Dedicated to Swamiji Ajay Jain ji

Swami ji said…

Has the craving to possess more—even when we already know that we have enough; the impatience to acquire more—even when we can clearly see that our present and future needs are adequately provided for; and the urge to own everything that catches our eye—set in motion within us strong currents of disenchantment and discontent, creating a deep disconnect from the truth that life is not meant to be spent merely in collecting material possessions?
Are we here only to become hoarders of inanimate objects, or are we meant to learn the far greater art of being content, of being satisfied with what we already have?
How many of us can honestly say that we have reached a state of contentment with whatever we have as – “ हम ने ‘और’, ( more ) ‘थोड़ा और’ पाने की होड़ में जीवन बिताने के बजाय, ‘ हमारे पास जो भी है, काफ़ी है’- (enough) कहना, समझना और मानने में ही समझदारी समझी है?”

How many among us can truly relate with such a sublime feeling—an emotion so deeply rooted in contentment that no outer object, no glitter in the world – can disturb our peace of mind? True wisdom lies in recognising that peace does not come from having ‘more’, but from understanding that what we already have is ‘enough’.

The spiritual seeker must understand this—but in a nuanced form. The idea that “I need no more” or “What I have today is enough” is truly liberating for those who gradually realise that chasing material gains in life has little value. But this does not liberate one from one’s duties. One must still perform one’s best. The motivation that once made one work hard, make sacrifices and strive to have more must not disappear altogether. It is only that- the reasons that motivate a person must change.

A student should not study hard merely from the point of view of securing a good job in the future, but, must do so because it is his duty to gain knowledge to the best of his ability. That student must nourish the mind’s thirst for knowledge. The action and effort remain the same, but the reason must change. And why so? One must wonder.

Acts – ‘karma’ – that are committed from a place of contentment and duty are always correct and good in nature, for they are not corrupted in principle by greed or gain. A businessman who conducts his business not keeping in mind only his own profits, but, also the contributions of his staff and the support of his customers, is one who is performing his duties to the best of his ability. He is motivated not merely by his own well-being, but by the well-being of all. He trusts that what he has today is enough, and that by acting correctly and righteously, he will also have enough for tomorrow.

An unscrupulous businessman, on the other hand, looks only at how much more he can save for himself— even at the expense of others. This motivates him to cheat, to lie, and to take shortcuts. He has no faith in the Divine that he will be looked after.

Contentment is key to a divine life. Only when one is content, when one has learnt to ignore the constant calls of the mind towards worldly desires, can one learn to focus solely on God. Only then can one give oneself wholly—in action and in thought—to God.

Contentment is also not to be confused with giving up. Yes, there are many material things which we all feel would make our lives much easier if we possessed them today. The discontented mind grieves over this. But those who have learnt to be content are not blind to what they lack—no, not at all. It is simply that they choose not to fret over it. They believe that what they have today is what God has equipped them with to face life, and who are they to question God’s choices? They are thus unbothered by what they have and what they do not have. They simply go about doing the best they can with what they have as they believe- “हमारे पास जो कुछ भी है पर्याप्त है …”

Swami ji said…

Have we not often heard our family members, relatives, friends and acquaintances express their regret—at times with a sense of panicked restlessness—as they seek to repent, atone, and ask for forgiveness – for the many instances in which they had deliberately said something negative or wrong, and, had knowingly hurt someone, even deriving a sense of pleasure from doing so- when they were in a position of power?

But as a person ages, grows older, and begins to mellow down, the adrenaline rush associated with power, position, youthfulness, and recklessness begins to abate. That very impulse which had once nudged and provoked him to treat others with heartlessness, disdain, arrogance and contempt- gradually fades—yet not before he realises that every action of his has been recorded in his ‘karmic’ account- a fact he had earlier chosen to remain oblivious to…“परंतु अब अपनी ढलती उम्र के साथ या जीवन में अचानक आई किसी चोट के बाद, वह व्यक्ति पछतावे से भर जाता है कि जीवन में उसने वह सब कुछ किया जो उसे नहीं करना चाहिए था, और वह नहीं किया जो उसे करना चाहिए था…”

But by then, it is often too late—the damage has already been done. Deep within their hearts, they know that every wrong, hurtful action committed in the past- can never be undone in the present. What troubles them now, what fills them with unease, is the question of how they can seek redemption for a ‘karmic’ account marked by dishonesty, disrespect, and duplicity?

Can the truth, the essence, and the meaning of every action of ours ever remain hidden from us? It is not possible for us to claim that we have forgotten our actions, for every ‘karma’ has been performed consciously by us. It is difficult to forget the many times we could have been kind, but chose not to—when a certain harshness within us prevented us from doing good.

We remember the occasions when we withheld help from someone who needed it, choosing instead to withdraw, perhaps because we had not forgotten a past slight or an instance when we ourselves had been treated poorly by him. And so, rather than rise above it, we allowed resentment to guide our actions.

Whether one can truly escape the consequences of one’s misdeeds in the past is a difficult question to answer. Whether one is granted a second chance to redeem oneself lies entirely in God’s hands. But what is certainly within our control is the ability to avoid such regret in the future. The answer is simple—to act rightly today.

The spiritual seeker must strive to rein in anger and pride. No action committed in rage or haughtiness can ever yield a good result. It is akin to believing that a poisonous seed will give rise to a fruitful tree.

What we do now—what we do today—is all that we must focus on. Forget the injustices of the past; do not dwell on the uncertainties of the future. We should not allow them to cloud our judgement when performing the right action in the present moment.

There will be times when the intellect will make us question whether doing what is morally right will be beneficial for us. But in such moments, we must learn to listen to the voice of righteousness within—the quiet voice that simply tells us what is right. It will not explain what is beneficial, nor will it reveal what the future holds. But it will tell us how we will feel on doing the right thing.

And that feeling will be one of closeness to God. For in that moment, we would have acted in a way that reflects our faith in Him and in His teachings of love and kindness.

‘Karma’, when performed solely at the behest of God’s calling, without any motivation of material gain, greed, or even fear—that is the ‘karma’ that brings true peace to man. For then, he has truly done no wrong. He can rest in peace, knowing that he is under God’s care—and that, for him, is all that truly matters.

Swami Ji said…

The visuals and visages of the people we see around us—their countenance, the expressions worn on their faces—portray the urgent need to share an untold story of the pain, problems and suffering that they carry within themselves. And, perhaps they would like to share it with others, to speak about it – while knowing very well at the same time that time, sympathy, and empathy are qualities that everyone around them seems to be running short of. Deep within our hearts we know that storms and ordeals will come our way – but still, we brush those thoughts aside, as we feel that our life which we have managed so well this far- will remain problem free throughout.

Each one of us feels that we are the master conductor of the rhapsody called ‘life’, and we want life to unfold in accordance with the chords struck by us, with all conditions and situations turning favourable to us. We seek to dominate and control it, rather than learn to respect the fact that it is life that holds our steering wheel, manoeuvring us through the countless, ever-changing phases of our existence. Yet, we continue to err in our inability to comprehend the mysterious and unpredictable ways of life.

Life requires only a fraction of a second to remind us who is truly in command—life or we. In one instant, it can catapult us to fame; and in the very next, it can pull us down from the dreamland in which we may have been floating in ecstasy—by presenting a challenge that we could not have imagined even in our wildest dreams.

Different, difficult, and challenging situations may erupt in our lives with volcanic force. But since nothing—nothing at all—happens in our lives without a reason, we must strengthen and fortify our minds to bear the onslaught of such obstacles, and learn to scrutinise them carefully so as to detect the hidden positive, that may not be immediately visible, but, will surely emerge in time.

If we were asked to define life, how would we do so? What do we expect from it?
“A perfect life. Happiness in plenty. Wealth in abundance. A beautiful life with no problems at all. Ever. Everything in our life should be good…” This would perhaps be our reply, a chorus in unison.

But is such a life truly possible? And is such a life even truly a life? Without the bad, how can one appreciate the good? Peace can only be appreciated when turmoil recedes, and the drudgery of stillness can only be replaced by the flow of life. Thus, our own expectations of life, and how we wish it to unfold, only shortchange its beauty.

Bravery shines brightest in the face of fear; resourcefulness proves invaluable in times of scarcity; discipline carries one through when opportunities to succeed are few and far between. Thus, the so-called problems of life are not truly problems, but opportunities—opportunities to reinvent and improve ourselves. They are life’s way—God’s way—of giving us a chance to change and grow. They draw our attention to what we lack and what we may be doing wrong.

Those on the spiritual path must learn to look at each problem as an opportunity. Yes, even the most difficult of problems carry a message. They demand more from us—mentally and physically—and reveal the immense strength and capacity we possess to face and resolve them. They may take away our comfort and strip away the material and worldly ease to which good times have accustomed us to. Yet, that is precisely why they are valuable. Tough circumstances reveal that everything in this world is temporary, while the ‘spirit’ and the ‘soul’ are enduring.

We come to realise that who we are should not be defined by the circumstances we are in—for they are not within our control, and never can be—but rather by our actions.

Would we not all wish to remain forever young and healthy, rich and regal? Yet these too are merely circumstances—functions of the illusory material world. The body can fall unwell; it will certainly age. The wealth we possess today may be lost tomorrow. The position we hold today may belong to someone else tomorrow. These things become problematic only when we begin to define ourselves by them—‘young’, ‘wealthy’, ‘powerful’.

These so-called tragedies of life merely expose our attachments to this world. In truth, they are God’s way of asking us to re-examine ourselves, to strip away what is unnecessary— ego, pride, and vanity— and to see ourselves as we truly are. They compel us to ask -” What is this ‘kasht’ that we are going through trying to teach us ?”

Often, the solution to a problem does not lie in its disappearance, but, in our acceptance of it and our ability to adapt. When we adapt to new circumstances—when we change and renew ourselves— we regain our sense of balance. That is the process of self-improvement.

Difficult times are the ones that compel us to mend our ways, shed our misconceptions, and gain clarity about what we must do and where we must focus. In truth, the problems of life are not problems at all. Rather, they are guideposts—showing us the path we must take, the path that leads us ever closer to Him.

Swami ji said…

‘Time’ that we take for granted is fleeting. It passes by in an instant—unaffected by anything, unstoppable—seemingly waiting for none. But could it, quietly and silently, be playing the role of a watchful observer, as it witnesses us celebrate our joys and grieve over our sorrows? What about
our whimsical promises to become better individuals from the next day and then conveniently forgetting to adhere to our own words, are something that time has witnessed again and again – knowing very well how weak many of us are in reality ?

It seems to beam at us lovingly on seeing us wait impatiently for those auspicious, sacred, and sublime days when we welcome God into our homes—in whichever form He may be, whether as feminine or masculine divine energy—promising ourselves that we will become better than before, more awakened and more conscious.
It watches us, almost bemusedly, as during those days, in particular, we attempt to discipline ourselves and enter into a silent pact with the Divine—that we will steel ourselves to follow a routine, make an effort to exercise self-restraint, and perform the rituals required to invoke the Divine One’s blessings and Grace upon us. Keeping the ordained instructions in mind, we become extremely conscious of our ‘karma’. “हमारी सोच, हमारे विचार, हमारे बोलने का तरीका, दूसरों के साथ हम कैसा व्यवहार करते हैं, सात्विक भोजन ग्रहण करते हैं…”We succeed in bringing about quite a many changes in ourselves during such auspicious days.

So keen are we to please and placate the Divine—perhaps fearing that we may have incurred His displeasure in some way—that we worship Him with exemplary devotion. We may even dedicate a few extra hours while serving God with a sense of duty, expressing gratitude for all that He does and has done so far for us. All this unfolds with time watching us metamorphose into ‘different’ individuals during the entire duration of those auspicious days. But, then, why is it that many among us are unable to maintain this fervour, enthusiasm, and devotion once the celebratory spirit wanes off?

Time constantly sees how we manage ourselves as we rise and fall; the grace with which we handle our inner turmoil and meet the demands of the external world. It observes the way we live our lives—whether we treat life as a battle, living in constant worry and tension, or whether we live in a state of gratitude, thankful for every little blessing that He endows upon us.

The spiritual seeker must remember that there are no ‘holidays’ in worship and prayer. We cannot assume that we can be spiritual on six days of the week, but not on the seventh. We must strive to carry God in our thoughts at all times. Whether we are enjoying life, struggling with it, feeling bored, or feeling excited—the illusory nature of this world must not distract us from God. There is no ‘special time’ for God. He can and must be remembered everywhere. Consciously or subconsciously, we must strive to take His name in every breath and bow our heads to Him. That is the attitude a spiritual seeker must cultivate. This is what will truly help one realise the fickleness of this world and the permanence of God. It is only through constant remembrance and prayer that we come to understand that God does not need to be invited into our homes; rather, He is already everywhere—it is we who must learn to see Him.

Of course, it is good to celebrate festivals and observe long-standing rituals, but, it is incorrect to reserve only those days for God. Do we care for our children only on certain days of the month? Do we remember our parents only a few times in the year? Do we love them more on Diwali and less on other days? Then why should it be so with God?

Such behaviour reveals that we may have reduced our relationship with God to a transactional one. But God is not a vain deity whose ego needs to be appeased with offerings and prayers. God needs nothing from us. He is with us when no one else is. He is our strength in times of fear and our hope in moments of despair. We need Him; He does not need us. He pays attention to us even when we are distracted from Him.

Our only hope for liberation from the cycle of birth and rebirth is to know and understand Him. And this cannot be achieved by treating Him like a distant acquaintance – but as The One who has made us a part of Himself and is present within us.

Swami ji said…

The lip-smacking glee that we experience, that wicked pleasure, that self-centred smugness, and the faintly malicious smirk that becomes visible on our face—“जब हम दूसरों को गलत साबित करने में, और अपने आप को किसी भी हालत में सही साबित करवाने की होड़ में लग जाते हैं…”— is an undesirable trait- widely prevalent among many of us.

It is perplexing to analyse the reasons that make us behave in such a pompous and authoritative manner , as though we have won a contest and been declared victorious. But victorious over what? The issue itself becomes irrelevant – as what seems to matter to us is whether we have emerged triumphant or not.

But why are we constantly engaged in this mental war with others? Even with our family and friends, we often find ourselves stating opinions and insisting that they are the truth. In fact, we seem to have rebuttals ready for anything said by others that contradicts us. To an outsider, it would appear that we are not conversing, but rather engaging in a heated verbal debate.

The opinions and perspectives that we hold and are willing to fight over- are as varied as the many aspects of life— politics, health, wealth, and relationships. We are ready to argue and prove ourselves right over anything and everything under the sun. Whoever has our ear, whoever we feel we can influence—we try to impose our views on them, without making an effort to understand theirs.

To be successful on the spiritual path, it is essential for us to check this behaviour within ourselves. But this is easier said than done. When we engage in such behaviour repeatedly, we are, in effect, feeding our ego and inflating our pride.

How then can one, who has all his life convinced himself that only he is right, open his mind and heart to others? How can he accept that he might be wrong, and that perhaps he does not have the complete understanding of what he speaks?

If this is the tendency within us, how do we correct it? It is essential to practise humility. When hearing someone say things that we do not necessarily agree with – we must first check our emotions. The urge to interrupt, the urge to disagree immediately, must be controlled. This in itself is a great practice to improve ourselves, for it enables us to observe and control the emotions that arise within us. We often realise that it is inexplicable, deep-seated anger and frustration that make us constantly disagreeable with others.

The next step is to learn to accept what is being said. It may surprise many of us that this is not as difficult as we think it to be. To simply nod in agreement, to try and see someone else’s point of view, does not mean that our ‘अस्तित्व’— our basis of existence— is erased. It means that we are accepting that someone else can hold a perspective different from our own. It means that we are accepting that their experiences have shaped their beliefs in ways that are different from our own.

Such thought and reflection make us realise how vast the world is, and how small our own lives and experiences are in comparison. This makes us more humble.
It is this humility that makes us realise that no matter how grand a life we live, we will never fully understand how this world truly works. We begin to see that what we consider right – may appear wrong in someone else’s eyes. This humility gradually leads to the realisation that no amount of intellectual analysis can ever fully explain the world to us, and, that we must ultimately surrender to God’s will.

Do not let the mind believe that it knows everything. Yes, we all need a system of thinking, a way of analysing and our own personal code of conduct. These are what define us. But it is important to understand that these are limited to us. Just as we believe in ourselves, others do so too. And we have no right to impose ourselves in any way on them.

Lord Vishnu took various ‘avatars’ when He came into this world. Did every ‘avatar’ have the same personality? Did they preach the same principles? Were Lord Ram and Lord Parshuram the same? One was calm and composed— the epitome of a king; the other supremely fierce—the epitome of a warrior. Lord Krishna, at times, set aside rules for the sake of ‘dharma’. For Shri Ram, following rules and traditions was ‘dharma’ itself. Can we ever say that one was wrong and the other was right? Not at all.

Why then question the differences between us? We too are God’s children, made in His very reflection. Who then are we to say that one child knows better than the other?