| Role of Institution in Spiritual
Evolution |
 |
By Swami Nirviseshananda Tirtha
Institution
– invisible and visible
Poojya
Swamiji used to say: “I never wanted to build any
institution. I only wanted to institute Brahmavidya
in the hearts of people.”
Well,
a Saint perhaps never ‘wants’ to build an institution.
The institution grows around him spontaneously, out of the
need of the seekers and the society. An Ashram or a similar
spiritual institution is not an organization but a
vibrant organism – an expression of the saadhana
of the seekers living and interacting in Gurusannidhi,
the abode of the Guru. On one hand it acts as an anvil where
the seekers’ personalities are shaped and moulded – nay,
as a crucible in which seekers’ minds with all the world
complexities are brought together, melted and purified in
the fire of association of the Teacher. On the other hand,
through the austerity of the Saint and the seekers, it grows
as a foundation for the preservation, perpetuation and
propagation of Brahmavidya in the society.
So,
if Brahmavidya is really instituted in the hearts of people,
the institution grows inevitably. It is so because
Brahmavidya is not like any other knowledge that can be
owned by reading or listening once or a few times. Real
Brahmavidya necessarily means a total transformation and
evolution of the student’s being. And for that, living
and interacting in the presence of the Guru becomes
absolutely essential. That is why Poojya Swamiji has been
hammering again and again the indispensability of
interactional saadhana.
The
Seed
In
1965, when Swamiji visited Jamshedpur for the first time, he
had asked his new initiates to sit together at least once a
week throughout the year. “Something good for the society
will come out of it,” he told them. That seed of
‘institution’ sprouted first in Jamshedpur and then in Delhi and some other places, to grow into the present
Brahma Vidya Centres.
But,
for many years, although the weekly or monthly Satsangs continued,
the Centres used to spring to life only on the eve of Poojya
Swamiji’s annual visits – for organizing the annual
Jnaana Yajna.
During the Yajnas, Swamiji used to be hosted and looked
after primarily by one of the senior disciples. Matters took
a drastic turn in 1992, when in Delhi, circumstances led to
the building up of some essential facilities at the land in
South Sainik Farm. Poojya Swamiji along with his new
Sannyasin disciples, Ma Gurupriya and myself, started
staying there during the Jnaana Yajnas.
Speciality
of a Saint’s residence
The
importance of a ‘public place’ to host a Saint became
vivid. A Saint belongs to the universe. People must feel
free to come to him, share their heart, and also serve him.
And that is possible only in an Ashram set up. Seekers and
devotees from all sections of the society started coming
freely. Poojya Swamiji wanted to feed everybody with the
best of care and love. That obviously needed some resources
– both human and material. Moreover, it needed earnest
seekers who would be ready to grow with humility to the
standard of discipline, purity, refinement and
large-heartedness expected by Poojya Gurudev. A number of
volunteers and participants came forward, which naturally
implied closer interaction with their Teacher – living, at
least temporarily or part-time, in Gurusannidhi.
The
saadhana in Gurusannidhi
It
is one thing to worship the Guru from a distance, listen to
him and practise meditation. It is altogether different to
live and interact with him closely in a set up run according
to his cherished values and directions. Only in close
association with the Guru, working under his direct guidance
and observation, the seeker comes to know what is
ego-effacement or ego-sublimation. The new exposure in
Gurusannidhi, made many of the seekers re-evaluate their
position and progress. Some came closer; some others felt
distanced.
Some
of the earnest devotees discovered that organizing Jnaana
Yajnas and listening to Swamiji’s talks and discussions
can only be a beginning of Brahmavidya pursuit. Surely it
creates some interest and understanding of the subject. But,
the real saadhana of self-expansion and
self-transformation begins when we live and interact with
the Guru. Through interactions we express our qualities and
impurities, and the Guru gets an opportunity to correct and
purify us.
Through
the Teacher’s responses to various situations, we get a
touch of his vision – his love and his dispassion. In
receiving his comments and accepting the corrections, our
ego gets sublimated. In working with the co-disciples and
accommodating others lovingly as the Guru does, our
minds expand. Swamiji
always says: “A few difficult persons should always be
there for the seekers to progress in their saadhana.
Being good to good people is very easy. Real goodness
lies in being good even to the difficult and harmful people.”
Emphasis
on corporate outlook
The
experience in Delhi showed the path to devotees in other
places also. Emphasis was given on bringing in as much
public character as possible to the arrangements made during
the Jnaana Yajnas held anywhere, especially in Jamshedpur.
Necessity of functioning as a well-integrated spiritual
family, with all the purity and impersonality of an Ashram,
was highlighted more and more. Poojya Swamiji had been
explaining that meditational saadhana will not fructify
unless the personality is sublimated through interactional
saadhana. But, to realize what this interactional saadhana
really means, one had to work in Gurusannidhi.
The
Ashram at South Sainik Farm which played this great role of
initiating an exclusive Gurusannidhi during the Jnaana
Yajnas, failed to grow humbly and harmoniously with the
Saintly ways. But, by that time the ‘institution’ had
already grown in dimension, and it was no more feasible to
conduct the Yajnas from any individual domestic setup. Hence
we started looking for a suitable place where the
institution that had grown in the hearts of people, could
find its material base.
In
the meantime, before we could locate the land in Vasundhara
and build up the minimum infrastructure of the Centre for
Inner Resources Development (CIRD) there, the Jnaana Yajnas
continued to be conducted with the public character from the
farm house of a benevolent devotee.
The
challenge in Delhi
The
transformation that started in 1992, underwent a significant
consolidation during the past one year (The article was
written in the year 2001) – especially in Delhi with
the inauguration of CIRD and in Jamshedpur with the formal
registration of the Brahma Vidya Centre as a Society.
The
path, of course, was not easy for all. The minds had to
expand. The disharmonies had to be sorted out. A new
spiritual fraternity had to grow transcending many
preferences and dislikes.
In
November 2000, when the preparations for the Delhi annual
Jnaana Yajna were in full swing, Poojya Swamiji wrote to the
devotees in Delhi:
“…
…It seems, running the Centre during the Jnaana Yajna
this time will be more difficult than last year’s. Those who used to be throughout there earlier years, will not
be present this time. This is a set back, no doubt, but it
will certainly be a very good test and opportunity
for you all, strengthening your saadhana appreciably.
“Last
year, CIRD was not properly set.
This time we are getting the place somewhat ready for
the purpose. And the Centre’s role and activities are going to take
shape. The transition is very important and every one of you
should give full heart and dedication to the matter.
Whatever you do now will determine the state of
affairs to come.
“I
would
like you to keep this in mind and reflect upon the immediate
needs – say, finding the cooks, making arrangements to
lovingly host and feed people daily, and simultaneously
conduct all the allied programmes meticulously and smoothly.
This may demand special time, attention and sacrifice
from many of you, especially the volunteers.
“Please
pass on the message to as many people as possible
beforehand, so that next Sunday all can meet in CIRD and you
can chalk out a detailed programme.
“Many
of you have worked hard to take the construction to the
present stage. This year marks the transition as well as the
inauguration of CIRD’s activities.
It is necessary that you do a fresh thinking to
orient yourselves for the new task of setting up the
infrastructure and keeping the Centre open during my
presence as well as afterwards.
It primarily depends upon the Delhi devotees and
seekers to come forward and take the lead. So far, it was a
question of making the buildings.
Now it is a question of manning them to fulfill our
objective.
“During
our stay, some volunteers must be there in the Centre always
to look after the general running of the place. You may make
a roster of those who will stay for the purpose, ensuring
that one set of volunteers will always be there. The team
may change in 2, 3 or 4 days. Who will do what job, is to be
decided thoughtfully.
“Of
the eight rooms in Saadhana Niketan, at least two should be
kept free for the volunteers – one for male and one for
female. The
rest can be used for visiting devotees. Here too, make the
allotments carefully, knowing well who all would like to
come and stay. If the number of people is more, then enough
sacrifice and adjustments have to be made by visiting
devotees between themselves. Treat all this as an important
part of your saadhana.
“Aatmano
mokshaartham jagad-hitaaya ca
– this is the code for spiritual people, especially
seekers and ascetics. Remember this. The participation,
sharing and contribution you all make physically, mentally,
time-wise and otherwise must be in this light.
Know that to be an important and inevitable part of
your personal saadhana.
“Keep
in mind that the near billion people of India are not born
of any one mother or father.
The whole number is made of individuals, individually
born to individual families.
So your individual contribution is not at all
negligible or small. Anything in the nation or society
is a gift from the individual, and through the
individual’s own efforts. In the case of spiritual
austerity and its benefits, it is all the more so.
“Remember
what I told you sitting in Sureka Farm satsang hall: ‘I
want you to assemble in Vasundhara on every Sunday as an
austerity so that the proposed work of the Centre there will
be smooth and effective.’
I was greatly pleased with the thatched mandapam
you had made for the weekly satsang.
The manner in which you conducted the austere
assembly will certainly have its effects. That is the
nucleus from which all this has taken place.
“Now
that the first part of the project is nearly complete, put
in even greater austerity, so that the second part will also
come through. First
a handful of people, then a small place from where spread
the cordial, collective and integral efforts. Thus does any
common abode, more so a spiritual institution, grow to be of
lasting benefit to the society.
“Be
austere. Be fond of each other. Purify yourselves with
service and expansive thoughts.
Do not miss the occasion to be of help and assistance.
Love and ashirvaad.”
Delhi
Jnaana Yajna 2000
All
the programmes during the November-December Jnaana Yajna
2000 were conducted very well. Careful planning and orderly
execution could be felt in almost every event. The CIRD
complex with its lush green lawn and sublime architecture
appealed to everybody. Many of those who came for the first
time after Bhoomi-pooja, expressed their surprise. “As if
the whole complex has come up suddenly by the touch of
Poojya Swamiji’s magic wand,” commented more than one
visitor.
The
lectures in FICCI auditorium were well organized.
The service counter was better managed. The series of
morning classes on “Viveka-choodaamani” was well
attended. It was announced as “classes on inner resources
development” to emphasize that one must not keep
spirituality away even if he is prejudiced about our ancient
culture. The discipline and sublimity in the conduct of
Saarvajanika Vishnusahasranaama Yajna at CIRD lawn and the
orderliness and heartiness in the Bhakti-bhojana made many
devotees emotional. About 600 devotees and an equal number
of poor were fed after the Yajna. Throughout Poojya
Swamiji’s stay, all who visited CIRD, were offered food.
Role
of disharmonies
Apparently,
all the functions were conducted well. But, what about the
difficulties faced by the organizing group? What about the
integrity and interpersonal harmony evinced by the
volunteers? If everything goes on smoothly and well, without
any confusion or conflict caused by ego and intolerance, by
lack of understanding and openness, then where will be the
scope for saadhana? What is the necessity for such a
faultless collective life in the spiritual pursuit of a
seeker?
Perhaps
there is widespread misunderstanding about this
point. Life in the Ashram is not supposed to be free of all
worldly difficulties and disharmony. Seekers come to the
Ashram from the society with all kinds of mental
constriction and insufficiency – only to get rid of
them, not after getting rid of them. A good Ashram
should rather be a colourful collection of all human
complexities!
Only
when imperfections are present, there will be scope for
sublimation and progress. In an Ashram, in the association
of a Mahatma, all discordant situations and interpersonal
conflicts get transformed into golden opportunities for
saadhana – for discovering the impurities and removing
them. Whatever be the external situation or difficulty, the
Guru points out the constriction in the seeker’s mind due
to which alone it gets affected by the situation. He helps
the seeker broaden his vision and sublimate his mind to
transcend the affectation. The interpersonal difficulties
thus lead to spiritual progress and purification of the
seekers on one hand and a loftier bond and integrity in
the institution on the other.
So,
discordant notes and unpleasant occasions are quite common,
nay welcome, in a spiritual abode or institution. And they
were so in CIRD too, in November 2000.
The
crafty ghost of self-centeredness
Years
back, lying on the cot in an ashram in Rishikesh, I was
looking at the ceiling fan. The ceiling was full of cobwebs;
the fan was even more grimy. Gazing at the fan I remarked,
“See, we have been in this room for more than a week –
quite leisurely, immersed in spiritual studies and
contemplation. Everyday we are seeing the pitiable condition
of the fan and the ceiling. But, how is it that our minds do
not react? Is it not simply because we don’t have for this
place the identity or mamataa we have for our
own house?”
The
observation was quite simple, not uncommon either; but it
worked on my mind then as a great revelation. I understood
that although most of the time we were immersed in the
contemplation of the Self, what we were practicing was utter
selfishness!
Baba’s
words rang in my ears. During our last meeting, before Baba
left his body, one day when I was pressing his feet, Baba
said, “My dear son, even for a Knower it is very difficult
to get rid of mamataa while interacting in the
world.” Later on I found Swamiji emphasizing again and
again: “It is rather easy, I would say, to have samaadhi
or Self-experience. One may even remain immersed in lofty
spiritual states of ecstasy and absorption. But when it
comes to the question of sublimation and expansion of the
mind through every interaction, there is no limit to the
height and dimension one can reach. And most of the seekers
fail miserably in this aspect of spiritual saadhana.”
As
a person I was unusually meticulous about maintenance,
cleanliness and order of everything around – be it the
house or the office room. Coming back from outside I had
never kept my shoes without brushing them clean. The steel
and wooden furniture, I used to wipe almost everyday. The
fresh look of the scooter even after 3 years of use was a
talk among friends. They never knew that under the bonnet it
was all the more so!
Being
so exacting about maintenance, how is it that I did not hear
the cry of the room we were staying in? There was no lack of
time or energy. The only lack was of belongingness for the
place. Such constricted is our mind! That too, of a person
who had been spiritual and had Satsang right from childhood,
who was soaked in meditative absorption and vedantic
contemplation, and who was to renounce worldly life very
soon!
This
is how self-centeredness continues to delude us in our
saadhana. It is the most long-lasting malady and delusion
the seekers suffer from. Most of the hindrances to the
progress in individual saadhana and most of the
difficulties and disharmonies in the collective life
of an ashram arise from this notorious ghost of
‘self-centeredness’.
Initially
our mind remains tied to the worldly possessions and
relationships. We choose profession, place and people
according to our own likes and dislikes. When spiritual
aspiration overtakes all other desires and interests, the
mind gets attached to its own spiritual
‘saadhana’ and ‘fruition’. This attachment is good,
and essential too, insofar as it snatches the mind from all
other attachments or desires and makes it one-pointed. But,
if not treated at the right time, this too makes the mind
self-centered and hinders further progress. The simple truth
that expansion leads one to the universal Self, and any
attitude that constricts the mind leads one to ignorance,
eludes the seeker.
Ashram
life exposes self-centeredness
Surprisingly,
this crafty way of the ego goes undiscovered, or at least
unrealized, even by the very advanced seekers until they
come to serve the Guru and his Ashram wholesomely.
The
collective life of an Ashram relentlessly provides
situations where our self-centeredness gets exposed. A
seeker may remain engaged in intense saadhana for years
leading a secluded ascetic life, he may enjoy the rare peace
and ecstasy of highest spiritual states of absorption and
oneness, but fail miserably in keeping his poise and harmony
in the collective interactive life of an ashram. His life in
the ashram will never be harmonious until he orients himself
to a new saadhana of expansion and assimilation – which,
in truth, is the saadhana of transcending our likes and
dislikes.
So,
the interactional saadhana in an ashram demands more
thorough and comprehensive purification, refinement and
expansion of the seeker’s personality than would otherwise
take place through individual ascetic saadhana pursued in
seclusion.
Moreover,
the scope for this kind of exposure and growth is not
available in the usual collective lives of family,
educational centres or professional institutions. Because,
although there too we have to reconcile and accommodate, the
central aim of transforming and dedicating our life for a
supreme impersonal cause is not there. That is why
‘surrender’ and ‘wholesome dedication to the service
of the Guru’ play the fundamental role in the collective
life of an ashram.
Transcending
likes and dislikes
What
do we mean by “serving wholesomely”? It means a service
that calls for surrender of one’s likes and dislikes,
surrender of one’s egocentric thoughts. Many devotees may
come to a Saint, listen to his talks, take initiation and
guidance from him, make some loving offerings or do some
service for his mission. They may even have very intimate
discussions with him. But the association will not be
wholesome until they start living in his close company
serving him forgoing their own likes and dislikes, following
his words without any reservation or resistance. It is the
unquestioning obedience that makes the service to the Guru
wholesome.
In
other words, the attitude of the disciple must be such that
the Guru feels free to correct him and ask him to do
whatever is necessary. That is the test of wholesomeness and
receptivity of a seeker. Otherwise, even decades of ashram
life or association with the Guru will not bring the
transforming effects of Gurusannidhi.
Surrendering
the Ego
Just
before my initiation, Baba had given me a significant
guidance in his characteristic brief manner. Looking into me
with his piercing eyes, he said, “Baba (My dear son), if
you take initiation from me, you will have to listen to
me.”
The
gravity of the statement flashed in my mind with its various
implications. I understood, “So far I have been reading
spiritual books and listening to Knowers and Saints, trying
to understand the Vedantic philosophy and mould my life and
behaviour according to what I read and heard. But, what I
have practiced till now is only what ‘I’ thought and
understood to be right and best for me, guided by my own
mind and intelligence. The final decision regarding anything
in life, including the kind of saadhana I should pursue,
rested on my own understanding and desires.
“Now,
listening to Baba, my Gurudev, would surely mean that I
shall have to do what Baba says even if it does not agree
with my desires or my understanding of life.”
I
almost
shuddered, “Is it easy? But it has to be. Otherwise what
is the purpose in accepting anyone as Guru? Unless I have
faith that the Guru knows more and better even about myself
– what is best and auspicious for my
life – the very purpose of spiritual discipleship
will be defeated.”
The
singularity of spiritual discipleship
Here
lies the fundamental difference between spiritual
discipleship and any other studentship. When we go to study
any subject, we have no problem in accepting the superiority
of the Teacher in that particular subject. Otherwise where
is the question of going to him to learn? As the subject we
learn is objective – different from our subject being and
has nothing to do with our mind and behaviour – the ego
does not pose any problem in accepting the superiority of
the Teacher. But in Brahmavidya, the subject being our own
Subject, the purpose being to deal with and transform our
own mind and behaviour, resistance or interference from
the ego becomes the primary hindrance.
That
is why ‘surrender’ is so important in spiritual
discipleship. Without surrender or self-effacement,
discipleship loses its purpose.
We
have found many devotees saying: “What is there so
difficult in obeying what the Guru says? Am I not doing
whatever Swamiji asks me to do?” But within days, we have
seen them questioning the necessity of even the simple
instructions given by Swamiji. In fact, they question
primarily because they are not able to win over the petty
desires of their mind, the comfort or the indulgences their
body is given to.
The
point is, as long as the Guru’s comments on our behaviour
or his instructions to us do not directly interfere with
our own desires, likes and dislikes, or contradict our
egoistic self-evaluation, we never come to know what is
meant by listening to his words. It is far from hearing his
words and acting according to our own limited understanding.
Moreover,
as long as a seeker does not renounce his worldly status and
relationships, and takes total refuge at the feet of the
Guru, the Guru will not and cannot take the full liberty to
mould him as he wishes.
Also, the occasions for the ego getting exposed in
its minutest details do not arise.
That
is why the Saastras emphasize again and again the
indispensability of Guru-sanga and Guru-sevaa in sublimating
the ego and transcending likes and dislikes. The scriptures
say that in Guru-sannidhi, a seeker need not do japa,
meditation or any other saadhana; he need only serve the
Guru with total surrender and self-effacement. Until a
disciple tries to do so, he will not know what it is to
transcend one’s likes and dislikes, and what is meant by
sublimation of ego through interactional saadhana. And it is
this spiritual evolution of a seeker –
call
it sublimation of ego or self -effacement or transcending
likes and dislikes –
where
Guru-sannidhi in the spiritual institution called Ashram
plays its unique, indispensable role.
* * *
