Conversation with Shree Sadanand Swami Part VI

Death

Death is nothing but ‘Gada Nidra’ (deep sleep). After death, every ‘Jeeva’ (soul) goes and sits on a big net. Those who want to die don’t speak about it. Those who say so will not die.

This teaching offers a perspective on death and the soul’s journey, emphasizing the naturalness of death and the mysteries surrounding it.

Death as ‘Gada Nidra’ (Deep Sleep)

The comparison of death to deep sleep, or “Gada Nidra,” suggests that death is not something to be feared but is a natural, peaceful transition. Just as deep sleep provides rest and rejuvenation, death is seen as a state of rest for the soul. This view aligns with the belief that the soul is eternal, and death is merely a temporary pause before the next phase of existence.

The image of the soul sitting on a big net after death may symbolize the soul’s transition to another plane of existence or the idea of judgment and sorting after death. This net could represent a kind of cosmic sorting mechanism where souls are assessed or prepared for their next journey, whether it be rebirth, liberation, or another state of existence, depending upon the Vasana or desires. Bhagavan described this net as a beehive on which the soul stations itself till it finds a womb conducive to its Vasana and unfulfilled desires. When it identifies the right womb, the right family and the right conditions, it leaves to be born again.

The comparison of death to sleep encourages a peaceful acceptance of mortality. It suggests that death is a natural part of life and should be approached with the same calmness with which we approach sleep.

The idea that those who speak about death won’t die hints at the distinction between verbal expressions and deep, inner intentions. True readiness for death is an internal state, not necessarily something that is spoken about openly. Many times when a person is frustrated, expresses the desire that it would be good if he was dead. But when the death knocks on his door, he will not be ready to die.

Consciousness

Bhagavan used to say “Only consciousness (remembrance) of God is needed at present. There is no necessity for Pranayama. Asanas are risky; only ‘Sukhasan’ is good”. He used to talk in Konkani. Here Bhagavan used the word ‘Ulgas’ – remembrance, smaran, namasmaran.

Bhagavan Nityananda emphasizes the importance of focusing on the remembrance of God, suggesting that this alone is sufficient for spiritual progress, especially in the current times.

Consciousness (Remembrance) – Namasmaran of God. The primary focus here is on maintaining a constant awareness and remembrance of God. This consciousness is the most essential and direct path to spiritual growth. It suggests that in the present time, where distractions and complexities abound, the simple and direct practice of remembering God is the most effective way to stay connected to the Divine. One easiest ways to remember God is ceaseless chanting. All renowned saints like Shree Tukaram Maharaj, Shree Namdeo Maharaj, and Shree Dnyaneshwar Mauli have strongly recommended that for this age, chanting God’s is most effective and easy Sadhana.

While Pranayama (breath control) is traditionally considered a powerful tool for controlling the mind and purifying the body, this teaching suggests that it may not be necessary for everyone at present. Moreover, this practice must be done under the supervision of a Master or there can be serious side effects. Thus the emphasis is on simplifying spiritual practice, focusing more on devotion and remembrance rather than complex techniques.

Similarly, the caution against Asanas (except for Sukhasan) reflects the view that certain physical postures might be risky or challenging for some practitioners. Sukhasan, a simple and comfortable sitting posture, is recommended because it is easy to maintain and allows for a calm and focused state of mind, conducive to meditation and remembrance of God.

The advice to focus on remembrance of God over complex physical or breath control practices suggests a path of simplicity and directness. It reflects the idea that in the current era, where life can be complicated and time for spiritual practice may be limited, the most important and accessible practice is to keep God in one’s thoughts at all times.

Caves

The caves at Kanhangad have one property: in the cold season, it is warm inside them; in the warm season, it is cold inside them. Their pattern is based on ‘Shanmugatatva’.

The caves at Kanhangad, which possess the unique quality of being warm in the cold season and cool in the warm season, are described as embodying the principle of ‘Shanmugatatva.’ This term refers to a spiritual or metaphysical concept related to the six-faced deity, Lord Kartikeya, also known as Shanmukha or Subrahmanya, representing six attributes or facets of divine energy.

The caves’ ability to maintain an opposite temperature to the external environment is remarkable. This natural phenomenon suggests harmony with the principles of balance and duality, which could be linked to deeper spiritual or cosmic principles.

The Shanmugatatva principle is tied to Lord Kartikeya’s six faces, which symbolize the integration of various energies or aspects of life and existence. The caves’ ability to balance extremes of temperature might symbolically represent the balance and unity of these six divine energies. In spiritual terms, this could signify the harmonization of opposites within the self, leading to inner stability and peace.

Bhagavan had said “Kanhangad is University for Yogies. In future, foreigners will come there to meditate. Each cave will be occupied by them!”

Avadhoot

Lord Krishna

An Avadhoot has no Guru, no disciple, no ‘Mutt’, no ashram, no caste. An Avadhoot is a type of enlightened being in Hindu spirituality, often one who has renounced worldly attachments and lives in a state of total freedom and detachment from social norms. The Avadhoot embodies the highest state of spiritual liberation, where one is beyond dualities, like hot and cold, pleasure and pain, and lives in a state of pure consciousness and oneness with the Divine.

Shree Padiyar Swami often spoke of the unique and unfathomable nature of Bhagavan Nityananda. He said, “Bhagavan Nityananda was an Avadhoota, and much more. He was beyond what an Avadhoota is. No one can truly comprehend the greatness of Bhagavan. He used to say, ‘This One had no Guru, no disciple. This One does not acknowledge caste, creed, race, color, or gender. This One has no religion and does not belong to any school of thought or sect. This One stands alone, self-supporting and self-sustaining. This One needs nothing, and nobody can give anything to This One.’ Such was Swami Nityananda.”

Nandi

Nandi

Despite the many names and titles devotees conferred upon him, Bhagavan was pleased only by pure-heartedness (Shuddha Bhavana), pure love (Shuddha Prem), and selfless devotion (Nishkam Bhakti). These were the qualities that resonated with him.

Once, I asked Shree Padiyar Swami, “Why did Bhagavan Nityananda not take an heir?” He replied, “An heir is taken by one who has desire. A man desires to continue his family name and legacy, and so he seeks a son to maintain that continuity. But Bhagavan was the embodiment of perfect renunciation (Purna Vairagya). He was unattached to his ashram, his name, or fame, and had no desire to establish a lineage or Peetha (seat of spiritual authority). Though he had many devotees, none were his heirs.”

Shree Padiyar Swami described Bhagavan as a “Purna Vairagya Avatar.” All who follow his path and live by his teachings are his true devotees and disciples.

When the late Governor Shri Kanamwar once asked Bhagavan if he needed anything, Bhagavan replied, “No. Nothing is required. Everything is available here. Gods, demigods, Gandharvas, Asuras—all stand ready to serve This One.”

I remember my father visiting Bhagavan at the Kurla Pipeline. Bhagavan was seated beneath a tree and asked my father, “Do you know what an Avadhoota is?” My father replied, “I know only you, my Deva.” Bhagavan laughed, plucked a green leaf from a branch, and showed him the white latex oozing from its tip. He then placed the leaf back on the branch from which it had been detached. To my father’s amazement, the leaf became whole and complete with the branch, as if it had never been plucked!

Another time, Indu and her sister were standing near Bhagavan, who was seated on a concrete slab near the Kailash entrance. Both girls were young at the time. Suddenly, a large fly flew close to Bhagavan and settled on the cushion beside him. Bhagavan caught the fly, tore it apart piece by piece, and spread the parts on the cushion. To their horror, they saw the head, legs, and body of the insect scattered across the white cushion cover. Then, like a magician waving his wand, Bhagavan began to sing softly and rotated his index finger over the dismembered insect. Slowly, the parts began to move and reassemble, forming the complete fly again. It came back to life and flew away, leaving the girls in astonishment, while Bhagavan smiled.

On another occasion, Bhagavan said to my father, “Gods possess the power to give life (Brahma), to sustain life (Vishnu), and to destroy life (Shiva). But it is only an Avadhoota who holds all three powers within him.” We thus worship Guru as Lord Dattatreya, the Trinity.

Bombay

Bombay satisfies all of one’s desires and sends one back. Everything can be got in Bombay. No other city does this or has this quality.

Bhagavan used to say “Mumbadevi is the Protectress of the city. She takes care of anyone who come here seeking livelihood. Nobody goes hungry in this city because She is benevolent. On the New Moon Day, one should visit Her temple and offer Her one coconut. 

Sometime in future, She will be angry and there will be a bloodbath.”

Bhajan

“A bhajan is beautiful in its essence. When sung by one person, it becomes a ‘Sthuthi’ (praise or hymn). When sung collectively, it transforms into a bhajan. A bhajan should always be dedicated to the deity of the temple where it is performed, and not to any other deity.”

Bhagavn strongly recommended the singing of Bhajans. In our homes, at dusk, the children and women used to gather together and sing bhajans. He used to insist that while Bhajan is sung, we must focus on its meaning and essence and not sing mechanically.

Once, Shri Vidhyadhar Patil, was singing a Bhajan of Shree Tukaram Maharaj. Bhagavan came to him and asked him “What nonsense is this? Tukaram said This! Tukaram said That! Do you understand what he said? You should understand what is he saying.” Bhagavn then explained to Vidhu Mama its meaning!

Of all the Bhajans, Bhagavan recommended bhajans written by Tulas Amma. He said “Tulas Amma’s bhajans are good.It has sprung from her Atma -Atma Spuran. One must sing her bhajans.”