Sathpurusha

One day, Satpurusha was the topic of Discussion. There were Konkani-speaking devotees from Mangalore. Shree Padiyar Swami was fluent in Kannada, Marathi, Hindi, Konkani, and Malayalam. He was very comfortable speaking his mother tongue, Konkani. He was telling the visiting devotees about Satpurusha – a divine being who has achieved liberation. He said ‘Bhagavan used to say that water comes to touch the feet of Sathpurushas, who stay on the top of mountains.” The devotees asked him why did Bhagavan say so. He said saints prefer to live away from people. They chose to stay on top of mountains and hills to avoid people so that they could pursue their Sadhana. Only those who sought his blessing would climb and reach out to him. At the same time, he said that the saints or satpurusha lived on higher planes absorbed in their Self. They could be reached only by devotion.

Thus, the statement “Water comes to touch the feet of Sathpurushas who, therefore, stay on the top of mountains” is in the context of spiritual wisdom and the qualities of a Sathpurusha (a realized, enlightened being or a person of great spiritual purity). Water symbolizes purity, devotion, humility, and the flow of life. Water seeks the lowest level, naturally gravitating towards those who are humble and pure-hearted. When it is said that water comes to touch the feet of Sathpurushas, it symbolizes the idea that purity and devotion naturally seek out those who are spiritually elevated. The act of water coming to touch the feet of the Sathpurusha also signifies that even nature itself reveres those who are spiritually elevated. Water, in this sense, represents all beings who, through their devotion and humility, seek the guidance and blessings of a Sathpurusha.

Mountains are often used to indicate spiritual ascension and suggest that the Sathpurusha has attained a high level of spiritual consciousness, far above the ordinary concerns of the world. From this elevated position, they are detached from worldly desires and ego. The mountain also represents the challenges and disciplines that a Sathpurusha must overcome to reach such a state of enlightenment. Once at the top, they embody a higher perspective, seeing the world from a place of clarity and wisdom.

Despite their high spiritual status, Satpurusha are not aloof or disconnected from the world. Instead, they are like a mountain peak that, while standing tall, is still connected to the earth. People can still approach them and seek their guidance and blessings. Satpurush has a deep sense of compassion and love for all. The true spiritual greatness is accompanied by deep humility. The Sathpurusha, though elevated, allows the water of devotion and the love of seekers to reach them. But that seekers must make an effort—through devotion, discipline, and purity—to reach the feet of the Sathpurusha, symbolizing the spiritual journey one must undertake to receive divine grace.

Leaves

Once while speaking about the ephemeral nature of the world of plurality Shree Padiyar Swamiji said “When old leaves fall, the green leaves smile. But they will also fall shortly”. He was talking of Shri Sitaram Shenoy, my uncle. Sitram Shenoy suffered from a massive heart attack. Doctors had given up any hopes of his survival. Sitaram insisted that he be taken to Ganeshpuri and his Saadguru would cure him. He was brought to Ganeshpuri in an ambulance. Bhagavan Nityananda was sitting near Bhimeshwar temple. Sitram was carried on a stretcher and the stretcher was placed next to Bhagavan. Bhagavan asked him to get up. Sitaram was too weak to raise himself and when his brothers went forward to help him, Bhagavan stopped them. Bhagavan insisted Sitaram get up and despite several efforts, he could not. Bhagavn touched him at his hip and he immediately stood up and prostrated at Bhagavan’s feet, Bhagavan asked him to walk around the Kund which he did comfortably. Sitarm lived for ten years after this incident. 

While narrating this incident, Shree Padiyar Swamiji was filled with emotions as he remembered his early days in Mumbai with the Shenoy family, which made him mutter, “When the old leaves fall, the green leaves smile. But they will also fall shortly.” I remembered what Sant Kabir said

“Dekha jhadmali gulab ka, kaliyan todat mohi, Agli baar hamar hai, kal hamro hai tohi.”

This means, “Seeing the gardener plucking the buds, I realized that tomorrow it could be my turn,” reflecting the theme of inevitability and the transient nature of life.

This metaphor beautifully captures the cyclical nature of life and the impermanence of all things. The falling of old leaves represents the inevitable decline or end of one phase, while the green leaves, though vibrant and full of life, also remind us that their time, too, is limited. It reflects the idea that all things, no matter how new or strong, are subject to the same universal law of change and transience. This can remind us to embrace each moment with awareness and gratitude, understanding that everything we experience is temporary. Just as the green leaves enjoy their moment under the sun, we, too, should cherish our experiences, knowing that they are fleeting. This awareness can cultivate a deeper sense of detachment and acceptance, allowing us to live with greater peace and contentment. At the same time, it tells of time and tide not waiting for anyone. Whatever we must do, do it ‘Here & Now’ and not ‘One Day, Some Day’.

Mangoes

Thousands and thousands of people came to Bhagavan Nityananda, but not all took to spiritual pursuit. Many went back to their old ways. It appeared that no transformation was happening across. I complained to Shree Padiyar Swamiji about my family members. Although five generations of the Shenoy family were blessed to have Darshan of Bhagavan Nityananda, all did not pursue His teachings. I asked him “Why most failed in their lives to seek Him?” He said “There are several mangoes on the tree. The crows peck at and eat them quickly. The ants also eat mangoes but they take a lot of time and achieve their objectives slowly. (All people are on the path to God. Some people with ‘Vivek’ (‘Sookshma Vichar’ or discrimination) reach their destination quickly. Others plod slowly and reach their destination after a long time).”

He said that all who came to Bhagavan were blessed and all have been inducted on the spiritual path. But their speed, seriousness, commitment and desire were not of the same intensity. Having met the Mahavatar, they are all qualified for Moksha and they are inducted on this path but how and when depends on their commitment to this journey.

The example of the crows and ants illustrates the varying paths and paces individuals take on their spiritual journeys. The crows, representing those with Viveka (discrimination or discernment), are able to swiftly recognize the essence of their spiritual goals and move directly towards them. They cut through distractions and superficial layers to reach their destination more quickly. On the other hand, the ants symbolize those who may not possess the same level of discrimination. They move more slowly, engaging deeply with every part of the process. Their journey is longer, and more arduous, but they still ultimately achieve their goal.

Knowledge

One day I asked Shree Padiyar Swamiji “Why do so many saints and swamies who appear to have spiritually progressed, one fine day fall from their advanced spiritual state?  When that happens it their followers who experience severe turmoil because their faith is shattered”.    Swamiji said “Bhagavan used to say “If a Sanyasi or Swami wants to attain ‘Atma Jnana’ (self-knowledge), he should give up three things: ‘Ka’ (Kanaka or gold), ‘Kaa’ (Kantha or woman) and ‘Ki’ (Kirthi or fame).”

Moreover, he said “You are talking about saints or swamies falling from their state. They are basically not swamies or saints. They are preachers, acharyas or simply lecturers. They have not realized anything. They have read a few books, some scriptures and using some Guru’s name they go out to preach even before they have realized themselves. He said that Bhagavan used to say “Knowledge from books (‘Pusthaka Jnana’) is like urinating; it has a bad smell and should be washed away. Knowledge from the head or experience (‘Masthaka Jnana’) is real knowledge.”

This teaching emphasizes the renunciation of material and worldly attachments as essential for a Sanyasi or Swami to attain Atma Jnana (self-knowledge). The three things to be given up—Kanaka (gold), Kantha (woman), and Kirthi (fame)—represent common sources of attachment and distraction that can hinder spiritual progress:

  1. Kanaka (Gold): Symbolizes wealth and material possessions. A Sanyasi must renounce the desire for wealth and the attachment to material comfort to focus on the inner spiritual journey.
  2. Kantha (Woman/Man): Represents attachment to relationships and sensual pleasures. This does not imply a negative view of women but rather underscores the need to transcend attachment to the physical world, including human relationships, to achieve spiritual liberation.
  3. Kirthi (Fame): Refers to the pursuit of recognition and social status. A Sanyasi must let go of the desire for fame and the ego that seeks validation from others.

He further said that Bhagavan used to say “It is easy to overcome the first two, Ka and Kaa can be easily overcome but overcoming Ki is a humongous challenge. Most aspirants easily cross Ka and Kaa but get caught in Ki. The quest, the craving for name, fame, power, and authority are so strong that even an advanced Sadhak slips. Many are successful in giving up wealth and attachments but when it comes to power, it is difficult to let go. In the early days of his Sadhana, the young Sadhak evolves spiritually and thus attracts followers. As more and more followers gather around him the name and fame too come in. They offer him money, land property, and ashrams and his wealth spreads all over the country. He slowly forgets that it is Guru’s grace that is working for him and everything that is happening around him is by the grace of his Guru. The size of pictures of his Guru in his ashram slowly reduces and they are soon replaced by his pictures. The name and fame mean a lot to him because with that comes power and authority. When he gives in Ki, the Ka and Kaa easily enter from the backdoor and the Sadhak, as in the snake and ladder game, goes back to where he started. Sant Dnyeshwar too speaks of this phenomena.

Shree Padiyar Swamiji used to say “Our Swami (Bhagavan Nityananda) never gave lectures or preached. He rarely talked and when He talked He was cryptic. He lived His life to demonstrate the essence of Vedanta. He had no Guru and no disciples. He belonged to no sect or school. He did not believe in any caste, race or religion. He was standalone and self-sustaining who revelled in His own splendour. He was a Mahavatar who was the epitome of Vairagya, He was a Mahadnyni, a Jannmasiddha and an eternal standalone entity. In Him was the essence of all scriptures, Vedas and Upanishad. He was second to none.”

In most of the young Sadhak cases, they did not practice whatever they learned. One has to learn, contemplate, inculcate and make all learning an integral part of life. The learning should be ‘the way of being’ and not only a talk. When a student learns, the learning first goes into his mind, then to his intelligence and finally into his Antarkarna. He walks his talk. But between his intelligence and his heart, there is Mouth which becomes the gateway for all his learning to escape. Thus nothing goes to practice in life.

  • Pusthaka Jnana (Book Knowledge): This type of knowledge, acquired from books, is likened to urination, implying that it can be superficial, second-hand, and lacking in depth. 
  • Masthaka Jnana (Knowledge from the Head or Experience): This represents wisdom gained from direct experience and inner realization. It is considered true knowledge because it arises from personal insight, meditation, and the lived experience of spiritual truths. This is the knowledge that leads to Atma Jnana, the ultimate goal of self-realization.

To be continued…………………….