|Report on Sri Swamiji's speech at Mt Shasta Meditation - Vamshi Krishna Ghanapati|
The audience at Mt. Shasta were extremely fortunate to hear Sri Swamiji’s scintillating discourse on the significance of the instant of time 12:34:56 on the 7th of August, 2009. Kailasa, the abode of Lord Shiva has been the favourite destination of celebrated saints. Moreover, Kailasa connotes a superior perspective and higher intellect, which can be compared to that of Brahma.
Lord Shiva is very fond of Kailas, and this can be attributed to His being the Guru and knowledge incarnate. As such, He is the first Guru, and the Guru of all other Gurus. Shasta is another name of Lord Shiva. You must have heard about another Shasta mountain, which is located in southern India, in the state of Kerala. The Indians are also wont to term this mountain as the Ayyappa Mountain. Lord Ayyappa is the brother of Lord Maha Ganapathi. He is the son of the Lords Shiva and Vishnu. The circumstances surrounding His birth are extremely engrossing and extraordinary.
Shasta has a thousand names, and it is similar to Avadhoota and Lord Shiva. This explains the resemblance in the vibration of the Shasta and Kailasa mountains. This consonance explains Sri Swamiji’s choice of this mountain, to conduct prayers on this very important day. There has been no announcement about this event, as it has been decided to restrict this event to the Datta devotees. Furthermore, it does not behove well to have a large congregation at this place. Consequently, there are merely a few people in this august assembly. Those present at this venue are extremely fortunate. In addition, today is the day of the full moon. The past three days were overlooked by a special star, which rendered these days, extremely powerful. There has been a special vibration on all these days, which will last till 1 o’clock.
It has been Sri Swamiji’s resolve to conduct these prayers at this place. Perhaps it had been prior to Sri Swamiji’s visit to the Himalayas. The extension to Sri Swamiji’s tour programme is the consequence of this extremely significant resolution. Indian mythology includes the Brahmanda Purana. This Purana provides considerable information about the Shasta Mountain, which resembles the hoary peaks of the Himalayas. There is considerable environmental similarity betwixt the Shasta Mountain and the Himalayas. Therefore, one would not be in error to term the Shasta Mountain as a little Himalaya. Thus, the vibrations and energy to be found in these two places resemble each other. Sri Swamiji’s perceives that the devotees gathered on this auspicious occasion are pure of heart and ingenuous. There are no doubts in Sri Swamiji’s mind, and He realises that the devotees entertain trifling doubts, which need not be cause for consternation. This extraordinary purity of the devotees was one of the determining factor for Sri Swamiji to choose this place for worship.
The particular event that occasioned this worship, transpires once in a thousand years. Many individuals had approached Sri Swamiji and enquired of Him as to why there was no announcement regarding the special prayers to be conducted by Him. To this Sri Swamiji had replied that such announcement would not be of any value to meditation. Moreover, Sri Swamiji preferred to be at a distance from the populace, whilst conducting this singular worship. However, this restriction does not apply to the devotees gathered here. You are the members of My family and not devotees.
Today, at twelve hours, thirty – four minutes, fifty – six seconds, if the digits comprising the time are aligned with the day and month, and the last digit of the year, one obtains the number 123456789. This number has immense power, as described in the Sankhya Shastra or Numerology. On this day the Sun radiates greater heat. Scientists have their own explanation for this phenomenon; but We will address this issue from a different perspective.
Vedanta states that every epoch or Yuga is governed by change. Accordingly, everything in the universe is subject to change. For instance, the force of gravity changes time, and one finds that one is quite proximate to the final dissolution or pralaya. Subsequent to taking birth we become very active, and rush headlong, as it were, towards death. Growth is continuous, and the falling of leaves and flowers is supplanted by new growth in spring. Nature is ever changing and depicts novelty. Our very skin changes with the passage of the years. As such, everything is subject to change. Nevertheless, there is something which defies change. It is nothing else but the soul or atman. The soul is impervious to the vicissitudes of time. In its seemingly interminable journey, it adopts different intellects, bodies, nations, families and at times even different life forms. Determining the exact nature of a future birth entails complex calculations. It is inappropriate to delve into these issues at the moment. The question as to how many times we had been born and how many times more we have to be born is difficult to answer. We will take up this problem, in all its intricacy at a later date. In addition, what maya denotes will be clarified in a future discourse. As such, this world pertains to the realm of change.
Creation is verily due to God or Brahma. He is not insentient but active. A small effort was undertaken by Him, comparable to snapping one’s fingers, thousands of years ago. This was the primordial sound, and it has been echoing, without interruption from that point of time. Sri Swamiji stated that He was quoting from the Keno Upanishad, which consists of a number of uncomplicated ideas, expressed in straightforward language. This sound has been multiplying and reverberating for thousands of years. For instance, if you pronounce the holy word Rama, it keeps on resonating endlessly. On taking birth, there is a repetition of this very same sound, which is unique to you. Thereupon, Sri Swamiji declared that the sacred word Om being chanted by the multitude gathered in that place would be heard even after a billion years. This constitutes the power of Maya. Consequently, Sri Swamiji exhorts devotees to chant Om, whilst harbouring the intention of thinking and doing good. The good accumulated by such action is analogous to one’s life time savings. An individual’s thoughts, words or deeds permeate the ether and come back to that person. This is the theory of Karma. Due to gravity, a ball that is thrown up falls back to the thrower. Similarly, on chanting the holy word Ram, it pervades Akasa or space and re emerges the same, despite the passage of even a billion years. This could be categorised as vibration, echo or by some other scientific nomenclature. However, the Karma theory declares that the result of a person’s thought, word or deed is to be experienced by that particular person.
The law of Karma causes much annoyance among the people. It is common for people to state that in spite of their being kind to others and not having indulged in any wrongdoing, they have been beset with problems. Sri Swamiji’s states that this is on account of a person’s actions in a previous birth. The sins of a person come home to roost. One could term it as attraction or Karma gravity, but the irrefutable fact is that one has to reap what one sows. This is the cardinal reason for the Bhagvad Gita’s injunction that one should always perform Nishkama Karma or selfless action. Whilst praying to God or the Guru, there should be no wish or demand. Every devotee is duty bound to offer salutations, respect and perform Nama Kirtana or singing the glory of the Lord. Expectation and anticipation of the result of one’s actions is to one’s disadvantage. A person should never think that despite having conducted considerable prayer and having offered significant amounts of money, no good had resulted. Such thoughts constitute sin. One should never utter such sentiments. A person’s duty is to do one’s allotted work, pray or participate in Satsang.
Work should be performed with devotion and love and without expecting any benefit. Sri Swamiji states that this situation is in no way similar to business or speculation on the stock exchange. The precepts of business have no place in dealing with God or the Guru. Experience pleasure and feel that you are fortunate. That is all that is required. Never say that the time, money and effort expended by you proved to be fruitless. More importantly, do not poison the mind of others with such negative thoughts. Your moral corruption and despondency are your own and there is no necessity to infect others with this moral and psychological ailment. As such, every person has to traverse the path chalked out for that individual. This path is unique and no one has the right to make another’s path difficult. One should interfere with other’s affairs, only if such intervention could have a positive influence. Our system as Datta devotees is founded on this system. Our resolve is to maintain a studied silence, regarding our bad experiences and tragedies. Always say that you are happy and doing well. One should suffer silently and discuss trials and tribulations only with Sadguru deva. The latter will succour and nourish such sincere devotees. The commiserations of a good friend or spouse are transient. These people are beset with their own difficulties and will accordingly forget about your problems, after a brief interval.
He who suffers silently and patiently veritably receives the support of God. Human help is temporary and limited in scope, and is therefore not of much value. Pujya Sri Swamiji expatiated upon the three methods of chanting the sacred OM. In the first of these methods, at the time of offering prayer, one should chant OM, in accordance with one’s individual capacity. There should be no adherence to rhythm while doing so. It is customary for the participants in prayer to chant simultaneously. This is not advisable in this instance. A person can start at the beginning or middle in a manner that suits individual capacity and breathing. The lungs are to be filled to capacity and then OM is to be pronounced. There are three sounds that must emanate, and there should be no sudden cessation of sound. Such sudden termination could prove to be extremely harmful to the heart. After the lungs have been emptied, there should be a brief pause for a few seconds, and once again the lungs are to be refilled and OM is to be chanted. The sound being emanated is to be experienced, and the process should not be rhythmic, because this is not a meditative practice. In between, while chanting OM, one should try to hear, this will make one perceive the vibration that purifies completely. The process is similar to physical massage and can be even deemed to be massage engendered by sound. Thereafter, Sri Swamiji described the second method of chanting the OMkara.
This is an extremely rare method that had been extant amongst the Egyptian adepts, six thousand years age. It involves the inhalation of air through the nose and thereafter oral exhalation. The lungs are to be completely filled with air. It is advisable to open the eyes, once every 2 minutes, otherwise a practitioner could fall down on account of being conquered by sleep. There are many people who would have not obtained sufficient sleep the previous night. Such people would fall asleep, if they were to keep their eyes closed, while chanting OM in this silent manner. Therefore, sufficient caution is to be exercised and one should ensure that the eyes are opened and then closed slowly. The mind should be controlled, otherwise sleep will ensue. Meditation that is unaccompanied by slumber is true meditation; whereas meditation whose close companion is Morpheus is futile. A good result is that in which there is awareness of all the Indriyas or senses. It is essential to exhale through the mouth and not the nose. If an aspirant finds it difficult to perform this practice in silence, then that aspirant should commence gradually with sound and after a minute or so should resort to silence.
If this again creates difficulty, then one should briefly resort to sound for a minute, and then once again practice the silent method of chanting OM. The third method describe by Sri Swamiji relates to the practice of the Rishis. It is of five thousand years antiquity, and a marvel of Indian science. One has to pronounce the syllables aa oo and mm. The mouth is to be closed while pronouncing the last syllable. It is essential for the practitioner of this method to allocate breath in such a manner that all three syllables can be pronounced properly. Some individuals exhaust all their breath, while pronouncing the very first syllable, this is incorrect. Any aspirant can practice these three methods. Moreover, all these methods can be practiced for a minute each. This is left to the choice of the practitioner.