Verse 105

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Preamble: Now Swamiji tells us the procedure for

merging the self in the path of meditation upon Guru.

This is the ultimate goal of the worship of Guru.

 

Verse 105

 

Guroh krupaa prasaadena

Brahmaa ha miti bhavayet /

Anena mukti maargena-

hyaatmajnaanam prakaashayet //

 

One should think that he is the Brahman (Absolute)

only with the initiation attained through Guru's

grace. This is the path of salvation. With this

gradually shines the light of self-knowledge.

 

When Guru initiates you into TATVAMASI, that is He

tells you that 'you are the Absolute.' One doesn't

feel like believing it at once. Several kinds of

questions arise. For example: 'I am Venkaiah; How

can I be Brahman or the Absolute?' That is one doubt.

Since you have evolved from the Absolute, you are the

Absolute yourself.

 

"How can I say that I have come from the Absolute?"

This can be proved in several ways. See one way:

 

All of us have generations or dynasties. In them,

look into the past of any dynasty. It will be

concluded that the root man of that is a great saint.

That saint is the son of Lord Brahma, the Creator.

That creator has evolved from the Absolute. It means

that you have come from the Absolute and you are the

Absolute yourself.

 

'Then who does these sins and virtues?'

Your desire.

 

This you don't like to accept. You say, 'what do I

know? I don't know what is good or bad. It is the

God behind my thought and action.' 'Is it proper on

His part to subject me to these punishments having

led me to this pass? Is this justice? The fault is

His and not mine,' you say.

 

Here there are two things you should carefully

observe: 1) Have you done this deed purposely,

thinking it is good, palatable and of your

free will or 2) Have you done this having been

inspired by God and so you are subject to His

dictates?

 

If you fall in the first category, you cannot escape

punishment or endowment. You have to suffer them.

 

If you belong to the second category, well you are

simply a follower of God's dictates and so you have to

suffer the punishment.

 

This you don't like. You say that the first dictate

is palatable, so 'I have done' and the second 'I don't

like.' If you say so, you have carried out God's

order or command simply because it is palatable to

you, but not because it has come from God. It means

that you have fallen in the first category. Then the

punishment also should come to you only.

 

Not only that. You know, when God's order comes into

your heart or you think of it in your mind, whether

it is palatable to you or not. Thus both the

Samkalpas(thoughts of action) and the Vikalpas

(denial of action) arise in your mind. It means that

two types of

orders have reached you from God. Of the two, one you

like and that you select. So you have to experience

its consequences.

 

As you can't escape the consequence of your action,

you shouldn't pray to Guru about this.

 

There is another significant thing here. If you

accept the order which is in line with virtue and act

upon it from the two types of orders that come from

God, He will not have the trouble of punishing you.

If you are infringed by the petty desire and carry out

the sinful order, God will also push you gradually

into that kind of stream of desire all the more. Why

He does like this is a different question. But you

should be cautious of this danger and it is your duty

to guard yourself against it.

 

According to the initiation of Guru, you should thus

think that you are the Absolute and should not let the

negative thought enter into your mind. If you do so

well, the knowledge of self shines in you by

itself.

 

 

 

 

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