Thu, 05/21/2015 Bangalore, India
It is said, “Trikaalabadhit tat Satyam” (Truth is that which is beyond the three phases of time). But whatever has happened in the past does seem to have an effect on the present. And whatever does not exist in the present also seems to have some effect on life. Then how can we understand Truth to be beyond the three phases of time?
Sri Sri Ravi Shankar:
Just think – the answer is hidden in the very question you have asked now. Situations keep changing all the time, and Truth is not that which changes with time (meaning: Truth stands the test of time). People also change with time. And these changes keep affecting and influencing one another all the time.
There is a relationship between the cause and the action or effect. A situation that happens now becomes the cause of another situation in the future. When that next situation happens in the future, that too becomes the cause of some other situation to happen. That is why it is called as cause and effect. The entire world is connected through this principle. So if you see everything that is happening through this perspective of effect (after effect), then it is indeed true. But individually by itself, they cannot be treated as the Truth (since it continuously changes from cause to effect to cause again, and so on).
There is a relationship between the cause and the action or effect. A situation that happens now becomes the cause of another situation in the future. When that next situation happens in the future, that too becomes the cause of some other situation to happen. That is why it is called as cause and effect. The entire world is connected through this principle. So if you see everything that is happening through this perspective of effect (after effect), then it is indeed true. But individually by itself, they cannot be treated as the Truth (since it continuously changes from cause to effect to cause again, and so on).
Gurudev, in the discourse on the Ishavasya Upanishad, you have mentioned that one can overcome and go beyond death through Avidya (deep knowledge of the material Creation through empirical or practical truths and observations). What does this mean?
Sri Sri Ravi Shankar:
You should listen to the complete discourse on the Ishavasya Upanishad, where I have explained this in detail. I have not left out anything.
See, when you fall ill then with the help of Ayurveda, you can take specific medicines and procedures to cure yourself of that disease. That is why it is said that by the science of Avidya one can overcome death and go beyond it. Such sciences are an integral part of Avidya – like Ayurveda, Jyotish and Yoga, etc.
So with the help of Avidya, you can go beyond death, and then by obtaining Vidya (here meaning the subtle transcendental knowledge) you can move towards immortality. Once you become healthy, you are able to go deeper in meditation and discover the subtle underlying truth.
So with the help of Avidya, you can go beyond death, and then by obtaining Vidya (here meaning the subtle transcendental knowledge) you can move towards immortality. Once you become healthy, you are able to go deeper in meditation and discover the subtle underlying truth.
This is why people often practice Yoga and Pranayama first, to be completely free of all diseases. So by knowing Avidya they can overcome death, but many often stop at that very stage and do not progress further. They do not move to the next step – which is to gain Vidya, that is the knowledge of the Self; the transcendental knowledge.
You should listen to Ashtavakra Gita and go deeper into Self-knowledge. Going deeper into Self-knowledge can take you to immortality. This is what is meant. Avidya can help in making the body healthy and bring happiness to the mind, but it is Vidya that gives you this deep and ultimate realization that “I (alone) am everywhere, I am eternal. I am not the body; I am far greater than all this”.
This realization can come only through Vidya and it happens only by sadhana (spiritual practices) and by grace.
This realization can come only through Vidya and it happens only by sadhana (spiritual practices) and by grace.
Gurudev, I am in a dilemma whether to continue working here in India, or take up a job offer that I have in Toronto. Please advise.
Sri Sri Ravi Shankar:
See, there is no point in asking me these personal questions, such as, “Where should I go?” “What should I eat?” “Where should I work?” etc. Just remember this – the choice is yours and blessings are mine. My blessings are always there. But I cannot go on deciding things for everybody. You have all been blessed by nature with a brain, so use that to make your choices – and I will give you my blessings.
If you find it difficult to make choices, then I suggest you meditate. You have come to the right place. After meditation, the mind becomes settled, joyful, and all confusion disappears and you get more clarity. After that whatever decision you take, just walk ahead and follow it whole-heartedly.
If you find it difficult to make choices, then I suggest you meditate. You have come to the right place. After meditation, the mind becomes settled, joyful, and all confusion disappears and you get more clarity. After that whatever decision you take, just walk ahead and follow it whole-heartedly.
Gurudev, I do my sadhana regularly, attend satsang and do seva also. Yet there are many times in life when I am unable to make proper decisions. Why does this happen?
Sri Sri Ravi Shankar:
See, there are two main reasons why you are unable to take decisions.
1. When there is some feverishness of desire attached to it; or there is some greed. Then you find it difficult to take a decision
2. When there is some fear in you, then also you are not able to take proper decisions. The mind gets stuck in between greed and fear, due to which we remain in confusion
So just get rid of the fear and the greed. That’s it!
1. When there is some feverishness of desire attached to it; or there is some greed. Then you find it difficult to take a decision
2. When there is some fear in you, then also you are not able to take proper decisions. The mind gets stuck in between greed and fear, due to which we remain in confusion
So just get rid of the fear and the greed. That’s it!
Gurudev, many incidents or stories narrated in the Ramayana and the Mahabharata seem difficult to believe. For example, did Lord Hanuman really jump across the vast ocean? Are these real stories, a poet’s imagination or just literal metaphors indicating some deeper meaning? How do we understand this
Sri Sri Ravi Shankar:
See, even today you have people who are sailing around the world. Isn’t it? If people can sail around the world today, do you not think someone could have also done it in those ancient days? All possibilities exist.
It is also said that Lord Hanuman rested on the rocks here and there. So it is possible that he could have jumped the vast length of the ocean. Monkeys are very able in jumping, and you can never tell where it will go or where it will jump next.
It is also said that Lord Hanuman rested on the rocks here and there. So it is possible that he could have jumped the vast length of the ocean. Monkeys are very able in jumping, and you can never tell where it will go or where it will jump next.
Gurudev, we have the Rudra Puja and Vishnu Puja in our tradition, but why is it that we do not have any practice of Brahma Puja (worship of Lord Brahma)?
Sri Sri Ravi Shankar:
Well, that is because Lord Brahma’s task of creating the Creation is over (laughter). Lord Brahma is present in Lord Shiva, and Lord Brahma is also present in Lord Vishnu. He (Lord Brahma) resides in everything. So when you worship Lord Vishnu, you are also worshipping Lord Brahma. The essence is to see that One Divinity in everyone and everything, and to also see everyone and everything as a part of the Divine. This is the point.
There is a term called as Brahmavadin. One is Lord Brahma, the other is the Brahman(the formless, eternal, all-pervading One Consciousness or Divinity). Do not confuse the two. There are no puja rituals to be done for the Brahman, that is the Paramatma or the One Divinity. You can only contemplate and meditate upon the Brahman. In order to prevent people from getting confused between Lord Brahma and the Brahman and treating formless Divinity as an object or deity of worship, our ancestors may have made a distinction between Lord Brahma and the Brahman.
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