The Talks of Sadguru Upasni-Baba Maharaja (VOLUME II-A)
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The Talks of Sadguru Upasni-Baba Maharaja (VOLUME II-A) (Section I) 1 U. V. I – 1 12-12-1923 (1) Big cities and sea-shore as store-houses of Punya (Merit emanate from good deeds – virtuous merit). (2) The covering of the Native-failings of this world and the Illusion (Maya) – the Absolute Bliss (Brahma). (3) The importance of Satkarma (virtuous deed). (4) The state of a Sat-purusha (saint-sage) (Some new arrivals from Bombay approached Shri Baba for his Darshana (to see him). On seeing them he said, "You seem to be new-comers; have you come from Bombay?" They replied in the affirmative. On this Shri Baba began to speak in his usual impersonal style.) - (1) - Bombay is a great city; so is Calcutta, and there are many others like that. Millions of people stay there. Wherever plenty of pleasures are available, people flock to that place. These big cities are like lump of sugar attracting people like ants. Every body desires to go and live there. There must be something sweet there that people like to have. These places are full of pleasures; means of enjoyment are found in plenty there and people are attracted to them. But why have all these pleasures and objects of enjoyment accumulated there? Why in those places only and nowhere else? I will tell you why. Pleasures and happiness, whether spiritual or temporal, are the result of Punya – the virtuous deeds or merit. It is obvious that all these places must be saturated with Punya and that is why all objects of enjoyment and pleasure have accumulated there – are available there. Since millions have been enjoying there for the last so many centuries, places like Bombay and Calcutta must be the great store-houses of Punya. Calcutta is situated along the banks of that great sacred river – the Ganga (Ganges), which has descended upon this earth from the matter hair of Bhagavan Shankara (Lord Shankara). Along the banks of that great river, where Calcutta is now situated, ages ago, many a Rishi, and high-class Brahamana were doing hard penance for hundreds of years. They were our fore-fathers. They did all the penance and attained Mukti – liberation, - the state of being free from the bonds of this world – the state of the Infinite – the Infinite Bliss. But all the Punya that accumulated as a result of that penance was just lying there. It is this great store of Punya that served as seeds, which in due course bloomed into fine trees. The fruits of these trees are the sources of 1 enjoyment and pleasure, and millions are having them today. Thus, due to the proximity of the Ganga and to that immense store of Punya, Calcutta has become a place of pilgrimage. Similarly, Bombay also is a place of pilgrimage. So many sacred rivers, around the banks of which so much of penance has been done, liberate themselves into the sea and Bombay is situated along the shores of that sea; immense store of Punya is thus accumulated there and that is why all sorts of enjoyments and pleasures are available there and millions are enjoying them. Bombay and Calcutta, thus, are the great store-houses of Punya, and have become the places of pilgrimage. Millions are there; millions go there; but nobody is seen to take real advantage of the Punya that abounds there. People only look to those external fruits – the sources of physical material happiness; virtually nobody looks to the fruits that lie in the soil. Fruits like mangoes are borne by the trees above the ground; but there are fruits like radish, potatoes, onions, which grow in the soil and which are called bulbous roots; some of them are very nutritious and have been utilised as food by the Rishis and Munis; in fact they always subsisted on them. People are attracted by the visible over-ground fruits and not by the invisible underground ones. The bulbous roots are called Kanda. The word Kanda means: Kam – Brahma, and Da i.e. Dadati – gives, i.e. one that gives Brahma. Brahma means that infinite, the one without a second, the unending, the ever present, the omnipresent, the Absolute, the All-pervading, the Bliss, the Infinite continuum, etc., and is invisible like Kanda. Being invisible no body looks to the Kanda; nobody knows about it. Some of these underground fruits are capable of making the user immortal. Things like money represent the external visible fruits – the perishable physical pleasures, while the underground invisible Kanda represents that imperishable inner happiness – the Brahma, which has to be attained by the mind – the mind shorn of all desires. Trees with both the over ground and underground fruits are there in plenty in Bombay and similar other places; but virtually nobody ever looks to those underground fruits which lead to immortality – to that spiritual happiness – to that Infinite Bliss. If asked about these fruits any Sat-purusha (the person who has attained that state of Infinite Bliss) will only say "All those trees with their fruits are there with you." If you people have come here (to me) to know all about those fruits, well and good; it would be still better of you, if you come here to pick up the Kanda. Sea is the fountain-head of all things; anything and everything is there in the sea. A Sat-purusha also is like a sea; many a Sat-purusha actually live in the sea. All the sacred rivers, along the banks of which so much of Punya has been and is being done, liberate themselves in to the sea. The sea, thus, is a great store-house of Punya, and has been recognized as such from time immemorial. Lord Lakshmi-Narayana (see introduction) whose abode is the Kshira-Sagara (the milk-sea) also lives in an invisible state in the sea bounding this earth. It is for this reason that hundreds of Brahmans, Yogis, Rishis, Munis, etc., have been doing Sat-karmas like penance or Yadnyas (sacrifices), or recitation of Vedas, etc., along the shores of the sea. The sea has been all the more sanctified by the voyages of Shri-Rama through it. This is why one is able to see many a great city – the store-houses of Punya, developing along the shores of the sea. If Bombay is one of them there are many others like that here, as also in other countries like America, England and so on; they are all great centres of Punya, accumulated there as a result of many a Sat-karma – righteous deeds – done by hundreds of Rishis, Munis, etc.; that is why all objects of pleasure, enjoyment and happiness seem to be concentrated in those cities. To enjoy these pleasures, people who have plenty of Punya 2 to their credit are born there, or go there. The Atma – the soul of those that did all those deeds, as a result of them, transgressed beyond the world into that state of Absolute Bliss; but their Jivas – their 'lives' return to these places in a gross material form to enjoy the external physical princely pleasures, the fruits of their hard penance. All the royal personages and similar men none else but the Jivas of those very great men. - (2) – When a person is born, it means that a particular soul ensheathed in the Native- failings – Swabhava Dosha – of this world is born, and resembles a foetus ensheathed in the membranes inside its mother's womb. So long as this covering is there, that soul is known as Jivatma – the life – the state of life. Due to this covering, i.e., the native-failings of the world, the nature of the Jivatma becomes such that he does not understand the truth about himself. His behaviour becomes like that of a person under an anaesthetic. A doctor administers chloroform to a person, as a result of which the person forgets himself, - becomes unconscious, - loses connection with his surroundings; when the chloroform is stopped, in due course, the person comes round, that is he returns to consciousness, - he is able to re-establish connection with his surroundings. The nature of the world resembles the action of chloroform. Once the Jivatma is affected by this world, i.e., is entangled in this world, the world so affects him that he forgets his real self; he forgets his origin; he does not know his real duty; he does not know what is happening and what is to happen to him; he does not know what the world is, whence it came into existence, where it is going, where it is to go. He now desires to enjoy and be happy and to attain that he begins to act in various ways to secure the objects of enjoyment, and in due course receives the pleasures and pains in and of this world, as a result of which he goes on committing further actions which still more entangle him. This leads him to a series of births and deaths. When he dies he gets another body suitable to undergo the fruits of his previous actions. And thus goes on the vicious circle. In this world, thus, when a person dies he does not get out of the bonds of this world. During his life he has been doing actions which lead him to his next birth. If, however, somehow he manages to get over the native-failings, i.e., he regains consciousness like the person recovering from the action of chloroform, he gets over the bonds of this world by breaking its ties – the native-failings, like the new-born becoming free by breaking through the membranes ensheathing it, with this he goes beyond the world – he liberates himself from the bondage of this world.