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A108-AI

Karma and tapasya

10155868_745254348876420_7428822627393951151_n.jpgKarma is of three kinds: 
 
  • Kayik (physical)
  • vachik (related to speech) 
  • Manasik (mental) 

 

Manasik karma means contemplation of the physical appearance (roop), qualities (gun) and pastimes (lila) of Krishna, devoting your mind to bhagvat chintan leaving all else. 
 
Vachik karma means speaking only what is spiritually beneficial to others, spiritually motivates others and describes the roop, gun, lila of Krishna. 
 
Kayik karma means doing everything with the intention of pleasing Krishna. For instance, when mothers cook for children and family, it is a worldly deed and binds them in materialistic desires and its results. But suppose the same cooking done for pleasing Krishna, thinking 'I would make this dish for Krishna today', 'yesterday I offered Krishna this, today I will cook something different.' They cook thinking about Krishna and what Krishna would love to eat, in their love they imagine what he might like and dislike. And then serve the cooked dishes beautifully in vessels especially kept for Krishna and offer him with Tulasi. This becomes yoga, bhajan and helps cutting through the net of ignorance. If you think I must put some more chillies since my husband loves so or more spices since my children want it like that, then it is bhoga, materialistic deed with focus on your own senses and its pleasures. But the same action can lead you to Krishna Prem with the mere difference in intention! This is true for all of our actions. Dedicate all your actions for Krishna. The job you do is to earn money for service of Krishna and his devotees. Even the bhajan we do is for pleasing Krishna. We cannot free ourselves from materialism solely on our efforts of doing bhajan but since chanting harinaam pleases Krishna, we do it. The day we sacrifice all our desires and thoughts at the feet of Krishna, our bhajan is complete. Now we still chant your name just because it pleases you. The services we do for Krishna and his devotees is also just to please them and not with any intention of spiritual gain or salvation or even bhakti. We want bhakti of course, but not in return for the services. If the devotees and Krishna are pleased with my services, then I am already blessed with everything I need. If the devotees are not pleased and Krishna, who loves his devotees more than himself, is also not pleased, then my services have failed and I have made a mistake somewhere. This is called Sewa. It has to be niskam, free of material desires. And it has to be free from pride. Krishna is doing everything, making me a means of accomplishing his will. Just like a slave does everything for his master and accomplishes his orders and will. He has nothing to do for himself. He cooks for his master and whatever is left at the end becomes his meal. He accepts whatever food and clothing his master gives him and stays in the master's house. He has no say in any matter whatsoever. He has no demands or regrets. He has to be satisfied with whatever his master gives. Similarly, a true devotee has to be satisfied with whatever Krishna gives and do everything to please only Krishna. The day you will be able to do this your bhajan will be complete and you will be free from samsaar bandhan (the worldly ties). This is Samarpan. And it is very difficult. 
 
Krishna says in Shrimad Bhagvat Gita:
 
"Tvameva sharanam gachchha sarvabhavena bharata, 
tat prasadat param santim sthanam prapsyasi shashwata"
 
Take shelter of Krishna by all means, you will reach param santi, the blissful state of soul where no worldly matter can influence you, eternally.
 
"Tat karma hari tosham" means the action that pleases hari is a real action, all else binds you in the net of ignorance. Now you have to decide which actions may please Krishna and which may not. 
 
"Yat karosi yad asnasi yaj juhosi dadasi yat, 
yat tapasyasi kaunteya tat kurusva mad-arpanam"
 
O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.
 
"Subha asubha falairevam mokshyase karma bandhanaih, 
sanyas yoga yuktatma vimukto mam upaisyasi"
 
In this way you will be freed from all results of good and evil deeds, and by this principle of renunciation you will be liberated and come to Me.
 
So offer everything you do to Krishna. Do each and every action only to please Krishna. Even tapasya, the austerities are to please Krishna and not for any personal benefit. If you do your actions with such mentality or pray to Krishna after an action that it is only to please him, then you have offered the action to Krishna. 
 
What is tapasya? There are three types of tapasya: kayik, vachik and manasik.
 
"deva-dvija-guru-pragya-pujanam saucham arjavam, 
brahmacharyam ahimsa cha shariram tapa uchyate"
 
The austerity of the body consists: worship of the Supreme Lord, the brahmins, the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.
 
Worship means to please them. Please Krishna, Gurudev, the brahmins or sadhus and vaishnavas and your elders. Cleanliness is of two types: internal and external. The absence of dirty or inhumane thoughts, absence of material desires, lust, anger, attachments, ignorance etc. in one's mind is called internal cleanliness. The mind should always be immersed in bhagvat chintan and the waves of outer world should not stir the mind. The outer cleanliness means keeping your body clean, washing hands after touching anything unclean, bathing and dressing yourself in clean clothes, etc. Arjavam means simplicity of mind and body. Forsake treacherous attitude, cunning thoughts, mismatch of what you think and what you speak or do, etc. Celibacy means brahmacharya. Women should not or minimise mixing with men and vice versa. The bodily constitutions of men and women are such and so powerful that they attract each other inevitably. It is inherent and natural. You just have to keep distance from the opposite sex. Remove even thoughts of the opposite sex from your mind. Ahimsa means nonviolence. Physical offence, hurting anybody intentionally, killing or beating anybody is physical violence. Speaking something that might hurt someone's sentiments or sadden them is spoken violence. Thinking about hurting someone or wishing bad about someone is mental violence. All three types of violence when forsaken you truly conform to nonviolence. These are the austerities of body. 
 
Sharirik tapasya.
 
"Anudvegkaram vakyam satyam priya hitam cha yat, 
swadhyaya avyasanam chaiva vangmayam tapa uchyate"
 
Anudvegkaram vakyam means speech that doesn't hurt anyone. Maybe someone has done something wrong and you feel like saying some heated words to that person. But no, resist the force of words. It is tapasya. Satyam means the speech has to be true. Not hurting people doesn't mean that you will flatter anyone with ornamental lies. The speech should be true or just don't say anything. Priya means the speech should be good to hear. Speaking truth doesn't mean you will babble out hard and displeasing truths to others. Even if it is true but will hurt someone, just keep quiet. This is tapasya. Hitam means the speech should also benefit someone. It is true, it is good to hear and will not hurt anyone but it will not benefit anyone, then keep quiet, what is the point of speaking such a thing? It is a waste of speech. Resist the force of speaking that. This is tapasya. Use your power of speech in hari katha and describing roop, gun, lila of Krishna. That is swadhyaya avyasanam. These are vachik tapasya.
 
"Manah prasadah saumyatvam maunam atmavinigraha,
bhava samshuddhih ityetat tapo manasa uchyate"
 
Manah prasadah means the mind should be happy. It means accepting everything happening as Krishna's will and being undisturbed by any worldly matters. But we get disturbed by almost every single problem we face. Someone said something, we are upset. Something is lost, we are upset. Something is destroyed, we are upset. Something happened, we are upset. No. Don't let anyone or anything enter your mind, reserve your precious mind for your Ishtadeva, for Radha Krishna. Don't let any worldly matter enter your mind except Guru, Govind and Radharani. If worldly matters enter your mind, where will Yugal Kishore sit?
 
Once a person went to a sadhu and started accusing another person that he has thrown very insulting words at the sadhu, he has said this and that and the sadhu must not forgive him unless he begs pardon. The sadhu laughed at first. Then he said, "Oh, this person has thrown insulting words at me, you say? But, my dear, I didn't catch them! So what if he throws anything at me as long as I don't catch them?!" 
 
Such is the mood of a real sadhu. But we catch the words. And hold on to them forever. This world is full of various kinds of people. Each and every person's thinking differs. For anything you do, some will agree and some will disagree. Just follow the scriptures and the teachings of great sadhus. Don't listen to what people think about it. You will never be able to please everyone. So what is the point in getting upset and quarrelling over things you can't change? Don't let these things enter your mind, the precious space for Radha Krishna to sit and play.
 
This world is full of shortcomings. There is no single creature that doesn't have any shortcoming. There is simply no point in analysing others' faults. Even Krishna could not change anything in this world. During his avataar time, he killed and gave moksha to so many demons until the very end. In Bhagvat Gita he says, "Dharma sansthapanarthay sambhavami yuge yuge". He established Dharma, removing the major evil doers and barriers of Dharma on earth. But as soon as he disappeared from earth, Kaliyuga took hold on earth and started ruling everywhere. What happened to the establishment of Dharma at that time?! Even Krishna could not change what is doomed to happen. So don't see others' faults and shortcomings. If you see, then you will not be able to chant harinaam and immerse yourself in bhagvat chintan undisturbed by worldly matters. That is why 'saumyatvam maunam', the stillness of mind at bhagvat chintan, is possible only when you cease finding faults in others and accept everything as Krishna's will. Atmavinigraha means retracting your mind from your senses and its pleasures and forcing it to bhagvat chintan. It is very difficult. We are naturally distracted to our senses and its attachments. We take pleasure in thinking about things we are attached to and our mind constantly wanders back to these attachments during our efforts to contemplate the roop, gun, lila of Krishna. Our senses seem to become only more active during bhagvat chintan and constantly distract our mind to every minute detail happening around us at that time! Retracting our mind from these things again and again and forcing it to bhagvat chintan is tapasya. Bhava samshuddhih means purification of our thoughts. Practice thinking the way a vaishnava should think. Having faith in Gurudev and all vaishnavas, humility at heart, observing everyone else as better than oneself, etc are part of bhava samshuddhih. This helps in immersion of mind in bhagvat chintan and achieving Prema bhakti. All these come under manasik tapasya. 
 
A person who practices these three kinds of tapasya is a tapasvi. A tapasvi doesn't mean a person who stands all day and night on one foot! Such kind of bodily tapasya done out of material desire, with mind full of pride and stubbornness can give some siddhi, unnatural powers to the person, but he is very far from any kind of bhakti. Krishna has given you hands and legs for rendering service to Krishna and his devotees. If you waste it away unused like this, you might receive some unnatural powers now but in your next birth you will be deprived of those parts because you haven't used them for Sewa. The six enemies of jeevatma (kaam krodh lobh etc.) are residing inside his mind. How will such bodily tapasya help in destroying those enemies? Impossible.  The three kinds of tapasya described above are real tapasya, wherein we fight with the six internal enemies and force our mind to bhagvat chintan, which is exactly what our enemies don't want us to do! And such tapasya pleases Krishna, so it is real karma too. 
A108-AI
IMG_20170528_174752.jpgShri Bijay Krishna Goswami was a saint of very high degree. In his childhood, he used to play with Krishna with marbles. The idol of Krishna at his home temple used to come out of the temple and play marbles with him. Once Krishna stole his marbles and ran away inside the temple. Little Bijay Krishna started crying and complained to his mother about Krishna's mischief. His mother didn't believe his story and said, "What are you saying?! You are just joking with me, right? How and why would Krishna steal your marbles?" But Bijay Krishna insisted that his mother should go inside the temple and see. Consoling the little child, mother went inside the temple and to her amazement, her child's marbles were in the hands of Krishna!
 
This happens according to the samskaras (the impressions on one's character influenced by his acts and thoughts over a long period of time or even through many lives) and stage of a sadhak. Nobody can say when would a sadhak experience the mercy of God. Sometimes we see ignorant people who didn't care about bhajan suddenly become so tired of materialism, they start taking exceptional interest in bhajan and also experience a lot of transcendental incidents related to Radha Krishna. From our physical point of view, we feel that this person never chants harinaam, never indulges with sadhus or rather is disrespectful of sadhus. But suddenly his life changes and he becomes a devotee overnight. This is due to samskar of previous lives. 
 
Suppose you studied at one school and then you left the place for some reason. When you take admission in another school, you will be admitted into the class next to your passed class. For instance, if you passed 4th class and took admission in another school, you will be admitted into 5th class on showing your 4th class pass certificate. In the same way, when a sadhak leaves one body, the stage of spiritual enlightenment decides where would he be reborn. After rebirth, he will continue his spiritual journey from where he had stopped in his previous life. So you can't say this person is aged and so he is spiritually more enlightened than a young sadhak who has just become a devotee. The sadhak ascends the stages of bhakti through shraddha, sadhu sanga, bhajan kriya, anartha nivritti, nishtha, ruchi, asakti, bhav and finally, prem bhakti. The stage where a sadhak leaves one body, when he is reborn, he has to continue his bhajan from that stage itself.  Like Shri Bijay Krishna Goswami was said to have left his previous life's body in a very high stage. That is why he could see Krishna and play with him from his very childhood. And a sadhak who had reached the stage of anartha nivritti in his previous life, has no transcendental experience however hard he does bhajan. And sometimes it happens that a sadhak has no experience whatsoever but suddenly his fortune blooms and he reaches such a stage of bhakti, he never even expected himself. A sadhak who had reached a high stage of bhakti in his previous life but for some reason got allured to materialistic desires, may seem to be an ignorant person in his next life, to fulfill his major desires he cannot overcome through thoughtful reflection and show the miserable result of materialistic desires. But suddenly, through sadhu sanga or some incident, the life of the sadhak changes and he realizes the stage of bhakti he had reached the previous life and continues his journey from there.
 
There was a bhakta called Namdev. He was a dangerous dacoit. He used to murder people at the least disagreement. He used to live in a deep forest. He was a worshipper of goddess Kali. He used to visit a Kali mandir in the forest every night to offer his obeisances to the goddess. One night he saw a woman with two children sitting in front of the goddess and crying bitterly. He dismounted his horse and asked the woman, "Mother, who are you? And where have you come from to this deep forest? Why are you crying?" She started crying even more. She said, "Baba, what to say, some dacoits have killed my husband. Now there is no place for me at my husband's place. They feel I am a harbinger of bad luck for them and a burden for their family. I have no one at my father's home too. My parents are dead and I don't have any brother. So here I am with my two children, clueless where should I go and who will look after my children. I was praying to mother goddess to tell me what to do and where to go." She started crying again. The dacoit felt sympathetic at her sight. He said, "Whoever did this to you is very cruel! Tell me, where did you live? What is the name of your husband?" She told him. The dacoit realizes that he knows their village and her husband too. He asked again, "On which date did this murder occur?" She told the date. Now the dacoit remembered that he himself had murdered the man. He was a rich man. They had invaded his house and when the rich man tried to stop them, he had murdered him. This realization sent him into a state of utter shock and repentance. "Oh, what have I done! I have destroyed the future of these three people and made them homeless and helpless. No wonder I have left many such people wandering homeless to fulfill my own interests. I have devastated so many families! What have I done!" he repented. He became mad with remorse and entered the inner temple and picked up the sword from the hands of ths goddess. He was about to kill himself when his follower dacoits came up and stopped him. They snatched away the sword from him and took him to his house. They locked him inside the house. The dacoit continued repenting, remembering all the murders he had done in his life and imagining the problems and misery he must have caused to the people related. When the other dacoits left, he broke open the window and ran away. 
 
See, it was the result of some wrong action in his previous life that this person had to lead such a life of cruelty, hatred, violence and inhuman deeds. Suddenly, that bhoga (result of our actions) ceased and so a new chapter began in this bhakta's life. 
 
Namdev joined some pilgrims in their pilgrimage. He was constantly burning in the repentance of his deeds and this purified his heart and mind. Consequently, he found a highly enlightened saint in his pilgrimage. He took initiation from the saint and started doing bhajan alongwith his constant repentance for his deeds. This fire of repentance is very important for any sadhak. This fire purifies your heart and accelerates your ascend towards Prema bhakti. A sadhak who doesn't repent for his deeds which were not meant for liberation and acquiring bhakti, is not able to make much progress. 
Namdev quickly became a highly enlightened saint himself. One morning he was sitting in deep meditation outside a temple at Badrikashram. A generous person was distributing rotis (indian breads) to the sadhus and the poor. The man left two rotis and some curd in a leaf cup in Namdev's hands and went away. Namdev was so absorbed in his meditation that he was unaware of this. Meanwhile, a hungry dog came smelling ghee on hot rotis and stealthily took away the two rotis with perfect expertise! When Namdev saw that the dog is running away with the two rotis, he followed the dog with the curd in his hands, shouting "Prabhu, prabhu, please take this curd too. How will you eat the rotis dry? Please, prabhu!" See, the bhakta Namdev sees his prabhu, his lord in each and every creature. This is a very high stage of bhakti. Now tell, how will you recognize who is in which stage of bhakti? Also, there have been incidents where sadhaks of seemingly high stage have indulged in materialistic desires in later life. So nobody can say where will Prabhu take you from your present stage of bhakti, where will you end up. It totally depends upon the will of Krishna. But a sadhak must not leave his sadhan chesta, his dedication for bhajan. He must try with all his effort to progress in his journey towards Prema bhakti. Suppose your parents didn't leave any property or money for you and died. Will you die of hunger too? No. You will have to work hard and earn your living. Similarly, suppose we don't have all that good samskars to do bhajan, then shall we give up and drown in the ocean of material desires and the miserable result of such desires? No, we have to try hard, put our total effort to progress forward. We will die trying to do bhajan. We will not let even a second go useless. We will not let even a second go by without harinaam and Radha Krishna's chintan. Naam prabhu will not deceive us. Nota single harinaam will go futile. 
 
"Mukh me naam, kar me kaam aur man me dhyan"
 
Chant harinaam in the mouth, do sewa and deeds which Krishna would like with your hands and contemplate Krishna and his pastimes in your mind.
 
This is bhajan kriya. With such sincere and absolute effort you will beget Krishna's mercy very quickly. And if you sit in the hope that some highly enlightened saint will suddenly come to your house and hug you like Shri Chaitanya mahaprabhu did and you will be liberated of the material world, then there are slim chances for your liberation!  Do akhand (continuous) Naam, do not let your time go waste in materialistic actions. Whether you are eating, walking, sitting or lying down, just chant harinaam all the time. Do not think that let me complete this work then I will sit and chant. Or let me perform these duties or solve these problems, then I will go to Vrindavan and do bhajan. Nobody knows what will happen the very next second! How can you expect to find some wonderful time for doing bhajan in the future?! If you utilise time, time will not deceive you. If you waste time in the hope that somebody will suddenly shower mercy upon you, then time will deceive you. If you think that a wonderful time will come when you will have no worries and no duties, then you will sit and do bhajan, then be sure that you will never be able to do bhajan. This simply doesn't happen. If you sit at the shore of the sea and think that let the waves die out then I will bath, then you will never be able to bath in the sea because the waves will never die out!
 
Do not sit and look for mercy too. Without your dedication and deliberation, mercy will not befall on you. Suppose there is no mercy on you, will you give up? No! We know that Naam prabhu can take us to the highest stage of bhakti. So we will not leave Naam prabhu.  Hold on to Naam prabhu.
A108-AI

Shuddha naam & namabhas

10500426_695958543806001_6843199064481079193_n.jpgWhen we chant harinaam along with chintan (contemplating the pastimes of Krishna and Radharani) it is called Shuddha naam. We have to think only of Radha Krishna and no material subject. Such kind of chanting provides the fruits of chanting harinaam very quickly. "Anya chinta rahit". That is, without any other thought. If we give our full concentration towards harinaam, we will get the fruits of chanting harinaam very quickly.

Now what should we contemplate while chanting? There are many kinds of Chintan for different people of different capacities. For example, those who have come to Braja Dham to do bhajan, they may practice contemplating the Ashtayam lilas of Radha Krishna (ashtayam = eight three-hour intervals or the eight kinds of pastimes throughout a day) along with harinaam. Those who are incapable of doing so, may be due to a lot of work they are incapable of sitting at one place and do Ashtayam lila chintan, they may practice Naimittik lila chintan. It means contemplating the pastimes occuring right at that moment, as long as they chant sitting at one place. Suppose you are not able to contemplate the pastimes, or don't know much about the pastimes, then you can just contemplate Radha Krishna seated on a bejewelled gold bench in the Nikunja bhavan, in the deep forests of Vrindavan. They are laughing and joking with each other. Contemplate this scene. Otherwise, think you are serving Radharani. Suppose it is summer, you want to offer Radharani something that will soothen the summer heat. In a bejewelled plate take the dish you like most, or the dish you want to offer to the Yugal kishore and contemplate that now you are feeding Krishna with your own hands, then offer the adharamrita of Krishna to Radharani. Then bring some cool water flavored with camphor or kesar and offer to Radha Krishna. Then clean their mouths and hands with water and dry them. Chant along with this contemplation. If you are incapable of doing such chintan, just contemplate that Yugal kishore is seated in front of you and you are taking Darshan of them and they are looking at you with merciful eyes. If you are unable to do this, then just concentrate on harinaam you are chanting. Give your full attention to it and don't let anything else enter your mind. This is Shuddha naam. And if your mind us wandering to various thoughts, to Delhi, Mumbai, Kolkata, etc. and also chanting to complete the number of rounds you are supposed to finish then it is called Namabhas. It will not go futile but it will take a long time to achieve the fruits of chanting harinaam.

(Someone asks whether it is possible to achieve Radha Krishna's Prem practising only Namabhas?)

Practising Namabhas it slowly purifies one's heart and slowly the sadhak is able to beget the full mercy of harinaam. Then slowly he starts experiencing the pastimes of Radha Krishna as if he is present there. Slowly he is able to comprehend his actual form, that is the Manjari Swarupa. And serves Radha Krishna in that swarupa. So it is not that practising Namabhas results in Prem. But practising Namabhas slowly purifies one's heart so that the sadhak is able to chant Shuddha naam and then Shuddha naam gives Prem. First the sadhak enters and ascends through the stages of satsang, bhajan kriya, anartha nivritti, nishtha, ruchi, aasakti, bhav and lastly, Prem. (Please refer Stages of Sadhak). It is not possible by the hardwork of sadhak to ascend through these stages, but it is harinaam that takes you through. You cannot deliberate yourself from the stage of ruchi to the stage of aasakti. It is possible only by the mercy of harinaam. Naam prabhu is not just a word, it is the same as naami, Krishna and holds all the powers of Krishna. That is why even Namabhas purifies one's heart and gives him the ability to chant Shuddha naam and gradually gives Prem. But yes, you have to beware of Naam aparadhas.

A108-AI

16507980_1305639216171261_9049742349141960117_n.jpgWhether we should praise a sadhak in front of him? Will it not increase the pride of that sadhak and actually harm him?

No, we must not praise a sadhak in front of him. Although, the more Bhakti maharani showers mercy on sadhak, he acquires the beautiful qualities only a bhakta can have. Those are supernatural qualities. Compassion, the nature of regarding no one as enemy, seeing the Truth everywhere, purity, regarding everyone equal, having no flaws in the character, sweet nature, accepting only what is needed to stay alive, etc are supernatural qualities of a real sadhu. The heart in which Bhakti maharani resides these qualities reside too and purify the sadhu's heart even more. Any normal person cannot have these qualities. The sadhu is ornamented with these qualities. Such qualities should be praised. But we shouldn't praise the Prakrit or material qualities of a sadhak. This person is very qualified, that person is very talented, he is very good, she is a simple person, etc are material qualities. What is the value of material qualifications and education and talents? In the spiritual world, they are meaningless.

If you praise a spiritually ignorant person he will become full of pride. And if you praise a sadhu he will feel ashamed that I am so full of faults but these people don't know anything about me, so they are praising me. Such is the difference between a sadhu and an ignorant person. 

Once a sadhu came to my ashram on dwadasi. He was a very good sadhu. I started praising him in front of all the sadhus who came for the bhandara (baba performs a feast on every dwadasi). I started saying, "this is a very good sadhu, very good bhajananandi. He has a very simple life." And so forth. The sadhu became angry on me. He didn't say anything to me at that time but never came again to my ashram. I hunted for him so much but could not find him anywhere. Once I saw him at Sankri khor in Barsana parikrama marg. I asked baba why he doesn't come to my ashram. He retorted, "Why should I go to your ashram? I won't go there." I was astonished. Why is this baba angry on me? I love him so much, respect him so much. Which act of mine caused him to get so angry on me? I was so scared. What aparadh did I do unintentionally? I said baba please forgive me, I am a great aparadhi. But please tell me what mistake did I make? He said, "You started praising me in front of everyone. I won't go to your ashram, never." He was angry on me for praising him. Such is the nature of a sadhu. This is something to take lesson from. He lives such a life nobody knows him more than a normal sadhu. He doesn't engage with anyone, always lives alone. Wears minimum clothes, torn from many places. 

So a sadhu feels shame on hearing his own praise and ignorant people take pride in the same. We act as if we are so ashamed on hearing our praise but inside we want to hear all that more and more. But a real sadhu actually feels that he is nothing and he is full of faults rather than anything to be praised of. This is possible only by the mercy of Bhakti maharani.

A108-AI

Fault finding (ninda)

18700030_1420716704663511_8074137261316001215_n.jpgWe tend to look for qualities and shortcomings of a person related to his material nature. We do not evaluate his spiritual nature. When we evaluate the material qualities, we inevitably see the shortcomings also. Where is praise, inevitably there is fault finding also. Therefore a sadhak must neither see one's qualities nor shortcomings. This is possible for a sadhak of higher level only. But at-least we must avoid evaluating others' shortcomings. Evaluating shortcomings is very bad for sadhak. 

"Sapnehu nahi dekhe par dosha". 

Sadhak never even dreams of others' shortcomings. This is a crucial part of bhakti yoga.

If your nature is fault finding, you cannot help seeing shortcomings, then just remember back and see what faults and mistakes you have done from your birth. See your own faults first. If you evaluate yourself sincerely, you will find that you have hundreds and thousands of faults yourself. I'm talking about myself. There are so many faults in myself which I can't tell a single person created by the Creator! Not even my own mother, not even my Gurudev, the most spiritually intimate person. When we ourselves are so faulty, how can we evaluate and discuss the shortcomings and faults of others?
That is why in bhakti yoga we need to see the spiritual qualities of others and shortcomings of oneself.

A sadhak must observe others' qualities. There are qualities even in an ant. The discipline with which an ant works is something we humans should take lesson from. See qualities even in a
bird. If we could observe our surroundings and take lesson from them then we could increase our wisdom and develop to higher levels. Look how a crow has qualities superior to us. If you give it a bread it will not eat it first. It will caw and let know all its relatives that it has found some food. Not only that, if another crow is unable to come to eat for some reason, it will take some bread in its beak and go and feed that crow. It could have filled its own stomach first and then call its relatives but it doesn't do that. In case of we humans, if we came to know that something good is being given out, we would fill up to our own contentment and then if something is left, we would tell others! A crow also saves food for later but first it will call its relatives.

God has given qualities and shortcomings in every living entity. One has some quality, another has some other quality. One has some fault while another has some other fault. We see only what is obvious. Someone became very angry for some reason, we think oh this person has so much anger. I don't have anger like this. But who knows how much desire, greed, envy, cheating and dishonesty persists inside you? Others aren't aware of it so you are called a sadhu. That is why see qualities of others and faults in yourself. Always think ohh this person has so many qualities, I don't have a single quality. If I had a single quality then it would have made Krishna happy. We see one fault in others and we start discussing it. We don't see the numerous faults in our own selves. Who knows what superior quality the person has, but we are busy finding faults. Chaitanya mahaprabhu says,

"aninduk hoiya je sakrit krishna bole, satya satya Krishna tare uddharibe hele".

Meaning if one chants Krishna naam without discussing others' faults, Krishna will definitely take him out of the cycle of rebirths and give Premabhakti without much delay.
"Nirmal man jan mohi pawa, mohi kapat chhal chhidra na bhawa". 

Those who have pure hearts reach me, I don't like deception, cheat and character full of holes, says Shri Ramchandra in Ram charit manas. What is the point in doing sadhana if we don't have the qualities needed to delight Krishna? We are chanting harinaam, doing tapasya, meditation and all but inside we are full of deception, flaws, wickedness, etc then how can we expect Krishna to be happy with us? How can Krishna dwell in a heart full of impurities? That is why it is very important to purify your heart. Become pure and simple. Let go of all the wickedness and treachery. Then you will go a long way up the spiritual journey in a very short time. Otherwise it might take births after births. 

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