:: 15th March 2007 ::
This is the last discourse of Baba before proceeding to India. Thus, It is my earnest endeavour to put in my best into this lecture. With Baba’s grace and taking his name I shall now commence.
The Avatar of Kalki depicts pure mind and body reaching the heavenly abode. Mahabharata depicts impure mind, since negative aspects are present. When the mind gets attached to a child the child gets polluted. Karma is a part and parcel of Mahabharata. The aim of this epic is to teach us to get rid of impurities within.
Bhishma, the seer is said to not have married and remained celibate as at the conscious level the male and female energies are merged together within him, thus the realized state is already achieved.
When one possesses only intellect, it leads one to analyse and only analyse !
Kunti – is the mother of senses. Through the senses, Baba teaches us that we can attain the realized state, the Paramathma. Krishna, the Paramathma is depicted in this epic as being related to Kunti due to this reason. As the Paramathma is within us, it is our duty to find that Paramathma, that state of mind consciousness.
Yudhistra – Dharmaputra his other name, literally means “son of Dharma(law). Symbolising the law of things, the code and decorum one needs to follow. In our version, Baba says we can relate him to Kama and ears. To lead a full and complete life it is very essential that guidelines are followed, if that is not done it will be like that of a household without a routine, imagine such a place, how chaotic and disorganized it would be ! Our body also requires Dharma(law) , it follows a particular pattern in order for it to function normally.
Yudhishtra was tempted to play dice, it was his biggest weakness. This weakness caused the downfall of the Pandavas. Its not necessary for a King to gamble, but Yudhishtra put all his brothers and wife and also his entire kingdom at stake and lost them all. He was weak minded when accosted by this temptation to gamble, symbolically Baba says he was gambling with the self.
Gambling or any such habits like betting for a game, horse racing is not bad by itself, its only bad when this habit becomes an addiction.
Yudhishtra is said to be related to “kama” which means intense desire, lust, in his case it is his intense overpowering desire to gamble. All the Indriyas are interconnected.
One cannot have Moha (desire) without Krodha (anger). Or
Moha without Kama (intense desire, lust). Or even
Moha without Lobha (greed).
The desire arises due to some anger present to some circumstances or events. Similarly, This same desire could arise due to greed, when you see someone achieve something you experience the greedy feeling and wish to achieve it too.
When a puja is being performed, the Purohit blesses with the verse “ Ishta Kaamyaartha Sidhyartham” – which means may all what you desire be fulfilled.
If one experiences matsarya (competition) what could be cause – Moha (desire) , Lobha could be effect , and then the cause of Lobha would be Krodha.
Moha cannot remain without matsarya and matsarya is connected with Moha. If Moha is the effect it is Lobha which is the cause. All the Indriyas we experience are connected says Baba.
For example : when you love your child it is due to Moha (desire) which is attached with Matsarya (competition) as we generally compare our child with another child which is a common practice.
Another example : You wish to compete in a competition of some sort, enrolling yourself for it requires moha (desire) that desire to participate, at the same time when you attempt at a task do not be proud or add ego to it says Baba.
You become greedy when you are insecure, even when you achieve something you wish to acquire more of it
Krodha and Lobha you experience when for example you wish to score 100, you could not score 100, then you feel Krodha. Till that time someone scores you get Lobha , that greed to score higher than that person.
Arjuna – in our Mahabharata is associated to Lobha (greed). He has good vision (eyes) . To experience greed you have to first view it with your eyes. Archery has got to do with mind, he was a skilled archer. Arjuna represents our mind. At the Kurukshtetra war, Arjuna mentally became weak, though skilled outwardly, he required the Paramathma (Krishna) to instill the philosophy of life and detachment onto him.
Karna – in our version Karna can be depicted to that of the soul. His mind got drifted. Baba says in Mahabharata since the entire epic is related to mind, the characters within are the different aspects of the mind. Thus, from Arjuna, the strong mind, he became Karna, who was weak minded. All the characters in this epic are not separate, they are interlinked like our Indriyas, cause and effect is what is to be understood here.
Karna was self made, that is why Krishna did not accompany Karna at the battlefield. He did not judge whether it was good or bad, he was loyal to Kauravas, he had the characteristic of the soul, which is neutral and unbiased.
Kunti, his mother tries to persuade him not to wage the war and confront the Pandavas who are actually his own brothers. Krishna also advises Karna against taking part in the war. Even then Karna refuses to yield and his mind is set to follow and take the side of Kauravas. During “vastra haran” of Draupadi Karna was also witnessing but did not object to the Kauravas who were willfully taking part in it. Here too he is like the soul, an observer.
Other Characters In Mahabharata –
Dharmaputra is addicted to gambling, although gambling by itself is not bad, the result is the effect. He lost in gambling then he suffered in exile.
All the Panchapandavas learnt archery from Dronacharya, but Arjuna was more adept at it than the others.
Baba below compares the Pandavas to the 3 out of 4 divisions of society, namely ; Brahmin, Kshatriya, Vaishya and Shudra.
Yudhishtra – possess knowledge = Brahmin
Bhima – had the physical strength }
Arjuna – was also physically strong and was a good archer } Kshatriya
Nakula – was a good horse trainer }
Sahadeva – had knowledge of astrology } Vaishya
Karna is not taught archery by Drona as he knew him to be not a Kshatriya. Due to this drawback, Karna approaches Parasurama. Parasurama on the other hand, dislikes Kshatriyas and has taken a vow to vanquish all Kshatriyas from this earth. Karna lies to Parasurama that he is a Brahmin so that he could learn the art of archery from him. Parasurama discovers the lie, one day while taking rest in the lap of Karna, a stinging worm bites into Karna’s thighs, Karna bears the terrible pain, lest he should disturb the sleeping Parasurama. Blood oozes from his wound, and Parasurama is awakened and realized that if was a Brahmin he would not have borne such a pain, its only a Kshatriya who could bear such a pain.
Angered by his lie, Parasurama curses Karna that from henceforth he will be unable to recall the mantra to invoke the Brahmaastra taught by him at the fated hour.
Here, the point to ponder over is that who should be learning the art of archery, is it just the Kshatriyas or any other class of society. To this Baba teaches that whoever masters archery is a Kshatriya, be it a Brahmin by birth or other class, its irrelevant.
Ekalavya – He wished to learn archery from Dronacharya but is not accept as he is not a Kshatriya. Ekalavya still does not lose heart, he practices the skill of archery by keeping an idol of Dronacharya. He held on to the principles of Dronacharya, and considered him to be his guru, though his guru was not physically present. Even at his funeral, he was not given much importance and did not die a hero’s death. Baba says he is a classic example of guru bhakthi, who has totally surrendered without any questions. In the forest, when Dronacharya discovers the skill of Ekalavya in archery, he questions him about his Guru. Ekalavya reveals that he used his idol and learnt the skill. Dronacharya is enraged by this act, as he feels that without seeking his permission he learnt the art. He demands the thumb of Ekalavya as punishment. Even after giving the thumb, he does not swerve from his duty of guru bhakthi. He is unmoved by any circumstances, very focused.
Dronacharya – Relating to our mind, Dronacharya can be associated to the selfish aspect. He does selfish acts and justifies it. This justification is due to the intellect and ego which is present in him. For his own selfish motives he takes the side of Kauravas.
The story of Drona in brief
Drona was a son born to a Brahmin named Bharadwaja. Both Drona and Drupada were fellow students and grew up together in a hermitage. They both learnt the skill of archery from Drona’s father Bharadwaja. Drona became the master of archery. In their boyhood, since their friendship grew Drupada promised Drona half his kingdom once he was crowned King of Panchala.
Years passed by, Drona married the sister of Kripacharya and a son Ashwathama was born to them. He wished to acquire some wealth. For this purpose he approached his old friend King Drupada, who was by now crowned King after the demise of his old father. King Drupada refused to remember Drona and acknowledge their friendship or the promise of half the kingdom. Enraged by this act, Drona takes a vow to punish the King.
He becomes the Guru of Pandavas and Kauravas. From the time of taking the vow, Drona spends the rest of his life in trying to achieve his selfish motive of punishing King Drupad. It was his scheme to take revenge by training the Pandavas and Kauavas. In the Kurukshetra war, since King Drupada was on the side of Pandavas, Drona took the opposite side of Kauravas so that he could fight with Drupada.
That ends the brief story of Drona.
Bhishma supports the Kauravas, but was actually an observer. His mind was more for “Hastinapura” the city, to bring it together, as was his duty. Dronacharya was more for himself, he fought to get back his long duel with Drupada. At conscious level ego is present, even when we are sleeping ego is present.
Our task now is to find “selfless mind” before the war ends – as per Baba.
Swamywara & its significance
During Draupadi’s swayamwar, the eligible suitor was expected to shoot a steel arrow across the steel bow on top of a revolving disk which was huge and was placed in the centre of the marriage hall. The suitor had to aim at a target which was a fish also revolving above the bow. The winner who would successfully string the bow and hit the target was to be considered the eligible groom for the daughter of King Drapada, the King of Panchala.
The Panchapandavas who were disguised as Brahmins also were present at the Swayamwara. Arjuna took part and was successful in hitting the fish in the eye.
Here, hitting the eye of the fish can be related to the mind. As fish, is as restless like our mind, it’s the mind’s eye. On the same topic of Swayamwara, in the epic Ramayana Sita comes from earth. Body starts from earth. In our version she is the kundalini energy. Draupadi is from fire which can be related to mind. Thus, in Mahabharata fire is the kundalini of the mind, it’s the trigger.
Associated to the element of fire; our Visudhi chakra has fire as its element. Baba says what we utter is due to the fire. Its like a friction, the thought process and the tongue causes the friction and then we utter the words, similar to that of striking a matchstick.
Our mind functions also due to the presence of fire. Mind starts with fire. Arjuna was strong willed and focused which enabled him to hit the eye of the fish, by looking at the reflection in the water. Symbolically the mind is in water when you are relaxed, whenever for example you wish to unwind you cool yourself with water. Fish on the other hand is very restless in water, though the water is supposed to relax. Consider this point : the fish smells bad though it stays in water, which is used to wash all germs and other impurities, the smell is from within, the impurity within the fish. The fish cleans the water, whereas we pollute the water.
Sakuni – the Maternal Uncle
He was Gandharis’ brother and the uncle of Kauravas. He was always potrayed as being cunning and scheming, always teaching vicious tricks and plans to overpower the Pandavas and bring their ruin. The story behind his behaviour and character is that from the beginning when Gandhari was chosen as blind Dhridhrirashtra’s wife he was upset that his beautiful sister had to marry a blind man. To seek his vengeance, he wished to destroy everything in Hastinapur, including the Kauravas.
Baba says in our mind, Sakuni is like the Satan, the evil mind, whereas Krishna is the other extreme, he is divine thought, the Paramathma and can be related to senses. Sakuni is the negative phase of Paramathma and can be considered as the devil. Like for instance we have the Devis ; Durga and Kali, Durga is Paramathma and Kali is the negative aspect of the Devi.
He is the eldest son of Dhridhrishtra and Gandhari. His strength lies in Gada. At birth he was a mass of flesh, which was split into a 100 pieces who became the 100 sons known as Kauravas. What is the significance of numeric number 100. Baba says it is the boiling point of water. Duryodhana was against Bhima. Strong body is Bhima. Weak body is Duryodhana. His weak part in his body was believed to be the thigh, but according to Baba it’s the Mooladhara.
Arjuna & Karna
Arjuna had the full support of Krishna, the Paramathma himself, but Karna did not have any support. Though he was self made, he was following Duryodhana who was himself weak and wrong in his approach. In our version, since Karna is associated to that of the soul, we can say the soul got drifted away from the right path. To achieve something you need fire, the trigger.
THE SOUL WITHIN
The soul is an observer, it is a part of the Paramathma. Can the Paramathma be sad or happy ?! He does not have any such emotions, so does the soul, it does not undergo any emotion, pain or pleasure it feels neither of the two, it is only the mind and the body which endures and feels them.
Our soul is a miniature of all the parts of nature. When a soul does not “rest in peace” and it keeps roaming, the soul does not feel anything, its not affected by this action. Similarly, Baba gives an example when you exert yourself physically is the breath affected ? It’s the body which is affected, and not the breath.
The soul is placed by nature in the next birth according to previous karma. Karma is more attached to the mind. The mind taken an appropriate body in order to wash out the karma of the previous birth. Baba says the soul does not have the yearning to go back to the Paramathma as its part of the Paramathma, the universal energy, it has all the qualities of the Paramathma.
Baba gives an example as follows : its like driving, learning to drive a vehicle. You have to possess a vehicle to drive. Driving the vehicle is the soul, the engine or any part of the car is the mind, then the body as a whole of the vehicle can be considered as the body. So, here we have body, mind and soul.
Another example, mango pickle. When you make mango pickle, in its raw form the mango can be likened to that of the soul, the taste does not differ, then when you wash and cut it add masala for the pickle, the masala can be related to the mind, and then you bottle it, the bottle can be the body. Here, the mango does not care whether you pickle it, eat it raw, or make some sweet dish, or add it to rice dish, its neutral, its unaware of any emotions. Once made into pickle it cannot go back to its original raw form, but can only go back to nature and blend.
When the fruit is ripe and it falls on earth, its like the realized state, being with nature. The taste of mango does not change.
To realize we have to understand that we need to get of impurities in both body and mind and be one with nature. Then our approach to everything changes, then we become less agitated and disturbed and remain neutral. Only then one experiences that blissful state in the body and mind like that of the soul.
Baba says the soul drifts according to the mind. To this a devotee adds an example as follows : the soul is like that of a dog living on a dust bin, if picked up by a family to be brought up in a decent home, the dog does not care, it might still go back to the dust bin. Whether you take the dog to the garden or for a drive, it feels the same way, similarly the soul goes where the mind takes it.
The soul does not show itself, but through our mind we have to reach the level of the soul. It does not wish to get realized, realization is “I am one with nature.” It’s the duty of the body and mind to get realization and find the link to the soul and then to the Paramathma.
Both happiness and bliss is at body and mind level. When you experience bliss you are neutral you do not care about right or wrong, only then it means you have reached level to connect to the soul.
All actions that we perform since birth is through body and mind and not at the level of the soul. Baba says nature is ready to bless us but we are not ready to receive it.
Citing an example, Baba says when you enter a room, after a few moments you notice a photo, the photo is not looking at you, you are not looking at the photo, its just “happening”. Similarly, when you are driving, you are not driving, the car is not driving, the driving is “happening”. The photo was always there, why only that moment you chose to notice it. We have to let our mind go, and accept things as they are. Nature keeps changing, change is the way of life.
Accept and not to react to anything in life should be our motto in life. If you lost your job, say its alright mentally accept it and move on. Lamenting over it, is not going to help. See what steps can be taken. At the same time, we need not ponder why it happened and so on. Its happened, its over, it’s the past, move on, let go should be the attitude.
Do not confuse with what our mind says; the reaction to it and the slogan “its happening”. To understand this, perhaps we are going to the market place. The market is not happening, its already there. Going to the market, that is if you let go of your mind, then we can assume it to be “its happening”. Driving to the market, “its happening”. You do not plan the next future, you should not have control over any event or person, let go, nature will take care !
Divine channels are infinite, are everywhere and every place. Enlightened souls crave for silence as when we talk normally we use unnecessary words or terms and repetition is present in our conversations. Thus, such enlightened souls prefer the talk on spirituality and its related topics rather than on mundane materialistic things.
The advice of Baba is to carry these talks (discourse) home not other unnecessary topics.
Karma & its effects
Baba says to wipe out your karmas, you need to keep both your body and mind clean. All scriptures harp on that. As the cause and effects constantly happens and you add on more karmas.No one is to be blamed except yourself for the karma you endure. Analyse the cause and effect and accept it.Ever y 7 years, our entire body is replaced by new cells. Thus, Upanayanam is ideally performed at the tender age of 7 as after taking birth the next new body has formed. When one has cancer, its multiplication of cells in one region of the body and it does not die out as it should for new cells to grow.
At the time of death, whatever positive or negative actions you have performed in your lifetime, chant some nama japam. With this act, one gets moksha, mukthi from that body. Moksha does not mean there is no rebirth, but means that in your next birth you have the opportunity and realize the need to walk in the spiritual path.
When the name japam is chanted with a pure heart and is from within, your body and mind is cleansed and is positive. Similarly, when one consumes the right kind of healthy positive food and then when you sleep its total bliss, its similar to coma state.
That is the end of Baba’s lecture. I thoroughly enjoyed compiling the notes, I hope all you devotees also experience a similar joy while reading this discourse of Baba.
Sai Ram to all