- Guru Dev -
Shankaracharya Swami Brahmananda Saraswati
Last updated on 27th March 2008
mp3s of wire recordings of 'Guru Dev'
Shankaracharya Swami Brahmanand Saraswati
&
rough translations into English.
- Guru Dev -
Shankaracharya Swami Brahmananda Saraswati
[
Guru Dev Satsang - audio file - Part 1 of 4 [1.21MB mp3][Itrans] [ हिन्दी में ]'And that thought, What is mind?
Mind went in search of paramaatmaa (Supreme Being, God) and it finished going right there and was caught - and certainly it will be caught.
Like a doll made of salt, having made an image of salt and drop it into the ocean, it will go:- "Go, measure how deep this ocean is, how deep is the ocean?"
Then the doll will proceed.
Then the salt statue gets wet.
There is no difficulty to go but there is difficulty to come back.
There is difficulty returning, in returning from wherever he has gone.
Wherever it entered the ocean, it drowned
Who can speak of "How deep is the ocean?"
Therefore, desiring mumukShu (salvation), when paramaatmaa is experienced, who then will come back when the seeker experiences what paramaatmaa is [or] what atma (individual soul) is?
guu.Dha taru
* (tree roots), he will become absorbed in That.For this reason, to speak and to listen takes us only so far
To talk and to explain, Only so far.
Whilst one has not seen paramaatmaa.'
*
'When there in no mind and no speech, then in the end, when the mind and voice are together, there are really two realisations.
To understand paramaatmaa and to understand vyavahaara (daily business),
vyavahaara we will also understand, then we will understand the mind and buddhi (intellect). We will also understand paramaartha ('highest wealth', salvation), then with mind and buddhi we will understand, also in the Veda it is written:-
Now both [sayings] are in the shruti. Both are shruti.
Both sentences are of the Vedas, [both] are expressions of Upanishad.
It is something special! In one expression; 'The mind connected with the voice disappears'. In [the other] one is that; 'With the mind, you see to go and understand'.
"bha{}ii" (brother);
There are two kinds of mind. One is shuddha (perfect, correct, clear), and [other] one is ashuddha (impure, incorrect, wrong). If the mind is impure, doing that work is impossible. Also, if the mind is pure that work is to be observed. The meaning of both shrutiyoM then have gone - to be in relationship of two kinds of mind, one mind then is worldly, in that then paramaatmaa is very far away. One mind is pure, wherever control over the senses driven by lust, that mind is pure. The pure mind is to be observed. Only with a pure mind is perception possible. In that case what is to be done?
We should get an understanding of paramaatmaa - paramaatmaa then has made, is making, something wonderful. That, we cannot make anything.
But from that, we should understand to perform that sadhana. Now pure food gives strength, now who does not understand this? To one who is a mahaatma however:-
It is written that from purity of food is purity of antahKaraNa (inner existence).
Say "buddhi" then also antakaraNa has come, only say "mana" then also the intention is antahkaraNa, say "ahaMkaara" then also the intent is antahkaraNa and this is all - mana, buddhi, chitta & ahaMkaara -------
thus therefore there are four states, in this very place the saMsaara (mundane existence) fills the aatma (self) with maayaa (illusion). Sometimes then there are various kinds of mental arguments, to the mind then comes the disease of bhasmaka roga. that becomes bhasma roga - go and eat - the desire to go and eat as much a possible - the stomach is never full. People who are vaidhya (ayurvedic doctor) understand. Enough. bhasmaka roga, this is the nature that, go to eat - go to eat - mind has eaten but forces and forces and is not full. From this kind of bhasmaka roga he goes ten thousand anna (anna means food, it is also the name of an Indian coin), ten laakha anna, twenty laakha anna, many krore (tens of millions) even now is gone making with hands, bhasmaka roga. They are never satisfied. If any has ten laakhs then he considers that to have ten krore is very good, then ten araba (one thousand millions) becomes good, ten araba then becomes good. Now he has not looked behind then, ten araba is not as much wealth as is in the earth and however much is in the earth? Are women inside the universe? However many children are there? However much supply of experiences are all of us going to meet with? Then what are we going to do?
For the mind, it is impossible, yet maybe having gone to, we will get the thing we desire. At whatever time the action of our hands is to die then afterwards this thing will be useless. From wherever happiness and peace is gotten, the very same is the thing. Then, sometimes from money, from wife, son, sometimes some get happiness and peace, are some examples.
Bhagavan Ramachandra had been in the form of Vishnu, Bhagavan Vishnu came in the form of a son, here, of Dasharatha.
Near us then, all wife and sons are, that is to say by the creation of "maithilii" (Sita from is from the place of Maithila) the mundane existence has been born. From them what happiness will arise? He who possessed the form of bhagavaana came in the womb of maayaa (Lakshmi / a woman) and for the happiness of the world he came, but you could say he was then the son of Kausalya and Dasharatha. But [because of] Dasharatha's condition, Kaushalya suffered widowhood, Kaushalya became a widow when Dasharatha died. Bhagavan Raamachandra (Lord Rama) himself had gone to the forests.
But what happiness occured for Dasharatha? By Bhagavan coming in the form of a son then he was really always being troubled. The thinking became senile without his being old and that from not being in any way old, then in a few days that they had been separated, all his praaNa (life force) was gone too. Thus saMsaara is extraordinary. When Dasharatha did not achieve, then we do well from these sons? From these stories what can be gained? For what purpose are we troubled? It offers little talk which refutes what we say.
Then we people are not often in the habit of arguing that the world is a decoration. In this life we have not come on vacation to decorate the world, refute, refuting. Then, often it is when we are being sick that we grow very much, then people get attached to suffering. Only raaga that is being. In worldly meanings for our purpose "raaga" is ghaataka. the meaning is not ghaataka (fatal). For us, any more woman, son, wealth any more is not troubling. Only our observation is troubling to us, sufficient consideration is good for us.
The mind which acts without the will of desire,
अशुद्धं काम संकल्पम् शुद्धां काम विवर्जितम् ।
" ashuddhaM kaama saMkalpam shuddhaaM kaama vivarjitam " .
Which is how it is said in the shastras
[in Brahma-bindu Upanishad] -
'Filled with many kinds of desires, that mind then is impure, and moved by desire that mind is impure, - - [but free of desire] -- mind is pure'.
To have a mind which is not moved by desire is really the purpose of man's existence, this is dharma. Do not be moved by lust.
This really is dharma. Your dharma, what is necessary? How is it [possible] not to be moved by kaama desire/lust?
For this purpose, here is pure food. Pure food is given as a great example which is highly convincing, another example does not occur inside the Mahabharata - of Bhisma, in this way "viira" (hero) and "pitaamaha" (grandfather)
Bhishma this kind of young child brahmachari [lifelong celibacy] but having eaten Duryodhana's food, his intellect became so he remained silent at the seizing of Draupadi. Duhsaashana strips Draupadi's clothing, bordering on an outrage, inside the gathering, but Bhishma sat silent.
The story is to this effect. From eating the food of that wicked Duryodhana, Bhishma was fallen, his buddhi (intellect) was tomoguNii (ignorant, stupid). In the end when he was dying, on the bed of arrows, then came the counsel of GYaana (knowledge). All the people came, the rishis and maharishis, and talked about past events. Draupadi sat smiling a little, they understood - her own weakness becomes apparent. Some wicked & sinful conduct had occurred, some mockery given, then consider our appearance mocking.
[many in the Guru Dev's congregation are laughing.]
If this is, this is a natural statement.
Anywhere there is mockery so you become mocked, really in that mockery one gets a measure of one's own disgrace.
One time - one dispute of a landlord - evidently he emerged somewhere from the bazaar, then one time, one money-lender is saying "mahaaraaja paaya laagi" (meaning 'take steps') saying "niraMjiiva raho" - 'You are lifeless' (meaning 'You are not doing anything'). A second time he returned then "paaya laagi", then he set to work explaining.
[Guru Dev's audience seems to find this very funny.]
Once then "paaya laagi" is okay. We are braahmaNa. These are vaishya and from the bazaar came the praNaama (greeting). When again he returned, again number of times " paaya laagi ". Then he considered that if this demand is on account of a few rupees, to explain the demand of " paaya laagi ". For the sake of understanding he did - as 'this is the talk of business'. Then, as it appeared a bit similar to the ridicule of Draupadii, these tell of the affinity of our mistakes with those of Bhishma.
To ridicule - it is said; Bhishma ji says: 'betii (daughter), we understand that time, the mockery of you, that time when they were dishonouring you, I was seated in the sabhaa (company). But if there was lust, I was not faulty. Yet now that is the cause of Dushasana's downfall, I was full of the paddy of Duryodhana, therefore at that time my intellect was rajaguNii and tamoguNii (stimulated and ignorant) I was not really knowing right from wrong.' Dushasana was not as strong as Bhishma's blow. One slap given [from Bhishma], Dushasana would be finished. Thus the great warrior sat as Draupadi was being dishonoured. But really from buddhi then does consideration exist, food is a way of spoiling the buddhi, at that time Bhishma was thus brahmachaarii, of buddhi when he became ruined eating Duryodhana's food and unfit who yielded to senselessness. Then if you people become [subject] to the buddhi becoming fallen, why be surprised? Therefore you people's buddhi if it becomes tamoguNii (ignorant) and becomes the opposite of understanding, that is to say contrary to knowledge, that is if perfect accepts incorrectness; properness yields to improperness, right here that is the mark of stupidity.
What is the mark of ignorance? In evidence, who performs a thing, it is assumed it is forbidden, that thing is assumed best. That thing which is best he assumes it to be third rate. Today, what is happening? Everything is false, now-a-days only it is saMsaara (worldliness). Various kinds of arguments are being produced. These arguments are produced because of the inclination of the mind then? Man, then the very same. Many kinds of thinking, by this stream of thought is the decline of saMsaara, from this stream of thought can also be awakening too. From this idea, impure mind, how has it come to covered? Driven by lust it becomes covered? This is the idea of purity of food. Purity of food, confusion of pure food. From non-adulterated food, in the mind .... really clear. It is written: "ahaarashuddhau sattvashudhiH" ('From correct food, correct activity'), these words are of the Chandogya Upanishad
[7,26.2].The words of the Vedas.
From these pure foods comes the purity of existence. "sattvam" is the name of "aMtaHkaraNa" ('inner self'). The inner self has four states. Purity of food influences these four states. mana (mind), buddhi (intelligence), intelligence and ego.
स्म्रिति लम्भे सर्वग्रन्थिनम् विप्रमोक्सह्
However much uncertainty there is, of many kinds of departments of doubt. Concerning uncertainty - uncertainty and certainty, [That which is] fit to be used as a universal statement where doubt is concerned, the proof is - veda shaastra. And fit to be used as a universal statement is paramaatmaa, then paramaatmaa, veda shaastra is the thorough knowledge of paramaatmaa, this is the thorough knowledge of saMsaara (worldly life). Talking of saMsaara - jiiva-brahma (individual and unlimited being), the one identity is ascertained from the shrutis.
Are the distinctions established?
In this there is doubt! For the sake of light, reaching a fit universal statement, there are several kinds of doubt and surety etc. Then whatever time is doubt, we don't become overwhelmed, for then:
न अयम् लोकः अस्ति न परः न सुखम् सम्शयात्मनः ॥
" na ayam lokaH asti na paraH na sukham samshayaatmanaH .." [BG 4:40]
['There is neither this world nor the other, nor happiness for the doubting.']
Look to Gita:-
"na ayam lokaH asti na paraH na sukham samshayaatmanaH .."
सम्शयात्मा विनश्यति
Who is the doubting self, that is traditional, so how is doubt averted?
Firstly, firstly for one's own purification you should conside your environment. If we desire to know about paramaatmaa then, mix less with licentious, vile, wicked and sinners.
In the first place then really do not mix, but if this is not possible, then less and less, less then take, slowly slowly less do [mixing with impure company]. If sometimes you will go less then the impurity of buddhi really is less,for by the company you keep you create that kind of environment too. If the mind then is to be clear, and whilst mind is not pure then not any means to go near unto paramaatmaa. This is the method of the mind me. That time your mind will be pure, really this is the test, at this time there will be no envy from you. Today, who are wealthy? One is wealthy, another is sitting crying how are many great men become so? Now you should inform him, that this is the fruit of karma, what is such a great misfortune to you, why are you crying?
It is pointless to be jealous of any other human being in this way - to you what is the worry? You too do your dharma & karma, accepting Veda Shastra in the first place but if not then birth will be then for you be in this manner, for whose sake are you being envious at this time, being jealous? Then in this way too, people are being sinful, someone also has been thinking. Someone is wealthy, then from this kind of resentful thinking, harm is transmitted, how are you proceeding beyond this? If the buddhi is wrong, then this kind of talk occurs, and if buddhi becomes clear then the feeling can be produced, that to paramatma give this trouble, by this we are separate then it is good. This wealth and property, prestige and reputation, it is very good that these are rubbished, we then escape. So that is, this pure mind is a characteristic, and the impure mind's characteristic is jealousy, malice.
This does not lead to any loss by the mind, speech and body?
That desire, do not do.
Often it is feelings that cause you to suffer stumbling along paths. If your feelings become pure, the very same paramatma who was for the sake of Prahalad, is for us too. We worship our rubbish sweepings, we do not worship bhagavan. Our worship then is for many people, not knowing how many our ishhTadeva are. Sensual are people who pray for their own woman. Those who are childless, who are without offspring then they pray for sons.
Talking of sons, those who have no progeny of this kind, who day and night are distressed about anyone else who has any progeny. Not having, then they are distressed, and become then cherish and nourish distress. Various kinds of gods and goddesses, bhuuta - bhavaanii to go and pray to, in order to establish good relations by which is a kind of protection also.
You will go in the maasjida (mosque), to cause to be thrown in the phuu.Nka (puffing) of these musalamaan (muslims). They do not understand well.
What will be [achieved] by the meat-eater's puffing?
What will be?
But look then in front of the maasjida, enough Hindu women are standing.
For these longings, what won't they do?
One time, we were in Punjab, then we were a brahmachari (young student) at that time. Then it was the custom there for people to drink a lot of chaaya (tea). Then it came in a kulha.Da (a small earthenware pot). Then we never drank chaaya, then one joke we did say: "chaaya chuuha.Dii , chaaya chamaarii," -
'chaaya is lowest of the low, you then are pure brahmaNa who are not in the midst of chaaya.'
Exactly here, to say laughing we went. "chaaya chuuha.Dii".
in Punjab a bhaMgi is called a chuuha.Daa, the wife of the bhaMgi is really a chuuha.Dii. Then "chaaya chuuha.Dii, chaaya chamaarii"
'chaaya is the lowest of the low, then thou are pure brahmaNa who is not in the midst of chaaha'.
You then are pure brahma who are not in the midst of chaaha (desire). You are in the presence of only paramaatma, you are in the midst of chaaya which is really one deficient thing.
We did not say "chaaya" - "chaaha" only said, therefore, therefore we are in the midst of desiring really the wrong thing. That desire that night and day is troubling us, and yet one desire if it becomes strong then bhagavan to meet, then all desires become accomplished, there cannot be any remaining. And experience, you people do!
That, if those desires you people have had, and all that you have got, and from that, how much satisfaction has this been to you?
Experience yourself, no need to tell our story.
Whatever are your desires, it will all come. Two annas, four annas will come, experience then becomes, that, however by completion of those desires, what advantage is it to you?
One's own self left mother and father, you too will have to let go. Therefore, for this reason we all prepared, prepare when you too make by our condition. We left our own mother and father, you too let go of your own mother and father. Enough on account of mother and father .... None of the former consideration, not like a virtuous person considering all. But if there are good intentions for them, nothing much is said. What to say?
If there is religious instruction of them then this will not happen at any time, but if you too abandon your own mother and father then afterwards you will be treated [similarly]. Anyway, mother and father are crying; daughter-in-law's name is from the son's name, our daughter-in-law ...
Not know how many questions come here, not some showy words. Somewhere, not say ruined, father's disgrace being.
Then this kind of form suffering in wealth we understand - in one hundred, ninety are this kind of people, are of because of their own son, are crying in the absense of son and daughter-in-law.
Ten who not being then you can say.
Some are crying outwardly, some are crying in the heart.
For removing this crying in our shaastra it is written that in fourth division of life, you should know to proceed in the jungle. In the fourth division ....
Until then live in a house!
कान समीप भये शित केशाः॥॥।
वार्थके मुनि वृत्तीनाम्
When the property of householder has then been turned out, go to a forest dwelling ashram, or if not in the forest, go somewhere in isolation, doing satsaMga with mahaatmaas.
Also making one's own way perfect, designing it to bring one near God.
Besides, here there is no weariness of the son and the daughter-in-law. Then we do not remain for their irreverence. When living, then live with dignity, and if ever there comes a time that dignity is gone, then sever all contact with everyone.
You understand your business - one knows.
Before, you died for children, night and day earned wealth, and all procreation did, did not consider right or wrong for our children's prosperity.
[Guru Dev's audience is laughing]
From this view
" yaavadvittopaarjana saktaH staavannija parivaaro raktaH "
Whist one is still capable of earning money then the family's love really grows for this man. Love is growing for earning wealth, whilst one earns wealth.
Whilst remaining young, whilst you can still do something,
but when senility comes then energy to earn wealth doesn't come.Then when we who later will become then in the first place why don't we make arrangements to look at the condition of suffering of age?
Then this, then occurs the talk of an unfit son.
Now, somewhere the son becomes well-bredb.
Now the talk is of unfit son.
These who disgrace mother and father this not a worthy son's desire of any able son, and this is not proper.
But as nowadays is according to the way of Kali (yuga) some problem in front of us comes.
Therefore we say that you people are in householder stage.
Yes, in these stay careful, yes.
From these misfortunes, also do not offer an opportunity undergo disgrace sometimes.
In your considerations it is really of the son's welfare, that by this feeling for one's own son cherishing growth, your feeling not wasted. Therefore you people, go and be careful, that your feelings are not wasted.
In the end (when you die) good feeling stay made.
If the son has been well-bred, anywhere early morning time rises made salutation of your foot. praNaam to mother's foot done, then afterwards will also become fit.
Why if nowadays of son's wife is doing praNaam early morning of own mother-in-law's feet, son doing pranaam of own father's feet, then love is grown. This feeling is made of a great worthy son, is great proper son. Now, he who is attached in the love of Ishwar (Lord), that son is really doing the praNaam for Hara (Shiva) then mother & father will go and be very happy
.Until in the end, somewhere, really by remembering the son, you become the grandson who will come into the house!
[laughing]
Somewhere, when it is time to die, somewhere, the son's memory has been, then again in the house you will come. The son then cannot be, so as the grandson you will be coming. Such desire anybody [should] not have - because this is being told:-
In Gita it is written that whilst letting go of the body, the things one is thinking of, that very thing will be obtained in another life. Then, when you are thinking of a son somewhere, then when the body will be relinquished, then again sons in that race; the desire thereof be for the son, then necessarilly that will occur. Then, for this reason we do not love so else from that will be loss. Who is son, him accept him as well. But there is no need of so much love, this really is then -
If the individual mind meets with the opportunity of worldly difficulties, then go towards paramaatmaa.
First it is necessary to understand what to do if the thief is entering inside, then what should you do?
Firstly you should close the screen.
He to whom imagination does not comes, then no thief enters, who would enter does not step, who would enter, he is seized and captured. If that is the impression inside then it this is made correctly for obtaining bhagavaana. Remove that imagination and destroy all that desire, all that desire, and outside the desire does not come stepping.
Why is desire the primary misfortune?
It is similar that as your worldly desires grow, so you grow entangled, and from so many different kinds of you desire by saMsaara many mothers become an old woman - who go to die again as also we say that, to see our grandson's marriage would be good.
[people laugh]
You should say, 'Son's marriage then you will see completely, get to see the grandson, and taken to see grandsons perpetually and where will you be going?
*
[
Guru Dev Satsang - audio file - Part 3 of 4 [10.6MB mp3][Itrans] * [ हिन्दी में ][poor sound quality, some speech inaudible]
Then we do not know the source [truth].
The only testimony is together with sophistries.
Therefore we punish him,
that sophist testimony is the only evidence.
Only for the purpose of the stomach is the torment of Yamaraja (the god of death), it is not good.
By these births we are commanded here, only for the sake of the stomach - because all mankind
.
. in spite that it is only the stomach.
You will get wages - obtain wealth, straightaway you then eat, dined, slept.
Again, morning, bank, court assembled,
therefore again in court, but rather we say then that;
'To accept a job portering at the station is good and to be a judge is not good'.
.
.
of maharaja, we people have a great longing to be this.
.
if someone becomes a judge then you take yourself to be less than before.[all are laughing]
Why say "hujuura, hujuura"?
Now I also will go made "hujuura" ('honourable or 'majesty').
Then such desire in this worldly existence?
To be engaged in the work of these desires are human maharshhi people being trikaalaGYa (omniscient) (knowing past, present and future).
Considering what is sensible and that which is senseless.
If the judge's salary will be four thousand, your one hundred rupees will be, but how much do you trust in his giving of the stick?
Therefore these people .
.
thus not, should be suitable judges.Understand this, if seems to us as obvious as this false hair (wig).
Then all jump to become believed in the paper,
we also can do great with the pen.
If to us is given the authority of death's stick, then we too can do great too with our own pen.
We can separate but we do not understand, that the judge's tribunal is dependent on the proof of false papers.
If the death staff given, also in appeal also the very same paper, the scribble gone then what stays inside?
These then your .
of that .
.
also judge then anyone will be.That trikaalaGYa (omniscient one) exists as two kinds of omniscience - one is paramaatma - the doctrine is that maharshhi people can have the eye of life, and paramaatma himself is trikaalaGYa (omniscient).
But honorary, honorary, not "local" speaker.
Similarly, holding on to the words of maharshhi people, then cannot be wrong anytime.
However, they will not be a friendly servant to any; to any people who have done wrong.
How could there be a flaw in the servant of paramaatma?
Those who are made to be servants, are very happy
.
.
paramatma is not all-pervading, then "God" cannot be real.This is similar to the kind of "court" of mankind, similar to giving proof.
This much is a great injustice, that paramaatma cannot be here! This is the Supreme Being and is pervasive.
Then prevalence is merely from existence, merely is that.
Extensive is then by merely prevailing, of governing.
Governing, that is to say - in which we sit on a chair, this is to govern us. We are governed.
This all is our government.
Governing is in this chair.
Therefore on wherever he is, he is governing one extensive universe.
Governing is the characteristic;
सकला सुर विप्र प्रधानात्मा - अधिष्ठा दत्तम
" sakalaa sura vipra pradhaanaatmaa - adhishhThaa dattama "
'All learned Brahmans are assigned by the Almighty'.
What is the governor?
The power of the enemy is depleted too by the excellence of the governor.
The power of the sun, the power of the tree and he who lives in the body that moves the plough.
If surya really gives powers, it is by paramatma's takhta (throne).
In the manner the peasant in the takhta (wooden seat) on ox cart gives the strap to the bull.
Are people not like this in the three worlds?
Only the throne of power is really his.
God is the instigator, and if anyone says that paramatma is not the instigator. In the manner a cart driver gives the strap to bulls, in the plough he gives the strap to the bull, this is not a kind of prompting?
Only the throne of power is the prompting of paramatma.
Really this our universe is said to be illusory.
The world is an illusion, and really in paramatma the world is prepared, it is false, the nature of an illusion is that it has no power. These words that we are saying - doing an interpretation of the theory of vedanta.
Since there are separate views of separate beliefs.
But this time that we are speaking this is a perfect topic of vedanta, this kind of thinking is vedanta.
That given power throne and thinking of the universe; and bringing the truth of the universe, these conscious deva (deities) really are, that quality really is. You ought to give from this kind -
many people are saying that it is paramatma who has really caused all this to be made done. This is not just talk.
You should see which kinds paramaatmaa has caused to be. This kind here, for auspicious karma - inauspicious karma to do. somewhere that to say, not stay, you do theft or robbery, do this crime or serve excluded food, or, do yoga meditation, it is not just saying this, only from this kind of obvious knowledge.
Then that ruler who is only knowledge,
if you become ignorant now you will consider for yourself what is proper and what is improper.
The jiiva is independent, he does not need to be dependant in order to act. But it is dependent to undergo the fruits of the actions. You shall also accept that life is dependent on karma you shall accept then this dependency?
In paramaatma's dependancy you will then stay.
paramaatma is he who has authority on karma, who inspires action. Afterwards then if paramaatma is offended, from any yagya caused to be done, from any theft caused to be made. Then the origin of all these misfortunes origin is paramaatma.
In true life the author is free.
In doing action is independent.
Then paramatma
.
.
understand the author is separate.Separate really to consider.
This is not any kind of slavery.
Only it is given to show you.
In this way you can do pleasant and unpleasant karma.
Now here our relationship with karma really is only as a vessel, proof of this? Only veda is authority.
Five kinds of karma are thought.
Four then are kept. One is forbidden.
Five kinds of karma are;
-
nitya karma
(daily duty), naimittika karma (special occasional duty), praayashchitta karma (expiate), kaamya karma (ritual).These five kinds of karma do for the purposes of shaastra, but "nishhiddha karma" is never instructed in the shaastra -
' nishhiddha karma ' is forbidden.
And four kinds of karma are performed.
What is "nitya karma"?
Evening, vandana (worship) etc. Evening is for the purpose of twice-born, new-born babe etc, repetition of Gayatri. But those people not authorised of Gayatri japa, according to the vedashastra for them 'nitya karma' is the remembering of God's name. There they should not be unoccupied, but these really any should be doing japa of bhagavan's name.
'nitya karma', get up early in the morning, bow to the ground,
कालह् सत्तं समस्तमेव
" kaalah sattaM samastameva "
'morning is most excellent of all'.
Really regularly rise at dawn and adore, do obeisance to the earth. Afterwards place the foot on the earth. Do her adoration.
Here, this our Bharat (India) ,
this is politeness.
All day remain on the earth.
You do excretion - urine etc.
All the worldly affairs you are doing on the earth.
This is for the sake of the earth, bow first.
The earth, afterwards if mother father are alive; then touch mother's foot, touch father's foot.
मात्रु देवो भव पित्रु देवो भव
" maatru devo bhava , pitru devo bhava "
do adoration of mother and father.
Afterwards, this;
आचार्य देवो भव
" aachaarya devo bhava "
If they (aachaarya - teacher) are there, then touch foot.
If not then do salutation to their disciple.
If disciple also not, then do mental praNaama,
If just now no guru then to bhagavaan;
गुरुर्र ब्रह्मा गुरुर्विष्णु गुरुर्विष्णु गुरुर्देवो महेश्वरः गुरुः साक्षात् प्रब्रह्म तस्मै श्री गुरुवे नमः
" gururra brahmaa , gururvishhNu , gururvishhNu , gururdevo maheshvaraH guruH saakShaat prabrahma tasmai shrii guruve namaH "
These all, of all beginning of beginning.
paramatma really is brahma, to them do praNaam.
These here are our 'nitya karma'.
These; mother's obeisance to do, father's obeisance to do.
What will come from not doing mother father son's obeisance?
The fruits do not grow abundantly, fruits will not come.
If son does not go to touch the foot of mother, then mother is not going to be very great. Her becoming delighted is the ashirvaadi (benediction) of the goddess.
Then with the blessing the son then grows in his own tasks.
In life you should accept this blessing.
Firstly mother's blessing then afterwards father's blessing.
Again aachaarya's blessing take.
By these blessings you peoples shall have progress.
Therefore now we give you an example of the meaning of ashirvaadi (benediction), of the example of how the welfare comes from the ashirvaadi, then we give an example in which the tortoise, turtle and fish
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translation - Paul Mason © 2007
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[
Guru Dev Satsang - audio file - Part 4 of 4 [10.5MB mp3]'(There are three types of protection and service.)
1) uttam (Highest) kurmvat (quality of tortoise)
2) madhyam (Middle) matsyavat (quality of fishes)
3) nikrista (Lower) pamchhirvat (quality of birds)
The kurma (turtle) protects his eggs by concentrating on them from a distant place, without keeping them near. The matsya (fish) protects its eggs by focusing eyes on the eggs without going near the eggs. The panchi (bird) protects its eggs by covering them always sitting on the eggs.
In the manner of the tortoise, the Great Spiritual Guru helps, protects and guides his sincere disciple by concentration and observation of the behaviour of his disciples. By the blessing of the Guru the life of disciple become purposeful and develops faster on the (path of) Spiritual Progress. - The disciple should not copy the behaviour of Guru and duty is that he should follow the orders and instructions as given by the Guru. By the blessing of the Guru the life of the disciple illuminates (in) the world. Therefore each and every disciple should worship his Guru.
There is some distance and separation among Mother, Father and Guru but there is no distance or separation with Paramatma. Therefore, every moment is the power of the Supreme to be realised and remembered by everyone. The Great Spiritual Guru can change the life of his disciple by keeping the hand on the head of the disciple and make him like his own life.
The knowledgeable and realised Guru feels that this world (is) like keeping the amla (hog plums - sour plums) on the hand and realises that Paramatma is inside (the sour plums.)
The Great Guru keeps himself separate from his own body. If someone says that you are my Brother, Father, Mother then this is also one of the ways of separation. But Paramatma never keeps separate from Atman, By controlling of the mind and the senses and deep concentration, are the true Yoga. When mind is totally concentrated then he merges with the Brahman. Viyoga - separated from God; is the root cause of all suffering and engaged in union with God is the path of highest blissfulness. It can be realised by sadhana, practice of Yoga. The techniques of Yoga is the self-realisation and Guru is the guideline.'
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OM, the one who has made it possible to realise Him who pervades this entire infinite*
Devotional works attributed to Adi Shankara
sung by Shankaracharya Swami Brahmanand Saraswati
Shankara's 'Narmada Ashtakam' sung by Guru Dev 2.42MB mp3 translation & Itans - Sanskrit
Shankara's 'Uma Maheshwara Stotram' sung by Guru Dev 2.87MB mp3 translation - Itrans - Sanskrit
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if you know of other recordings - please pass on any information:- premanandpaul@yahoo.co.uk