Yagyas now! What difficult people we have to deal
with!
I am talking about honesty. You have to pay the bill for using the fan. You
breathe in fresh air and let out polluted air. Do you pay the bill for this?
You pay water tax on the water you consume, but do you pay anything for
the rain? You pay electricity bills for using lights, but what do you pay for
the sunlight and the moonlight? Dont think I am abusing you. You walk
on the earth without paying house tax. Words come out of your mouth and
reach the ears of those who hear. You pay for hiring a loudspeaker, but
have you repaid your obligation to the atmosphere that carries your voice
to those who hear? You say words of abuse and criticize people, but you
dont chant the mantras of the Vedas. You avail of fresh air but make no
effort to spread fragrance to purify the air. You use the light of the sun and
the moon, but contribute nothing to keep it clean. You use water, but dont
bother to do anything to reduce pollution of the waters. It is an offence in
itself when you turn your back to the totality, wanting only personal
benefit. It is a crime to take from the whole without giving anything in
return.
In earlier days, the villages around my village had a panchaayati (of five
representatives) building. The village heads used it for their consultations.
It was available to all villagers for weddings, meetings, and other
functions. All the villagers used it, but when repairs were needed, no one
came forth to contribute. You benefit from the entire environment, but
what do you do to keep it pure? The effort to do something for all is called
Yagya. The purpose of Yagya is that the five elements are purified. Even
the smoke that rises benefits the world because it creates rain. The ether is
purified by holy words. The air is purified by the fragrance of purifying
substances. Do you ever make an effort for this?
This life is a Yagya. All kinds of filth come out of our bodies. Where does
it go? Your contribution to pollution is huge; but what is your contribution
to its mitigation? Have you ever given this a thought?

13

Once I had gone to Pathankot. We went to Kangra via Amritsar. I was

accompanied by a family. One of the family was a gentle lady who had an
excellent nature. We did not stay at any hotel or company Guest-house;
we stayed at a dharamashaalaa (charitable guesthouse). This affluent lady
tied up her sari firmly, picked up a broom and water, and gave the room a
thorough cleaning. That was understandable, since we were to stay there.
However, when it was time to leave, she washed the floor again. I asked
her why. Other people will come after we have gone. They wont like it if
they find the room dirty. It was a small thing, but a matter of great
benevolence. You throw rubbish wherever you go, scattering dirt
everywhere.
The meaning of Yagya is that you avoid spreading dirt and try to remove
impurities. Mahatma Gandhi was once going from Gorakhpur to Benares.
He always traveled in a third class compartment where anyone could get
in. One man got in and sat beside him. After a while he spat on the floor.
Mahatma Gandhi tore off a corner of the newspaper he was reading, wiped
up the spittle, and threw it out. The man was surprised to see this. A little
later, he spat again, and once again Gandhiji wiped the spittle without
saying anything. The man was intrigued. During the journey, the man spat
not once, but five times more, and each time Gandhiji quietly cleaned it
up. The man began to wonder who Gandhiji was.
When the train reached Benares, thousands of people were gathered at the
station, shouting slogans of welcome. The man realized that the person
who had cleaned his spittle was none other than the Father of the Nation,
he fell at Gandhijis feet, begging forgiveness. There is nothing to
forgive, said Gandhiji. It is my duty to keep the place clean, wherever I
am. I merely did my duty.
I feel like dying for my behavior, said the man. Please tell me how I can
atone for my offence.
Very well, said Gandhiji. In future, keep the place clean wherever you
are. If someone else dirties it, clean it up without thinking that you are
doing him a favor.
This is called Yagya. The sun and the moon give you light naturally. The
air gives you life, the clouds give you water, and the earth supports you.
What is happening in Creation is Yagya. It is the Prakriti (Nature) of the
world. All Prakriti is doing Yagya, but you Prakritis child dont know

14

how to do Yagya; you only know how to pollute! Yagya must come into
your life.
Daanam damashcha yagyashcha.
The next point is svaadyaayaastapa aarjavam (16. 1) what is your
svaadhyaaya (study)? People go abroad to Management Schools. Others
go to elite Institutions like the Tatas and Birlas, for training, A Doctor
undergoes internship before practicing. A lawyer works under a senior
lawyer for some years. What is the svadhyaya in your life? Do you know
that a male child in a South India family is taught the branch of the Vedas
his family belongs to, before being sent to an English medium school? The
yagyopaveeta (sacred thread ceremony) has to be done, and then he has to
do the daily ritual of Sandhya Vandan, to be eligible to study the Vedas. In
Agra, there are many families where the boys study the Vedas before they
go to an English medium school. A Judge who was also a dear friend
used to take his Ramanuji Gita with him when he took his seat at the
Court. Shri Anantashayanam Ayenger an extremely accomplished
scholar would take his Vaishnavi Gita with him. He felt no shame in
doing the ritual worship of Bhagwan every day.
What is svadhyaya? You speak ill of others, reveal their secrets, but you
dont do the svadhyaya you should. There are ten ways of bringing
changes to our mind and inclinations. A persons mind is affected by what
he reads, what he studies, what he drinks, what he eats, the people he
works for, the people whose company he keeps, the work he does, the
recreation he chooses, the mantra he chants, and his sanskaras.
People have forgotten the things that keep the mind healthy. They have
forgotten svadhyaya. Every day we read in the newspapers, how children
are becoming more and more prone to violence. This is because of the
violence they see in the cinema and on the TV. Why are immorality,
brutality, and crime increasing day by day? It is because of our disregard
for values in life. We disdain our own lives. Our Satya is money, Banks,
clothes, and material possessions. However, a greater Satya than these is
the life we lead. Of what use is everything else, if you cannot lead a decent
life?
The matter I speak of may be dirty, but I say it to make my point. You are
aware that something may be true, but you can avoid saying it if it does
more harm to say it than to keep silent. Some people speak the truth
brutally. I am speaking the truth! they say. Who can stop me? If a harsh
15

truth needs to be said, it should be said with gentleness and tact. Some
fifty years ago, there was a group of actors who enacted the Raas Leela.
The proprietor was an elderly gentleman with high moral standards. The
boys in his group were aged between eight to sixteen, and he tried his best
to keep them virtuous. He slept in the dormitory to keep an eye on them,
but the mischief started as soon as he dropped off to sleep. Ultimately, he
gave up the effort to keep them on the right path, and retired.
Nobody else can carry you on their shoulder and take you to Bhagwan.
You have to make yourself eligible. Become so good that Bhagwan wants
to be with you. Let Him say, This person is so good that I will be with
him, he should always stay with Me. Unless and until you beautify
yourself, the beautification done by others will not achieve anything. You
wear beautiful clothes, but you have nothing beautiful to say. Some people
wear clean clothes but the dirt on the neck is seen when the collar of their
shirt shifts. You may be externally clean, but are you clean within? People
only want to present clean exteriors. Who sees what lies within? they
say. If you fail to look at your inner self and keep only the physical form
clean and healthy, your mind will be sullied.
Svadhyaya I have seen film magazines and society magazines. The life
they create is totally different from the life created by Bhagwan; by the
Gita. Satsang does not cleanse your body; it cleanses your heart. Your
heart cant be cleaned by any external object. Only a firm resolve for inner
purity will work. If you indeed have an earnest desire for inner purity,
your heart will become limpid and luminous.
For this, it is necessary to have one thing the strength of mind to endure
discomfort. A person who cannot bear discomfort can never be a
sadaachaaree (leading an upright life with all good habits). He will say,
This is too difficult for me! Will power is required to endure a little cold
and a little hunger, and also peoples abuses.
Why, my brother?
You know how to take but you dont know how to give. Have you ever
shared your food with an unexpected visitor? Have you ever given your
food away to someone and gone hungry yourself? It will be a golden day
in your life when you do this. Your life will shine like burnished gold
when you develop such noble and unselfish habits. Todays youngsters
leave their homes and go to forests. They wake up and do bhajan, but they
get no chance to inspect their own minds. You should deliberately
16

undertake some work. Go for walks. Do something that goes against your
inclinations, but not against your Gnan. This will help you to control your
mind and senses.
Learn to control your temper. I cooked for myself for several years. When
the daal (lentil curry) began to boil, the impurities in it rose to the surface
and had to be scooped out. It is the same when sugarcane juice is cooked
to make jaggery. The liquid first boils, then it simmers, then it quiets.
Observe how long you boil with anger. If you boil with anger, you are
unripe. Muktabai was told to tap the Sadhus on the back, with a tool used
for testing baked pots. Whenever the tapping made a sound, the Sadhu was
told that he is half-baked. So, pay attention to how well you control your
anger, or fail to control it. Can you remain calm in situations that arouse
anger? Weigh yourself. Keep a diary and record your actions and
reactions. It is possible that you know how to preach, but not how to
behave.
Om Shantih Shantih Shantih.

17

Pravachan III
Let us look back before we proceed. Revision helps to grasp and retain a
point, just as a double knot is stronger than a single knot. Yesterday I
spoke about Bhavanti sampadam daiveemabhijaatasva bhaarata (16.3)
My dear Arjuna, you have a bright nature. The Daivi sampada has come
into your life. The word arjuna means bright arjunah dhavala (Arjuna
is bright); and, Maa shuchah sampadam daivee abhijaatosi (16. 5)
dont grieve, because you have obtained the divine qualities. These are
the characteristics of a person who has the Daivi sampada. Arjunas noble
qualities are inherent, as shown in the first chapter. We should understand
and emulate them. Others have to inculcate these virtues, whereas they are
inborn in Arjuna.
Another point to note is that the first chapter shows Duryodhans Asuri
sampada and Arjunas Daivi sampada. This chapter is a commentary on
the first chapter, as explained in the Sva-Prakash and Svayam Vimarsh.
This explanation makes it easier for us to grasp the message of the Gita.
We should first define tattva (essence), according to Svayam Vimarsh.
You are to bring the essence into your life. This can be done by simple
methods, like touching the ground with you hands or head, before placing
your feet on it when you get up in the morning. Bow down to the earth
respectfully. The discomfort of doing this is tapa (asceticism).
Samudravasane` de`vee, parvatastanamandale`,
Vishnupatni namastubhyam paadasparsha kshamasva me`.
Samudra (the sea) is your blue garment, the mountains are your breasts.
You are the wife of the all-pervading Vishnu, Mother Earth, forgive me
for placing my feet on you. Say this, and think about Bhagwan.
Remember that neither the house, nor the land, nor the fields belong to
you. They belong to Bhagwan.
You put your feet in water when you have a bath, and wash away your dirt
in it. Before bathing, take a little water in the palm of your hand and
sprinkle it on your body to purify yourself. When you sprinkle cold water
on yourself in the winter months, it becomes a tapasyaa (asceticism). You
get a darshan (see with reverence) of the Surya Bhagwan the sun when
you wake up. Eulogize the sun. Om namah savitre`
jagade`kachakshushe` jagatprasootisthitinaashahe`tave` - I bow down to
18

you, Savita Devta. You are the eyes of the world, and the cause of its
Creation, Sustenance and Dissolution.
I want to tell you about an incident. It so happened that I was once unable
to lift up my arms fully, I went to the doctor. Swamiji, he said, you
never do dandavat pranaam (total prostration) to anyone. Had you
prostrated every day before Bhagwan, you would have found out long ago
that you have difficulty in raising your arms. Now, the problem has set in.
Fortunately, I did not take medication. The elder daughter-in-law of the
Kanpur family told me that she had had the same problem and was cured
in a few months by some special exercises. I now raise my arms and do
dandavat pranam to Bhagwan every day.
It is a matter of making a little effort. When you cook for your family, do
you put a little food into the fire or not? My brother, you use the fire to
cook your food isnt the fire entitled to its share? Anything that you use
for your convenience is benefit is entitled to its share. Nothing becomes
yours merely because you pay for it. A part of it belongs to the person who
has labored, for the person whose intellect and skill have contributed to its
being created. It is true that you have paid for it, but you should also do
some daan for those whose contribution has made it possible.
You breathe in air do you take the trouble to light incense to purify the
air by spreading fragrance? You throw out impure air; what do you do to
make amends? I am telling you the truth when someone comes close to
me to say something, I have to endure the smell of their breath. Since we
pollute the air when we breathe out, and breathe in clean air, we should
also have the habit of helping to purify the air.
We talk ill of people, gossip about their womenfolk, and use bad words.
We spread the words of ill-will into the ether, so we should cultivate the
habit of chanting stuti (praises) of Bhagwan, ring a bell, sing, or play
music to purify the ether.
You may say, What tapa are you teaching? This is hardly asceticism!
The Gita, however, calls this tapa. You can give it any name you like
svayambhu, svayam-prakaasha, or sva-prakaasha.
De`vadvijagurupraagyapoojanam shauchamaarjavam,
Bramacharyamahinsaa cha shaareeram tapa uchhyate`.
(17. 14)

19

(Worship of the Devtas, Brahmins, the Guru and other elders, and the
Gnanis, maintaining purity, being straightforward, practicing chastity and
non-violence, are called the tapa of the body.)
Worship the prithivee (earth), jala (water), agni (fire), vaayu (air), and
other Devtas. Worship the Brahmins because they conduct the rituals that
create sanskaara (beneficial subconscious impressions). The Guru gives
you teaching and Gnan, so you should worship him. Worship those who
use their intellect to render service to the world. Poojaa (worship) means
satkaara (to show respect).
Wives often laze in bed when their husband comes home from work. They
would develop a good habit is they made it a point to get up to welcome
their husband and offer him some refreshments. Parents dont teach their
children to touch their feet, but it benefits youngsters to touch the feet of
elders. Earlier, people did saashtaanga pranaama (total prostration) to
show respect. Namaskaara (bowing; folding hands respectfully) is the
method of awakening a feeling of respect for a venerable person. It helps a
person to have humility. It is a tapa.
Speech should always be restrained. This is what Sadhus told us when we
were young. You are educated and intelligent. What the Sadhus told us is
that whenever we want to say anything, we should first repeat it thrice to
ourselves. Only then, if it seems appropriate, should we say it. The effort
to keep our tongue controlled is called tapa.
Anudve`gakaram vaakyam satyam priyahitam cha yat,
Svaadhyaayaabhyaasanam chaiva vaangmayam tapa uchhyate1.
(17. 15)
(Speech that causes no agitation, is sweet to hear as well as beneficial, and
the habit of chanting the Vedas and names of Bhagwan, is called the tapa
of speech.)
A common phrase in our village is, Punditaayin, shubha bolo O wife of
a Pundit, speak with sweetness. If your speech lacks sweetness, place a
little sugar in your mouth before speaking. Swami Shukadevanandji of the
Bharat Sadhu Samaj used to say, When you speak harshly, you reveal the
bad things that are in you. When you speak ill of anyone, it is not
necessarily the truth. Badness has found a place in your heart, and you
expose your own defects. Speech reveals the speaker. What is said may or
may not be correct. Speech cannot negate the speaker; it can only refute
something that is said. That is why the Shastras say, Vaacham na
20

vidignaatitam vaktaaram vidyaat my brother, dont focus on what is

said, focus on who is saying it.
Now we come to the third point. There is a book called the Kashyap
Samhita. It had disappeared for a long time, and then a copy was found in
Nepal. It says, Satyam hitam mitam brooyaat api sanvaadi pe`shalam I
guarantee that your body will not be afflicted by illness if you observe
these: whenever you speak, speak the truth. Speak the truth that is sweet.
Focus on the benefit of the other when you speak, not of your own benefit.
A person who thinks of the good of others, is benefited automatically.
Mitam brooyaat speak as little as possible. And, api samvaadi dont
say anything that leads to argument. Speak with sweetness, and speak in
brief, and only when it is necessary to speak. It is important to control the
vaasanaa (urge) to go on talking for the sake of talking. This restraint is
also tapa. And, see the added advantage you can do this tapasya sitting at
home!
Manah prasaadah saumyatvam (17. 16). Try to stay constantly in a happy
frame of mind, The house collapsed. Oh, the house would have collapsed
one day anyway! We are to leave the house one day, we are to leave the
body one day, disease will attack the body one day, and death is to come
one day. These things will come by themselves either a few days earlier or
a few days later, How does it matter? We should remain serene. The mind
should be as limpid as the clear waters of a lake. Why bring the external
drains into your mind?
Karma yoga (worship through work) is also a tapa. Saumyatvam just as
the moon showers its soothing radiance on all, your face should radiate
peace and goodwill. Saumya means buddha dont destroy your buddhi
(intellect). Somasya bhaavah saumyam. Herbal medicines become a
feeling. Saumya also means kindness and Grace as in saamvasadaa
shivah. Samba Sadashiva is the benevolent form of Shiva, protecting all
and Gracing all, without bothering about the cycle of Creation,
Sustenance, and Dissolution. It is He who abides in our heart. Dont let
your mind dwell on useless things. This is also tapasya.
The most important thing is to be pure hearted towards all. Never have illwill for anyone. Your ill-will hurts no one but yourself. When your mind
is sullied, you are sullied, because you identify with your mind. You are
not the asanga drashtaa (uninvolved observer) of your mind, nor have you
negated your mind, People who practice Yoga negate their mind. Sankhya
21

Yoga gives the experience that the Atma is asanga (unattached). Bhakti
moulds your mind in the image of Bhagwan, and Vedanta negates the
mind. But here, your mind is very much with you, so keep it pure.
Utensils are arranged beautifully in the homes of the middle-class
Gujaratis. They would not shine so brightly if they were not cleaned
regularly. Even a plate needs to be kept clean. In the same way, try to keep
your feelings pure. Some people have a selfish interest even when they
come for Satsang. They are on the lookout for people from whom they can
derive some worldly advantage. Their feeling is impure even when they
come for a spiritual discourse! They lack bhaava shuddhi (purity of
feeling). My brother, the secret of Dharma is
Yadaa na kurute` bhaavah sarvabhoote`shu paapakam,
Karmanaa manasaa vaachaa sa dharma iti ychhyate`.
In the Vishnu Purana, Yagyavalkyaji says, Who knows the secret of
Dharma? Only a person who does not, in his mind, speech or action,
consider anyone to be a paapi. Paapa-punya (sin-spiritual merit) is
judged by individual beliefs. The feelings of incurring sin or doing a pious
deed does not come from the Shastras. The definition of paapa is different
for a Sanyasi and different for a grihastha (married householder). Are you
aware of this? It is a sin if a grihastha avoids marital conjugation on
certain occasions, whereas it is a sin for a Sanyasi to have any conjugal
relations. Daan is a punya for a grihastha, but tyaaga (renunciation) and
aparigraha (non-accumulation) is punya for a Sanyasi. The paapa-punya
of a Muslim is different from that of a Hindu. The Arya Samajs paapapunya is different from the Sanatan Dharmas.
Thus, paapa-punya is understood according to the beliefs a person has
been brought up with, and Satya is our own Atma. When you imagine
someone to be a paapi, it is not based on Satya; it is based on your
imagination of the Satya. If accepted without proper understanding, beliefs
take on the form of paapa. Therefore, the meaning of tapa and aarjava
(being straightforward) are different in the lives of different people.
The Chandogya Upanishad gives us another viewpoint. You can, if you
want, turn bhoga (indulgence or suffering) into tapa. This technique is not
to be found anywhere else in the world. It belongs exclusively to the
Upanishads. You can go through all the books of the other religious
philosophies, but you wont find it anywhere else.

22

A man had fever. His elders told him, My child, this is the bhoga of your
praarabdha (destiny caused by past actions). Some past karma has
brought this fever. Fever has to be endured. Taapa (heat; suffering) is the
discomfort given by paapa. Paapa is the karma and taapa is its fruit. A
Mahatma came. Why are you complaining? he asked. Our Sadhus sit
under the sun in full summer, with fires burning on all four sides. They put
a vessel with burning coals on their head, to do tapa. Dont consider this
fever, sent by Bhagwan, to be bhoga. Say, E`tat vai paramam tapah
Bhagwan has given me an opportunity to do tapa. Why bemoan the
fever? Consider it your asceticism.
My brother, today you have fever. What tapasya will it be when you die?
What tapasya will it be when people carry you to the cremation ground? I
never made the effort to go to the forest while I was alive. I did no
tapasya, and no havan (fire sacrifice). This will be my tapasya, to be taken
to the cremation ground. Think about it from now. You will, ultimately,
have to give up everything and go into the wilderness all alone. Your body
will be consumed by fire. That will be the havan of your body. E`tat me`
paramam tapah that is my supreme tapa.
These days, people do e`kaadashi a fast done on the eleventh day of the
lunar colander. The method for doing ekadashi given in the Shastras is that
the person should not eat the evening meal the previous day, have only
water, once, on ekadashi, and have one meal the following day. However,
people eat extra heavy food on the tenth day, saying they will be fasting
the next day. On the day of the fast they abstain form eating cereals and
other food that are to be avoided, but have many kinds of rich items that
are difficult to digest. Then, on the twelfth day, they eat heartily, saying
they had fasted the previous day! My brother, do one days tapasya, at
least!
We wore ourselves out studying the Shastras, but our lives changed for the
worse. In earlier times, bathrooms were built at some distance, and the
kitchen was close to the bedrooms. Now, bathrooms are close by and
kitchens are far. Shoes were taken off at the doorway; they were not worn
inside the house. Now, shoes are too important to be taken off even in the
kitchen, or when doing japa (ritual chanting). People find it a nuisance to
remove their shoes. They cannot imagine going barefoot. Earlier, women
ground wheat on grinding stones at home. The flour was unadulterated. At
the Ashram, good wheat was sent to the mill, but the men brought back
23

adulterated flour. A small electric grinder had to be installed, to produce

flour in substantial quantities. If you make your own flour with an
electric grinder or a grinding stone it becomes a tapasya. Babu
Shivaprasadji was one of the wealthiest men in India. He had traveled all
over the world. He was much fatter than me! He lived at Varanasi and
ground his own flour. This was a physical exertion. External purity was
the result of this, and since the flour was unadulterated, it promoted good
health. And, what if the feeling of tapasya filled the mind? The mind is
purified by Dharma, and external objects are purified by shrama
(exertion).
My brother, life should be filled with tapasya. Mothers tell the ayah to
feed the child and take the dog for a drive. They spend their time at the
Club and the child spends his time with the servants. There is a family I
visit occasionally, where the ayah had taught the child to pray. She was a
Christian. The child told me that he prays to God every day.
What do you pray? I asked him.
I ask God to give my ayah a house, he said.
My brother, you should conscientiously develop the habit of enduring
some discomfort, and doing some physical work. Tapa aarjavam. We
have to go towards the Paramatma. The word arjuna is based on
aarjavam, a person who is straightforward. There is a kind of tree that
grows tall and straight.
Arjuna went to Shri Krishna to ask for His help in the Mahabharata war.
Shri Krishna was sleeping when he went. Arjuna sat at Shri Krishnas feet.
He did not think of sitting by Shri Krishnas head. Duryodhan sat by Shri
Krishnas head, because he was proud of his status, but Arjuna was
humble and simple. The cunning Duryodhan got Shri Krishnas Army, but
did not win the war.
What is aarjavam? There is a shloka in the Mahabharata.
Sarvam jihmam mrityu padam aarjavam brahmanaapadam,
E`taavaan gnaanavishayaa pralaapah kim karishyati.
Sarvam jihmam mrityupadam all cunning is an invitation to death. Oh,
Mrityu, come to me! And, aarjavam brahmanaapadam
straightforwardness is an invitation to the Brahman. Oh, Paramatma,
come and sit in my heart.
E`taavaan gnaana vishayaa this is the sum total of Gnan. Pralaapam
kim karishyati why do you prattle unnecessarily? My friends, I read the
24

Puramas, Vedas, and Shastras. I understand them. Our Rishis were very
straightforward. They stated what they wanted to say, without using
cleverness to confuse the reader. Todays Pundits want to impress their
listeners by making the subject more difficult to understand. You have to
examine yourself do you want to impress people or do you want to
convey your thoughts?
Sarala bhaava. I had a friend who invariably won any election he stood
for. I asked him what the secret of his success was. I was twenty and he
was seventy years old at that time. Look, he said, I dont make any
schemes or plan any strategy. My enemies believe that I will do something
crooked. They expect me to take a devious route, but I go straight to my
destination, with my staff in my hand. Victory belongs to those who are
straight in their dealings; crookedness does not succeed. Aarjavam
brahmanaapadam. Being uncomplicated is to bring the Paramatma into
our meditation. It is to establish Him in our heart. It is to invite Him into
our life.
Om Shantih Shantih Shantih.

25

Pravachan IV
This Gita is our mother. Maatride`vo bhava, pitride`vo bhava! The mother
is a Devta, the father is a Devta. This Gita is our mother Devta. She is
Saraswati (goddess of learning) incarnate who stays in Shri Krishnas
heart. It is the memory of His heart, and it gives us the right teaching.
Geetaa me` hridayam paartha. Shri Krishna told Arjuna that the Gita is
His heart.
What kind of a life should we lead? We should lead the life of a Devta, not
the life of an Asura. We should consider life to be a game, and not get
weighed down. When we were young, we used to play a game called
kabaddi, in which the players died. They did not really die; they were
out of the game. Just as there is no death in a game, there is no death in the
game of life. People fall ill in a drama; this life is also a drama. It is a
leelaa (frolic). Life should not be turned into bhoga.
This is called Daivi sampada. The root of the word daivi means, to
play. That is the primary meaning. The Sanskrit is divu kreedaayaam
go on playing the game. There is no need to make these discourses very
serious. Both the speaker and the audience get bored. Some speakers use
such difficult words! It is like drawing water from a very deep well. I have
heard the lectures given by Principals of Benares University. They
deliberately use language that even the local Pundits find difficult to
follow. It certainly shows their learning, but the listeners fail to grasp the
meaning. Speak in a way that others can understand what you are saying.
If nobody but you understands your meaning, what is the use of speaking?
Daivi sampada means the sampada of the game. They made so many runs,
they took so many wickets. This is the richness of the game. Tell me, you
havent shed tears in your life, have you? And if you pretended to weep,
that is excellent! Your tears were not genuine tears. Dont shed real tears;
cry as though you were acting in a drama. Our Shri Krishna does a leela.
The gopis weep, and He also weeps sometimes. They are weeping in a
play. Thus, the greatest wealth in our life is the Daivi sampada. There
should be no strong urge in us for anything; no obstinacy, no strong
inclination for some work, individual or emotion. Oh, become a jeevan
mukta (liberated soul), my brother! The Daivi sampada is the first step on
the ladder of Mukti (liberation from rebirth and suffering).

26

And, what is the Asuri sampada? It is when a person hates the attitude of
the Suras (Devtas). Are you enslaved by any of your senses to such an
extent that you cannot do without eating something, saying things, doing
something, wearing something, or going to some place? If so, you are
controlled by the Asuri sampada. Keep you wealth, but keep it the way the
Devtas do. Play, but play as the Devtas play. Mother Gita tells us not to
injure anybody. Dont harass or cause trouble for anybody. Ahinsaa
satyam akrodhaat. The one who harasses in an enemy. The Vedas say,
Maa hinsayaa sarvabhootaani do not inflect pain on any being.
Dont do anything that will cause pain. Dont say, or even think, anything
that makes anyone suffer. The words hinsaa - ahinsaa (violencenonviolence) are given in the Shastras. Understand them in simple terms.
The Sanskrit critics enjoy playing with words, to confuse people. My
brother, say what you want to in a way that others understand your
meaning.
It is stated clearly in the Mahabharata that you should have no hatred for
anyone. The Rig Veda contains an episode about a Rishi called Mandavya.
When he was a small boy, he made a garland of ants by piercing them
with a needles and stringing them on a thread. He was given the
punishment of death by hanging. After he died, he challenged Yamaraj
(the Devta of death).
I was a child when I did this cruel deed. I did not know that I was doing
wrong. A child has no knowledge about paapa and punya, so he does not
merit the fruits of his actions. You have punished a person who did not
merit punishment, so I place a curse on you that you will become a
shoodra (low caste) for a hundred years. This is why Yamaraj was born
as Dhritarashtras brother Vidura.
Hinsa is an urge to do harm. It should not come into your life. People
inflict deep wounds in peoples hearts with their tongue. Have we been
given a tongue for the purpose of hurting others? The tongue contains such
rasa (sweetness) that it can make the bitter sound sweet. If you put
chillies, the tongue adds rasa to it. It makes the bitter gourd palatable. You
use of this tongue that is filled with sweetness to say cruel words and
make others suffer.
Ahinsa is also a Yogavritti an inclination that connects you to Bhagwan.
Ahinsa is a common Dharma. Sometimes, a post mortem is done on a
corpse. If a post mortem is done on ahinsa, it will yield great results. The
27

main point is, if you want to experience shanti, you will have to bring
ahinsa into your life. The enduring feeling of the shaanta rasa (enjoying
total peace) is shaanta rati a love for shanti. However, peace will not
endure unless it is founded on ahinsa. Nobody who hurts another can
remain at peace.
Both ahinsa and Satya are necessary for obtaining the Paramatma. The
Sanatan Dharma says that if you have love for Satya, you will ultimately
attain the Paramatma, because Satya is His svaroopa (essence; form). So,
always be truthful. The Jains say that ahinsa is the state of being
established in the Supreme. Ahinsa should be an integral part of our life.
There is the Param Satya the ultimate or Supreme Truth. Satya and
ahinsa are the two methods for obtaining it. Love for the truth is the first
requisite.
If you have no value for Satya is your life, why should you want to obtain
it? Why should the Paramatma come to you? Only someone who has the
desire to know what Satya is will make a resolve to adhere to the Satya,
and he will get the Satya. Unless you have the resolve to be truthful, you
have no need for the truth. You are quite content with falsehood, so why
will you obtain the Paramatma who is the ultimate Satya?
Ahinsa is a mental tendency that we cannot impose upon anyone else. In
his commentary on the Yoga Darshan, Vyasji Maharaj says that nobody
can indulge in bhoga without causing suffering. The more the bhoga, the
more the suffering. And, the more bhoga he has, the more he wants. Skills
in obtaining bhoga increase. People crave for new flavors, new dishes,
new clothes, new men and new women. Please dont be offended my
brother, but it is a fact that a craving for novelty comes into the life of a
bhogi (one who enjoys sensual pleasures). There is no end to their
cravings. This is why a person who is a bhogi becomes a rogi (diseased
person). In Sanskrit, the word bhogee means a snake. A snake does not
bite to eat; it bites to inflict pain, and it goes on biting. Thus, ahinsa is a
state of mind.
Satya is both a state of mind as well as a paramaartha supreme
achievement; the Brahman, who is also the Atma. But, ahinsa is not a
Paramartha; it is a sadhana an effort for spiritual progress. According to
our Sanatan Dharma, ahinsa comes into our life at times, and hinsa comes
at times. How do they come? Both ahinsa and hinsa come through the
Shastras. Maa hinsayaat sarva bhootaani (do not hurt any being), and
28

svargakaamah pashunaa yaje`t (sacrifice an animal if you want to obtain

Swarga) are written in the Shastras. The Sanatan Dharma does not
consider a vihit (instituted) hinsa to be a hinsa. Todays society may
believe in the ahinsa advocated by Gandhiji, but the order to send the
Army to Kashmir was also given by him, because that was the need of the
hour. The constitution orders death by hanging; should the hangman be
punished? No, because the violence ordered by the Constitution is not
considered a crime. The hinsa of the Vedas is not considered a hinsa
because the predominant consideration is the welfare of the people. The
mental state for obtaining the experience of the Paramatma is called
ahinsa, but ahinsa and hinsa are both part of our daily lives.
Let us examine this further. Some people are naturally inclined to
violence. Some are violent only when provoked. They are better than
those who are habitually violent. Then, there are some people who have no
wish to retaliate even when someone harms them. They are in a state of
ahinsa. Their mental state is at a level where they remain unaffected by the
pulsations of the world. When the mind is in a state of such unshakable
tranquility, the Paramatmas effulgence is seen automatically. The mind
has to be untroubled by any sense object.
The Satya, however, is even further. The Taittareya Aranyak of the Vedas
says that when a person speaks the truth, the world says that he is speaking
Dharma. Strangely, it is stated in several places in the Vedas that the
people are the proof of the truth, while people say that the Vedas establish
the truth. A ghata (pot) cannot become a pata (picture) even if thousands
of people chant mantras to establish that it is a picture. We cannot depend
totally on mantras; we also have to see the social interaction.
Therefore, my brother, never harbor a wish to harm anyone. Have no
raaga (attachment). You should pray to Bhagwan to save you from
hurting anyone, even unknowingly. The state of ahinsa comes into our life
by Bhagwans Grace. You should pray daily and constantly that no feeling
of hinsa comes to you, for even someone who has done you great harm.
Ahinsaa samataa tushti tapo daanam yashoyashah,
Bhavanti baavaa bhootaanam mattah e`va prithagvidhaah.
(10. 5)
(Know that it is I who give the feelings of ahinsa, equanimity,
contentment, self-restraint, renown, ad a bad name.)

29

This is the Gita speaking. This is called svayam vimarsha self

evaluation. The Gita tells us that the feeling of ahinsa is given by
Bhagwan. What happens when Bhagwans kripaa (Grace) showers on us?
When should we understand that He has manifested in our heart? When
the heart is free of all desire to hurt, it is a sign that His Grace has
manifested in our heart. No impulse to inflict hurt on any should ever
come to us, even in a dream. When the state of ahinsa is fully established
in the heart, you experience peace and great joy.
Ahinsaa satyamakrodhah (16. 2). There was a King who used to go
around his city to keep an eye on things. Every time he passed a particular
shop, he had an urge to imprison the owner and have him put to death.
One day, he called the shop owner to the Court. My brother, he said,
there are many shops in the market place, and many shop owners. Yet, it
is only when I pass by your shop that I have the urge to imprison you and
put you to death. What is the reason for this?
The shopkeeper said, Maharaj! Please forgive me! I will tell you the truth
if you promise to pardon my offence.
Very well, said the King, but tell me the truth.
The fact is that I stock sandalwood in my shop. The sales are poor
because it is very expensive. I keep thinking that my entire stock will be
sold the day the King dies. I think about your death and that is why you
want to have me put to death.
When you think of harming someone, he thinks of harming you.
Therefore, if someone abuses you, inspect your own heart, and check
whether you have committed a mental offence against him. Your friend is
in your heart. Dont think him to be a bad man. It is the task of worldly
people to observe the faults of others. You should examine yourself and
see whether you have had any negative feelings for the other person.
There is an elderly couple, with two married sons. Each daughter-in-law
feels that her mother-in-law is partial to the other. They all live together.
Instead of blaming the parents, they should do some introspection. They
should see what they have done that created this situation. Dont blame
others for being biased; consider your own attitude and behavior and see
whether that is the cause.
A saadhaka (spiritual seeker) is a person who looks into his own heart to
see the faults hidden there, and tries to remove them. A sansaaree
(worldly person) sees the faults in others and criticizes them. The biggest
30

mistake is to consider the sansaara (interactive world) to be separate from

ourselves, to consider it to be Satya. This is avidyaa (ignorance;
nescience). This world is made of maayaa Bhagwans power of illusion.
We are deluded into believing it to be a permanent reality. We think some
things are good and some things are bad. We get trapped by the things that
seem good to us, and start hating what seems bad. Both are a mistake.
A sadhakas job is to locate and remove the faults in his own heart. You
want to remove the faults of others. I do not wish to offend anybody, but it
is a fact that if anyone thinks he can remove the faults of others, he is a
fool. This world is so vast, filled with so many people, and each of them
with so many faults! You will yourself be filled with faults if you try to
remove other peoples faults one by one.
However, if you remove your own faults, the world will become a blessed
place for you. The whole world will become shuddha (pure) by making
one antahkaran shuddha. Trying to change the world is futile how many
people can you convince? You will die in the attempt, and the world will
go on as it is. Should I tell you the truth? This world is anaadi (without a
beginning; eternal) and nobody knows where it will end. That, which is
beginingless can have an end, but agnaana (lack of Gnan) is endless.
Anadi and ananta (endless) exist in the sphere of agnan. Once Gnan is
obtained, there is no anadi and no ananta.
This world has existed since time immemorial. There were so many
Avataras, so many Saints of different religions, so many mystics, and
Teachers and religious sects. Has there been any dearth of blunders and
wrong-doing? Nobody could make any permanent change. A dogs curly
tail can never be straightened.
Ahinsaa satyam akrodhah. People dont know how to speak Satya. Do you
know? I dont! A gentleman claimed to be a lover of Satya. I only speak
the truth, he would say. He never told untruths. One day, he met the
village Pundit on the road. Oh, Punditji! he called out. Wait! I want to
tell you something.
Yes, my brother, what is it?
Your unmarried daughter is pregnant, he shouted from across the road.
Was this a Satya that should be announced this way? It was not the proper
place or time to say it. It did nobody any good; it only caused unnecessary
pain and humiliation to the Brahmin.
Satyam brooyaat hitam brooyaat,
31

Satyam brooyaat priyam brooyaat,

Na brooyaat satyam apriyam.
(Speak the truth, but only the truth that benefits others. Speak the truth that
is sweet. Do not say anything that is hurtful, just because it is true.)
It is not necessary to speak, even if it is true. There are times when it is
essential to remain silent. Do not tell lies, but speak the truth when it is
beneficial for others, and avoid saying it if it is likely to do harm. The
greatness of Satya is immense! What am I to tell you about how great
Satya is? You tell your children to speak the truth.
There was a man who taught his children that they should always be
truthful. One day, a man to whom he owed money, came to his house. He
hid in a room and told his son to tell the visitor that he was not at home.
The boy went and told the man, My father said to tell you that he is not at
home.
This is not the case only with parents, it also applies to Gurus. Not
everybody has the capacity to understand and adhere to Satya. Only a
person who understands Satya can do true satyaagraha (a non-violent
movement for what is right). People do satyagraha for all kinds of wrong
things in the name of Satya. The satyagraha of the Hindus is different from
the satyagraha of the Muslims. Different countries have different concepts
of what is right. Will that movement be a satyagraha? Is Satya different for
different people? These are pieces of Satya that suit vested interests. That,
which remains unchanged by time, place and people, is the Param Satya
(the supreme Truth). The Satya that can never be negated is our Atma.
Nobody can say that the Atma is mithyaa (false; a relative truth).
You must know what Satya is; otherwise you will be blundering in the
dark. Only if you know Satya can you bring it into your life. The Satya
you adopt today and give up tomorrow is not Satya. That being the case,
what satyagraha will you do; and that too, with ahinsa? You lack
knowledge about Satya; ahinsa does not linger for more than a few
moments. We heard about satyagraha in 1920 or 1921, when Mahatma
Gandhi started the movement. People brought food from their homes for
the participants. Know Satya, and hold on to Satya. Experience the fact
that Satya is not something that can never leave you.
Om Shantih Shantih Shantih.

32

Pravachan V
What does our Mother Gita teach us? Have no fear. Keep your heart
clean. Work according to your knowledge. Give whatever is possible, like
the sun spreads light and the moon shines soothingly. Talk with sweetness.
Smile and be pleasant. Respect everybody. Keep your senses restrained.
Control your inclination for luxuries and indulgences.
People have the tendency to look for some personal advantage in
everything they do. Even when they go for Satsang, it is with the hope of
making useful contacts. Doctors think that their practice will increase if
they widen their circle of acquaintances. People with health problems
think that it will be an advantage to be on good terms with a doctor. Others
feel it will help them to get loans from wealthy people. It is not proper to
think only about worldly benefits in everything. Let there be at least one
place where you can keep your senses restrained.
Try to do good wherever you go. Dont examine others; examine your
own heart and see what it contains. And, you should cultivate the habit of
enduring some discomfort. A person whose overriding consideration is his
own comfort becomes a burden on others. The least you can do is to make
sure that you do not trouble anyone.
Ahinsaa satyamakrodhastyaagah shaantirapaishunam,
Dayaa bhoote`shvaloluptvam maardavam hreerachaapalam.
Te`jah kshamaa dhritih shauchamadrohonaatimaanitaa,
Bhavanti sampadam daiveemabhijaatasya bhaarata.
(16. 2, 3)
(Never hurting anyone with your mind, speech or action, speaking the
truth as you know it, speaking with sweetness, not succumbing to anger
even if someone harms you, not having the subtle ego of being the karta,
keeping the mind tranquil, not criticizing others, unmotivated compassion
for all, being unattached to the things that give you pleasure, being gentle,
feeling ashamed to do anything that is contrary to the Shastras, and not
wasting time on useless things.
Having a bright personality due to noble principles, forgiving the faults of
others, being courageous, maintaining external cleanliness, and having no
enmity for any are the characteristics of a person who has the Daivi
sampada.)

33

You have been born in the lineage of Bharat, the son of Rishabhdev,
whose nine sons became the Yogeshwaras, and eighty one sons became
superior Brahmins. Dont let down the good name of your parents. Dont
despoil the honor of your Guru. Use right thinking.
I want to tell you one more thing. Do not be the cause of any beings
suffering. Suffering can be inflicted unknowingly. The Mahabharata says
that microbes are killed whenever we blink. Then how can we bring
ahinsa into our life? We cant stop blinking! The Jains say that microbes
are killed when we breathe, so they wear a mask over their nose and
mouth. Our Mahatmas pondered deeply about this and decided that it is
not feasible to have ahinsa to this extent. We cannot control the hinsa that
is done automatically. It is useless to waste time on thinking about what is
beyond our control. The important thing is that there should be no feeling
of hinsa. Ahinsa is a feeling. It is a benevolent feeling of not wanting to
hurt any being consciously or unconsciously.
Here, in Bombay, people would come to me and ask me to give them a
mantra. I would ask them to make four vows to not steal, not tell lies,
remain chaste, and not cause suffering for anyone. After staying here for
some time, I learnt something. What did I learn? I learnt that people were
unable to keep the vows they made. The paapa of breaking a vow was
added to the paapa of their wrongdoings. After that, I asked them to make
just one vow to not knowingly inflict suffering on any being. \People
cannot give up untruths completely. My doctor also tells me untruths. I
asked him why he did that. Maharaj, he said, this is a Sattvik (noble) lie.
I conceal some facts and exaggerate some facts so that you control your
diet. It is not that only doctors do this. Our in-house doctors also do this!
Therefore, my brother, neither the doctors nor the disciples can abstain
from some Sattvik lies. What can we do? Very well; we give you leave to
modify the truth provided the intention is to benefit someone. There
should be no thought of causing deliberate suffering or personal benefit.
The forest dwellers told Shri Rama and Sitaji that they would render the
service of not stealing their clothes and vessels! Thus, the intention is to
help, not hurt. Doctors operate on their patients, give injections, and make
people unconscious in order to make them well. We scold our children and
even smack them occasionally, for their benefit, not to hurt them. It is
wrong to lose your temper and hit out in anger. When such violence is
motivated by a wish to benefit, it is not considered hinsa.
34

Total ahinsa is possible only during Samadhi, not even in deep sleep. It
often happens that a mosquito bites me when I am fast asleep, and my
hand goes automatically to slap it, and it dies. Bedbugs bite and we have
to kill them. Thus total ahinsa is impossible either in a waking state or in
the deep sleep state. Even our dreams contain violence at times. If a guard
or attendant falls asleep, it can result in a thief taking advantage to steal
things, or a patient deteriorating and dying. Thus, even our sleep can harm
others.
There is one Gnan, and that is the Gnan of our essence. The Sankhya
Darshan calls it the Gnan of asangataa (non-attachment), and Vedanta
calls it the Gnan of advaita (non-duality). Ahinsa is fully established in
this. Actions are done by Prakriti (the Ishwaras power of creation;
Nature), and I am the Purusha, the asanga drashtaa (uninvolved
observer). This is the Gnan of Sankhya. In the Gnan of Vedanta, nothing
exists except I; neither sorrow nor joy; neither hinsa nor ahinsa exist in
my svaroopa (the essence of pure existence). Sankhyas discrimination
and Vedantas experience contain complete ahinsa. Ahinsa is our bhaava
(feeling) and the action (non-violence) is the ahinsa of sadhanaa (effort
for spiritual progress). Every method of sadhana tells us to take care to not
say, do, take, or think anything that causes suffering to anyone.
People observe sankraanti. The meaning of sankranti is to go forward.
Kraanti means to step forward. When the sun moves from the sign of the
Dhanush to the sign of Makar, people say, It is sankranti. Actually, there
is a sankranti every month. Ahinsa cannot be complete unless you
establish yourself in Satya. When we are established in the Satya that is
the Atma, the Paramatma, then ahinsa will be established in our life.
To criticize the beliefs of others is also a hinsa. It is hinsa when a Sadhu
criticizes a Grihastha, or when a grihastha criticizes a Sadhu. It is hinsa
when anyone criticizes another religion. Satya is such that it is present in
all, at all times, in every form. Ahinsa cannot be established until you see
everyone as a form of the Paramatma. This is Satya. The worldly peoples
viewpoint of Satya is different from the Mahatmas. The Buddhists say
that nothing on this world is real; there is only a vacuum. Where is the
scope for Satya-asatya or hinsa-ahinsa in this? According to them,
whatever establishes interaction is Satya. Drinking water, eating food,
wearing clothes all we do in our day to day lives. You understand what I

35

say, and I understand what you say; how we should speak, and what we
should do.
The Vaishnava bhaktas, who believe in the Ishwara, say, No, Satya is not
limited to this. Satya is that, which is not destroyed even in the mahaa
pralaya (Dissolution of the world). It always exists. It is not like a piece of
strong, long-lasting cloth. Satya is something that endures. Therefore,
Satya is something that is present in the unmanifested state and also when
nothing else exists. Satya is that karma, that world, that jeeva (Atma
attached to a body), and that Ishwara, of which our entire world is created.
The Vedantis say that this is a simplified version. Their definition of Satya
is something that can never be negated.
Can you say, I do not exist? You can never experience the absence of
your own existence. What is it that can never be negated? It is your Atma.
Nobody can say, I do not exist; I have no existence. I have no Gnan. I do
not love myself. Our essence is Sacchidananda (Sat = pure existence, Chit
= pure consciousness, Ananda = pure bliss), and it can never be negated.
Therefore, only the Atma is Satya.
My friends, dont get irritated if you find it difficult to follow what I say.
Once in a while, it is good to listen to a lecture that is beyond your
comprehension. You should try to understand what is being said. Look, we
say that this world was created by the Ishwara. One is the world that has
been created, and the other is the Ishwara who has not been created; He
always Is. Now, if the Ishwara always existed, and He created the world,
the world is a number two Satya. These days everybody understands what
number two means! All homes have their number one and number two
wealth. The Parameshwara the Paramatma is the number one Satya.
He is the Satya that was not created, and the world is the number two
Satya, because it was created. The world is a vinaashee (destructible)
Satya, and the Paramatma is the avinaashee (indestructible) Satya. The
Vedantis know this as Satya and mithyaa (a relative truth).
If you want to establish Satya in your life, you will have to put in some
effort. You cannot hold on to Satya unless you let go of the asatya.
Therefore, it is essential to have a feeling of tyaaga (renunciation) for the
asatya. Let go of what passes, and let what comes, come. You can never
progress if you stop to control the activities of other people.
Try to hold on to Satya and disdain asatya. Let asatya come and go; dont
attach any importance to it. So many people go by on the road; we dont
36

bother to count them. We meet so many people every day; we dont bother
about their history sheet. It is pointless to waste time on irrelevant matters.
Shri Udiya Babaji Maharaj told us that he had once gone to the Kamakshi
Temple. There, he obtained a siddhi (supernatural power) to know what
the person he met had done before coming to him. Most people had dome
something wrong. Baba wept as he prayed. I came here to get shaanti
(peace of mind); instead I got all the ashaanti (lack of peace) of the world.
O Bhagwan, please take away this power. Let me not know what people
have done or what they are like. All are Your essence! Only then was the
power removed.
Satya needs some sacrifice and some courage. There was a dacoit called
Rakab, He went to a Mahatma and said, Maharaj, I will not be able to
follow too many rules. Please tell me something simple that I can do for
my salvation.
Very well, said the Mahatma. Whatever else you do or dont do, always
speak the truth. The dacoit was a simple man, and he accepted. Had he
studied Vedanta, he would not have accepted so readily! The Vedantis
love to debate over what is true and what is false. I am extremely careful
when I talk to Vedantis! So, the dacoit agreed to always speak the truth.
Rakab wanted to steal a horse, so he went to the Royal stables. He was
caught by a guard. Who are you? asked the guard.
I am a dacoit, replied Rakab.
The guard thought to himself, No dacoit would say that he was a dacoit.
This man must be a trusted servant of the Raja, and is testing me. He
allowed Rakab to go in.
Rakab chose the best horse in the stable a pure white stallion. He
mounted the horse and rode off. When the theft was discovered, police
were sent after Rakab. Rakab reached a place where Satsang was going
on. He tied the horse to a tree and sat amidst the bhaktas. A policeman
caught him. Who are you?
I am a dacoit, he replied.
If you are a dacoit, what have you stolen?
I have stolen the Rajas horse, he replied. The policemen thought to
himself, Had he indeed been a dacoit, he would never have told us about
it. This must be a great Seer who, sitting here, has the knowledge of what
is happening in the world. They bowed down to Rakab and asked,

37

Maharaj, you have the Gnan of everything. Please tell us where the horse
is.
Look there, to your left. The horse is tied under that large tree there.
The police went there and saw the horse, but they didnt see a white horse.
They saw a black horse. This is not the Rajas horse, they said, and went
off. Satya protects people.
There was a very naughty child who was always up to some wrongdoing.
He would bluff his brothers, mother and father. Nowadays even young
men do this, not just little children. The boys father went to a Mahatma
and poured out his troubles. The boy steals things from the house,
Maharaj. God knows what he does with the money. Please shower Grace
on us that he becomes a good boy. The Mahatma started to cultivate the
boys friendship. He gave the boy sweets, told him stories, and showered
him with affection. One day, he told the boy, Will you listen to one thing
I tell you to do?
Yes, Maharaj, I will listen to you.
You are free to steal anything or do any other mischief, said the
Mahatma. All I ask of you is that you always speak the truth. Never tell
lies.
I see no problem in this, said the boy. I will do what you say.
The boy stole money from his house. His father asked him, Have you
stolen the money?
Yes.
Where is it?
It is buried in the ground under that mango tree. The father dug up the
money. The boy kept his promise to speak the truth about whatever he had
done. Within a few days he realized that there was no point in stealing
anything any more. I speak the truth and get caught, he thought. I harass
someone and get caught. Doing all this is useless. His adherence to Satya
improved his life.
The greatness of Satya is beyond description. Satya contains the
effulgence of the Parameshwara. A person who walks on the path of Satya
has to suffer a little. How can you have love for the world if you have love
for Satya? A person who holds on to Satya no doubt faces problems, but
he also develops an inner strength that makes him indomitable. This is
because the essence of the Satya svaroopa Paramatma manifests in him.
Satyam bruvantam dharmam braveeti a person who protects Satya
38

becomes a Dharmatma; he becomes established in righteousness. People

say, Oh, yesterday he was a thief, now he has turned into a Mahatma!
His life shines brightly.
Have confidence in Satya. You will not succeed in your business unless
people have confidence in your integrity. Dont think only about your own
profit; think about the benefit of your customers, too. Customers should
not think only about their advantage; they should understand that
shopkeepers have to make a living.
I recall an incident from my childhood. I was about seven years old when I
started school. My grandfather gave me some money to buy a pair of
shoes. I went to a small shop and chose a pair of brown Patiala shoes.
They were considered to be good quality shoes.
Three rupees, said the shopkeeper when I asked the price. I gave him the
money. To my surprise, he returned eight annas (half a rupee).
I had kept eight annas in reserve, to lower the price, but you didnt
bargain, so how can I charge you more? he explained. The mans name
was Pir Mohammed. He started with a small shop, but later on he became
the owner of many shops. His business flourished because he won the trust
of his customers. You impress people with your cleverness and
dishonesty; why dont you impress them with your integrity? Keep the
vessel of Dharma before you in all you do.
One of my devotees is a doctor. I have told him not to charge high fees.
He is bound by his word, but the other doctors resent him for performing
the same operation for a much lower fee. The patients also think that he
charges less because he is less competent. So, now he charges as much as
other doctors, and donates the balance to the Ashram. He does not use the
extra money for himself.
I will tell you one more thing. Use Satya to enhance your reputation,
instead of using wealth and cunning. Let people respect you for your
commitment to Satya and Dharma, and your bhakti for Bhagwan. Fame
earned by unscrupulous means is short-lived.
Another point is that those who speak the truth get very angry if anyone
says lies to them. Isnt that a fact? They say, This man lied in front of
me! They have caught hold of Satya, but thrown out shanti. They lose
their temper with others, either for telling lies or for something else. Why
do they get angry? You know the reason! People get angry when others
dont do what they want. The father wants the son to do what he says, the
39

husband wants the wife to do what he says, and the friend wants his friend
to follow his advice. They get angry because the son, wife, and friend
dont listen to them. That means, they think they are the boss and should
be obeyed. And when they are not obeyed, they take it as an insult.
Whenever anyone does anything that goes against our inclinations, it
annoys us. We want others to be truthful even if we are not. To tell the
truth, people speak the truth according to their Gnan. I fold my hands
before all. I speak what is untrue and against my Gnan. I am referring to
my personal behavior. I do not speak the truth at all! I announce this
publicly I am not able to say that, which I know to be Satya; and I know
that what I say is asatya. This is my state. Tell me, how can I blame
anyone else for not speaking the truth? The poor man says what he thinks
is true; while I say what I know is untrue.
We went to a desert. The sun rays created a mirage. My companions
believed the lake was real. They started arguing about its depth. The
argument turned into a quarrel. I told them, My friends, I come here every
day. There is no water; it is a mirage. Why are you quarreling over
something that is not real? Anger rises. Why is anger called krodha? It is
because it blocks the dhaaraa (stream) of our sukha (happy state of mind).
An angry man cannot remain happy. He may believe himself to be a
sadgunee (having good tendencies), sadbaavee (having benevolence), a
bhakta, a Gnani, a vive`kee (having discrimination between right and
wrong), or he may possess every good quality, but he cant have peace of
mind. We can never be sure when anger will suddenly be aroused.
Dont think yourself to be the most superior. Dont be confident that your
understanding is infallible. Others also have wisdom and understanding.
Dont desire that others should do what you want. And, my brother, have a
little faith in Bhagwan. Have a little faith in Prakriti. Why do you get
angry with your shadow?
A lady had come to meet me. She said, Swamiji, by your Grace I no
longer get angry so often
How did you achieve this? I asked.
You told me that every time I get angry, I should do daan of ten rupees.
Now, whenever I feel myself getting angry, I think that it will cost me ten
rupees, and my anger subsides! Akrodhah.
Om Shantih Shantih Shantih.
40

Pravachan VI
Ahinsaa satyamakrodhah tyaagah shaantirapaishunam,
Dayaa bhoote`shvaloluptvam maardavam hreerachaapalam.
(16. 2)
(The characteristics of a person who has the Daivi sampada are, never
hurting anyone in thought, word, or deed, being truthful, speaking with
sweetness, not getting angry even when someone harms you, not having
the subtle pride of being the karta, being compassionate and gentle, free
from worldly attachments, feeling shame in doing anything that is against
the Shastras, and not wasting time on futile activities.)
Ahinsaa (non-violence), akrodha (absence of anger), apaishunam (not
coveting anything that belongs to another), satyam (truthfulness), shaanti
(tranquility) these six are given in the first half of the shloka. Three of
them are instituted, and three are forbidding. Ahinsa, akrodha and
apaishun forbid violence, anger and covetousness. Ahinsa is a feeling that
endures, while anger rises up occasionally. We should let the anger go as
soon as it begins to rise. This is the difference between ahinsa and
akrodha. Ahinsa does not rise up, and akrodha restrains anger from rising.
At the root of anger is agnaana lack of Gnan about the Atma, the
Paramatma. We believe others to be separate from us because we dont
know that the Atma of all is one. When we see anyone as the other, we
see differences like good and bad. Then we develop liking raaga for
the good, and dislike dve`sha for the bad. From the viewpoint of the
Tattva (essence), nothing in this world is good or bad.
There is the Paramatma, the Ishwara (the Brahman with attributes), Maya
(the Ishwaras power of illusion), Prakriti (the Ishwaras power of
Creation; Nature), and the panchabhoota (the five elements). Up to the
panchabhoota, they are all the Tattva, and free from raga-dvesha. It is only
an individual who wants to get what he likes, and that becomes raga. And
when he dislikes something, he thinks, Let this never come to me. When
you see anything that seems bad to you, you get a burning sensation in
your heart. Jvalanaatmakashcha pravrittivishe`sha dve`shah when the
sight of someone or something makes you burn, it is called dvesha. And,
when the sight of someone or something gives you pleasure, it is called
raga. Sukhaanushayee raagah dukhaanushaayee dve`shah the
41

memory of pain inflicted by someone creates dvesha and the memory of

pleasure given by someone creates raga.
I did not know this earlier; it is not that I was born with all knowledge! My
elders have given me immense gifts. I came to Shri Udiya Babaji Maharaj.
He explained to me that there is neither birth, nor sukha-dukha (happinesssorrow) in this world. This world is the form of the Ishwara. Everything in
it is the Ishwara, but when we like something, we think it is good; and
when we dont like something we think it is bad. Baba read out a shloka
by Bharavi Vasanti hi pre`mni guna na vastooni the guna (goodness)
lies in pre`ma (love), not in the vastu (object). A person who likes chilies
will thinks that chilies are very good. It is not the quality of the object; it is
our mental concept of it that makes us call it good or bad. Therefore, it is
not the world that we are to change, it is our own attitude. Once this point
is established, many of the worldly problems and perceptions will end
automatically. What we have to develop is our own mind. We need to
improve our attitude.
The feeling of ahinsa should be enduring. Anger disrupts it every now and
then. We should give up anger because it has a major fault. We forget
ourselves when we get angry, and become the object of our anger. The
Vedantis know this well.
Swami Mangal Nathji was a Gnani, a great Mahatma, who lived in
Rishikesh. He had no possessions. He became involved in a dispute
connected to a goshala (shelter for cows). The matter was taken to Court.
One day, he was walking on the road when he met another Vedanti,
Mulsinghji Nirmal. Mulsinghji called out, Oh, Nathji.
Yes, ji?
You have become a prapanchee (involved in worldly matters). He was
referring to the law suit. Mangal Nathji said, Unless and until you become
one with the avichhinna chaitanya (the inseparable consciousness) of the
prapancha (interactive world), how will you know who is a prapanchi?
In Vedanta, the rule is that when the chaitanya (pure consciousness) in the
antahkaran (fourfold mind) becomes one with the chaitanya of a ghata
(pot, symbolizing an individual) the person obtains knowledge about the
ghata. You can understand it like this: when you see a pot, a woman or a
man, the object comes into your mind by the route of the eyes; or, the
mind merges into the object through the route of the eyes. It is mutual. So,
when the object comes into the mind, and we are the consciousness that is
42

aware of the object, our consciousness becomes one with the

consciousness of that object. The woman, man, bird, or animal we see
does not enter our mind with its separate consciousness. No other
conscious creature comes into our consciousness; the forms we see and the
things they do, are all a play of our own consciousness.
When we become aware of something in this world, we become one with
it. So, Nathji told Nirmalji that he could not possibly know the indivisible
consciousness of the world without becoming one with it.
I tell you something very simple. When anger rises in our mind, our I
merges into our anger. Anger is bitter. It blocks the spring of happiness in
our heart. You can never feel happy when you are angry, but anger makes
you feel good. I will teach him a lesson he will never forget! you say.
What happens in this? The goodness of our I merges into our anger,
making the anger seem good. When the anger is gone, you feel that anger
is bad. When a person gets angry, his eyes redden, he begins to frown, and
his limbs start to tremble. He loses control over what he says. And yet
anger seems nice when we are angry and bad only after it has gone!
It is the same with regard to kaama (lust; overwhelming desire) etc. What
we merge with seems good, and what we detach ourselves from seems
bad. Krodha is an early form of raudra (fury). Raudra is also considered to
be one of the rasa (enriching emotions) in drama and art. An emotion is
called a rasa when we merge into it. There are four steps in anger. The
anger of someone remote, the anger of someone near, the anger in the
heart, and the angry I. My dear man, couldnt you find anything better to
merge into? You could have felt one with Shri Rama, Shri Krishna, or
Shivaji. We should not allow ourselves to be overcome by anger, lust, or
greed and get an impulse to hurt anyone. If anger rises, we should subdue
it.
Observe the cause of your anger. Did you see anything bad in it? Then,
what do you do? You do paishuna. Paishun means to talk ill of people and
find fault. You dont talk about Shri Rama or Shri Krishna; you gossip
about other people. It is only when you think about peoples faults that
you can talk about them. We dont want to see faults in other people, but
we bring them into our own mind when we think about them. The faults
seep into our nature when we dwell upon them. I have seen people
develop the very faults they criticized in others.

43

Ahinsaa akrodhah apaishunam. Shri Hari Babaji Maharaj told a lawyer,

Stop speaking when you feel anger rising up. Take a vow and make this a
habit. One day, the lawyer of the opposite party said something that made
him angry. He stopped speaking. The Judge asked him to continue, but he
remained silent. Five minutes passed. Then he apologized to the Judge.
My Guru has told me to stop speaking when I get angry, he explained,
and resumed his presentation of the case. The Judge was greatly
impressed. I will also take a vow to remain silent when I get angry, he
said.
I will tell of you of another incident regarding anger. There was a very
learned man at Gazipur, in Uttar Pradesh. He was being cross examined by
a clever lawyer, but the lawyer was unable to trap him into saying
anything damaging to the case. So, the lawyer insulted him by saying,
You are ignorant about this. The man lost his temper. You have studied
law for four years, he said. I have enough experience to teach you law
for ten years more! The lawyer rested his case. Let it be noted that he
says he can teach me law for another ten years. Examining this witness
will avail nothing, but our case is just.
I was ten years old when I used to accompany my grandfather to the
Courts. The lawyers would discuss cases among themselves. and I would
listen. Sometimes they said things of great wisdom.
Give up these three the wish to hurt, anger, and criticism. Dont apply
your mind to these. Remain silent. Chant Bhagwans name. Dont persist
in trying to convince anyone that you are right. You can certainly hold on
to your beliefs, but you have no right to say that what others believe is
wrong. Neither are you the Judge, nor are you responsible for establishing
that only you are right. You hold no brief, and no one has asked for your
opinion. Why should you interfere with them?
Three points are instituted Satya, tyaga, and shanti. Satya and ahinsa are
almost the same. If ahinsa is established in your life, you will be
established in Satya. Why do we speak? We speak to ask someone to do
something, or ask them to not do something, or to give some information.
Satyam tyaagah shaantih. If ahinsa is established in your life, you will be
established in Satya. And, if akrodha is established in your life, you will
do tyaaga (give up; sacrifice) all that gives rise to anger. You get angry if
someone charges five rupees extra. Oh, forget the five rupees! I will tell
you about an incident in Bombay. There was a dispute between two
44

brothers. One of them came to me for guidance. What is the issue? I

asked.
What is your command for me? he asked.
My command for you is that if you owe him money, give him what you
owe, and if he refuses to give what he owes you, forget it. The matter is
finished. The dispute will end. After all, he is your brother.
We fling ourselves into the fire for petty gains, over petty considerations.
Anger is a fire, and lust is to be carried off in a whirlwind. Anger means to
burn, and greed means to be swept away in a flood. Lobha (greed) is
cough, krodha (anger) is pitta (bile) and kaama (lust) is wind. (Cough, bile
and wind are the three humors in the body.) Why do you need to bring a
typhoon into your house? Do tyaga. Anger will not come near you if you
give up worldly considerations. Let go, give up, be established in ahinsa.
Have a direct experience of Satya. Stop thinking about what is good and
what is bad. Apaishunam. You will get shanti. Tyaagaat shaantir
anantaram (12. 12) infinite peace is obtained by tyaga.
Unless you give up your attachment to objects, you will get angry when
someone tries to take things away from you. You will see something
attractive and desire it. Some nice things will come to your house and you
will develop greed. You will get trapped. You will hold on to possessions,
and when you lose any of them, you will be overcome by anger. Desire for
something you dont have will sweep you off your feet; you will lose your
balance. Whether you go to America or to France, unless you have shanti
in your heart you are likely to succumb to wrong temptations. If your heart
is filled with shanti, you can go anywhere and not be swayed from the
right path. Satya, tyaga, and shanti; and, ahinsa, akrodha and apaishunam
these are the qualities that are the wealth of the Devtas. They are the
Daivi sampatti. The Devtas are Devtas for as long as they possess these
virtues; when they lose them, they become Asuras.
Dambho darpobhimaanashcha krodhah paarushyame`va cha. (16. 4)
pretending to be great, being proud, vain and angry, and being hard
hearted are the characteristics of a person who has the Asuri sampada.
Examine your heart and see how much agitation it contains. Dayaa
bhoote`shu how do you react when you see someone suffer? Do you
think that he is a hypocrite who is pretending to suffer? Do you disdain
him, or does your heart melt with compassion? When the heart melts at the
sight of someones suffering, it is called druti in Sanskrit. The heart
45

melts, like gold and silver, or wax. Some people weep at the sight of
suffering, but their heart remains as hard as ever. Tears come to their eyes,
they say words of sympathy, and then they move on. No, my brother, there
is a difference in the softening of the heart and the melting of the heart.
The word druti (molten) leads to liquefying, according to Sanskrit
grammar. If your heart melts, extend some practical assistance to the one
who suffers. If you do nothing to alleviate his suffering, your softened
heart is no better than a stony heart. Bhavabhooti says
E`ko rasah karuna e`va nimittabhe`daata bhinnaa prithak-prithak
upaattayate` vivartaah. There is only one rasa, and that is the karuna rasa.
It is compassion, tenderheartedness. Is your heart tender or is it hard? Can
you bear to see any creature in the world suffer? When Shri Rama saw the
wounded Jatayu, He forgot about Sitaji being abducted, and their being
banished to the jungle. He took Jatayu on His lap and wiped away the dust
on his body with His locks of hair. He empathized with Jatayus suffering.
Shri Krishnas eyes filled with tears when He saw the pathetic condition of
Sudama. He wept so copiously that the water brought by Rukmniji for
washing Sudamas feet remained unused. Sudamas feet were washed with
Shri Krishnas tears. This episode is given in the tenth canto of the
Bhagwat. Shri Krishna bestowed great wealth on Sudama and removed his
poverty.
When a person dies, people pay a condolence visit to the bereaved family
members. The visitors weep for five minutes each and go away, but the
bereaved person has to weep with them all. The visitors have no thought
of extending any assistance to the needs of the bereaved. Dayaa
bhoote`shu compassion for all beings. Aloluptvam (lack of greed) is
added to this. A greedy man cannot be dayaalu (compassionate); greed is
an obstacle for true compassion.
Om Shantih Shantih Shantih

46

Pravachan VII
Mother Gita is so compassionate that all she thinks about is to make her
child so elevated that he never again faces rebirth. Let my child never
have to go into any womb ever again. Let him be nurtured by me so that
his suffering is ended forever. The Gita has been called
bhavadve`shineem one who is averse to the cycle of rebirth. No mother
wants her child to suffer, and our Mother Gita is the most compassionate
of all. We have to heed the words of such a mother.
Amba tvaamanusandadhaami bhagavatgeete` bhavadve`shineem. Mother
Gita, spoken by Bhagwan, I explore you because you want to save me
from all worldly sorrow. The life of a human being should contain
compassion. Where should this come from? Just as a mothers heart is full
of compassion and benevolence for her child, a universal benevolence
should awaken in the heart of Mother Gitas children.
Dayaa bhooteshu aloluptvam maardavam hreer achaapalam (16. 2)
compassion for all beings, non-attachment to worldly pleasures,
tenderheartedness, shame in doing anything contrary to the Shastras, and
not wasting time. Mother Gita emerged from Bhagwans heart in the form
of speech, to make humans humane. Bhagwan is He, who wants the good
of all. Bhagvatgeetaa can be analyzed as bhagavataa geetaa sung by
Bhagwan. Bhagwan sang the Gita, so it became Bhagwat Gita. Or, she is
the bhagavatee Bhagwans female form incarnate, the Primordial
Mother. She tells us, You are my child. I am Bhagwans heart, and you
are my child. Therefore, dayaa bhoote`shu your heart should be filled
with compassion for all beings.
Daya manifests in three forms. One is called karunaa, compassion. The
second is called dayaa, mercy or kindness, and the third is called
kripaa Grace. A Mahatmas heart is always filled with karuna, even for
the wicked and the lowly. The Mahatmas feel, This man has fallen to
such a state because of his agnan. He has turned away from Bhagwan. He
writhes in the Hell of wickedness. Just as an inebriated person is not
conscious of having fallen into a ditch, he does not know that he is like a
worm in Hell. Good people pick up the downfallen and take care of them.
The Mahatmas have compassion for all who suffer; even the sinful and
wicked. It is the nature of saintly people to be compassionate.

47

The Valmiki Ramayana says that when Hanumanji went to the Ashok
Vatika to tell Sitaji that Shri Rama had killed Ravana and won the war, he
saw the demonesses who had harassed Sitaji while she was imprisoned
there. If you give me the command, I will kill all the Rakshasis who
harassed you, he said. Hanuman, said Sitaji, a person may be a paapi or
a punyatma, or even fit to be killed, but a noble soul should always have
compassion for him.
You may argue that a criminal deserves to be punished, but, Na kashchit
naaparaadhyati there is nobody in this world who has never done
something wrong. This golden sentence is repeated in the Valmiki
Ramayana. Bharatji has said the same thing. The Satpurusha (saintly
person) has mercy for all. Compassion is a characteristic of a saintly heart.
Their compassion is not limited to those who suffer; it extends to those
who are trapped in worldly considerations, and are turned away from
Bhagwan. They have compassion for the foolish, and also for learned
people who have developed pride, making them forget Bhagwan. There
are many instances when Mahatmas have prayed for even the people who
have attacked them.
The Tapas Mala has a story about a Mahatma who was crossing a river
on a ferry. There were some foolish youngsters in the boat, who began to
knock on the Mahatmas bald head to amuse themselves. The Mahatma sat
quietly, not saying anything. A celestial voice was heard, Mahatmaji, if
you give the command, I will capsize the boat and drown these fools.
Mahatmaji said, Bhagwan, if you want to overturn something, please
have karuna and overturn their thinking; dont overturn the boat.
So, then, what is karuna? To have goodwill for even the most wicked, to
not want harm to anyone, to want to save them from Hell. It is to want
their good, their upliftment.
There is a story in the Vishnu Purana. Hiranyakashipu ordered the priests
to do a ritual to create Kritya, a demoness who would kill Prahlad. Kritya
manifested and rushed to attack Prahlad. Vishnu Bhagwan had kept His
Chakra (Discus) on duty to protect Prahlad. The Chakra drove off Kritya,
and killed the two priests who had evoked her. Prahlad came running. He
stood with folded hands and prayed. Prabhu, what are You doing? These
two had me bitten by poisonous snakes, trampled upon by elephants,
thrown from high mountains, thrown into the sea, and burnt in a bonfire.
They also created Kritya to kill me. Yet, if my goodwill for them has not
48

faltered for even an instant, please shower kripa, and bring them back to
life. Prahlads heart had compassion for even the priests who had tried to
kill him.
Compassion is an integral part of a Mahatmas nature. One Mahatma saw
a scorpion drowning in the river when he went to bathe. He picked it up,
wanting to put it on the shore and save its life, but the scorpion bit him,
and fell into the water again. The Mahatma tried again to pick it up, but
the scorpion bit him again. A man standing there told the Mahatma, Why
are you being so stupid? Let the scorpion drown!! You keep trying to save
it and it keeps biting you! Why do you show karuna to it?
This is not karuna, said the Mahatma. It is a tussle between good-will
and ill-will. It is the scorpions nature to bite, and my nature to want to
save it. If I accept defeat, the desire to do good will leave this world. To
confront wickedness with goodness is right for a human being.
You all read stories in magazines. Our ancient books narrate how Soma
Rishi sacrificed his body to save a cow. Raja Shivi cut off flesh from his
own body to save a pigeon. Buddha was overcome with grief when he saw
a wounded bird. Reading these incidents, we realize that there is a joy in
being compassionate. A sea of happiness heaves in the heart. Karuna turns
into untainted happiness when you protect even a thief.
Some Brahmins of Kashi hated Sant Kabir. They sent a prostitute to sully
his good name. The prostitute accosted Kabir in the market square,
accusing him of nefarious behavior and not giving her the things he had
promised. Oh, I was looking for you, Mother! said Kabir. Mother,
please come home and stay with me. I will look after you and serve you
always. The woman had never seen Kabir before, she had never seen him.
Tears came into her eyes. She was amazed that the Saint had so much
compassion for even a lowly prostitute.
Thus, karuna is an innate quality of a saintly nature. It does not consider
the eligibility of the person. For a Saint, every being is eligible for
compassion. A Saint has unstinted goodwill for all.
Daya is done on those who suffer. When we see someone suffer, we see
only that here is a suffering being. Daya rises when you see a pitiful sight.
You see a leper lying by the roadside and daya rises in your heart, but you
dont feel daya for a criminal. The Taittareya Upanishad has a story about
Brahmaji. Brahmaji saw that the Daityas (Demons) were inflicting great
cruelty on people and killing them. He saw that the Devtas were filled
49

with avid desires for sensual indulgences, and that the greed of the humans
was endless. The fault of human nature is to be greedy, to hoard. The fault
of the Devtas nature is sensual indulge, and the fault in the Daityas
nature is to be cruel.
Brahmaji gave all three a teaching. He said, Da, da, da. All of you must
accept this. Have you understood me?
The Devtas replied, Yes, we have understood.
What did you understand?
You told us da, meaning, we should do damana - we should practice
self-restraint, to overcome the fault of over-indulgence.
The humans said, You told us Da, meaning, we should do daan, to
overcome our fault of greed.
The Daityas said, You said da, meaning, we should have daya, to
overcome our fault of being cruel. Daya has to be done.
If a Mahatmas heart has ill-will, it may or may not have any effect on the
other person, but it will make his own heart impure. Dayaa bhoote`shu bhooteshu means all beings. That is why karuna rasa is accepted as a
rasa. Daya is not a rasa. And kripa comes when you ask for it. You pray,
Shower kripa on us. Kripas method is to come for a while and then go
away. Both daya and kripa have a conclusion; an end. They change.
A man saw a leper lying on the roadside. He felt daya and took him home
with him. He bathed the man, fed him, and arranged for his treatment.
Then he sat beside him and began to fan him. After a while, the leper spat
on the floor. Puss oozed from his wounds. The man was filled with
revulsion and disgust. When pity filled him mind, Sattva guna the lofty
tendency filled the man. Then he felt pride that he was so noble, and
Rajo guna the mixed tendency filled him. When he felt disgust and
aversion, Tamo guna the lowly tendency ruled him. Both daya and
kripa change, but karuna never changes. It retains its tendency of
compassion for all.
Dayaa bhoote`shu means we should not harden our heart towards any
being. A dacoit knocked at Kabirs door in the dead of night. He was
being chased by the police. Kabir opened the door. I am a thief, he said.
The police are after me. Please save me! Kabir told him to come in. Get
into that bed and lie down beside my daughter who has come from her inlaws place, said Kabir. The thief got into bed beside the girl and covered
himself, pretending to be asleep.
50

The police knocked at the door. Kabir opened it. A thief came this way.
Did he come in here?
No, said Kabir.
We will search your house,
Very well.
Who are they?
They are my daughter and son-in-law, who are visiting me. The police
went away.
Would Kabir be guilty of the sin of telling a lie? No. On such occasions,
we dont see who we are saving; the feeling is one of universal
benevolence. Let every heart be filled with goodwill. Nor should the
goodwill be restricted to living beings. There is a Sanskrit book called
Buddhacharya, that tells us how we should behave. It says that you
should have a feeling of compassion even for inanimate things. Sit gently
on your bed; dont sit with a thump that breaks the bed. Open the windows
carefully, so they dont bang against the wall. Keep utensils gently, so that
they dont clang. When you sit on the grass, dont uproot the grass. By
Bhagwans kripa the clay has evolved into grass. If a cow eats it, it will
turn into milk. If a man drinks the milk, it will become his semen. In three
generations, the grass will be elevated to a human being. If you uproot it,
it will have to descend to the level of clay again.
Dayaa bhoote`shu aloluptvam loluptaa (greed) is the biggest fault of
humans. People suffer from intense inner poverty. Whenever Shri Rama
saw a beggar, He would call him and say, Why are you begging? If you
want wealth, I will give you all I have. Stop being a beggar. When
someones heart is filled with a feeling of lacking, his condition becomes
pathetic. Once, I took a Thakur Saheb with me to Haridwar. We were
standing on the bridge at Har Ki Paidi. Different kinds of fish danced in
the Gangaji below. Thakur Saheb began to tell me the names of the
different kinds of fish. His mouth watered as he spoke. This is called
lolupta.
A Brahmachari stayed with me, to serve me. Four or five of us were
staying at Chaitandevjis cottage. Chaitandevji was not feeling well one
day, and I told the Brahmachari to make a lemon drink for him. While
mixing the lemon and sugar, a little saliva fell from the Brahmacharis
mouth into the drink he was mixing. I am not telling you this to make you
laugh. Some people are tempted by food, some by wealth, and some for
51

other things. This is the lolupta in our life. When you see tempting things
you forget yourself. This also happens to Sadhus. They leave their home
and family, but they are not able to let go of their thirst for sense objects.
Their hair whitens with age and their teeth fall, but the yearning in their
heart becomes stronger.
Beware! It is a mothers duty to give the proper teaching to her children. A
mother guides her childs first steps and teaches him how to walk. She
teaches him to say Mama and Papa. Our Mother Gita is warning us,
Dont have lolupta. Let nothing in the world make you forget yourself.
Yesterday Swami Govindanand read out a story about a laalachee (greedy
man). He wanted to build up a stable, and sell horses. He bought foals and
reared them. When the first batch of five horses was ready, he planned to
sell them to the Raja, and make a good profit. He had to pass through a
jungle to go to the city. Some dacoits robbed him in the jungle, and he
began to shout for help. A Devta, who lived in a banyan tree just there,
heard him. He felt sorry for the man and manifested. He rubbed his ring
and the five horses came galloping back. The man was afraid of the
dacoits coming back. So he told the Devta, please give me the price of the
horses, and I will leave the horses here. The Devta rubbed his ring and
silver appeared. Take whatever you want, he told the man. The man
decided to load the silver on one horse and leave the rest of the horses.
Please keep four horses, and let me have one horse for taking the silver
home, he said. Please help me to load the silver on the horse. The Devta
helped him and he rode off. A little later, he came back. Just as you
loaded silver on one horse, please load all the horses with silver. I would
like to take them all. The Devta obliged. The man came back yet again,
and said, I will leave the horses and the silver. Please let me have your
magic ring.
All right, said the Devta. Take it.
The man went off, very pleased with himself. When he reached home, his
wife asked, Did you sell your horses to the Raja? What did you get for
them?
I have got a magic ring, said the man. His wife laughed at him. You
have behaved like a fool, she said. What will this ring give us? The man
rubbed the ring, but nothing happened. The ring yielded nothing.
People who are greedy for more end up destroying everything. Anto naasti
pipaasaa there is no end to desires. Maharshi Vyasa says:
52

Trishnaa na jeernaa vayame`va jeernaah,

Bhogaa na bhuktaa vayame`va bhuktaah.
Desires never reduce, we get worn out. We dont consume the sense
objects; the sense objects consume us. The food is never finished, our life
gets over. Time doesnt pass, we pass away.
I went to primary school. We were taught that greed is a wicked witch.
Maardavam. Mardavam means the softness of our heart. Remain softhearted. Dont become hard-hearted. To be te`jasvee (having a strong
personality) is not the same as being stern. Take the example of clay. You
can knead it, dig it, add water to soften it, dry it, make a pot out of it, and
beat it into different shapes. It is always malleable. A person who cannot
endure being pounded lacks valor. A person who endures criticism and
slander has mardavam.
A Mahatma lived in the wilderness at Rishikesh. This was before
Rishikesh became a city. I crossed the Chandrabhaga river to go to meet
him. Only Mahatmas lived there in those days. This Mahatma was ninety
years old. People asked him, Maharaj, tell us about your lifes
experience.
Very well, said the Mahatma, and opened him mouth. Are there any
teeth in my mouth?
No, Maharaj.
Is there a tongue?
Yes, Maharaj.
The experience of my life is that whatever is hard, breaks; and whatever
is soft, remains. My teeth were hard and they have broken, but my tongue
was soft and it endured.
A large Satsang was being held. One gentleman brought a pot filled with
Gangajal, and kept it there, handy for any Mahatma to quench his thirst.
One Mahatma said, This pot is indeed blessed. By Bhagwans kripa, it
has brought Gangajal for the Mahatmas.
If you get Satsang, know that it is Bhagwans kripa that gives you the
chance to associate with saintly people. It is an indication that you are on
the right path. The man who brought this pot is blessed, of course, but the
pot is also blessed, said the Mahatma.
The pot began to speak. Maharaj, I was mere clay. A potter came with a
spade and dug me out of the earth. I felt the pain of being cut up. Then he
loaded me on a donkey, and took me to his house. He kneaded me
53

mercilessly. I wondered what he would do next. He added water to make

me soft and put me on his wheel, and made me into a pot. Then he cut my
throat, and put me into a furnace. When I was taken to the market,
anybody who wanted a pot would tap me smartly to see whether I was
flawed. Then, this gentleman bought me, filled Gangajal in me, and
brought me here. I had to undergo intense suffering before I could get
Bhagwat kripa and become fit to serve you.
You have to endure some thrashing to be good. A person who fears being
thrashed and kneaded feels upset when his pride is broken. Such a person
cannot walk on the path of spirituality. Maardavam hreerachaapalam. In
Sanskrit, hree means, a sense of shame. It is feeling a sense of shame in
doing anything wrong.
Om Shantih Shantih Shantih

54

Pravachan VIII
Children also come to me. Their behavior varies. Some see sweets and
start crying for them, and some children refuse even when I offer them
sweets. Both learn this behavior from their parents. When a mother
teaches self-restraint, the child learns to control temptation. A child needs
to be taught self-discipline. Actually, anushaasana (abiding by the rules)
is Dharma. There is no Dharma-adharma in the Brahman, the Ishwara,
Prakriti, or panchabhoota. Dharma-adharma exist in following or flouting
the rules. The Mahabharata says, Maanushe` tu mahaaraaja dharmaadharmo pravartakah the department of Dharma-adharma is only for
humans, because only they are subject to rules. Dharma-adharma does not
apply to birds and animals.
Our Mother Gita says, My son, aloluptvam dont succumb to
temptation for anything. When you see someone, you can make out
where he has come from; whether he has come from Narak (Hell) or
Swarga (Heaven). A person who comes from Narak has suffered, and been
deprived of good things, so he is greedy and irritable. Irritability and greed
are indications of a person who has come from Narak. And, one can also
tell where he is headed for, whether he will go to Narak or to Swarga, or
whether he will obtain Moksha (liberation from rebirth).
Oh, who can understand the mind of a Mahapurusha (Mahatma)? It is
harder than a thunderbolt and softer than a flower. There is a story in the
Puranas about the Raja of Kashi, who was going to Ayodhya, and the Raja
of Ayodhya who was going to Kashi. They came face to face on the
highway. Who would give way? The road was not broad enough to allow
them to pass simultaneously, since both were accompanied by their
armies, ministers and several chariots. An envoy of the Raja of Kashi was
sent to ask the Raja of Ayodhya to move to the side of the road, so the
Raja of Kashi could proceed. Our Raja does not move aside for anyone,
he said. Either you move your chariot to the side of the road, or prepare
for battle.
The Raja of Ayodhya got down from his chariot. The Dharma of your
Raja is not to give way, but it is the Dharma of my lineage to be
courteous, he said. He told his driver to pull up the chariot at the side of
the road, and went forth to greet the Raja of Kashi. War was averted.
55

We should use discretion about when to be soft and when to be firm. If we

want elders to do something, we should show humility, but when dealing
with lowly people, we should show firmness. When we want superior
people to do something, we should be courteous.
The Daivi sampada is the heart, and the Asuri sampada is arrogance. The
Kena Upanishad has a story about how the Devtas became proud after
winning the war, and Bhagwan had to break their pride. Vayu Devta could
not blow away a blade of grass, nor could Agni Devta burn it. What do the
people of this world have, to boast about? We have seen so many Kings
turn into paupers, and so many paupers turn into millionaires. We have
seen famous wrestlers longing for a good meal. The world keeps
changing; what is there to boast about? What justification is there for
vanity and arrogance?
Next comes hree. A sense of shame is necessary. I recall an incident of
1948. Six or seven of us, Sadhus, were on our way to Badrinath. It was
evening when we reached Joshi Math. The J.K. family had come in a
group of a hundred and fifty people, and had booked all the rooms
available. We found no place where we could shelter for the night. It was
bitterly cold. We went to Maji (the senior-most lady, and head of the
family) and asked for her help. She immediately had two rooms vacated
for us, and told the cook to cook puris (fried unleavened bread) for us. The
cook felt that we were beggars who were not worth bothering about. He
made thick, coarse puris. However, the daughter of the house came to
serve us. She flung down the plate in anger. I am ashamed to serve such
thick puris! she said. The cook had to make better ones before she served
us.
The important thing to see is not who is being served, but who is serving;
to see our own svaroopa. We have to maintain the dignity of our own
position. When a multimillionaire gives two rupees to a beggar, he sees
the plight of the poor man, not his own status. Whatever we do should be
in keeping with our status and ability.
A Sadhu asks other Sadhus how much money they get in a month. What is
it to do with him? Why get involved in other peoples affairs? Let your
lifestyle be that of a Sadhu. You should feel ashamed of being inquisitive
over what doesnt concern you. There should be a sense of shame in doing
anything inappropriate.

56

What is kukarma (wrong action)? It is any action that is contrary to our

svaroopa. When I was young, Mahatmas narrated a story about a
bahuroopiyaa (an actor who was a master of disguise). He would go to the
Raja, pretending to be different people. The Raja told him, Come in a
guise where I fail to recognize you, and I will give you a reward.
Some moths later, the man came disguised as a Sanyasi who had no
possessions. The Raja prostrated before him and made him sit on a high
throne. He showed great respect, and offered him food and money.
Remove the money at once, said the phony Sadhu. Take it away. The
Raja was very impressed. The Sanyasi went away.
Some days later, the man came to the Raja, asking for the promised
reward. Reward for what? asked the Raja.
I came as a Sanyasi and you failed to recognize me, said the
bahuroopiya.
Oh, I offered you thousands of rupees that day, but you wouldnt touch
them! said the Raja. Today I will give you only fifty or a hundred rupees
at most. Why didnt you take the money that day?
That day I was a Sanyasi with no possessions. It would have been against
my image to take money. My behavior was in keeping with the role I was
playing.
Think about whether your behavior is in keeping with your svaroopa. Is it
proper for dirty words to come from your mouth? Bhagwan has made you
so well; what a soft tongue you have, what a sweet voice you have, and
what lovely lips you have. With such a beautiful mouth, do you talk ill of
others? Do you utter foul words? It is a matter of shame! It is something
you should be ashamed of.
Pundit Motilal Nehru told Malviyaji, Malviyaji, you can use a hundred
bad words for me, but I wont say a word.
Why should I soil my mouth? replied Malviyaji.
My brother, if you want to say something, speak what is appropriate for
you. If you want to show respect to anybody, do it in keeping with your
svaroopa. You should feel a sense of shame in taking anything that does
not belong to you. You should feel shame in talking ill of the womenfolk
of any family, or doing anything that is wrong, including gambling and
cheating. It is a matter of great shame to allow lust, anger or greed to
overcome your better judgment and expose your lowly tendencies.

57

Hree should be present in our life. A lady complained to Shri Udiya

Babaji Maharaj, about a man who kept staring at her. All through the
Raas Leela, he stares at me, she said.
How do you know that he stares at you?
Whenever I lift my eyes, I see him staring at me, she replied.
My dear child, why do you look at him at all? If you dont like being
stared at, dress with more modesty. A lady should feel shame if her
clothes are immodest. Women draw attention to themselves when they
dress flashily, and then they complain. A sense of shame, which results in
dressing modestly, is an embellishment in a woman. In a man, the sense of
shame is in doing anything wrong. Women are praised for their modesty
and men are praised for their upright character.
Hreerachaapalam. Hree is shame, or modesty, and chaapalataa is
restlessness due to fickleness, or greed for sensual pleasures. It is a lack of
gravity, like talking too much, being unable to keep still, etc. Our Hari
Babaji used to go to listen to Pranagopaljis discourses. The Sadhu who
served him accompanied him. One day, the Sadhu commented,
Pranagopaljis discourses are excellent, but why does he hang up his
shawls on hooks all round the room? What need is there to make such an
exhibition of his shawls?
I have been going there for the past four months, but I never saw any
shawls, said Hari Babaji. Do you go there to listen to his discourses, or
do you go to inspect the objects all around? That means, Hari Babajis
mind was focused on the talks. When he went for his daily walk, he would
put his hand on his chest; the hand would remain in the same position till
he returned. He took a two hour walk every day, with his eyes fixed on the
ground. One man would walk in front of him to guide him and another
would walk behind him.
I will tell you something that will surprise you. Raam Leela was held at
our Ashram regularly. One day, someone commented, This man portrays
Shri Rama beautifully, but his complexion is fair. It would be better if the
role of Shri Rama was enacted by someone who was dark. Hari Babaji
used to stand, fanning the actors during the performance. He said, I have
been fanning them for so many days; I never noticed Shri Ramas
complexion! I always thought he is dark! This is about a person who is at
a high spiritual level. I should also tell you an incident about someone who
is at the middle level. Such a person glances at one person, then at another.
58

His restless eyes keep moving. He talks to one person and looks at
another, Etiquette demands that you look at the person you are talking to.
It is downright rude to talk to someone and look at someone else. If you
dont know etiquette, you should learn it; and if you know it, you should
observe it.
A couple of days ago, someone told me, People form groups of two or
three, and whisper amongst themselves. I sit alone like a fool! What is
this? If you want to talk privately, you should go to another place and talk.
It is bad manners to whisper secrets when you are in company. Such
chapalataa should not come into our life.
Dayaa bhoote`shu daya for all beings. I have told you earlier, how daya
should be done. The heart should be filled with compassion, and there
should be no lolupta for anything. Our interaction with others should be
courteous. We should feel shame in doing anything improper. There
should be no frenetic restlessness or avidity. These are the methods for
developing the inner steadiness needed for obtaining the Paramatma. Our
heart becomes hardened when our attachments make us partial to some
and callous to others.
Paramhansa Ramakrishnas wife was Sharada Devi. I have been closely
associated with Ramakrishnadevs teachings. He has said that your selfcontrol should be such that you do not drool even if someone places a
lump of sugar on your tongue. Then, it can be said that you have reached a
high level of aloluptaa (absence of lolupta). You can have the middle
level goal dont drool when the sugar is outside your mouth! The
condition of most people is that their mouth starts watering at the thought
of pickles.
There should be softness in your behavior. I had told you the story abut
the tongue being soft and the teeth being hard. The hard teeth break, but
the soft tongue endures. This is the miracle of softness.
The problem is that people tend to bully those who are soft. You should be
soft, but tejasvi, so that nobody dares to try to dominate you. Dont be too
friendly with anyone. When you allow people to become familiar, they
tend to take you lightly. If you visit someone very often, he will get fed up
of you. The brightness of your personality will be destroyed if you make
yourself cheap.
I had read a story when I was very young. An elephant died in a forest.
The king of the foxes thought, Oh, this will provide food for many days.
59

He bit his way into the elephants stomach and ate his fill every day.
Gradually, the skin began to dry and harden. One day, the fox managed to
get inside the stomach, but could not cut his way out.
It is wrong to get inside an elephants belly. The big people of this world
are better kept at a distance. Hills look lovely from a distance, but if you
go close, there are all kinds of dangers and discomforts.
The fox was very clever. Hearing a group of people walking by, he called
out, Listen, my brothers! I am a Devta. I will tell you something worth a
lakh of rupees!
The people stopped. Devtaji, please tell us.
First, get a hundred buckets of water, and pour it over the elephants
carcass, said the fox. Then I will tell you.
A hundred pots of water were brought and poured over the dead elephant.
The skin softened, and the fox could wriggle out. He ran straight to the top
of a hillock and then he said, What I tell you is worth a lakh of rupees.
Listen to me. Never get close to big people. They will trap you in some
way or another.
Shri Udiya Babaji Maharaj used to say that you should not get too friendly
with Pundits, or else theyll tell you to build a school. Dont get too
friendly with a Vaidya (Ayurvedic doctor), because hell ask you to build
a clinic. He went so far as to say, Dont go to Haridwar, because when
you see the palatial Ashrams built by Sadhus, you will be tempted to build
one for yourself.
My brother, the brightness of your personality should not be dulled. How
dare anyone suggest anything improper to you? How dare they do
anything wrong in your presence? We should have the inner fire of lofty
ideals.
Om Shantih Shantih Shantih

60

Pravachan X
Maa shuchah sampadam daiveem (16. 5). Shri Krishna is describing the
Daivi sampada. External wealth is one kind of sampada. Being the leader
of a large following is another kind of sampada; so is having an excellent
physique. A person who uses violence to suppress all opposition is an
Asuri sampada.
The Daivi sampada has the wealth of noble qualities. It is not related to
material wealth, large followings, or physical attributes. It is not a worldly
means, nor is it paurusha (human endeavor). This is a sampada of
sadguna the good tendencies, the sampada of noble souls, it is life.
People consider themselves to be wealthy if they accumulate a lot of
stones of different colors. I know people who had immense wealth. They
were arrogant and proud. They are no more. Some people had a large
following, but everyone left them and they were left all alone. Great
wrestlers became thin and weak. There were Pundits who got a knock on
the head that resulted in memory loss. None of these sampattis (assets) are
called sampada. These are all destructible and will be destroyed one day.
Shri Krishna puts His hand on His friends shoulder. My friend, He says,
do not grieve maa shuchah. You have been born with the Daivi
sampada. Why do you weep? Sampadam daiveem abhijaatosi (16. 5).
Shri Krishna starts His sermon from Ashonyaananvashochastvam (2. 11)
and continues up to Aham tvaa sarvapaape`bhyo mokshayishyaami
(18.66), with Maa shuchah sampadam daiveem in between.
Maa shuchah dont grieve. Most people waste 35 40% of their energy
in lamentations, and 8% on laughter. Life is meant for laughter, not
lamentations. 50 60% of most peoples energy is spent on enjoying
various indulgences. We dont notice it, but the rate of breathing, the
aging of the body, and the effect of activities is clear. We should be
careful to retain the Daivi sampatti we have.
Our Mother teaches us what is right. I watch the children who come. Some
catch hold of the telephone and play with the dial. Some pick up things
and put them into their mouth. Some go and sit near Thakurji (the image
of Bhagwan). What is this? This is chapalataa. It is immaturity,
restlessness, fickleness. Chapalata reduces our shakti (inner strength).
Yogis live long because they control their mental and physical
restlessness.
61

Mentally imbalanced people pick up rubbish from the roads. If you ask a
mad man why he does this, he will say, They will be useful. Pundits also
lose their mental balance and hoard things. I asked one of them why he did
this. He said, Sarvasangraha kartavya. Kashchit kale` fale`shyati it is
our duty to accumulate things, because they may prove to be useful some
day. This is the chapalata of accumulation. When people speak without
thinking, it is the chapalata of speech, and when they cant keep still, it is
the chapalata of karma. To pop something into your mouth every now and
then is the chapalata of bhoga (indulgence).
Daivi sampada is to take only what you need, do what is necessary, and
restrain your indulgences to the minimum. You should not indulge in
useless activities. A Devtas lifespan is many times more than a humans.
One year of a human life is equal to one day of a Devtas, because their
chapalata is so much less than that of humans. Even their eyes dont blink
as frequently as ours do. Achaapalam an absence of chapalata is
desirable.
Our life should have restraint, concentration, and stillness. It should also
have te`jasvitaa an inner brightness, strength of character. There is an
episode in the Bhagwat. Bhagwan Shri Krishna is in Devkis womb, and
Kansa comes to see Devki. Devki was smiling. She showed no sign of
fear, Kansa saw, Hare`rguhaam dhruvam it seems that a lion has come
into the cave. In Sanskrit, the word hari means a lion, Bhagwan, the sun,
and Indra. Why did Kansa feel that a lion was in Devkis womb? It is
because she had no fear. When a person has Bhagwan in his heart, why
should he be afraid? The one who creates all beings and gives us all we
have, is also the one who protects us. Fear is the weakness of the mind.
Seeing a person who had Bhagwan in her heart, even Kansa began to think
in the right way. She is a woman, she is my sister, and she is pregnant.
Kansa was influenced by Devkis inner power and he went away without
harming her. This is how te`jasvee (filled with inner effulgence) we should
be. Shri Udiya Babaji Maharaj was sitting in an arbor in a forest. The
notorious dacoit, Mansingh came to him. He put his revolver aside and fell
at Babas feet. Babas te`ja (effulgence) spread over him.
Baba, said Mansingh, This is the first time in my life that I am separated
from my rifle. It has always been by my hand throughout my life. Today,
seeing you, I kept it aside before coming near you.

62

Go, you will be fortunate, said Baba. Ultimately, he gave up his bad
lifestyle.
Tejasvita is a sadguna. Why become an object of pity for others? I do not
say that you should not hide your condition from Bhagwan, but when the
people of the world come to know about a persons weakness, they try to
impose upon him and manipulate him to their advantage. They care
neither about his health, nor about his mental state. Suffering is more
mental than physical. When a persons tejasvita is reduced, people
dominate him mentally. A persons personality should be so bright that
nobody can dare to make an improper suggestion to him.
Kshamaa. Kshama is the Dharma of the Brahman. In Sanskrit, the root of
the word kshama means, having shakti kshamaa samarthah;
kshamaa kshaantih. To forgive is not a sign of weakness; it is a sign of
strength. Forgiveness is for someone who has wronged you. There is no
question of forgiveness if there is no offence.
A Raja was camping in a garden. A man came and threw a stone at some
ripe mangoes hanging on a tree. The stone hit the Rajas eye and he lost
his vision. His bodyguard caught the man and brought him to the Raja.
My brother, said the Raja, why did you throw the stone?
Maharaj, this is a mango tree, loaded with ripe fruit. I wanted to bring
down some mangoes to eat.
Oh, so you throw a stone at the tree and the tree gives you fruit?
Yes, Maharaj.
How amazing! You have thrown a stone at the Raja, so I will give you
land. This is how magnanimous the heart should be. The heart should not
be hard as a stone. If you show saadhutaa (goodness) to someone who
does something good for you, what is so great about that? That is not
enough for a truly good person. A Sadhu is one who shows benevolence to
even a person who harms him.
You will probably not be knowing this, but Shri Udiya Babajis rule was
to not ask anyone for anything. Nor would he tell anyone to give anything
to anyone. One day, a man came from Hathras. My daughters marriage
has been finalized, he said. Please tell someone to give me two hundred
rupees. This was about forty years ago.
Look, said Baba. I will not tell anybody to give you the money, but if
someone asks me whether they should, I will tell them to give it.

63

The man went away. He kept coming back often to check if anyone had
given the money, but nobody did. He lost his temper one day, and threw a
knife at Baba, when Baba was giving a discourse. The knife hit Babas
nose, and it started to bleed copiously. Hundreds of Babas devotees were
present. They wanted to lynch the man, but Baba got up and held him in a
close embrace. If anyone says anything to this man, or hurts him in any
way, I will leave this place forever, said Baba. This happened before my
eyes.
The department of saadhutaa (goodness) and tolerance is separate, and the
department of a grihastha (married householder) is separate. The grihastha
is also a sadhu, but he imposes his preferences on others. He bears the
burden of his likes and dislikes, but he also weighs others down with
them. This is a characteristic of a sansaaree (worldly person). The world
has always had its likes and dislikes, and always will, and they will always
keep changing.
There was a Mahatma who was very bad tempered. He would abuse me,
using foul words. One day, seeing him in a good mood, I asked him, Why
do you use bad words? At first he got annoyed with me, but then he said,
You are still a youngster. Nobody knows how many abuses you will have
to face in life. How will you endure them, if you cant tolerate my abuses?
You should develop the habit of remaining calm even when people nasty,
offensive, and quarrelsome. If you bother about them, you will never be
able to achieve anything worthwhile.
There was a Sadhu who stayed aloof from all worldly interaction. He had
Bhagwans kripa. He would wander on the banks of the Gangaji, wearing
nothing but a loincloth. I used to see him pass when I stayed at Assi
around 1935-36. Then in 1942 43 I was going from Haridwar to
Vrindavan, when I saw him again. I had gone to drink water from a well.
A brahmachari (avowed celibate) was serving water to pilgrims. He had a
janeu (sacred thread) and choti (tuft of hair). I asked him whether he was
the same person, and he said he was.
What happened? I asked.
I had gone to a village for bhikshaa (begged food, as is the practice for
Sanyasis), he said. A buffalo hit me with its horns and I fell down hurt. I
told the villagers, The buffalo is a descendent of the demon Mahishasura.
You should neither keep a buffalo, nor drink its milk. The village Pundits
showed me that it is written in the books of rituals that the shraaddha
64

(ritual done for a deceased person) of the tenth day is done with buffalo
milk, so keeping buffaloes and drinking buffalo milk is not forbidden
anywhere. I decided to learn Sanskrit and defeat them in theological
debate about this matter, only then would I be at peace. So, I went to the
Sanskrit school, but they refused to teach me until I became a brahmachari
and rendered service first.
What was the purpose of all this? It was to defeat those who refused to
stop keeping buffaloes and all because one buffalo had butted him! What a
downfall! The carefree joyfulness of a Sanyasi was sacrificed for the sake
of vengeance.
Atrauli is a small village in the Alighar district. We pass it when we go to
Ramghat. I have stayed there for some time, and given discourses on the
Upanishads. A famous Mahatma lived there. He was called Dulhe Baba
because the people believed that by making him wear the jewelry they
planned to give the new daughter-in-law, she would never be widowed.
He lived on a platform, under a canopy. Once, a man came in the evening,
and made him wear the jewelry that was to be given to the daughter-inlaw. He left after a while, planning to take the jewelry back the next
morning. However, thieves came at night and took away the jewelry.
When the man came, he found that all the jewelry had disappeared. What
happened? he asked Dulhe Baba. Whatever whoever made me wear,
came and took it away, said Baba. Since that day be became famous. He
saw everyone as a form of Bhagwan.
A Seth (wealthy businessman) who was Babas devotee, used to bring
milk for Dulhe Baba every day. On one occasion he had to go somewhere,
so he told his munim (clerk) to take milk daily for Baba while he was
away. The munim had no faith in Baba. It is frequently the case that the
servants disrespect a Mahatma who is revered by their employer. This man
took buttermilk with red chili powder in it to the Mahatma. The Mahatma
accepted it quietly and drank it. How was the milk? asked the munim?
My brother, it was as you brought it, replied Dulhe Baba. This pattern
continued till the Seth came back.
Mahatmas accept and forgive everything. When the Seth returned, he
asked Dulhe Baba, Maharaj, did you get the milk every day?
Yes, my son, I did. Replied Baba, giving him no hint of what had
actually been given to him. Some days later, the munim got leprosy. When
his hands and feet started to melt, he repented bitterly. Oh, I have been
65

guilty of a great offence! he confessed. The Mahatma, however, never

even gave anyone a hint of what the munim had done.
What is a Mahatmas heart? It is butter. It is like sweet double cream; it
never gives up its sweetness. From where does this sweet softness come?
There is a brahma-padaartha (object that is the Brahman); you can call it
the Brahman, or you can call it a Mahatma. It is nitya-shuddha-buddhamukta (eternal-pristine-enlightened-liberated). People say maayaa (the
Ishwaras power of illusion) is superimposed on this substratum. The
superimposition is called the adhyaaropa, maayaa, avidyaa (nescience;
ignorance), kaaranataa (the causal influence), vyaapakataa (the quality of
being all-pervading), or nityataa (the quality of being everlasting). All
these are superimpositions on the substratum that is the Brahman. The
Brahman is neither the cause, nor the action; it is neither eternal, nor
transient. It is the substratum of space, time, and matter. You are free to
imagine whatever you like about the Brahman, good or bad, and it will not
object. A coiled rope never tells you to believe it to be a snake or a
garland, nor objects if you get that impression. The Brahman is not
affected by anything that is superimposed upon it. If a fool does something
foolish, the Mahatmas watch and enjoy it, as one enjoys a play. A
Mahatma of the highest level will remain aloof and watch. A Mahatma of
a lower lever will try to explain the Satya, but the Mahatmas of the highest
level sees everything and everyone as a form a Bhagwan, so they will not
try to convince anyone about anything. They see foolishness as
Bhagwans form, and mistakes as His form, too. The Atma is Bhagwan,
and Bhagwan is the Atma. Nothing exists, except Bhagwan. That being
the case, who should explain what, and to whom? Who should be
convinced? A person who has pre`ma (pure love) for Bhagwan, friendship
for bhaktas, kripa for those who suffer, and no hatred even for those who
hate Bhagwan, are Mahatmas of the second level. The Mahatmas of the
highest level merely see everything as Bhagwans leelaa (frolic).
Kshamaa (forgiveness) is natural for the Brahman, and it is the Ishwaras
nature. It manifests in the form of the Daivi sampada, in the heart of a
Mahatma.
Te`jah kshamaa dhritih shauchamadrohonaatimaanitaa,
Bhavanti sampadam daiveemabhijaatasya bhaarata.
(16. 3)

66

O Arjuna, you have a bright personality; dont behave like a fool! Act
intelligently! What is the wise thing to do?
The greatest treasure in the world is our hriday (heart; the emotional
mind). There is nothing more precious in our interaction with other
people.
Rakshatah rakshatah protect it! Keep it safe!
What?
Koshaanaamapi kosham hridayam yasmin surakshite` sarvam suraksham
syaat our hriday is the most priceless treasure. If this is kept safe, we
will not be swept away in the flood of greed, nor burn in the fire of anger,
nor be flown off in the whirlwind of lust. Nor will we lose ourselves in the
darkness of delusion. The whole world is safe if your hriday is safe. The
thing to protect is your mind.
Om Shantih Shantih Shantih

67

Pravachan X
The Gita is Saraswati (the goddess of learning) incarnate. She lives in
Bhagwans hriday. Saraswati puja is considered an important festival
among the different Shakti pujas (worship of the Ishwars power in
feminine form). It heralds the coming of Spring. The suns brightness
increases after this festival. May te`jasvitaa (inner brightness) increase in
our life.
Te`jah kshamaa dhritih shauchamadrohonaatimaanitaa,
(16. 3)
(The force of a superior persons personality is called teja. Te`ja, kshama
(forgiveness), dhairya (courage; endurance), shaucham (external purity),
adroha (having no ill-will for any), naatimaanitaa (absence of excessive
pride.)
The Shrimad Bhagwat says that when Yodhishthira walked on the road,
the lower beings would run away, and the good people would walk at his
left, to show respect. After Bhagwan Shri Krishna departed from this
world, Yudhishthiras teja waned. Look, he said, even dogs bark at me
now. They never dared to face me while Shri Krishna dwelt on this earth.
Everybody had been impressed by Yudhishthiras personality. Unless a
man has a bright personality, he gets manipulated by people. A person
should be so tejasvi that if someone comes and asks him to give a false
testimony, he flares up at once. I am a human being; a part of Bhagwan is
in me. How dare you suggest I tell lies to suit you? He should not allow
anyone to bully him into doing anything he knows to be wrong. On such
occasions, he should be as bright at a fire.
There was a Mahatma called Kathiya Baba. It was a rule at his Ashram
that whatever came as an offering was consumed the same day; nothing
was kept for the following day. So much so that even the pots of water
were emptied at night. They continue to follow the rule, even after Kathiya
Baba passed away. There are people in Vrindavan who remember Kathiya
Baba even today, and speak of him with great respect. One day, a man
came late in the evening, and placed a string of pearls as an offering. He
wanted to see what Baba would do. The evening bhoga (meal offered to
Bhagwan) had already been made. Kathiya Baba sent for some paan
(edible leaves of the beetle nut creeper). He mixed a particular herb with
the pearls, which caused the pearls to be broken up into small pieces. He
68

put the powdered pearls into the paans, and offered the paans to Thakurji,
and then distributed them as prasaada (sanctified food).
Kathiya Baba wore a wooden slab as a loincloth. The cook at the Ashram
suspected that the wood was hollow, and filled with gold sovereigns. He
mixed poison in Babas food, planning to steal the coins when Baba
became unconscious. Baba was very tejasvi. He realized that poison had
been added to his food. Without saying anything to anybody, he quietly
ate an herbal antidote to the poison. He did not say anything to the cook.
Some days later, the cook put too much salt in one of the dishes offered to
Thakurji. Baba called the cook and said, Look; that day you put poison in
my food, but I digested it. However, Sadhu-Mahatmas come here, and the
food is offered to Thakurji. You have a habit of adding too much salt to
the food, so please oblige us by leaving. Thakurji will no longer accept
food cooked by you. He dispatched the cook in a very inoffensive way.
Kshama is necessary in life. If you refuse to forgive people, you will not
be able to progress in life. Dont let anything make you nervous. Te`jah
kshmaa dhriti. Kshama should accompany teja there should be no desire
to punish the offender. Teja should not be used to inflict punishment.
Saadhutaa (goodness) resides in kshama, not in chastisement.
Dandanyaasa param daanam. What is the greatest daan? It is what the
Sadhus do not punishing anyone. Sarve`bhyah bhoote`bhyah mattah
abhayam astu let all being have nothing to fear from me. Even if
somebody breaks the rules of his community, caste, social status, or
Constitution, no Sadhu will punish him. We are all a part of the
Parameshwara, as His essence. The essence has no caste, social status,
stage of life, holy book, or society. It is nitya-shuddha-buddha-mukta
(eternal-pristine-enlightened-liberated).
Wherever I look, I see only You, says Kabir. I know that this is not easy
for you to imagine, but there must be an ideal to help you aspire to higher
levels of spirituality. Life is unpredictable. Corpses are eaten by dogs. The
dead man has no option but to forgive the dogs. You will have to accept
being burnt to ashes at the end, and the ashes being immersed in water.
This is bound to happen one day.
Shaknotihaiva yah soodhum praakshareeravimochanaat,
Kaamakrodhodbhayam ve`gam sa yuktah sa sukhee narah.
(5. 23)

69

(A sadhak, who succeeds in curbing the onslaughts of desire and anger, is

a Yogi; only such a person is truly happy.)
In this world, who is a happy man? Who is a Yogi? Who is intelligent and
wise? Shaknotihaiva yah soodhum praak shareeravimokshanaat,
kaamakrodhodbhayam ve`gam. The man who meditates in the mountains
is not a Yogi. You have not learnt to live in a crowd, how will you stay in
solitude? Learn to love in society, and then learn how to live in a cave.
You cant control your hands, feet, or tongue when you interact with
others; you say they will be controlled when you go into a Samadhi. You
get up, sit down, and speak with no thought of the proper way to behave.
If two brothers are arguing about something, what should their wives do?
They should not side with their husbands and get involved in the
argument. They should say, You are brothers; you will live together
affectionately. If we interfere, we will be blamed for instigating you after
you have resolved your differences. If there is a quarrel between a mother
and son, or husband and wife, the same principle applies. It is wiser to
keep aloof. This is shishtataa (proper behavior) and is also vyavahaara
(right social interaction).
Te`jah kshamaa dhriti. Dhriti - or dhairya means courage, to be steadfast
in times of trouble. It will be present in your life if you have kshama. A
person who lacks courage cannot forgive. A person who lacks dhriti is not
even a dharmaatmaa (a person who adheres to Dharma) how can he be a
bhakta? Among the ten characteristics of Dharma, the first is dhriti. It
means to hold on to what you believe to be right. Are you able to stop
your hand from doing wrong things, or not? Are you able to stop your
tongue from saying what should not be said? Can you endure difficult
times without breaking down? This is called dhriti. Dhri is the root of
the word dharma. That, which stops your feet from going where they
shouldnt, and prevents you from saying wrong things, is called Dharma.
Dharma is what we uphold in our life.
Dharma is of two kinds. One is the kaarana (cause) Dharma that we
uphold, and the other is the kaarya (effect) Dharma that upholds us. If you
want to evaluate yourself, see to what extent you have dhriti in your life.
When Manuji counted the factors that constitute Dharma, the first was
dhriti dhritih kshamaa damoaste`ya. Dhriti dont let yourself get
scattered. You should not get carried away and act impulsively. You

70

should have forbearance and consider all aspects of the matter before you
act.
Dhrityaa yayaa dhaarayate` manah praane`ndriyakriyaah,
Yoge`naavyabhichaaranyaa dhriti saa paartha saatvikee.
(18. 33)
(O Partha, The Sattvik dhriti is that, by which a person focuses singlemindedly on controlling his mind, life spirit, and the actions of the senses.)
People have forgotten what life should be. They have forgotten their basic
essence. They only quote the name of their gotra (the Rishi their lineage
descended from). Many people dont even know their gotra. I asked a
Pundit of Sanskrit grammar what his gotra was. He did not know. He is a
learned Pundit but he does not know his gotra. Whenever any ritual is
done, it is essential to give the gotra. How will you carry out your Dharma
if you dont know your own gotra?
Dhriti stops you from succumbing to the wrong temptations. Your car runs
smoothly, but it has one defect the brake is not working. The vehicle of
your life also needs a brake that you can apply, to avert an accident or take
a wrong turn. Dhriti is that brake, and it is needed in life. You can control
your breath, mind, and senses, by doing Yogic exercises. They should be
active in the activities sanctioned by Dharma. Safeguard your life with
dhriti.
Te`jah kshamaa dhritih shaucham. Do you have the feeling of being pure,
or not? Our Shri Udiya Babaji Maharaj used to say that never before has
there been such a sharp decline in tapasya, and the ability to endure
discomfort. People do not want to put in any effort. Our life should be
pavitra (pure according to the Shastras). It is immaterial whether society
says you are pavitra or not. Are you pavitra in your own eyes?
A gentleman was going abroad. He went to Pundit Laxman Narayan
Garde in Benares. Maharaj, he said, I am going abroad. Please give me
some advice. Punditji said, My brother, there was a gentleman, Shri
Rama Rao, here in Kashi, who also wanted advise before going abroad.
He went to Swami Yogatrayanandji and asked the same question.
Swamijis reply was, Look; my son, never do anything that lowers you in
your own eyes. It does not matter much what the world thinks of you.
Nobody becomes good or bad because of what people say. The important
thing is to not do anything that our intellect tells us is wrong. We should
be content in adhering to our values. Our Judge is seated within us. If you
71

listen to your inner judge, you will get the right guidance, but if you ignore
the inner voice, it will stop telling you what is right. Are you filled with
an inner satisfaction or not? There should be a frolicking joy of inner
contentment. If this is lacking, all the worlds praises are meaningless.
You must be pavitra in your own eyes. The mistakes we make in life are
written in Yamaraj (the presiding deity of death)s books only when you
put your signature to them. To admit our mistakes is not easy. For
someone who is proud and arrogant, it is even harder. A mans arrogance
is reduced when he falls ill, gets a severe headache, or is on the verge of
death. At that time, he begins to think about his mistakes and misdeeds.
This is putting the signature. Dont make others say, Yes, to your
assertion that you are very good. Do some introspection and see how good
you really are. Do what soothes your Atma and do nothing that makes you
feel shame.
Yamaraj lives in your hriday (heart). Yamaraj is a name of your Atma.
Aatmaa vaivasvato naama. He is present in every heart. Tell me, do you
have a difference of opinion with your Atma? If you have doubts about the
rightness of what you do, Yamaraj will certainly send you to Narak.
Sanshayaatmaa vinashyati (5. 40). When we see someone as a paapi, the
sinner comes into our hriday. His sins contaminate us. This is a strange
fact. Take a good look at yourself. When you make some mistake, do you
forgive yourself or do you punish yourself? You may say that you never
do anything wrong, but that is the height of foolishness. There is nobody
in this world who never does some wrong. You are not aware of your
mistakes, and if you do realize your mistakes you forgive yourself. And,
what about others mistakes? You inflict some punishment. My brother,
the proper thing to do is to punish yourself and forgive others. You should
repent and make sure that you never make the same mistake again.
Where should pavitrataa (purity) be? Pavitrata is for ourselves. I was
going from Mathura to Bombay. A lady and her son were traveling with
me. As far as I can recall there was one more person. One compartment
had been booked for us. It was a journey of twenty four hours. The lady
sat behind a makeshift curtain throughout the journey. She neither ate, nor
drank anything, nor did she go to the toilet. I ate and drank the food she
gave, and I also used the toilet. Why are you doing this? I asked her. She
said, I can only maintain pavitrataa for myself. I cannot impose it on

72

anyone else. How can I ask you to follow the rules I have made for
myself?
Whenever I traveled through Kanpur, Maji would come to the station to
meet me. The train would wait until I boarded it again. Once, the train had
halted at Mathura Station. We were on our way to Calcutta. Let us go and
have the darshan (see with reverence) of Dwarikadheshji.
We will miss the train, I said. This is just a short halt. Maji called the
Station Master and told him to hold the train till we returned. I asked her,
Maji, you touch people, you made me do darshan, and you give me food
and water; but you dont have anything yourself.
Swamiji, she said, your pavitrataa is in your eyes, and mine is in my
eyes. I have no wish to make you follow the rules Ive set for myself.
We need to give this some thought. We become apavitra (impure) when
we try to mould others to our way of thinking. Everyone has their own
ideas and beliefs. Bhagwan is in us all. Different people have different
lifestyles. Why take up cudgels for any? Why try to judge anyone?
Om Shantih Shantih Shantih

73

Pravachan XI
There was a Swamiji who stayed on the bank of Gangaji. He was an
authority on Vedanta, but he was strongly opposed to people chanting
Bhagwans name or doing kirtan (group singing of devotional songs),
particularly Sanyasis. Regular kirtans were held at Shri Udiya Babajis
and Shri Haribabajis Ashrams. Haribaba would participate, and Shri
Udiya Baba would sit and listen.
One day Shri Udiya Baba went to this Mahatma. As soon as he saw Baba,
the Mahatma began to berate Baba, calling him a cheap musician, in front
of the fifty or hundred devotees who had gone with Baba. He went on with
his tirade for half an hour, but Baba just sat there, smiling, as though he
was listening to praises. Babas bhaktas wanted to silence the Mahatma by
insulting him, but Baba said, He is a very learned Mahatma. Whatever he
says, it is all right. There is no need for you to say anything. People saw
Babas dhriti that day. He sat as he always sat, with hands folded in his lap
and a smile on his lips. This is one kind of mind.
A gentleman from Lucknow came to meet a Mahatma who had been
married to a lady from that district before he became a Monk. Being a
Sanyasi, you have come to the city of your in-laws! Why did you come
here? he said. He accused the Mahatma of having all kinds of faults. He
went on and on for half an hour. The Mahatma listened carefully to all the
accusations the man made. When the man stopped, the Mahatma said, My
brother, I am aware of the faults that you have pointed out. I was hoping
you would tell me about some faults I am unaware of, and I would try to
remove them, also. Please do kripa and tell me what other faults I have.
This is also one kind of mind.
If a person lacks dhairya (the ability to hold on to what he knows to be
right), he will not be happy for long. Life can be happy only if you have
the capacity to control your mind and actions. When the mind is
uncontrolled, it is impossible to know when it will lead you astray and
destroy you. If an apavitra (impure according to the Shastras) person
wants to have dhairya, he will not succeed. Some impurities will remain in
his mind. In the process of making sugar, the juice of sugar cane is boiled,
and the impurities rise to the surface. They have to be removed. Only then
will the sugar be pure. The earlier practices of pavitrataa (being pavitra),

74

like washing hands with earth, and not using starch or soap that had an
animal fat, are difficult to conceive of, leave alone implement.
Adroho naatimaanitaa lack of hatred. Droha hatred doesnt harm
only the one who is hated; it also harms the one who has hatred in his
heart. Ashwathama had droha for the Pandavas. He killed the five sons of
the Pandavas while they slept at night. This cruel act brought him no
benefits; nor did it benefit Duryodhan in any way. It only did great harm
the destruction of the lineage of the Kurus. Even Duryodhan who was so
wicked and filled with enmity for the Pandavas squirmed with shame.
You have done something terrible, he told Ashwathama.
I will avenge the deaths, said Arjuna. He told Shri Krishna to drive his
chariot and gave Ashwathama to chase. He caught Ashwathama.
Ashwathama used the invincible weapon called the Brahmastra, but
Arjuna neutralized it. Kill him, said Shri Krishna. He is an enemy and
had killed the boys when they were fast asleep. He deserves to be killed.
No, said Arjuna. I promised Draupadi that I will bring him back and
then kill him, and she would put her foot on his chest and then bathe.
However, when Ashwathama was thrown at Draupadis feet, bond hand
and foot, she said, Oh, this is the son of our Guru Drona. His mother is
the wife of our teacher Kripa. Muchyataam, muchyataam e`sha release
him! Let him go! Brahmano nitaraam guruh he is our Guru, and a
Brahmin. This reasoning was from the viewpoint of Dharma. Draupadi
then said, Maa rodi tasya jananee yathaaham mritavatsalakaah let not
his mother weep for her son the way I weep for mine. This was from the
viewpoint of empathy. Even when she was sunk in grief, Draupadis right
thinking did not desert her. What will you achieve by killing him? she
asked. Will it bring back my sons? Will it remove my anguish? Our
lineage will only incur the sin of killing a Brahmin. This is how pure
Draupadis intellect was. This is called adroha.
Dont have droha for any being. Let no harm come to any. If there is any
likelihood of getting into trouble, be careful to avoid it as far as possible.
If you do something wrong, you should repent, and pray to Bhagwan.
There is great power in prayer. If you want to develop a relationship with
the Paramatma who abides in your heart, there is no better method than
prayer. If the Paramatma is outside, prayer will connect you to Him, and if
He is in your heart, prayer will remove all the filth that fills your heart and
prevents you from uniting with Him. Our prayer is Christianitys strength,
75

and our naman (bowing down) is the strength of Islam. Prayer is a

powerful method for removing all our faults.
Adroho is not meant only to curtail; it is also meant to encourage. To say,
Dont do this, is not enough; you must also do some things. Indra
assumed the form of a disciple and served Prahlad for years. This story is
given in the Mahabharata. Guru Vrihaspati told Indra that if he wanted to
obtain Prahalads good qualities, he should serve Prahlad. Unless you
develop the kind of character Prahlad has, you cannot obtain salvation, he
told Indra. So, go and serve Prahlad and cultivate the Daivi sampada.
The meaning of staying with a Sadguru (true Guru) is to observe how
unattached he is, how he faces problems, how pleasant his interaction with
others is; and learn how to behave. This is the nature of the Mahatmas that
they do not bother about their own work or discomfort. Their loving
nature makes them do all they can, to benefit others.
Sadhus feel ashamed if anyone praises them. The greater their learning,
and the higher their lineage or wealth, the greater is their humility. This is
how the Satpurush live. Their life is dedicated to bringing happiness to
others. It contains the sweetness of humility. Their speech is controlled.
Their intellect is focused on universal benefits. Those who associate with
them also become pure. Their goodwill remains unchanged. They have no
reservations when they meet anyone, nor is their goodwill impaired by
time and events. This is the secret of their life. They have no ulterior
motives, and practice no deceit.
Prahlad was pleased with Indras service. What do you want? he asked.
Please give me your sadguna (good tendencies), said Indra.
Very well; you may take them, said Prahlad. Satya (truthfulness) came to
Prahlad and bowed down. I am going, he said. Nyaaya (justice) came
and took his leave. I will stay with Indra. Prahlad gave his consent. One
by one all the good qualities took permission from Prahlad, and went to
Indra. Last of all came sheela (virtue).
Sheel is life, said Prahlad. I have given you my sadgunas, but I have not
given myself! Let all my good qualities go to you, including my shaasana
(rule), Laxmi (wealth), and Kingdom; but I will never give up my sheel.
Now, when Prahlad kept his sheel, Satya came back, nyaya came back,
Laxmi came back, and shasana came back. All the sadgunas came back to
Prahlad.
Indra asked, Maharaj, what is sheel?
76

Adrohah sarvabhoote`shu karmanaa manasaa giraa, said Prahlad.

Having no ill-will for any in deed, thought, or word. And,
Anugrahashcha daanam cha - to oblige everyone to the best of ones
ability. Dont disdain even the person who seems the most wicked,
because the Ishwara abides in him, also. There is a possibility of his
improving. It is an insult to Bhagwan to say that a man is beyond
redemption. He may have durguna (bad tendencies) today, but develop
sadguna (good tendencies) tomorrow. He may be wicked today and
become saintly tomorrow. If this world contains wickedness, it also
contains the Ishwara, and it also has shishtaachaara (refined behavior).
There is no need to give up on anybody.
Daanam cha give whatever is possible for you to give. This is called
sheel. Our temperament should always be attached to the Ishwara. Does
the Brahman ever abandon anybody? The Brahman is the substratum upon
which everything is superimposed. If you mistake a coiled rope for a
snake, and then see that it is not a snake, will the rope disappear? No; it
will remain as it is. It is the nature of the Parabrahma Paramatma to
remain unaffected by anything that is superimposed on it.
Therefore, dont withdraw when you see bad qualities and dont get
ensnared by good ones. Remain seated in your essence. Dont move away
and dont come too close. Just as it is the nature of the sun to give
sunlight, and the nature of the moon to give moonlight, the nature of a
human being should have sheel unmitigated benevolence for all.
Om Shantih Shantih Shantih

77

Pravachan XII
The rule of the Shastras is that when any kaarya (effect) merges into its
kaarana (cause), it becomes pavitra (pure, according to the Shastras). For
example, your excreta becomes pure when it merges into earth and
becomes earth again. Your urine and spittle become pure when they merge
into water, either through the ground, or the sea, or the water of the
Gangaji. The method of making the impure pure, is to make the object
merge into the element of which it is made. When the impurities of this
world meet the Ishwara, the Ishwaras purity makes them pure.
A shaastraartha (theological debate) was held at Ma Anandmayis
Ashram at Benares, in 1948. Shri Neelmeghacharya of the Ramanuja Sect
was on one side, and Shri Kamalnath Mishra of the Shankar Sect was on
the other side. Shri Neelmeghacharya took the position that if the jeeva
(Atma attached to a body) and the Brahman are one, the jeevas vikaara
(distortions and faults) will sully the Parabrahma Paramatma, and the
Brahman will no longer be pristine. Shri Kamalnathji said, Just accept
that the jeeva merges into the Brahman, thats all. The stronger of the two
will prevail over the other. The Ishwara is nirvikaara (unchanging),
nirdosha (faultless), pavitra, and shuddha (pure). He is far stronger than
any jeeva. Therefore, His pristine qualities will destroy the jeevas faults.
What do you have to say, now?
When life gets attached to the Ishwara, it gets shuddha. When a person
takes the name of the Ishwara, meditates on Him, and feels one with Him,
all his impurities are destroyed. Pavitraanaam pavitram yo
mangalaanaam cha mangalam (Vishnusahasranaama) He is the most
pavitra of all that is pavitra, and the most auspicious of everything
auspicious. It is He who makes the pure, pure, and the auspicious,
auspicious. Pavitrataa comes into a jeevas life as soon as he meets the
Paramatma. Actually, the jeeva is pavitra right from the beginning, but his
delusion of being a separate entity makes him feel impure. Meditating on
any name, form, or quality of the Paramatma automatically brings purity
into a persons life. The power of Bhagwans name makes the whole body
feel fresh, clean, and energetic. It purifies every iota of your life.
Dhokhe`hun naama jaasu mukha aavaa,
Adhamahun mukuta hoyi shruti gaavaa.

78

Goswami Tulsidasji says that if a person takes Bhagwans name even

unknowingly, his foot is set on the right path. The lowliest person attains
liberation. This is confirmed by the Vedas.
From where does the Gangaji get the graahinee shakti (the power to
absorb sins)? It comes from the feet of Bhagwan. The Gangaji has come
from the lotus feet of Bhagwan, and that is why anyone who gets her
darshan (sees with reverence), smarana (thinks of her), snaana (takes a
bath in her), or paana (drinks Gangajal) is purified. You become pure
when you think of Bhawgans dayaa (compassion) and kshamaa
(forgiveness).
Now, see this from another angle. When a human being merges into the
cause of Creation, he becomes pavitra. All his sins are removed. That is
one point. The other point is the light of the Atmadev that shines in our
antahkaran (fourfold mind). This light is self-effulgent, enlightening,
giving life and Gnan to everything. It pervades the directions that are
imagined in space. It pervades the imagined divisions of Time, and the
objects in matter. It removes the feeling of separateness. The Atmadevs
effulgence is nitya-shuddha-buddha-mukta (eternal-pure-enlightenedliberated). It destroys the divisions of pavitra-apavitra (pure-impure).
What is the highest level of pavitrata we can attain in life? Apavitrata is
burnt to cinders as soon as we develop a relationship with the
Parameshwara who is the cause of everything. The Paramatma does not
become vikaaree (subject to distortions); His nirvikaarataa (immunity to
change) removes our vikaara (distortions). And, no sin or suffering exists
in the Self-effulgent essence of the Atma. Delusion and nescience are all
dispelled.
We should understand what pavitrata is, and bring it into our life. Faith
bestows pavitrata for a while, but when you seek pavitrata in depth, you
experience the eternal pavitrata. Normally, people dont try to find out
what pavitrata is; they just accept the common beliefs. Beliefs are based
on shraddha (faith). Atma shakti the power of the Atma manifests in
adroha.
Te`jah kshamaa dhritih shauchamadrohonaatimaanitaa,
Bhavanti sampadam daiveemabhijaatasya bhaarata.
(16. 3)

79

(Teja is the power of a superior persons personality. Teja, forgiveness,

courage, external purity, absence of hatred, and humility are the
characteristics of a person who has the Daivi sampada.)
Maayaa (the Ishwaras power of illusion)s nature is Prakriti (Nature).
Prakriti is of two types guna vaachaka (having good tendencies) and
dosha vaachaka (having bad tendencies). Dosha is a root, and it is
present in the sansaara (interactive world). We cannot deny its existence
as long as we interact with others. Droha manifests strongly in some
people and is weak in others, but it is Prakriti, and it is an undeniable
element in life. It appears in many forms.
There are some people, animals, birds, and plants that are harmful by
nature. They also have gunas (good tendencies) but the good tendencies
are suppressed by the bad ones, and some have bad tendencies that are
hidden by the good ones; but droha is present in them all in some form or
other.
A friend of mine had gone to New York. The Indian Ambassador told him
that it was dangerous if a single person or couple ventured out at night on
foot. America is such an advanced, prosperous country, said my friend.
Why should there be any danger here?
The people here are bored with luxuries and amenities, explained the
Ambassador. They seek new thrills in sadistic pleasures. They shoot
someone and enjoy watching him writhe in pain and die slowly. It is
difficult to think that anyone can derive pleasure at the sight of anothers
suffering. They dont kill for profit; they just want to inflict pain for the
fun of it! It is like mice that cut paper to shreds. They cant eat paper; they
just enjoy shredding it. There are some people who harm others for
personal gain, and there are some people who harm others even if they
have nothing to gain. They set fire to other peoples property, or cut down
their neighbors crops before time. They get a kind of elation in harming
others.
Bhartrihari asks, Who are the people who harm others for no rhyme or
reason? We have no name for them. We cant call them anything.
Pickpockets steal money from others and use it for themselves. There are
some people who neither harm, nor do good to others, and there are some
people who do only good to whoever they can. Their life is for others.
They dont care about being praised or getting honors. They even accept

80

an inferior status if it helps to benefit someone. This is the characteristic of

a satpurush (saintly person).
I will tell you about adroha (absence of hatred). One man did
aaraadhanaa (ritual worship) of a Devta. The Devta was propitiated. Ask
for a boon, he said, but bear in mind that your neighbor will get twice as
much. The man was aghast! He thought for a while, then asked, Very
well, Maharaj. Let me become blind in one eye.
The Devta said, No, my friend, this is not enough. You have worshipped
me. I wish to give you something more. Your being blind in one eye, and
your neighbor being blind in both eyes will come later. Ask for something
more. The man thought for a while and said, Let there be one well just
outside my door.
Why, my brother?
My neighbor will be blind in both eyes and there will be two wells
outside his door, so he is bound to fall into a well and drown. This is
droha to harm another, even if means harming ones self! This is not the
characteristic of a satpurush it is the characteristic of a man who has the
Asuri sampada. Mother Gita teaches us, like all good mothers teach their
children, My child, if someone tells you to do something bad, dont listen
to him.
Te`jah kshamaa be te`jasvee (indomitable). Look at this shloka once
again
Te`jah kshamaa dhritih shauchamadrohonaatimaanitaa,
Bhavanti sampadam daiveemabhijaatasya bhaarata.
(16. 3)
Teja be strong in your commitment to what is right. That is being tejasvi.
The reaction of a tejasvi person is, How dare he suggest that I do
something unethical?!
And, if someone wrongs you, Mother Gita teaches us kshama to forgive
them. Forgive the person who wrongs you; dont seek revenge. If you go
after him with a vengeance, you will forget the Ishwara, you will forget
yourself, and you will forget your duty. You will get engrossed in
avenging the wrong.
Kshama has the special quality that is universal. When a wrong is
retaliated, it increases the tendency for wrong doing. Someone abuses you
and you give an abuse back, and then a third person abuses you both.
Abuses will continue to spread. But if you forgive the person who gives
81

you an abuse, the chain of abuse will come to an end. Our Mother teaches
us to forbear and forgive. She also tells us not to get frightened if there is
some cause for agitation. Have dhairya. Ninety nine percent of the
occasions for fear pass by harmlessly.
I went on a months journey on foot. I had gone hardly two or three miles
on the first day, when the sky darkened, followed by heavy rain. The area
all round was flooded. I wondered how I would walk for a month in such
weather. However, I did not lose heart. I saw a lamp glow in the distance
and went towards it. I found shelter, a dry place to sleep in, and milk to
drink. I woke up refreshed the next morning, and continued my journey. I
walked for twenty nine days but faced no more problems. If you face some
problem at the start of a new venture, dont lose heart. This is the teaching
our Mother Gita gives us. Why? It is because we tend to get nervous and
give up easily because of agnaana (lack of Gnan).
One day, a small child suddenly noticed that the sky was getting dark. He
had never before noticed that night came every day. He began to cry. His
mother began to rock him to make him sleep. My son, there is nothing to
be afraid of, she said. Darkness comes every night, and goes away when
the sun rises in the morning. The child woke up before the sun had risen.
This darkness will never go! he cried.
No, my child, it will go in an hour or two. Be brave. The sun will rise and
light will spread everywhere.
We should not fear darkness. We should face adverse circumstances with
courage. What comes, goes. That is the rule. Nothing is permanent.
Neither do good times remain, nor do the bad times. Dont get puffed up
with pride when good days come. That is a sign of a paucity of dhairya.
Dont become proud, vain, or arrogant when times are favorable, and
dont lose heart when times are tough. Dhriti.
Shaucham keep yourself pure. We become apavitra ourselves, when we
try to make others pavitra, because we have to show that we are more
pavitra than they are. This leads to vanity. Whenever we try to teach
something to anyone, it is with the assumption that our knowledge is
greater than theirs. What we teach will be nominal, but a feeling of
superiority will engulf us. We should keep ourselves pure. People come
close to me when they want to say something personal. They dont realize
that their breath smells bad, or that their spit falls on me. If you want to
talk to someone, you should do it from some distance. When we make any
82

such mistake, we pretend it didnt happen, but when someone else makes
the same mistake, we find it offensive. Pavitrata is for keeping ourselves
pure.
We should say auspicious things, to keep our mouth pure. How can you
stop others from saying what they want? Our Mother Gita has taught us
that speech is meant to increase understanding and wisdom. We are not to
catch anybody by the hand and force them to do things. I tell you things. If
you understand and accept what I say, you can do things accordingly.
Om Shantih Shantih Shantih

83

Pravachan XIII
In one of the books on Ayur Veda, I had read that a person remains free
from disease provided his diet, exercise, and conjugal life are balanced
and moderate. He should also be free of hatred and aggressive feelings.
When we burn with anger or envy at the sight of a person, our blood
burns, and so do the cells that keep us healthy. These cells are large, white,
and delicate. When our blood gets heated due to negative feelings it has an
adverse effect on our bodys immune system, and we succumb to illness.
Adroha if you do droha, your heart will burn, your blood will burn, and
your good health will burn. Watch out, Sadhu! Take care!
A man served a Mahatma for many years. One day he made a mistake. It
may have been knowingly or unknowingly; but does one mistake undo
years of service? However, when someone gets carried away by anger,
greed, or lust, a single mistake can wipe out a thousand days service. The
tendency for droha is very strong, it is very bad, and it makes you lose
your balance.
There was a very old Mahatma who lived on a hill called the Vrishbhanu
Tekri, near Barsane. Barsane is a village in the district of Vraja. It is
believed to be ruled by Radharani, whose father was Vrishabhanu. One
day, Hari Babaji Maharaj went to meet him. Hari Babaji had great
humility; he would prostrate before anyone, even children. He sat at a
lower level, and asked the Mahatma, Maharaj, how did you obtain
vairaagya (freedom from worldly desires)? You have been staying here
since so many years!
I used to be a profligate when I was young, said the Mahatama. I had an
affair with a widow who had a small child. When the boy reached the age
of ten, people began to tell him that his mother was an immoral woman,
and he would try to stop her from coming to me. When the situation
became very difficult, the mother felt that the boy would have to be
removed. She mixed poison in a glass and gave me the glass. Go and give
this to the boy. He will drink the poison and die. I went to the boy, but
my hand began to shake. How could I give poison to an innocent child
who had done no wrong?
The boy noticed my agitation. What is the matter? he asked. He tried to
take the glass from me, but I refused to let go. It contains poison! I told
him. It will kill you if you drink it. Then, nobody will stop your mother
84

from meeting me. The boy snatched the glass form my hand. My mother
kept me in her womb, I drank her milk, and she brought me up even
though I had no father. If that mother wants me to drink poison, I will do
so gladly. He drank the poison before I could stop him, and died. Since
then, I became disgusted with worldly relationships. I left home and came
here. In five or seven years, I will be a hundred.
The thing to observe is the boys reaction. He was happy to drink the
poison given by his mother, thinking only of how she had nurtured him.
The effect of his words turned an ordinary man into a Mahatma; that is a
separate matter. Just examine your mind how quickly you get agitated,
and how quick you are to turn against even your well-wisher!
The greatest benefactor we have is our Atma, and we do droha with it.
What droha do we do? We do not know our Atma; we do not know that Its
essence is eternal, pristine, enlightened, and liberated. We do not know
that our Atma is Sacchidananda (Sat pure existence, Chit pure
consciousness, Ananda = pure bliss). We disdain it by living in a state that
is contrary to its essence. This is the biggest droha in the world.
The Valmiki Ramayana says repeatedly that a man believes himself to be
something other than what he really is. He does not realize the essence of
his Self. He has ruined himself. The biggest paapee (sinner) is he, who is
ignorant of his essence, and is established in what he is not. The hita
(benefit) is the Atma, and the hitaishee (benefactor) is the Paramatma. He
created this earth for us. He made the sun and the moon for us. He gave us
eyes, ears, and a nose. He gave us breath and He gave us life. He gave us a
heart and He gave us a brain; and we turned our back to Him! This is
called droha. If you go to the origin of droha, it starts with Atma-droha
droha against our own Atma.
Do you ever read the Upanishads? Do you ever read the Gita? A
gentleman I know had gone to Germany. He was invited to meet a German
professor who was a specialist on Indian philosophy, Dharma, and
Sanskrit. Have you read the Gita? asked the Professor.
Yes, I have read it two or three times, replied the gentleman.
I have read the Gita ninety times, along with the commentaries in
German, said the Professor.
What am I to tell you? You read the Upanishads, dont you? The third
mantra of the Ishavasyopanishad is:
Asuryaanaam te` lokaah andhe`na tamasaavritaah,
85

Taanste` pre`tyaabhigachhanti ye` ke` chaatmahano janaah.

A person is an aatmaghaati (one who kills himself) when he destroys
himself by identifying with his body. He believes himself to be the
antahkaran (fourfold mind), and an agnaani (lacking in Gnan). Gnan is
his essence. His Atma is unchanging, but he thinks it is fickle, mutable,
and subject to death. What will be the fate of an atmaghati? He will have
to go into an abyss of darkness where the Asuras go. That realm is filled
with sensual indulgences. Surdasji says that a person who turns away from
Bhagwan is an ungrateful person, because he forgets the one who made
him. The buddhi (intellect) says, This is not right, and still you do it.
This is buddhi-droha. People even do shareera-droha (things that harm
the body).
Karshayantah shareerastham bhootagraamam ache`tasah. (17. 6)
(When people starve or torture their body by methods that are not
sanctioned by the Shastras, they torture Me, the Paramatma, who abides in
every antahkaran.) This is a characteristic of the Asuri sampada.
I feel astonished when people opt to go for a tirtha yaatraa (pilgrimage)
rather than go to Satsang (spiritual discourses). I know that it is good to go
on a pilgrimage I have gone on many, myself; but why do people
consider it more beneficial than attending Satsang? Satsang enhances our
understanding and wisdom. Pilgrimages make us wander, while Satsang
gives guidance. This is Satsang-droha.
Some people undertake such severe asceticism that they become too weak
to go for Satsang. What does such fasting avail?
Karshayanti shareerastham bhootagraamam ache`tasah. They weaken
their bodies and senses. Some people lie on a bed of nails, to convince
people that they are great Mahatmas. They do this to earn money, not
obtain spirituality. Why do they sit in the middle of five fires, and have
eighty four fires burning around them? They lack Gnan. They weaken
their God-given body, composed of the five elements. They cause
suffering to Bhagwan who is the Atma within. Who are they? They are
definitely Asuras.
My brother, droha exists at a very deep level. Adroha (absence of
aversion) is the Atma being the Brahman, where no other exists. Who
should there be droha for, when no other exists? Earlier, even Pundits
understood this. I was studying the Bhagwat. In the third chapter of the
tenth canto, it is written, Saadhoonaam asuradruham. The straight
86

meaning of this is that Sadhus have droha for the Asuras, but Punditji told
me, Shantanu, that is not the actual meaning.
What is the actual meaning, Punditji?
The actual meaning is that the Asuras and Daityas have droha for Sadhus.
Sadhus have no droha for anyone, not even for the Demons, because their
heart is totally free of all droha.
There was a Dharma ne`taa (leader), who was very fond of me. I had gone
to meet him once. He had just founded an organization to promote
Dharma, and he wanted me to head it. Do this, do this, and do that, he
said.
Maharaj, if I get attached to this society, I shall have to advocate certain
things and show anger at times. I will be compelled to do adharma (that,
which is contrary to Dharma), to establish Dharma. Those who deviate
from the truth to establish a point are hypocrites.
Yes, he said. It is right and proper to do all that for the purpose of
establishing Dharma.
Maharaj, when I refute someone elses beliefs, criticize their ways, and
say things that are bitter, it will have an affect on my heart.
Yes, he admitted. It will.
Then, I do not love Dharma to that extent, I told him. Nor do I love any
society or organization enough to force myself to criticize, refute, and hurt
people, or deviate from the path of truth. I am in favor of keeping my heart
pure.
I will tell you about a Mahatma who would say, If Bhagwan tells me to
ask for a varadaana (boon), what do you think I will ask for? People
would make guesses. No, he would say. I will ask Bhagwan to give
Mukti (liberation from rebirth) to all.
Maharaj, is it possible that everybody becomes Mukta? Why should
Bhagwan be asked for something that is not possible?
The Mahatmas reply was remarkable. I am not worried about whether all
people will get Mukti or not; but if I have the wish for the good of all, it
will make me pavitra. Whether all are liberated or not is in Bhagwans
hands.
Adroha, naatimaanitaa. Mother Gita says, My child, have some maana
(pride; self-respect), but not ati maana (excessive pride; arrogance). A
mother wants the good of her children. Our Mother Gita benefits us more
than a hundred mothers. She is indicating that we should take pride in
87

having read the Gita, being the son of Mother India, and in being aarya
(noble); but the pride should not turn into vanity or arrogance.
Manuji tells us to be wary of sammaana (receiving respect and honors).
When people praise you lavishly whether the praise is genuine or not
they enhance your pride. They are your enemies. Listening to praise
reduces your tapasya (asceticism), and insults increase it. The vanity of
believing yourself to be great is poison; and enduring disrespect is elixir.
This is written in the Manusmriti. That means, abhimaana (vanity,
arrogance) is forbidden even from the viewpoint of Dharma. It is
necessary to know the difference between maan and ati maan.
There was a Mahatma a true Mahatma with whom a few of us went to
a Yagya. We had been invited respectfully by the yajamaana (the person
who got the Yagya done). The rule of the Shastras is that we should not go
uninvited to a Yagya. The yajamana was seated before the fire, offering
oblations as directed by the Brahmins. These days, Brahmins teach the
yajamana not to rise from his seat even to welcome a revered person. They
say that since he is worshipping the Devta and the fire, he should remain
seated. This is contrary to what the Shastras say. The Bhagwat states
clearly that if a Mahatma or an honored guest comes when you are seated
in a Yagya, you should pick up a little of the ritual fire, and go forth, along
with the Brahmins, to welcome the Mahatma.
Now, these Pundits told the man, You are doing a Yagya. Dont get up to
welcome anyone, whoever it may be. The gentleman remained seated
even when he saw us approach with Mahatmaji. The Mahatma turned back
from the entrance, and went and sat on the bank of Gangaji. I asked him,
Maharaj, you went to the Yagyashala, but why did you not go in? The
man was doing the ritual. He had invited us very affectionately.
No, my brother, said the Mahatma. We should retain a little maan.
Why? Why should we retain maan? I asked. Pride is not a desirable
state.
We should have maan, but not ati maan, he explained. If the man comes
to call us, and we refuse to go, that would be ati maan. We went there at
his invitation, but he did not show the respect due to a guest. That is why I
came away and sat here to wait and see what he does. When he comes to
call us, we will go. Excessive pride is not good, but self respect is
necessary.
Om Shantih Shantih Shantih.
88

Pravachan XIV
Bhagwan Shri Krishna is telling Arjuna about a sampada that does not get
depleted by spending in fact, it increases! This wealth is never separated
from us, it does nor hamper the direct experience of Satya, it helps us to
progress spiritually, and it liberates us, instead of enslaving us. It saves us
from death and gives everlasting life. This sampada releases us from the
darkness of ignorance, and places us in the illumination of Gnan. This is
no ordinary wealth; it is a Daivi sampada, the wealth of divine tendencies.
Twenty six sampada are described here, of which twenty four are
attributes of Prakriti (Nature). The twenty fifth is the jeeva (Atma attached
to a body) and the twenty sixth is the Parameshwara.
The last sampada Bhagwan speaks about is ati maana excessive pride.
Excessive pride, vanity and arrogance are all contrary to the Daivi
sampada. Our life should have amaana (absence of maan). Become
humbler than a blade of grass, and more tolerant than a huge tree. Dont
have maan, but show respect to others. This is how you should do
Bhagwans bhajan (loving worship, singing devotional songs). There is no
maan in Bhagwans name; Bhagwan gives respect to others, and therefore,
He is worthy of respect.
I recall Swami Asangananadji. He was very learned. We were like
children before him. Even so, he would ask us questions, like a student
asking a teacher. He was a truly saintly person. This was his way of
showing respect to us and encouraging us. This is one was of showing
respect. We should show respect to people who should be respected, and
render any service we can. To ask them something is a way of indicating
that we consider them to be more knowledgeable than us.
I had gone to Kanpur last year. The place they put me up at is some nine
miles from the J.K. House, but the family members come to meet me two
or three times a day whenever I am there. The place is kept locked up
when I am not there. Ghansyamdasji Birla had flown down for a wedding
in the J.K. family. When he heard that I was also in Kanpur, he came
straight from the airport to meet me. He did not want anything; he is a
successful businessman and a Karma Yogi. This was his way of showing
respect.
It is the way of noble people to have no wish to receive accolades and
demonstrations of respect, but to show respect to others. This does not
89

reduce the respect people feel for them; it enhances it. What is it that you
cannot get by bowing your head before Bhagwan? The fourth canto of the
Shrimad Bhagwat says that when we bow our head respectfully, it is not
the body of the person we bow to; we bow to the Ishwara who abides in all
forms. It is He, who rules over our body, senses, mind, and intellect. It is
to Him that we bow. I cannot forget one incident about Shri Udiya Babaji
Maharaj. I had become a Dandi Swami in 1942, and gone to the baandha
(dam) built by Shri Hari Babaji Maharaj and the local people he had
inspired. I was alone. The bandh was some nine or ten miles from the local
station where I got off. I sat at the station for a while, trying to resolve a
dilemma that was troubling me. The Mahatma who had initiated me had
told me that I should not bow my head before anyone other than a Dandi
Swami, who was born a Brahmin, had greater learning, and had renounced
all possessions.
Now I was on my way to Hari Babaji, who was not a Dandi Swami, nor
was he born in a Brahmin family. I asked Shri Udiya Babaji Maharaj,
What should I do? Since my childhood, I have always bowed down to
Shri Hari Babaji Maharaj how can I not bow to him?
Look, said Baba. Vinay (humility) is our sadguna (good tendency),
whether it is shown to someone of a lower status or higher status; to a
learned man or a fool; to a human being or an animal. Why should you
give up your humility? Put your danda (the staff carried by a Dandi
Swami) aside, come with me and bow down to him. I have told you that
we are not puppets made of bones, flesh and skin. Why should we feel
shame in bowing before someone, since the Paramatma abides in all, and
it is to Him that we bow our head? As far as social interaction is
concerned, the debate comes later; first, fold your hands respectfully to
acknowledge the Parameshwara who is in all hearts.
Excessive pride is a cause of great trouble. Of all the people who have
progressed in life, none owe their success to pride. Arrogance is broken.
The Mahabharata has a story about Raja Yayati who did so many Yagyas
that he became entitled to go to Swarga without giving up his human
body. All the Devtas stood up respectfully when he entered Swarga. It was
not proper for him to sit at the same level as the other Devtas. He was
given a throne that was higher than theirs. The Devtas were envious of
Yayati, and even Indra found it intolerable. He asked Yayati to describe

90

the different Yagyas, daan, and other good deeds he had done, to merit this
privilege.
Raja Yayati felt elated. He developed pride. He began to boast of the
meritorious actions that had built up his punya. Talking about the good
you do depletes the fruit. Indra kept count, as Yayati continued to
enumerate all his good deeds, and as soon as Yayatis punya was reduced
to a level lower than Indras he pushed Yayati off his throne. Yayati
started to fall, head down, towards the earth.
However, Yayatis punya was far from being exhausted, and he drifted
towards a group of Mahatmas. The Mahatmas saw Yayati falling, and
made him stop in midair by the power of their asceticism. What
happened? they asked. Why are you falling?
I began to describe my meritorious deeds, replied Yayati. That reduced
my punya and I am no longer entitled to stay in Swarga.
These days, punya is done only if it is sure to be publicized! Yayati
understood that he had made a big mistake by talking about his punya.
Wait, said the Mahatmas. All the punyas in this world are lower than
the punya of Satsang (spiritual discourses). We will halt your downfall on
the strength of Satsang.
Downfall comes as soon as vanity comes into Dharma or punya. People
talk about all the good deeds and daan they do, but it is a load added to
their vanity. When the load increases, the person falls. If you want to have
pride in Dharma, there is one method you can use give a sharp rebuff to
any suggestion that is contrary to Dharma. And, reject the impulse for any
wrong act. Use Dharma as a support to save yourself from paapa.
I will tell you a little about bhakti. In bhakti there is no scope for vanity.
The people of Vrindavan say, My dear friend, my dear brother, stay in
Vrindavan, but dont sleep under the same tree very night; sleep in
different places. If you sleep under the same tree every night you will
develop a feeling of possessiveness, and resent it if anyone else sits under
it. Of, possessiveness becomes so strong that people throw stones at the
birds who sit on their tree. This feeling of mine is very difficult to
overcome.
So, bhaktas tell us not to sit under the same tree, nor stay in one village for
long. We should move from one village to another, begging for bhikshaa
(food). If a monk goes to the same home every day, the family will

91

recognize him and have good food ready to offer him. He will develop an
attachment to the food and the family.
We should be satisfied with whatever is easily available. We should drink
the water of the Jamuna rather than ask someone to draw water from a
well for us. We should wear whatever we get. Consider sammaana (being
shown respect) and praise to be poison and apamaana (insults) to be
elixir. Apamaan is a short-lived poison that has scope to show us our
faults; but samaana makes us swell like a balloon that will burst and
destroy us. Even the lowliest person can insult a man who has pride.
Who is insulted? If someone criticizes your physical body, we also
criticize it. Those who criticize our body actually help us to understand
that we are not the body. Those who criticize our Atma criticize
themselves, too, since our Atma and theirs is one. One Mahatma said, If
somebody feels happy be criticizing me, he is doing me a great favor. I
have to make no effort whatsoever to make him feel happy, and I get his
Grace.
What is the Grace in this?
My brother, worldly people spend money to please others, render some
service, or sing their praises. This man is pleased just by seeing the faults
in me. Oh, this is a daan I could do without making any effort at all! This
is the viewpoint of a Saint. My brother, from the viewpoint of bhakti we
come close to our Atma when we are insulted.
Once, I ran away from home to go to Haridwar. I got on to the train at
Bareili. There was no space on the seat so I sat down by the feet of a hefty
man from Peshawar, who was stretched out full length on one berth. He
began to kick me. I had to endure it silently, since he was much stronger
than me, but I felt deeply humiliated. Had I been equally strong, I may
have said something to him! Later, I told a Mahatma about this incident.
Look, my brother, he said. When you were being insulted, you were fir
for the insults.
How is that, Maharaj?
If a man goes and lies down in a drain, and somebody comes and throws
dirty water in the drain, who is to blame the man who throws the water,
or the man who lies down in the drain? If you sit on a pile of garbage, can
you blame the man who empties out his garbage, and it falls on you? You
were seated in the filth of a human body made of bones, flesh and skin,
saliva and blood. You considered your body to be your I. Under the
92

circumstances, if someone gave you a couple of kicks, he has done a great

kripaa (Grace; benefit).
What kripa did he do?
He was giving you a reminder that you should get out of your body. You
have to understand that you are not this gross body. The man was
prompting you to be aloof from your physical form.
A little abhimaan (pride; self-respect) is permissible in bhakti and also in
Dharma. Take the support of having pride in your Dharma, and refuse to
do anything that is contrary to Dharma. Similarly, take pride in bhakti, and
say, I belong to Bhagwan. A policeman standing on the crossroad should
not be proud of his caste, learning, cleverness, or wealth; but he should
have the pride of being a part of the Government. Unless he feels that he is
a part of the citys Administrating authority, he will not be able to carry
out his duties properly. A bhakta should have pride in belonging to
Bhagwan. He should tell himself continuously. All that I do, say, and
feel, should be pleasing to Bhagwan.
Pride in Dharma should be, I will do nothing that is contrary to Dharma.
Pride in bhakti should be, I belong to Bhagwan; only Bhagwan is mine. I
stayed at the Gita Press, in the Editorial department of Kalyan, as a
voluntary worker. I took no salary. I was very careful that everything I did
would be pleasing to Bhaiji. In fact, even after his departure, I continued
to wonder what Bhaiji would say when he saw what I was writing; and
then I would remember that there was no possibility of his reading it. I
always wanted to live up to his standards. This was my attitude, from the
first day of my joining, till the end.
There are many more things on this subject in the Gita, given in different
places. Maan also means measurement like length, weight and age. To
think, I am fifty years old, six feet tall, and weigh a hundred and eighty
pounds, is the maan of time, space and matter. This is identifying with the
body, and is also maan. It is maanitaa (having maan). People have the
pride of wealth, learning, power, strength, a large following, etc. They are
fools. One man boasts, I have one lakh followers. My brother, you are
the leader of one lakh fools! A mans greatness does not depend on the
number of people who follow him.
What is the abhimaan for? When we identify with a fragment that exists in
time, space, and matter, we become small, and we get maan. We get
weighed and evaluated. One Maharani who was a Member of Parliament,
93

wanted the support of other M. P.s for a particular motion. It was agreed
that every person who voted in their favor would be given seven thousand
rupees. One M.P. told her, Are my integrity and support worth only seven
thousand rupees? The Maharani herself told me about this incident. She
told him, Very well; tell me what you value you set upon your support. I
am willing to pay the price.
When you set a price on yourself, it is enough to enslave you. You will be
bound by people. You will have to go to jail, because you have come into
the land of the gross body. You have put the noose of maan round your
neck. And still people do maan! Bhagwan Shri Krishna has said in the
Gita, that maan is an Asuri sampada. Dumbho darpobhimaanashcha (16.
4). But, what is the peak of the Asuri sampada?
Eeshvarohamaham bhogee siddhoham balavaan sukhee.
(16. 14)
(I am powerful, like the Ishwara. I am successful and strong. I enjoy every
kind of indulgence and pleasure.)
Aadhyobhijanavaanasmi konyosti sadrisho mayaa,
Yakshye` daasyaami modishya ityagnaanavimohitaa.
(16. 15)
((I have great wealth and a large family. Who can compare with me? I will
do a Yagya and lots of daan, and I will enjoy endless sensual pleasures.
People who are deluded by such thinking have the Asuri sampada.)
Ane`kachittavibhraantaa mohajaalasamanvitaah.
(16. 16)
(The thoughts and tendencies of Asuri people are filled with delusion.
They are trapped in illusions.)
Bhagwan Shri Krishna is describing the ways in which people have pride.
When I was with Kalyan, a list had been made, of these who called
themselves Bhagwan. Most of them are no more, but many news
Bhagwans have cropped up! Konyosti sadrisho mayaa who can
compare with me? However, whether you walk on the path of Dharma,
bhakti, or Gnan, you will have to let go of abhimaan. I had read
somewhere I think it was in the Bible that it is easier for a camel to go
through the eye of a needle than for a man with pride to go to Swarga. The
Ishwaras doors wont open for anyone who is proud.
Amaanee being free of maan. Amaanitvam adambhitvam ahinsaa
kshaantiraajavam (13. 7). Nirmaanamohaa jitasangadoshaah (15. 5). This
94

is where the discussion of the mind begins. One is maan take it to be the
body; the other is the maanee take it to be the one who identifies with
his body; and the third is maanitaa when he holds on to this state of
mind and insults other people. The negation of all three is called
amaanitaa. Amaanitvam adambhitvam. Let us go forward on the path to
Bhagwan and leave abhimaan behind. Naatimaanitaa.
Bhavantisampadam daiveem abhijaatasya bhaarata. (16. 5) know that
you have the Daivi sampada.
Om Shantih Shantih Shantih.

95