Last updated on 29th April 2008
Rough first draft translation of these scarce quotations
A book on Guru Dev is to be published, to contain an account of his lifestory along with a copious amount of quotations.
108 Discourses
of Guru Dev,
Contents
1 By studying a catalogue how can you become wealthy? हिन्दी में
2 It is very necessary to see Bhagavan present everywhere. हिन्दी में
3 Man certainly endures the fruits of the karma he does. हिन्दी में
4 Nowadays people understand themselves to be very intelligent. हिन्दी में
5 Finding satisfaction in anything experienced by the senses is like imagining it is good to scratch an itch. हिन्दी में
6 The effects of the actions of a brief time are endured for a long time. हिन्दी में
7 Value the human life. Act considerately. हिन्दी में
8 Your right is only in the action of karma; never desire the effects. हिन्दी में
9 When a seed is roasted then no sprouting appears. हिन्दी में
10 Making the mistake of being worldly/transmigrated then you have to fall again and again. हिन्दी में
11 Therefore the saying is that 'all is well that ends well.' हिन्दी में
12 Don't put your trust in craftiness and dishonesty. हिन्दी में
13 The enemy and the friend are only the conveyance of the effects of good and evil actions. हिन्दी में
14 If any sin is done, then by telling the effects are distributed. हिन्दी में
15 In the name of Bhagavan the strength of sin fades, so much so that wicked wrongdoings cannot be done. हिन्दी में
16 In truth Paramatma can give so much, that much one could not ask. हिन्दी में
17 The theory is that man's conduct and judgement are really according to association. हिन्दी में
18 Possessed of birth-sickness, the root of that great terrible tree is desire. हिन्दी में
19 By lack of satsanga (meetings with good men) is the reason that miserliness and poor conduct spreads. हिन्दी में
20 Don't look at the defects of others, trace your own flaws up to the present and attempt to remove them. हिन्दी में
21 For as long as you are breathing, pass the time praying to Bhagavan. हिन्दी में
22 He who sings the prayers of Bhagavan, his conduct should be the best. हिन्दी में
23 If you are ready in the first place, then there will be no suffering at the time of death. हिन्दी में
24 By gaining the one Bhagavan everything is naturally obtained. हिन्दी में
25 He who protected you inside the womb protects you right now too. Do not forget him. हिन्दी में
26 However many days there is to stay, live in peace. हिन्दी में
27 Develop one's own spiritual strengths. हिन्दी में
28 Be collected in your own mind and don't get involved in any disputes about form and formless. हिन्दी में
29 Don't disgrace the position of work that you occupy. हिन्दी में
30 It is a dangerous thing to be greedy for wealth or for a woman or a son. हिन्दी में
31. Make efforts so that a relationship of oneness with Paramatma occurs in this lifetime. हिन्दी में
32. Worry is more powerful and dreadful than the funeral pyre; because the pyre is to burn the dead but worry burns the living. हिन्दी में
33. He is seeing everything that everyone does. Nobody can escape his working being seen. हिन्दी में
34. The senses and the body work only in accordance with man's mind. For this reason it is a necessity to take care of the mind. हिन्दी में
35. Few people have a siddhi, but by their greediness for siddhi a good many people are caused to get cheated. हिन्दी में
36. Showing the difference between the individual life and Paramatma (the Supreme Self) is like distinguishing between paddy and rice. हिन्दी में
37. If you wish to experience happiness and peace then don't search for outer things, only seek inside yourself. हिन्दी में
38. That which is ours cannot be another's. हिन्दी में
39. If Bhagavan did not resolve to come in the shape of an avataara then how would publicity come for bhakti yoga? हिन्दी में
40. Omnipotent Bhagavan is ready to take on the burden of all business management हिन्दी में
41. Certainly by singing bhajana of Bhagavan you will get mokSha, and you will get wealth, food, reputation and respect too. हिन्दी में
42. Only Paramatma is suitable to be with the mind, and anything else in worldly existence cannot satisfy the mind when it connects to it. हिन्दी में
43. If someone has a thirst for a seer of water then how can that thirst be quenched with a sixteenth of a seer of water? हिन्दी में
44. Apply the mind to business a little, and apply it a lot to paramaartha (salvation). हिन्दी में
45. How can the Omnipotent see his own devotees sorrowful? हिन्दी में
46. On whom the grace of Bhagavan comes, all give help to him. हिन्दी में
47. Consider this that you are always thinking about insignificant things. हिन्दी में
48. In darkness (nightime) you should sit with eye closed and do japa of the mantra हिन्दी में
49. 'Loss of the mind is defeat, mastery of the mind is success.' हिन्दी में
50. Man acts according to the desire of the mind. हिन्दी में
51. At whatever time there is attachment to worldly life then at the same moment bow in the direction of Paramatma. हिन्दी में
52. People say:- 'So-and-so mahaatmaa had fallen, so-and-so maharshhi had fallen.' हिन्दी में
53. That the mind is not inclined towards bad actions and that it flows toward good actions - this is really the man's primary effort. हिन्दी में
54. When you can be in the diamond business then why are you blackening the hand in the brokerage of coal? हिन्दी में
55. Now do such actions that do not become baggage for future suffering. हिन्दी में
56. The are many tyaagi and also there are many who are generous; but make an effort to be attached and stingy! हिन्दी में
57. In one's own life, most important is paramaartha, understand that everyday business is secondary. हिन्दी में
58. First do your own work, then help in the work of others. हिन्दी में
59. Every moment of life is very precious. हिन्दी में
60. To hope for happiness and peace by knowing saMsaara is desiring to search for light in darkness. हिन्दी में
61. Don't suffer unrest by having pointless worries. हिन्दी में
62. Why the insults and the red-coloured powder at Holi? हिन्दी में
63. The maharshhi people ate roots, tubers and fruits, and were drinking water, but had the power to command emperors. हिन्दी में
64. If the value of one shloka of the Gita is understood or even one line of the shloka is understood, then there can be happiness. हिन्दी में
65. There are various methods of remembering Bhagavan. You should understand one's own suitable methods from gurus. हिन्दी में
66. That the food is not pure is the very reason that many thoughts occur. हिन्दी में
67. The body of a human being is scarce, this is just what the shaastra says. हिन्दी में
68. In truth worshipping any of the gods is really worship of Bhagavan. हिन्दी में
69. 'Having taken one guru, another you should not' - this is all rubbish talk and is obstructive to the welfare. हिन्दी में
70. Your own house is full of rubbish and you travel to sweep the house of another, this then is not intelligence at all. हिन्दी में
71. Take a look and consider one time, who are you? हिन्दी में
72. To drink gaMgaajala (water from the River Ganga) why will you drink from the gutter? हिन्दी में
73. Some people set great measure by the magnificence of the japa of aum. हिन्दी में
74. kShatriya, vaishya, shuudra and female sex are not for the purpose of position of guru. हिन्दी में
75. The welfare of women is really only in the attachment to husband. हिन्दी में
76. The shaastra is said to be the command of Bhagavan. हिन्दी में
77. Bowing the head is to surrender one's ahaMkaara (ego) हिन्दी में
78. What do we say is a jagad.hguru? हिन्दी में
79. Meditating on insignificant things, the mind remaining in the cycle of saMsaara, he will continue to be giddy in the head. हिन्दी में
80. One does not become a mahaatmaa from clothes dyed in ochre or the mark of a tilaka. हिन्दी में
81. Take more effort in purifying the mind than in collecting wealth. हिन्दी में
82. By the fire of knowledge one's own mass of karma becomes ashes. हिन्दी में
83. To withdraw from saMsaara and to apply oneself in the direction of paramaatmaa takes effort. हिन्दी में
84. But when the wood is rubbed then it can be lit and can be used according to our wishes. हिन्दी में
85. By searching in the vegetable bazaar you will not get a diamond no matter how much you want and try. हिन्दी में
86. Chant worship of Bhagavan - whether the mind is attached or not attached. हिन्दी में
87. Is it best to experience the darshana of Bhagavan by knowledge or with the sight? हिन्दी में
88. Can anybody who is unwell become healthy from formless medicine? हिन्दी में
89. If you shall grow an acacia tree then you will really have a thorn in you, no mango will be grown. हिन्दी में
90. Which people go to hell? हिन्दी में
91. Don't get the mind excessively involved in saMsaara, apply it towards Bhagavan. हिन्दी में
92. To reach towards Bhagavan, then take the assistance of his name. हिन्दी में
93. Suffering exists only in appearance, it is not real. हिन्दी में
94. The drunk happily accepts falling in the gutter and remains there. हिन्दी में
95. The naastika (atheist) also has this wish that he is being happy and serene. हिन्दी में
96. Only maintain good manners with worldly people, they are not a basis for attachment. हिन्दी में
97. Happiness will not be being born in any caste. हिन्दी में
98. It is not proper to be wicked to the wicked, to go and be abusive to those who are abusive. हिन्दी में
99. When saMsaara is separate from you then what will you abandon? हिन्दी में
100. All the pain and all of the unrest of saMsaara (worldly existence) is really caused by aviveka (absence of discrimination). हिन्दी में
101. Self-interest is prevalent. हिन्दी में
102. Materialism is not capable of giving happiness and peace. हिन्दी में
103. 'If that is in our destiny, that is really certain that we will get it' हिन्दी में
104. By self-restraint of the senses you will be happy in your self हिन्दी में
105. Live carefully - make proper use of existence. हिन्दी में
106. To see the heavenly form of Bhagavan, celestial vision is needed. हिन्दी में
107. Don't forget that everyday business is really the way of paramaartha (salvation). हिन्दी में
108. 'By performing dharma, sin becomes destroyed.' हिन्दी में
*
By studying a catalogue how can you become wealthy?
Only by contact with Paramatma (God, the Supreme Self) can there be true happiness for the jiva (the individual soul) since in that is the highest happiness.
If one has something, the very same one can give to another. To demand any money from a pauper would really be a folly then. Wealth of that kind can only be gained by going to a mass of wealth, only from a treasury of knowledge can knowledge be gained, that kind of treasure-house of happiness / form of happiness is who Bhagavan (the supreme Being) is, really only from them can happiness be gained.
In worldly existence devotees of Bhagavan are left to be vessels of grace and nobody else is happy. Only those devotees who desire spiritual contemplation of Paramatma have an experience of happiness - otherwise to all, little-by-little only suffering slowly is lived. In worldly existence nobody is found to be happy. If someone has a lack of something they regard someone who has that as the way to happiness. But the one who has, does not see regard themselves as happy. He who has no son regards the one with sons as happy, but from the son how much happiness is there, ask this of any with sons. It is already known, in truth in anything else earthly and material there is no happiness. The form of happiness then is the form of sachchidananda (truth, consciousness, bliss) is really Paramatma and from coming in contact with that the jiva can become happy and there is no other way to be happy. Actually, Paramatma is like a "general merchant" in whose place there is no deficiency of any articles of happiness. But in order to gain his grace regular effort is required, not only some reading of the greatness of Paramatma. By studying an catalogue how can you become wealthy?
To wish for happiness from worldly people is a mistake. Good, how can someone who is himself unhappy make another happy? In worldly life those who are seen as happy, that is relative happiness. By any one thing someone is happy then someone is happy in another part.
If you are to ask for any happiness then beg from this place, from wherever all happiness can be gained. Remember this that whoever bows in the direction of Paramatma the very same can obtain happiness and peace in worldly existence, otherwise not. To search for happiness in worldly existence is similar to quenching one's thirst by collecting drops of dew.
[Shri Shankaracharya UpadeshAmrita kaNa 1 of 108]
translation - Paul Mason © 2007
*
- Guru Dev -
Swami Brahmanand Saraswati
*
It is very necessary to see Bhagavan present everywhere.
Only by the grace of Bhagavan can you gain freedom from portering. How many lifetimes have you existed working as a porter?
Sometimes in the body of an elephant weighing fifty mana (1 mana = 100 lb / 45.6 kg), sometimes with the body of an ant weighing adhiratti (half a ratti; ratti = the weight of half a seed of abrus precatorius), sometimes in the body of a man - only the grace of Bhagavan can give freedom to a porter who is carrying.
So do this in life so that the kripa (grace) of Bhagavan be gained and no more returning in a body of mala-muutra (excrement & urine). For this reason cherish the commands of Bhagavan. The instructions of the ved-shastra are really the commands of Bhagavan.
Be one in that varNa (caste), in that ashrama (stage of life), do according to one's dharma and remember Bhagavan all the time. Every day regularly practice upasana (prayer) in the evening and early morning and perform one's customary fixed habits so that you can be of benefit to others and be good, and, [if] you can't be good then don't get a little bad.
It is very necessary to see Bhagavan present everywhere. If you will see Bhagavan present everywhere then nobody will be sinning. If sin has been committed before then that will be destroyed, but from when one appropriates the name of Bhagavan from then on refrain from sin, don't sin then for those sins will be difficult to be liberated from. Since the sins committed earlier can be destroyed by bathing in the River Ganga, but that sin done in Ganga, in a sacred place, that is:-
बज्र लेपो भविष्यति
"bajra lepo bhavishhyati " *
- 'becomes cemented' - that is similar to a line on stone that is not erased. Therefore fear committing sin whilst remembering Bhagavan.
*
From an old Sanskrit saying:-Protect one's religion and worship Bhagavan then the sins of all one's previous lifetimes will be destroyed and experiencing happiness & peace there will be salvation at the end too.
*
Man certainly endures the fruits of the karma he does.
Really it is like this, do the karma (action) that has the best fruit.
A thief is free to steal but the upshot is dependent on a court, really however much punishment will be given he is to suffer it whether he desires it or not. Similarly man can do what he wants. Who does cherished works goes to Heaven etc and can experience heavenly pleasure or by doing paapa (sinful) karma you can obtain great ghastly distressing hell, raurava (a hell) etc.
Birth as a man means a birth of action. Here man is free to act, that is to say that he can do as he wishes. If man desires to he can meet with Paramatma the all-powerful, sachchidananda (truth, consciousness, bliss).
Man certainly endures the fruits of the karma he does. Any actions a man does but does not desire the fruit of then such cannot be. Yes, it is certain that:-
धर्मेंण पापमपनुदति
" dharmeMNa paapamapanudati " *
'dharma destroys sinful thoughts' - by performing dharma, paapa is destroyed. In case any sinful karma happens then you should do some holy work for destroying that. Merit will grow then paapa (sin) will be controlled. Therefore it was said before -
जपतो नास्तिपातकम्
" japato naastipaatakam " **
- 'by doing japa of the mantra of Bhagavan's name, paapa is destroyed.' Therefore if someone took a way that was prohibited and was more sinful and that they now desire to get rid of all sins then do holy work, engage in doing good works and apply your own proper faith & devotion in doing the japa of the name of Bhagavan's name. After this manner, slowly, slowly past sin becomes destroyed and in a while is completely mended and additional good effects are collected which will assist with your salvation.
*
Taittiriya Samhita (Mahanarayana Upanishad),**
From the sloka:Even if one remembers Bhagavan unwillingly then from that action sins fade away. In the manner that also without desire the agni (fire) is blown and ignites. The significance of this is that it is the nature of agni to ignite on contact, this is the manner of the nature of Bhagavan that those who remember him, their sins are destroyed.
Over many lifetimes the mind has been spoiled, therefore it is difficult to create a love of Bhagavan with a filthy or corrupted mind, [but] if you will think of Bhagavan then you acquire Bhagavan's grace.
In this there is one thing to understand that whatever the mind desired before, however much it was corrupted, however much you desired wicked or sinful living, it is of no concern. But the purifying strength of Bhagavan's name is not for doing sin.
*
Nowadays people understand themselves to be very intelligent.
About performing worship there is almost nothing to say. If you do not worship Bhagavan then you will fall down worshipping the raja, the nobleman, the merchant and the moneylender.
Nowadays people understand themselves to be very intelligent. But all their cleverness continues to be about their stomach. All their cleverness is completely only in the belly. Really, beyond the belly the mind does not go. They are all the time applying ointment and bandages to the ulcer and in this all life is destroyed. In truth, there can be no greater loss in mans life.
Really then, fall down to do worship. About performing worship there is almost nothing to say.
सर्वज्ञ सर्वशक्तिमान कर्तुमकर्तुमन्यथाकर्तुसमर्थ
Whoever will not worship Bhagavan is then a licentious & base person who will fall down and worship the raja, the nobleman, the merchant and the moneylender. If you will not get help from the greater then you will fall down and accept assistance from the lesser. Therefore it is the wise mind that goes for the support of Paramatma who gives what we desire in both this world and the next. However well-off a man has become, afterwards his wealth will only remain limited and also sometimes shifts (worsens), that day can be. Therefore don't look for support from one whose condition is not settled, then you will rise up. The most ingenious one of all is the one who worships Paramatma to always stay happy in this world and the other world.
*
Finding satisfaction in anything experienced by the senses is like imagining it is good to scratch an itch.
He whom Bhagavan Vishnu came to in the form of his son, and who Indra offered to share his throne, he was indeed one who possessed strength. He was king and emperor but King Dasharatha could not fulfil all his wishes - like a fool he died thrashing about because he had desired the coronation of Rama. Really, when these kind of capable people couldn't fulfil all their hopes and desires, then you people don't hope to satisfy all desires in dreams, what is the talk then of [satisfying all desires] in the waking state?
Really spiritual salvation and everyday affairs both go together, because by nature one cannot abandon actions. By abandoning actions it is not possible to maintain the body and get about. But really you should meditate on this that, certainly do those actions for the progress of the body whilst relinquishing the wish to fulfil remaining desires. In the mundane world there have been very strong people but they could not fulfil their desires. Therefore doing those actions for the progress of the body apply oneself in the primary consideration of gaining Paramatma.
Finding satisfaction in anything experienced by the senses is like imagining it is good to scratch an itch. The everyday affairs of the mundane world is similar to becoming entangled in raw threads, really however much you desire to become disentangled that much you become entangled. Therefore performing the business of the mundane existence with prudence, you should set yourself in the topmost wisdom of parmartha (the ultimate good, salvation).
[Shri Shankaracharya UpadeshAmrita kaNa 5 of 108]
translation - Paul Mason © 2007
*
The effects of the actions of a brief time are endured for a long time.
Therefore whether fortune & misfortune, they will come and should be endured together with courage.
Man can seldom sit and do no work, man, by means of the mind, breath and the senses little by little acts, it is mans nature. According to his own individuality every man is naturally inclined to some work. Therefore it is natural inclination of mind to be in action.
According to this theory people will necessarily suffer the effects of their actions. The effects of the actions of a brief time are endured for a long time. Consequently the actions of one lifetime cannot be finished and can result in suffering in another lifetime. Without experiencing them, a heap of actions will be gathered. Until such time as the heap of actions is finished then it will befall you to return again and again inside a womb in order to live again. Consequently having obtained this human life you should deal with this heap of karma.
The Shastas have divided actions into three types and explained the means to accomplish these tasks. - These karmas are the three divisions - saJNchita (collected karma), praarabdha (already commenced karma) and kriyamaaNa (work now being done). saJNchita (collected karma) is limitless. This [accumulated karma] cannot be dealt with by experience. The way to deal with [such karma] is by obtaining GYaana (knowledge) or by endless bhakti (devotion) to the feet of Bhagavan. One has to experience the karma that has already begun, there is no other way:
अवश्यमेव भोक्तव्यं कृतं कर्मं शुभाशुभम्
By offering our kriyamaaNa (current) karma to Bhagavan there is no reason for it to be binding. In this way, by the method of burning the saJNchita (accumulated) karma in the fire of knowledge, experiencing praarabdha karma (work already begun) and dedicating kriyamaaNa karma (current actions) to Bhagavan - one will be liberated from being bound and really find mokSha (final liberation, beatitude, redemption, absolution, salvation, freedom).
If the reason that acquisition of knowledge is because one's saadhana (spiritual practice) is neglected, then little-by-little offer your kriyamaaNa karma to Bhagavan. Acting in the manner, there will be no reason for the karma of this life to be binding. Along with this thought be strong for the praarabdha karma which you will endure, even the learned cannot escape. Therefore you should come with willingness to the suffering, with endurance and heroism. It is also necessary not to give up courage. Make no mistake, by this method is happiness gained. By doing this there will be an accumulation of puNya (meritous) karma, and both this world and the next world will be prepared.
[Shri Shankaracharya UpadeshAmrita kaNa 6 of 108]
translation - Paul Mason © 2007
*
- Guru Dev -
Swami Brahmananda Saraswati
*
Value the human life. Act considerately.
Understand the path of your happiness and proceed on it
In the thought of stomach and by sound, touch, form, taste and smell etc one is falling into desires for experiences of the senses, don't destroy this priceless life. You have also been born as beast & bird, worm & grasshopper etc. Even after becoming a human being then again you will fall into the circle of eighty-four hundred thousand births; it is difficult to gain release. Value the human life. Act considerately. Follow the real way to happiness and in this way one will not come four, four times (repeatedly) within the dark cell of wombs.
Make your own life dhaarmik (virtuous, devout, religious, godly, upright, etc.). Happiness is acceptance of being bound by dharma. We have free-will but don't consider that we can live without the system of dharma. Living in the system of dharma, then you will find advancement in this world and also stay bright in the next world.
Thinking that you are free from the system of dharma then you will be trapped in unrestrained adharma and will become habituated in destroying yourself. Do one's own dharma. Actually preserving one's dharma can be the single means of accomplishing mans life.
The life of the individual, society, the duties of the raaja, national and international, in all fields it is necessary to preserve the dharma. Really, by keeping all areas of the body from agitation, the senses, mind and intellect in keeping with dharma you will escape from adharma (unrighteousness).
Neglecting dharma means to appropriate adharma. Neglecting dharma in that field of life [then] in that area adharma will predominate and that area will be afflicted, and also you will fall to suffering alone for all the effects of the aspects of the adharma. The responsibility for the actions belongs to the doer. Therefore do the work in the given life, personal or in society or in politics, or in any other field, be considerate then you will not bring any action contrary to dharma. Whatever part [of your activity] is contrary to dharma that you should not do.
Activity that is contrary to dharma is rajoguNii (passion of love and pleasure), to the tamoguNii (ignorant) mind this is really beneficial and good, but in effect they are altogether pointless and useless. The gist of this is that adhering to dharma always brings happiness and not adhering to dharma or doing the dharma of another is always without reward.
[Shri Shankaracharya UpadeshAmrita kaNa 7 of 108]
translation - Paul Mason © 2007
*
Your right is only in the action of karma; never desire the effects.
With the support of " nishhkaama karma yoga " every human being can come to the other side of the ocean of being
" nishhkaama karma " does not mean to do action without desire, because without desire then nobody can have the pravR^itti (tendency, inclination or perseverance) of mind [to perform action]. There are two causes of pravR^itti (tendency for activity), one is the knowledge of " ishta sadhana " that is information that by doing an action we shall gain fulfilment; and secondly the knowledge of " kR^ita saadhyataa ", knowledge that this work is feasible and possible for us to accomplish. Only by knowing these two pieces of information can there be a spur for any man to perform action. If there is any uncertainty about either of the two aspects then the spur to action will not occur. Therefore preceding a spur to action there must be the desire. Consequently the meaning of " nishhkaama karma " appears to be exactly this, that the karma suitable to be done is that which is fitting to offer to Bhagavan. " nishhkaama karma " is action done on Bhagavan's account. That karma that is to be offered to Bhagavan, and is not on account of being attached. Your right is only in the action of karma; never desire the effects. Because the souls life has been suffering poverty from many lifetimes; to this call for assistance it has no help, not knowing what to ask for. When any demand is made then the demand is based on one's own merit. If the soul will wish for the effects of its karmas, then by one's merit there will be little effect desired, but if one surrenders to Bhagavan then Bhagavan who is all-knowing, all-powerful from one's own merit offered to him on high, he will give a high gift.
Intelligently delivering to bhagavat (God), doing action, man gains Bhagavan's world, according to devotion and receives salvation, freedom and deliverance and is always released from being bound to birth and death. Performing karma one gets freed from bondage of life and death, this is the means to acquire mokSha (final liberation, beatitude, redemption, absolution, quietus, salvation, freedom, death).
[Shri Shankaracharya UpadeshAmrita kaNa 8 of 108]
translation - Paul Mason © 2007
*
When a seed is roasted then no sprouting appears.
As much as saMsaarii (worldly) people desire to obtain wealth, children and respect, that much effort is not made in worshipping bhagavat (the Lord) and becoming knowledgeable. That saadhana (means) of uttermost happiness is disregarded, saadhanas of collecting and amassing suffering are done. From any worldly thing there can never any be happiness. From worldly things the pleasure gained is like the wish of a childless woman preparing for the son's marriage. If there is not a son who fit to be reverenced then how will there be a marriage? At whatever time happiness is really not in worldly things such as wealth, woman, son etc., so how will happiness be got from these? But by absence of discrimination, the mind has gone in pursuit of anishhTa (mishchief, evil).
The purpose of life is to desire doing something for the future; 'if the bucket is to be filled, and is to empty, this is all there really is', then human being existence is going to be really useless. So consider; 'fill the bucket of the stomach at dawn and empty it by the evening.' If really this is how life has been then to live is really useless. You desire life because just now you have not had darshana (vision) of Bhagavan, for this [darshana] one is alive for doing saadhana.
When a seed is roasted then no sprouting appears. This is like the mind of man when from the heat of knowledge and devotion it is roasted, then afterwards birth and death does not sprout. Therefore, make effort to become devout and knowledgeable. But similarly don't become GYaanii (learned) of wealth, woman, sons, in love with worldliness and at the same time chanting
शिवोहं , शिवोहं
' shivohaM , shivohaM ' * ,
'I am Shiva, I am Shiva'
ॐ , ॐ
' AUM , AUM '
'OM, OM'
and
अहं ब्रह्मास्मि
' ahaM brahmaasmi ' **
'I am Brahman.'
*
'chidananda ruupah shivoham shivoham.'**
'ahaM brahmaasmi' - 'I am Brahma'When people call themselves brahman then afterwards go far from dharma and karma too, in this way, that condition [of oneness with brahman] is not nourished but is destroyed. Therefore until you shrink from love of worldly things, then for as long as you are not returning to brahman, you should do worship of Bhagavan. Keep doing bhakti and when he will very much be in desire of Bhagavan, then afterwards you shall be freed from janma-maraNa ke chakkara - the wheel of birth and death.
*
Making the mistake of being worldly/transmigrated then you have to fall again and again.
In taking birth there is suffering; much more suffering there is at the time of dying. In the Shastras it is said that when you die the anguish can be greater than the stings of thousands of scorpions. If one scorpion stings it is torment to endure the pain. If thousands of scorpions sting then guess what may be the torment of the period of demise.
The pains of birth/death are additional to those of our lifetimes, which are without end. Without Ishwar (God) it is impossible to become released from this. Making the mistake of being worldly/transmigrated then you have to fall again and again. You should argue desires that are impure and afterwards should have only one strong desire for getting God. You will not progress until this desire [for God] has become stronger than any other.
[Shri Shankaracharya UpadeshAmrita kaNa 10 of 108]
translation - Paul Mason © 2005
*
Therefore the saying is that 'all is well that ends well.'
Mostly it is seen that that which is habitually thought about a lot, it is this that comes to be [easily] recollected at the time of death. If anyone who reads the Veda has gone crazy then in craziness also he will repeat the hymns of the Veda. At the time of death understanding does not remain. At that time it is most probable that the mind will recall that which has been the life's habit. If something has existed since a long time but at the end it is damaged then it cannot be repaired. Therefore the saying is that all is well that ends well. One's own final time is not to be spoiled; right now do the work to prepare for this. This is prudence.
[Shri Shankaracharya UpadeshAmrita kaNa 11 of 108]
translation - Paul Mason © 2005
Don't put your trust in craftiness and dishonesty.
All of us here are connected like boats and the river. Wherever you are, whatever the circumstances are, take care how you act here. All have made their own separate "programme". If you examine then nobody will be found to be a friend, only "maiM aura meraa" ('me and mine') are to be seen. In truth our own situation here in worldly existence is not strong, then how will it be with someone else? All life is like water of a leaf, dropping as needed. Work wherever appropriate to one's life, preserving one's dharma here one ought to pass the time in remembering Bhagavan. Do the necessary customary tasks but in such an intelligent manner that it will not trouble the future way to the next world. Cleverness is that which makes both this world and the other world bright. It is not clever to obtain anything by deception. That then is ignorance. One who has no perception of his own future, how can he be said to be wise?
Then we say exactly this - don't cheat - let go of the desire to cheat. Put your trust in your own dharma and karma. Don't put your trust in craftiness and dishonesty. In worldly action behave in such a way that the road to the other world is made bright, This will be when one preserves one's own dharma and shall remember Bhagavan. Thus for this reason you shall become freed from the restriction of life and death, be released from this body of excrement and urine. If not then time and time again you will return in this. The whole meaning of the word saMsaara (worldly existence, mortal world, transmigration) is viyoga (separation, disunion, detachment etc), viyoganta (at the end is separation), a thing is not suitable to be an object of love. There is no need to love that which we will definitely be separated from. Then you shall weep and not only in one life you weep, but for many lives you will weep.
An example of this is:-
One time Maharishi Narada was going to a town. One vaishya (trader) greeted him respectfully and hospitably. Seeing his faith and service he (Narada) accepted a glass of milk to drink.
The vaishya asked, 'Maharaaja, from where are you coming?'
Narada ji answered, 'From svarga (heaven)'
The vaishya asked, 'Maharaaja, now where will you be going?'
Narada ji said, 'A little while in the world of mortality and then again I will return (to heaven).'
The vaishya prayed, 'Mahaaraaja, when the time comes for you to return, I would like you to take me to heaven too, that would be a great kindness, you will be a benevolent teacher.'
Naarada said, 'Okay, you should come.'
After wandering, some days Naarada ji later returned and asked, 'Seth ji, we shall go to svarg (heaven)?'
Seth ji said, 'Maharaaja, certainly we go but just now the children are very young and ignorant. These people cannot do the work of looking after the home, some day they will find suitable work then we will go.'
Narada ji went away. In a short time he returned to ask, 'Seth ji now you'll go?'
Seth ji said, 'Yes Maharaaja, now then the children have grown up and are working, but now see and hear little, at present they have not understood responsibility. Next year grant that they marry and after that then we shall go.
Four years later Narada Ji returned and asked the children at the shop, 'Where is Seth ji?'
The children said, 'Maharaaja, what to say? Father looked after our house all by himself, he is now gone from his body, since when we are in big distress.'
Narada ji meditated and it became clear to him that after his death Seth ji had become a bull. Narada ji came near to the bull and said, 'Seth ji, now then, the man's body is gone, now to heaven shall we not go?'
The bull said, 'Maharaaja! Your great kindness, graceful teacher. I am ready to proceed together with you, but am considering that the bull of the house is slow and if in future I do not walk then little work will be done. Some new bull is to come, until then I shall keep watch over the work, then with your grace I will certainly proceed with you.
Narada ji returned two to four years later, to keep his word and repay the vaishya for the glass of milk. This time he came, the bull was nowhere to be seen. To the children he asked, 'There was an old bull here, where has it gone?'
Hearing the words the children became sorrowful, 'Maharaaja! It was a great hardworking bull. It walked ahead of them all. Since it died we have not been able to obtain another like it.'
Narada ji meditated and it became clear to him that this time Seth ji had become a dog and was keeping watch over the house.
Going near the dogs Narada ji said, 'Seth ji tell me what is the news? Three lifetimes have come, now do you consider you are ready to accompany me to svarg?'
The dog said, 'Maharaaja! You are very kind. On one side I see your kindness and on the other my children's idleness and bad judgement. Maharaaja! They have become very idle and if I do not remain at the door then in time some people will come and rob them. Therefore consider that whilst I am here to protect them, it is good. In a short time certainly I shall come.'
After six years Narada ji returned again, then there were no dogs to be seen at the door.
From the children he asked the whereabouts of the dog, which had died.
Meditating it became apparent that this time he had become a snake who was sitting in a space beneath the house, protecting the treasures hidden there.
Narada ji reached there and said, 'Seth ji you should say why are you sitting here? Right now, is it not the time to come to heaven?'
The serpent said, 'Maharaaja! These children have become so lavish, if I were not here then the treasury would be empty. Considering this is my hard-earned cash, however many days guarding that much is good. Therefore I must stay here, else I would be ready to go.'
Narada ji again left, disappointed. Outside he called the grownup children saying that, 'Seated on your treasure is a fearful black serpent; it could cause harm. Therefore, beat it so that it goes away. Do not hit it at the top (in the head), that would kill it. Not to kill it, give it a grinding and thrashing so that it goes away from the treasure.'
Getting the advice of the mahatma, the children did exactly what he said. The entire body got a beating, it became weary and was thrown outside the house.
Going there Narada ji met him and said, 'Seth ji, you ought to say the children have given you a good beating, Now your heart is full (you are happy) or not? Are you going to return to the house and protect it or shall you go to heaven?'
The serpent said, 'Yes, Maharaaja, Now we will go.'
The meaning of this is, if you find love for the house, for the son, for wealth, for a woman etc, then you will endure the torture of many lifetimes. Therefore it is said, 'Don't become ensnared by the love of worldly existence.' Here you shall love, then for many lifetimes you will weep.
[Shri Shankaracharya UpadeshAmrita kaNa 12 of 108]
translation - Paul Mason © 2007
*
The enemy and the friend are only the conveyance of the effects of good and evil actions.
Nobody is an enemy or a friend. If anyone is friendly then they should always be a friend, but it appears not. The one who is a friend sometimes becomes an enemy. Therefore by nature someone is neither friend nor foe. The process of friendship is a way for the effects of good karma (action) to come, and the fruits of one's own sinful actions come through one's enemies. Happiness and sorrow are really the fruit of actions. Nobody can give happiness nor sorrow. The enemy and the friend are only the conveyance of the effects of good and evil actions.
That time when the fruit of our good actions arise, at that time all people are friends and are come to make us happy and when the effects of evil deeds arise then the same people become an enemies and give sorrow. In every case happiness and sorrow are together the same thing, caused and made by one's own desires. If we were to kill someone then we would be executed. The executioner is not to blame for the noose, nor is the "judge" who makes the sentence. Our hanging is really the effect of our own action. Therefore what is the need to assume there is any personal enmity from the "judge" or the hangman? The action is devoid of feeling, so the fruit of action is without partiality, it comes to the living being who is the author. In this way we get happiness which are the effects of our good actions conveyed to us and by this way suffering is conveyed to bring the fruits of our evil deeds.
Happiness and sorrow then are always completely one's own stuff. On whosoever one becomes elevated, the very same we make to be the cause of happiness and sorrow. Certainly we should separate from attachment and hatred. When our own things are coming close to us then why [think] of another? Whoever causes the fruits of our good actions [to appear], he makes. There is no love from us, no malice. For this reason why have attachment or enmity? The main thing is that the happiness and sorrow are our own; so why desire that by which the fruits have become conveyed on?
Therefore, without attachment or malice, peacefully and courageously one should endure the effects of one's own actions , coming in the form of happiness or unhappiness, both are one's own stuff. Be good or bad they are related to you, really yours; when they come near, welcome them properly.
[Shri Shankaracharya UpadeshAmrita kaNa 13 of 108]
translation - Paul Mason © 2007
*
If any sin is done, then by telling the effects are distributed.
The rewards of yaGYa (religious sacrifice) become destroyed by telling a lie, the fruits of tapa (austerity) become destroyed by pride; by the scorn of a braahmaNa the duration of one's life is diminished, having given to charity and telling in all four directions then the advantage is destroyed. Therefore that which you want destroyed, talk about it, and that which we want to keep, about that be secretive.
If any sin is done, then by telling the effects are distributed. In this way if any virtuous karma is done, and it is talked about with people, then the effects also will be distributed.
[Shri Shankaracharya UpadeshAmrita kaNa 14 of 108]
translation - Paul Mason © 2007
*
In the name of Bhagavan the strength of sin fades, so much so that wicked wrongdoings cannot be done.
The power of the grace of Bhagavan is not an arrangement to commit paapa (sin). In truth with the endless feeling of singing bhajan (hymns) to Bhagavan no forbidden behaviour can be practised.
Then there is infinite wealth for without Bhagavan there is nothing. When this kind of condition of devotion will come then only that which pleases Bhagavan will be done. In the name of Bhagavan the strength of sin fades, so much so that wicked wrongdoings cannot be done. Valmiiki is an example of maharishoM (sages) who were very evil and wicked before but who let go of their own wickedness after being fully attentive in worshipping Bhagavan, from when they were made good. However sinful one is before, yet if he applies himself in worshipping Bhagavan, then sadagati (salvation, good conduct) will be certain.
[Shri Shankaracharya UpadeshAmrita kaNa 15 of 108]
translation - Paul Mason © 2007
*
In truth Paramatma can give so much, that much one could not ask.
Hanuman ji did every kind of service of Bhagavan, but desired nothing in return. Having a temperament of service, then take Hanuman ji as the exemplification. Desirelessness, this is the true form of bhakti (service). Do work for the purpose of the ishhTa (deity) and do not ask for anything in return.
You should work for the sake of love of the ishhTa. The one desire is for pleasing the ishhTa. It is not that you cause to offer a pot of water onto Shankar ji (Shiva) and then ask the service of children, that a woman's temperament becomes good or to get promoted at work in order to get some money. Worshipping the ishhTa for these worldly kind of things then the ishhTa is confused as well; because everyone runs far away from a beggar. Therefore, from the ishhTa you should not ask for anything. It is enough to go and do their service. When through meditation [the ishhTa] becomes drawn to you and asks what you desire, then at that time say this; 'We want your blessing, you looking upon us, and nothing else is desired.'
The effect of desireless service to the ishhTa is purity of the inner self and the gain of purity of the inner self is to be aware of reality. Therefore the feeling of service has great value. In the same way that agni (fire) is always present in wood and becomes produced by rubbing, in that way paramaatma attracts and by prayer becomes manifest.
Do pray, but whilst in prayer do not make demands. Make Bhagavan free to be indebted, just as Hanuman ji did. In the end Bhagavan Raama fell to asking of Hanuman; 'You are the one who have done my service, how can I repay and recompense you? This is to make Bhagavan indebted.
In truth Paramatma can give so much, that much one could not ask. If you shall demand then you shall demand something small and Paramatma is to give, then by one's own merit will give. He is all-knowing and is almighty; so everything is possible. Do your own work and leave Paramatma free to do his work, you shall not lose anything.
[Shri Shankaracharya UpadeshAmrita kaNa 16 of 108]
translation - Paul Mason © 2007
*
The theory is that man's conduct and judgement are really according to association.
Before taking any action take good stock of the situation and consider; because that little action, good or bad, you will have to enjoy or endure the effects. According to previous actions, energy and intelligence are gained. Our duty is to not waste energy and not misapply intelligence.
Morality together with behaviour according to one's dharma can make earthly life more pleasant and then the other world is really prepared. For anyone who doesn't accept the existence of iishvara (God) this has no meaning, but if he wishes to behold happiness and peace in worldly existence then he will understand that other lives similar to one's own will occur. This kind of principal, of dharma, he too should preserve.
For the most part humans learn by association. The goodness or badness shall be similar to that of the acquaintance, that speech will be learned. Characteristic speech then is seen to be similar to a man's own companions, so we become connected and become a small part of those whom we know and strangers too. The theory is that man's conduct and judgement are really according to association. From this, if anybody falls into evil company then his conduct and judgement become fallen too - not only oneself falls but also, by contact, other people will also fall. Therefore you should make an effort to mix with good company.
[Shri Shankaracharya UpadeshAmrita kaNa 17 of 108]
translation - Paul Mason © 2007
*
Possessed of birth-sickness, the root of that great terrible tree is desire.
According to the disease so indeed is the medicine, afterwards there is benefit. For the purpose of treating insignificant diseases, petty medicines are used, but for incurable illnesses, special drugs have to be used. Man who has fallen into the cycle of desires, is oppressed lifetime after lifetime by bhavaroga (birth-sickness). In order to be free from this great disorder you must have the influence of a very effective remedy.
The difference between an incurable illness and birth-sickness is that an incurable illness destroys only one life, however, life with birth-sickness is a giddiness in the head which occurs in many births and life after life until one is having to live and die in great suffering. The great pains of life and death have just one little cause. Possessed of birth-sickness, the root of that great terrible tree is desire. Pointlessly rooted desire spreads its branches and this great fearful tree of birth-sickness stays nourished.
From lifetime after lifetime nourishment is pointlessly coming to this [rooted desire]. For the purpose of eradicating this [desire] a lot of time is to be spent until it is cut off, then this can be cut. Therefore, to calm the interminable lifetimes of desires a long time of meditation is necessary.
[Shri Shankaracharya UpadeshAmrita kaNa 18 of 108]
translation - Paul Mason © 2007
*
By lack of satsanga (meetings with good men) is the reason that miserliness and poor conduct spreads.
The absence of instruction in dharma (duty) is the cause that people necessarily have been less intelligent. That which they are doing they understand that to be reasonable. If you commit sin then you will suffer the torments of hell; this feeling has almost disappeared. This is the reason that untruth in everyday affairs has increased these days. Evidently, mainly people understand little about obtaining wealth for the means of sensory experience. Here is the very cause that there is no consideration given for how the wealth is collected. But this is certain that by dishonest business there cannot be the experience of peace at any time.
By lack of satsanga (meetings with good men) is the reason that miserliness and poor conduct spreads. Nowadays, people no longer trust that they can work without dishonesty, neither trusting in destiny nor trusting on the Almighty. Put the trust in Paramatma and see that for some time you do honest business. By living like this you will experience satisfaction and real contentment, the true measure of happiness comes. For example, "santoshha paramaM sukham" - supreme best happiness. The dishonest man, wanting, cannot get shaaMti (peace) anytime, even if he becomes as wealthy as Kubera (the god of wealth). He is always living in fear and he lives with a jealous heart. In this manner this world is not good and the other world is very spoiled too.
[Shri Shankaracharya UpadeshAmrita kaNa 19 of 108]
translation - Paul Mason © 2007
*
Don't look at the defects of others, trace your own flaws up to the present and attempt to remove them.
A man of good moral character can experience shaanti (peace) in both this world and the other world. Whose conduct has not fallen, remains in peace in this world, and so, what talk of peace in the other world! Don't look at the defects of others, trace your own flaws up to the present and attempt to remove them. In accomplishing searches for defects in yourself, then you will have happiness.
Don't ever think about the faults of others. By thinking about the faults of others one's own inner self becomes soiled. If anyone sins and we think about it, then there is no advantage talking about it. When we are frightened of doing sin ourselves then why will we be thinking about the sins of others?
Thinking about the sins of others will be of no advantage to anybody, the reverse will happen, the sins of others will enter into your mind. For this reason desire that little by little oneself is protected. Not having considered one's own protection then a tempest will come and in that you shall fly away. Routinely look to yourself. Regularly, consider every evening, today how many sinful quality have come and how many set-off? You shall look at your own defects, then afterwards, slowly, slowly one's own defects will be got rid of. In connection with defects first give consideration to one's own; talking about another's is ruinous to oneself. Firstly, protect oneself, afterwards thought for others.
[Shri Shankaracharya UpadeshAmrita kaNa 20 of 108]
translation - Paul Mason © 2007
*
For as long as you are breathing, pass the time praying to Bhagavan.
This world is a dharmashaala (a dwelling house for pilgrims). In this place it is not proper to involve the mind very much. The general way is to do the work and put your vision on the yaatraa (journey, pilgrimage). It is really a folly to ensnare oneself in the arrangement of this dharmashaala. So, behave according to what a thing is. In four days of existence putting on a show of emotion is not good. For as long as you are breathing, pass the time praying to Bhagavan. In everyday affairs proceed with proper behaviour. In case everyday affairs have intruded into the mind, then again and again there is a return to the eighty-four hundred thousand births, fallen and rolling in the wheel. For this reason very carefully perform everyday affairs; by the body and wealth are everyday affairs done, and with the mind thinking of Paramatma. Apportioning in this way, on this account people can well experience happiness and peace.
[Shri Shankaracharya UpadeshAmrita kaNa 21 of 108]
translation - Paul Mason © 2007
*
He who sings the prayers of Bhagavan, his conduct should be the best.
To hear news tiding from people whose conduct is worthless and to do satsaMga is really like hearing the Gita of Govinda and the Surasagara (the Ramayana) from the mouth of a veshyaa (whore). Drinking the gaMgaajala (the sacred waters of the River Ganga), take from the clear current, gaMgaajala flows into the gutter but we don't make arrangements to drink from there. If the preacher is of good character and conduct then listen to his speech. In the sounds of someone of worthless conduct are only going to be silly songs, only giving help in promoting his characterlessness.
He who sings the prayers of Bhagavan, his conduct should be the best. If the conduct is vile then understand that he is not devoted to Bhagavan, in order to deceive the people he displays the temperament of a devotee. Oneself should escape from people who cheat, and help those in the community who are but innocent folk.
Dignity and prestige is proper for those of good moral character and conduct. It is such the laD.hDuu made of ghii that is crooked and twisted; when making the laD.hDuu out of ghii the shape should be made properly. Why make them irregular? When someone is giving advise how to give devotion to Bhagavan, demand to meet with good men then he should have good character and conduct. For this reason then folk will be informed that by doing puuja and worshipping with bhajana, old sins are cut away and existing faults are got rid of.
You should make this a principle that; reproach only those who deserve to be reproached but respect those who deserve respect. By respecting those that deserve reproach then their numbers grow and dirtiness in society spreads.
[Shri Shankaracharya UpadeshAmrita kaNa 22 of 108]
translation - Paul Mason © 2007
*
Guru Dev -
Swami Brahmananda Saraswati
*
If you are ready in the first place, then there will be no suffering at the time of death.
Every day be ready, bedding packed. Nobody knows what time the "warrant" comes. Death "warrant" is the arrest "warrant" - for you there is no scope for "appeal", all at once it occurs you are to leave. Wherever one is, at that very place you will be falling down. If you are ready in the first place, then there will be no suffering at the time of death.
He who remains ready to go, from him there will never be sin. Really it is by overlooking the [existence of the] other world that one becomes wicked and lives sinfully. If all this is remembered every day that one day one is going to let go [die], then henceforth a man will never lie or behave badly.
Consider this; that when father, grandfather, great grandfather is not living then it cannot be that we will remain. When it is settled that we will go, then really if we are ready beforehand, then the travelling will be a pleasure; but if one is not ready then afterwards you will be suffering. Be careful of doing any work that you regret afterwards, at the time of going.
If you are not careful then you cannot escape falling down. The stream of worldly existence takes a downward direction. The inclination of the senses is opposed to a man and in opposition one again falls into the wheel of desires, not considering the suitability. Therefore it is always necessary to be careful.
At the time of death that which was good and bad in a man's own lifetime all come to be remembered. That sin that has been done remains, the fearful effects are remembered at the time of death - much repenting and much sadness occurs. Therefore you should be careful that no sin occurs to be regretted at the time of death.
[Shri Shankaracharya UpadeshAmrita kaNa 23 of 108]
translation - Paul Mason © 2007
*
By gaining the one Bhagavan everything is naturally obtained.
This is one such occupation with no danger of loss. The advantage in worshipping Bhagavan is really such an advantage. But talk of this advantage of the occupation should be together with the destiny. The unfortunate man then is connected in common with people where loss exists. Greatly surprising is the talk that for gaining wealth and worldly things, how much tireless effort they make, day and night working for one thing. Yet they make no proper effort for gaining Bhagavan from whom all becomes natural and easy. What a great lack of discrimination this is. From this is a great surprise, how can this really be that the root of happiness and peace, the all-powerful Bhagavan is not given meditation yet night and day they will continue to be troubled for worthless worldly things? The proverb is; Aim for the one and everything is accomplished - Aim for everything and all is in vain.
By gaining the one Bhagavan everything is naturally obtained. If Bhagavan is relinquished and one desires to gain all things then nothing will be gained and even those things that are acquired will not bring happiness.
If you try to take hold of a shadow then seize hold of the true form and the shadow will be captured. Relinquish the form then however much you run after the shadow that much it will run ahead. Therefore it is indeed folly to run after the shadow form of worldly wealth, reputation etc. Hold on to the true form of Paramatma, then this will automatically be your entitlement. Remember what an advantage worshipping Bhagavan really is. However much time you apply yourself in this there will be repayment together with many times the interest.
[Shri Shankaracharya UpadeshAmrita kaNa 24 of 108]
translation - Paul Mason © 2007
25
He who protected you inside the womb protects you right now too. Do not forget him.
The one who has created you is sarvashaktimaan (Omnipotent, Almighty) and his name is vishvambhara. He is there supporting the burden of everything in the universe. Trust on him, for that which he has created he will protect. But if you forget him then you commit the sin of ingratitude and then afterwards is it surprising if you become neglected?
का चिंता मम जीवने यदि हरिर्विश्वम्भरो गीयते।
नोचेदर्भक जीवनाय जननी स्तन्यं कथं निस्सरेत्
If the name of Bhagavan is vishvambhara (universal support) then in one's life it is pointless to worry about the stomach. If you do not trust that Paramatma is vishvambhara (the supporter of the universe) then we ask how is it that whilst the baby is inside the womb the milk appears in the breast! What could be more convincing proof of Paramatma as vishvambharataa (supporter of all)? That which is fit to be enjoyed is there even before the one who is to enjoy it has come out! Therefore trust in vishvambhara. He who protected you inside the womb protects you right now too. Do not forget him.
*
However many days there is to stay, live in peace.
Even great kings such as the emperor mahaaraajaa Dashaaratha [the father of Lord Rama] did not fulfil all desires. Therefore it is a great mistake to be distressed day and night in fulfilling one's own fantasies.
This you should not forget, that one day you will have to go from here. The "programme" is only to be for this place. Wherever one is, right on that spot you will fall. It will befall you to relinquish everything and travel alone. Therefore don't worry for that which is to be relinquished. However many days there is to stay, live in peace. When this is a certainty that sometime work is not completed, then there is no purpose making a big fuss about jobs. Peacefully going about your everyday affairs, remember Paramatma.
He who created you, he is vishvambhara. On him is the burden of cherishing and nourishing all, he makes his own arrangements. But if you do not trust in him, putting your trust in deceit and fraud, treacherousness and dishonesty then the complete life will be lived in dissatisfaction and the road forward will be in darkness. Therefore behave such that in your lifetime you stay peaceful and the road ahead is bright too.
[Shri Shankaracharya UpadeshAmrita kaNa 26 of 108]
translation - Paul Mason © 2007
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Develop one's own spiritual strengths.
Become one who possesses strength and get on with your life. Having obtained the body of a man, make vigorous effort to fulfill purushhartha (human wealth or purpose -i.e attain artha (wealth), kama (love), dharma (duty) and moksha (liberation)). Remember that you are really the offspring of those maharshhiyoM (great saints) who were capable of doing anything in saMsaara (the mundane existence). You are the descendant of those that had the ability to create another world by their own willpower, yet today you are surrounded on all four sides by suffering and anxiety. You have forgotten the treasure in your own home, so it will befall you to go knocking door to door in order to eat.
If a tiger goes baa-ing and bleating amongst a herd of sheep and regards itself as content, then how much shame is this talk? In this way, if an Indian whose own ancient spiritual and destined heritage, and thinks that contentment and happiness lies in superficial words and feelings, forms, tastes and scents of material possessions, then how much have they fallen?
In order to make yourself strong take the tried prescription of one's own ancestors. Come into the protection of the omnipotent controller of the world. Develop one's own spiritual strengths. Gain entitlement to the power of the Almighty being. Afterwards, in truth, you can become strong and you shall have the very same powerful authority. Be sure that even today you can see the past present and future, conquer the elements, and have the favour of the powers of the whole universe. Your birth has been in bhaarata (India). In you are placed infinite powers. Attempt to release them and become strong, hold the head high.
[Shri Shankaracharya UpadeshAmrita kaNa 27 of 108]
translation - Paul Mason © 2007
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Be collected in your own mind and don't get involved in any disputes about form and formless.
That which is formless is the very same as exists as form. The still calm ocean is seen to rise up in the form of a wave. The wave seems obvious at the point at which it appears beyond the sea and afterwards it seems to disappear, as it retreats into the ocean, just as pervasive, shapeless Paramatma, having no qualities, comes to take form in one place.
We say then that in manifesting as a form, Bhagavan (the Supreme god) the shapeless paramaatma is seen to successfully take form. agni (the god of fire, fire) is always within wood, and when by rubbing a spot the fire takes form and can be seen visibly manifesting. The established truth here is, that which is formless and without qualities indeed becomes formed and possessed of qualities, by taking form the formless is perfectly visible. Be collected in your own mind and don't get involved in any disputes about form and formless. Really, you will happy if you consolidate your faith. There is nothing gained by making a controversy about the relationship of the formless and that with form.
If you wish to attach your "seal" on the formless or on the form, to formless or the form, nothing will be any different. Make an effort to consolidate your faith. Understand from any sad.hguru (genuine guru) the proper appropriate upaasanaa (worship) and follow it, and by those means proceed to worship and practice, consolidating faith in the aatmaa (soul) or Paramatma (Supreme soul). When you will become strong in faith for the manifest [form of paramaatma] then the bond of life and death will also be cut, and happiness and peace will be lived in this world.
[Shri Shankaracharya UpadeshAmrita kaNa 2 of 108]
translation - Paul Mason © 2007
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Don't disgrace the position of work that you occupy.
You should not make the seat on which you sit filthy, do not tarnish the post you accept, and do not misappropriate anything, and if you do appropriate anything make sure that is all well and proper. Own that position and protect it. Whatever the task you take in hand naturally make an effort to complete it properly.
Whatever work you have an aptitude and a keenness for, you should apply yourself to that work in hand. If you see only the glory of doing a job then later on when problems come then you will become dissatisfied. Therefore only do the work in the world wherein there is not much anxiety and danger. Always heed this instruction and don't bring one's own occupation into disgrace. Keep an excellent relationship with mother and with father, do not disgrace the status of son. Behave with the greatest of love with sisters and brothers, do not besmirch that dignity of brother. Applying the highest standards of conduct with wife, do not defame the status of a husband. With the guru always be modest and respectful, thus not disgracing your position as shishhya (pupil).
If you are somewhere in government service then perform only legitimate suitable everyday affairs and do not abuse your position and be disgraced in full view of the people. The meaning of this is that; whatever seat you occupy don't make it filthy oneself. braahmaNa, kShatriya, vaishya, shuudra, whatever group you are born in, don't break the rules of that group. Whether brahmacharya (student), gR^ihastha (householder), vaanaprastha (forest dweller), or sanyaasa (renunciate), accept that aashrama (stage of life), take great pride and keep the rules. Don't disgrace the position of work that you occupy.
[Shri Shankaracharya UpadeshAmrita kaNa 28 of 108]
translation - Paul Mason © 2007
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It is a dangerous thing to be greedy for wealth or for a woman or a son.
Don't let your mentality be attached to an inner love of worldly things, for you there will be no end to work, staying all the time working. The running of the everyday affairs then is down to fortune and to praarabdha (current destiny). Whilst there is a body there is praarabdha. Therefore you should give not just a little thought to putting any love of employment out of the way, then all work will be accomplished. The meaning of this is also not to love everything. In worldly things and with relatives etc love should really be in proportion. Therefore save the main proportion of love for sitting in the "seat" of love towards Paramatma and give only general love in regard of worldly everyday affairs. For the management of running the everyday affairs, just suffer that praarabdha (current destiny) and go with just a shadow of love. Whenever the desire for the shadow is the most important thing, then that is really a big distortion of purpose. If the enjoyment of the everyday affairs of managing worldly matters is the main desire, then the work increases. It is a dangerous thing to be greedy for wealth or for a woman or a son. If you have an exaggerated love inside then you will stay bent in worldliness and you will remain in darkness on the journey in future. Therefore put the principal amount of love towards Paramatma and only the shadow of love in the everyday affairs, then your desires will not be hindered and the future will be bright too.
[Shri Shankaracharya UpadeshAmrita kaNa 30 of 108]
translation - Paul Mason © 2007
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Make efforts so that a relationship of oneness with Paramatma occurs in this lifetime.
Divine birth and other kinds of birth are means to experience pleasure and pain. Divine birth is longed for by those wishing for a share of the celestial, to be acquired by people who make specific religious sacrifices and works relating to the divine. In devaloka (heaven) the abundance of things to be experienced causes the minds of devataa{}oM (gods) to remain wandering endlessly, hence they do not make efforts to do purushhartha (work for fulfilment of life). Therefore birth as a human is said to be preferable; since here man can do purushhaartha and so can be in the presence of parabrahma (the Supreme Soul)
Man has been made a lump of gold and a devataa (god) then is similar to an