The ability to awaken your spirit in your work is SAMADHI.
The ideal of life is to gain perfection in the spirit.
   



 

 

 

 

 

 
II ARCHIVE OF LETTERS II

 

 

 

 

 

 

 

The range of topics and themes Swamiji addresses extends from human potential development, managerial excellence and leadership studies to the experience of "absolute peace in the midst of dynamic activity".

Here are selections from, the correspondence and discussions taken place between Swamiji and His devotees through letters and meetings, public interviews given by Swamiji, and media reports.

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From Letters:
Q1. What is the need of the ONE to manifest as the Many?

to a philosophy
student's letter
reply dt. 13.06.1989

...You have raised an interesting question answering which I have to consider apparently irreconciliable facts. The realisation that body is a divine tool to win God's grace and to attain self-realisation itself is a major attitudinal change...

'Are we diminishing the potentiality of all-pervading consciousness by contenting that body is a divine instrument for self-expression?'

In spirituality body does not mean just one body, it includes all the bodies--samashti sarira-s. The hymn to the cosmic person unveils the supreme consciousness as one with thousands of heads, hands and legs. One who is no more identified with one body can experience the manifestation of consciousness through all the bodies...All the gross, subtle, causal bodies are together known as Maya. And, consciousness is 'Mayavi'--the wielder of Maya...

'What is the need for body for all the pervasive, omnipotent self-principle to manifest, isn't it already manifest?'

Yes! infact the body itself is a manifestation of the all-pervasive consciousness--mayabhih indrah pururupamiyate bahusyam prajayeyeti--(may I become many). So, body is not an external conditioning for consciousness, it in fact is consciousness appearing, without undergoing intrinsic changes(vivarta)...

'What is the need of the body for one who is in Samadhi?'

No Samadhi is possible without the body. What is known as 'jivan mukti' is with the body--navadvarepure dehe aste sukham na kurvan na karayan (Gita ch.5)--When the body of a Jivanmukta falls it is called 'mahasamadhi'. Sankaracharya was a Jivanmukta...Real samadhi is absence of doership (kartrtva)--na karmanam anarambhat naishkarmyam purushosnute (Gita ch.3)--Not doing action is not samadhi, ie. naishkarmyam...

'Is it neccessary for the infinite space to manifest through a pot?'

Pot-space is a euphemism for the infinite space--tatvamasi--Thou (pot-space) =(is) That (infinite space)...We find Muktapurusha-s supremely active--Sankara, Ramkrishna, Vivekananda, Yajnavalkya, Janaka and Sri Krishna. Their apparent acitivities (karma) were not opposed to samadhi (atma-akarma). Bhagavad Gita unfolds a vision of karmani akarma darsanam--actionless in the midst of acitivity-- (freedom in action, not from action). To explain the phenomenon of realised savants being physically active, body's divine instrumentality was suggested. Bhagavan Krishna suggests--Be just an instrument O, left-handed--nimittamatram bhava savyasachin...

Now, you take a pot! Is not pot in space? Of space? and nothing but space! What are clay (pot) molecules but atoms? what is atom except vast space and tiny matter of protons, electrons and neutrons? are they also not just modification of space?!...Vedanta conetents that--atmanah akashah akasat vayuh etc.--ie. consciousness modifies as space, and space modifies as air, fire, water and earth etc. So, pot is nothing but a manifestation of space, is in space, has space--therfore pot is space. Can you say space (the cause of pot) conditions or limits space (infinite space).

So too the body is a manifestation of divine consciousness, is in consciousness, has consciousness--is nothing but consciousness. It is a dance of consciousness...Can you say that the dancer is conditioned or limited by her dance?

The whole universe is intelligence and consciousness...

Meditate upon the Guru and sing his glories, but understand Guru, God and supreme consciousness are the same, like even the wedding ring, ring and gold are the same. One day you may lose value for the wedding ring, but still it is valuable as a ring; then you lose value for the ring too, but you have value for gold. If you can see gold in your wedding ring that vision is real. So too see supreme consciousness in your Guru and sing the glory of Self which you are.

And remember all values are given by you--so you are the ULTIMATE VALUE--Tattvamasi--You are that!
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From Interviews:
From
Times of India
dt. 8.12.1999
Q1. You speak of 'global competitiveness', 'free market economy', 'macro economic policies' and 'transnational corporations'. How do you think a better understanding and implementation of the values of the ancient texts will solve economic problems?
Swamiji:
 ... all aspects of human problems are inter-connected. Simply put, the scriptures tell you to set a goal, work toward achieving it; when you achieve it, find out if that is what will

help you grow.When applied to the corporate field, same philosophies aid in policy forming, decision making and a host of other challenging management tasks. Through goal realisation, all problems can solved, not just economic ones...
Q 2. What message do you have for the world of management?
Swamiji:
 ...Preparing yourself alone is a very shortsighted approach. Prepare your workers to operate in the competitive global market.

Hone their hard and soft skills and use the wisdom from the past as a guideline for the future. Indian managers have the onus for taking the country forward economically...enlarge your thinking and your vision will enlarge automatically.
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From Media Reports:
From
The Statesman
dt. 31.10.1992
...There are two spheres of human pursuit: the subjective and the objective. The subjective is the field of spirit, compassion and wisdom; whereas, the objective is the field of matter, knowledge and power.

Existence is a harmony of both these spheres. Life unfolds through the interaction of the subjective and the objective, and God is experienced in the unhindered unfoldment of life...
(to be contd.)
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