Conversation with Shree Sadananda Swami Part-V

Conversation with Shree Sadananda Swami Part-V

Shree Padiyar Swami greatly respected the late Shri Hosdurga Devrai Pai, Retired Head Master, my mother’s father. My grandfather was a simple school teacher who rose to become the Head Master of the local school. He took pains in introducing Hindi to the Hosdurga District in those days. He was also among the first few in Kanhangad to recognize the divine spark in Bhagavan Nityananda when He was still a child 10-12. The villagers were throwing stones at Him and my grandfather prevented them. Every day my grandfather used to send the young Nityananda lunch through my mother who was a young school-going girl. Bhagavan was found either in Kanhangad caves or in some jungle around the village. There were only two caves, under the wall of the fort and another one where today you see at the entrance of the maze of caves. Later Bhagavan build some 40 odd caves under his supervision. When devotees from Mangalore or Mumbai visited Bhagavan, He used to send them for lunch at my grandfather’s place. My grandmother used to be ruffled finding 10 to 20 people at her door for lunch. Being a school teacher their income was a meagre amount. When my grandfather was informed of the uninvited guest, he used to somehow arrange for rice and vegetables and my grandmother cooked for all and fed the devotees. Till 1982 by grandfather daily sent breakfast/lunch, first to Bhagavan Nityananda and when He shifted to Ganeshpuri, to Shree Swami Janananda (who took Samadhi in 1982, and Padiyar Swami and the tiffin continued till 2007 when he took samadhi. My grandfather and his family served Bhagavan from 1925 to 2007 in whatever way it was possible. My uncle Dayananda used to support the Ashram whenever it was required without ever mentioning it to anyone. It was Swami Janananda who told me about the silent Seva that my uncle did for the Ashram.

Shree Padiyar Swami spoke very highly of my grandfather. He used to say that he was ceaselessly absorbed in Bhagavan and we must respect him. My father used to look upon my grandfather as Bhagavan’s representative. My grandfather lost his eldest son, Ramdas, but when he visited Bhagavan at Ganeshpuri, he did not express his sorrow. Bhagavan called him “Dnyani”.

One day, after spending a few days in Mumbai and Ganeshpuri during the summer vacation, my grandfather asked Bhagavan for His permission to return home (Kanhangad). Bhagavan refused and asked him to stay for a few more days. My grandfather expressed his concerns as the holidays were over and he had to resume his duties at school. Finally, Bhagavan relented under one condition that he should travel and book a ticket for a First-Class Cabin on the steamer (ship).  As a school teacher, this was beyond his means. Yet my grandfather booked the first-class tickets and boarded the ship. Somewhere in his journey, the ship began to sink. There was commotion on the ship and passengers were panicky. SOS was relayed over the radio and by the time the help came, the ship had sunk up to the first-class cabin. My grandfather was thus safe!

My Naming Ceremony

Myself sitting on the lap of Shree Kuttiram Swamiji at the Feet of Bhagavan. This may be in 1958-59

Shree Padiyar Swami had a special affection for me, largely due to my grandfather’s connection with him. One day, a cousin casually called me “Gopi.” Swamiji immediately objected, saying, “How can you show such disrespect? Do you know that his name, Gopalkrishna, was chosen by Bhagavan Himself? It is not right to shorten such a sacred name.” He then shared the story of how Bhagavan Nityananda had named me.

Typically, a newborn is given a name within the first few days, but in my case, this was delayed. In those days, children were often taken to Bhagavan Nityananda for their naming ceremony. However, each time my parents presented me to Bhagavan, He would lovingly play with me but refrain from naming me. When they requested Him to do so, He would smile and say, “He is still a baby. What will he understand now? When the time is right, he will receive his name.”

Finally, one day, when I was four years old, my parents took me to Ganeshpuri, and unexpectedly, Bhagavan called for me. My parents brought me to Him, and He instructed a drum player to begin playing and asked a man to dance. Amidst this joyous celebration, Bhagavan gave me the name “Gopalkrishna.” Remarkably, it was during a solar eclipse—an occasion when auspicious ceremonies are generally avoided. This event likely took place on April 19, 1958.

Curious about this unusual naming ceremony, I later asked Padiyar Swami, “Why did Bhagavan choose the day of a solar eclipse? And why the drum and dance?” Swamiji simply smiled and said, “Strange are His ways. We cannot fully comprehend why He orchestrated it in this manner.”

The mystery of my naming ceremony remains a testament to Bhagavan Nityananda’s unique grace and divine play.

Taking my conversations with Swamiji further.

Gita

Bhagavan Nityananda was often asked what He recommended the youth to read. He said “Bhagavan Geeta. The youths must read Bhagavad Geeta. Geeta teaches ‘Tyag’.  They should study the works of Swami Vivekananda and Swami Ramteerth. That will teach them how to balance their Parmarth and Prapanch.”

Shree Padiyar Swami said “Gita is the greatest book. It has 18 chapters and 18 paths. One of the paths is enough. It pleases all types of people. Continuously repeating the word, ‘Gita’, we get ‘Thyagi’ which indicates the straight path to spiritual success.”

This interpretation of the Bhagavad Gita highlights its profound and multifaceted nature, offering numerous paths to spiritual growth and realization, all of which ultimately lead to the same truth.

There are 18 Chapters in Geeta and 18 Paths. The Bhagavad Geeta, with its 18 chapters, is traditionally seen as a comprehensive guide to life and spirituality, offering various approaches to self-realization and union with the Divine. Each chapter presents a different path, such as Bhakti Yoga (the path of devotion), Karma Yoga (the path of selfless action), Jnana Yoga (the path of knowledge), and others. One can select any one of these paths depending upon one’s inclination. The idea that “one of the paths is enough” suggests that a sincere and devoted practice of any one of these paths can lead to spiritual success. The Gita’s teachings are universally appealing because they cater to different temperaments and stages of spiritual development, making it accessible to all people.

Repeating “Gita” to get “Thyagi”: The wordplay between “Gita” and “Thyagi” is significant. By continuously repeating “Gita,” one metaphorically arrives at “Thyagi,” which means a renunciant or one who has renounced worldly attachments. This suggests that the essence of the Gita’s teachings is renunciation—not necessarily of physical possessions, but of ego, desires, and attachment to the results of actions. Thyaga (renunciation) is presented as the straight path to spiritual success. This doesn’t imply giving up life or responsibilities, but rather adopting an attitude of detachment and selflessness in all actions. By following the principles of Thyaga, one can attain inner peace, clarity, and ultimately, spiritual liberation.

There is an Universal Appeal of the Gita. The Gita’s ability to please and guide all people lies in its universal teachings. Whether one is a householder, a renunciant, a devotee, a seeker of knowledge, or someone engaged in selfless service, the Gita offers wisdom and guidance that can be applied in any context. Its teachings are timeless, addressing the eternal questions of human existence, purpose, and the nature of the self.

The four qualities of a Sanyasi and a Devotee

Shree Padiyar Swami said “While describing the qualities of a monk, Bhagavan Nityananda used to say “Fhakir Hai tho Fhikir Nahi, Fikhir Hai to Fakhir Nahi.”

Swamiji used to say that a Sanyasi is fearless and fearlessness is the vital quality of a Sanyasi. If a monk is bothered by situations then he is not a monk and if he is a monk then he is not bothered by anything. I asked him, “How can a monk cultivate this attitude?” He said that there are four essentials of a Sanyasi.

Thyaga (renunciation), Vairagya (desirelessness), Prema (love), and Shudha Bhavana (pure mind)—are essential virtues for a true devotee on the spiritual path. Each of these qualities plays a crucial role in deepening one’s connection with the Divine and fostering a life of spiritual fulfilment.

1. Thyaga (Renunciation)

Thyaga refers to the renunciation of worldly attachments and the ego. It is not about giving up possessions or responsibilities, but about letting go of the attachment to them and the desire for the fruits of one’s actions. A true devotee practices Thyaga by surrendering personal desires and egoistic tendencies, and dedicating all actions to the Divine. This creates a sense of inner freedom and aligns the devotee’s life with a higher purpose.

2. Vairagya (Desirelessness)

Vairagya is the state of desirelessness or detachment from sensory pleasures and material pursuits. It is the ability to remain unaffected by worldly attractions and distractions. Cultivating Vairagya helps a devotee maintain focus on spiritual goals, leading to inner peace and stability. It allows the devotee to transcend the temporary pleasures of the world and seek the eternal joy of union with the Divine.

3. Prema (Love)

Prema is pure, unconditional love, often directed towards the Divine and all beings as manifestations of the Divine. It is love that is selfless, expansive, and inclusive. A true devotee’s heart is filled with Prema, which fosters compassion, kindness, and a deep sense of connection with others. This divine love dissolves the barriers of separation and opens the heart to the grace of the Divine.

4. Shudha Bhavana (Pure Mind)

Shudha Bhavana refers to a pure mind, free from negative thoughts, malice, and impurities. It is a state of mental clarity, positivity, and alignment with truth. This is one aspect of Bhavana. The other aspect of Sudha Bhavana is ‘the pristine way of being’. One’s very existence should be aligned with the above three qualities.  A pure mind is essential for spiritual growth, as it allows a devotee to perceive the Divine presence within and around them. The pure mind results from a pure way of being. Shudha Bhavana enables clear, sincere devotion and fosters a life of righteousness and harmony.

Together, these virtues form the foundation of a life dedicated to spiritual growth, helping the devotee progress steadily on the path to self-realization and divine union.

Familiarity builds contempt

When Bhagavan was told that people living in a place of pilgrimage do not value its sanctity, He said, “The fish remain for 24 hours in the water of the Ganges but they don’t realize its sacredness”. (Similarly, many men don’t realize the sanctity of the place wherein they live). 

The Doctor & the Dnyani

The doctor should not speak the bitter truth; he should not say that the patient would die. Similarly, the Jnani should not foretell anything bad of which he may become aware.

This teaching emphasizes the importance of compassion, discretion, and the power of words, especially when dealing with sensitive or potentially harmful information. Both doctors and Dynanis (those with spiritual wisdom) hold positions of influence, and their words can have a profound impact on others.

A doctor is in a position where the truth must sometimes be delivered with care. Telling a patient outright that they will die can cause despair, fear, and hopelessness, potentially worsening the patient’s condition or diminishing their quality of life. Instead, a doctor should focus on providing hope, comfort, and the best possible care, even if the prognosis is poor. The emphasis here is on the therapeutic aspect of communication—offering support and encouragement rather than causing unnecessary distress.

A Dynani, who may have deep insights or awareness of future events due to their spiritual wisdom, should also exercise caution in sharing such knowledge, especially if it is negative. Foretelling bad events can create fear, anxiety, and resignation in others, which may interfere with their spiritual growth or ability to face challenges constructively. The Jnani’s role is to guide and uplift others, focusing on positive encouragement and helping them navigate life’s challenges with strength and clarity.

• Compassion and Discretion: Both roles require a balance between truthfulness and compassion. While honesty is important, the way it is conveyed and the timing of its delivery are equally crucial. The intention should always be to help, heal, and guide others in the most beneficial way possible.
• The Power of Words: Words have the power to heal or harm, to uplift or to cast down. Those in positions of influence, like doctors and Jnanis, must use their words wisely, considering the emotional and psychological state of those they are communicating with. By focusing on what can inspire, comfort, and strengthen others, they fulfill their roles more effectively.

In essence, it advocates for a mindful and compassionate approach to communication, particularly when dealing with difficult truths. It suggests that the ultimate goal should be to support and uplift others, using discretion to avoid causing unnecessary harm while still providing guidance and care.

Diamond:

Diamonds should be bought only by someone with a family and children. It has ‘lakshan’. It is of different types; some are good, some are bad…