Thursday, September 15, 2011

Anusthan -A Discourse By Upasani Maharaj-Part 6.

Share Author: Manisha.Rautela.Bisht on 9:16 AM

Dear all,
Happy Baba's day and Happy Thursday ,
Today I am uploading the last chapter -part 6 from the book "Anusthan-A discourse by Upasani Maharaj".Readers can get back to other parts of the Anusthan from the links provided just below this post .Jai Sai Ram.


Whence arise this impurity of the mind and wherein lies the purifying capacity of Satkarma? In the beginning, there was only the Absolute purity (Sadavastha) and upon it was superimposed the impure state (Asadavastha). Our existence is within this Orginal Impurity. Hence the qualities of this Asadavastha are inherent in us. As this Asadavastha takes its origin in and support from the Sadavastha, the attributes of the Sadavastha too are native to us.
To purify the Asadavastha, it is necessary to bring in the aid of the Sadavastha whose qualities are the opposite of those of the Asadavastha. Therefore, if the Asadavastha has to be cleaned by another Asadavastha, it will be possible to do so only if the latter possesses a greater degree of the power of the Sadavastha. It is by virtue of this power of the Sadavastha that the Asadavastha is able to purify. The subject is rather abstruse and recondite but will be clear to a sharp, penetrating intellect. All activity conducive to the destroying of the Asadavastha and bringing it to the state of absolute purity is denominated Satkarma.

 The Sadavastha does not, of its own accord, take the initiative and start the process of purification. It is for ever in a state of non action. Therefore the destruction of the Asadavastha, has to be accomplished by drawing upon the power of the Sadavastha through the medium of another Asadavastha. Suppose a dirty cloth has to be washed clean. For this purpose water has to be taken in a vessel. The dirt of the cloth as well as the vessel which is the support of the water are Asadavasthas. In order to destroy the Asadavastha-the dirt of the cloth, water-the Sadavastha has to be resorted to through the medium of another Asadavastha, the vessel. The Sadavastha is homogeneous and one, but the Asadavastha is varied and many.

 The Sadavastha does not act on its own initiative. A lamp or the Sun, for instance, are also different forms of the Asadavastha. But as they possess a greater measure of the power of the Sadavastha, they are competent to destroy other Asadavasthas. In proportion to the strength of the Satkarma does the power of the Sadavastha penetrate into and destroy the impurities of the mind. Thus will the resolute mind make available the power of the Sadavastha by means of Satkarma-Anushthan, such as the repetition of Ram Nam; and with the power so acquired, transform the mind to its farthest limit into the state of absolute purity as that of Rama. What need then for taking the name of Rama who is in no way different from himself? Further, such a one will in his turn be capable of removing the impurities of others as do a soap, a light or the Sun God. He not only enjoys Bliss Absolute but imparts the same to others.


One of the devotees wished to be enlightened on the subject-how to conduct Anushthan during the time of impurity-whereupon Baba spoke thus. “Had you paid close attention to what has been said so far, there would have been no room for this query. The time of impurity is evidently an obstacle and the pith of an Anushthan is to ignore and overcome all obstacles. A little consideration will show that nothing should stand between you and your Anushthan, whether it be the time of impurity or something else. In fact, the so called obstacles are so many opportunities for strengthening our purpose. It is only a weak mind that regards them as hindrances. It is traditionally believed that you are in a state of impurity during the period of ashaucha and hence your hesitation to resort to Satkarma during that period. In reality, no impurity can attach itself to that portion of time dedicated to God. If you gift away one of your clothes and all your other clothes are soiled, this cannot affect the gifted cloth. How then can that portion of your time offered to God be tainted by the state of impurity? Besides, the purpose of your Anushthan is to destroy all kinds of impurities. How then can the subject of impurity arise at allin connection with your Anusthan? From the worldly point of view, when someone dies in your family, the whole clan is believed to be polluted. If you carry on your Anushthan with an unshaken resolve at the fixed time, the soul of the dead will, by virtue of your Satkarma, attain Sadgati. If, on the other hand, you treat the state of impurity as an obstacle and stop your Anushthan, the soul of the departed will not in any way be benefited. Those who do not have the strength of mind and illumination to view impurity in this light will do well to stop if for the time being, but they should not utilise the time set apart for any of their worldly activities. It should be kept vacant. If any of your kith and kin happens to die, you should not leave off your Anushthan to attend his funeral obsequies. If it becames obligatory that you should perform them and that too within the very period of Anushthan, rest assured that the departed one will obtain salvation. If, during the time of Anushthan, you have to attend upon a patient on his death-bed and minister to his needs, his suffering will surely be alleviated; if he dies, he will attain Sadgati.


If the performer of an Anushthan falls ill and finds it impossible to carry on the Satkarma, he should not expend that time for any worldly purpose but he should steadily remember the name of God and put up with the suffering with all the patience and fortitude he can command. No measures should be adopted during that time to mitigate the pain or add to the comfort of the body. The mind should be made to dwell upon the place of Anushthan or the object of worship etc; and after the expiry of the time reserved for Anushthan, medical aid may be resorted to. The important point to remember is that it is sinful to make use of the time set apart for God for our worldly purposes. The sanctity of this period should carefully be preserved. If death overtakes you during that time, you are indeed blessed; for, you obtain thereby the final fruits of perfecting your Anushthan. If the Anushthan is duly discharged throughout your lifetime, the God of death will come to take you away during that time only.

To sum up, if it is not possible to carry on the disinterested discharge of any form of Satkarma or Anushthan during the time sert apart far such activity, it should be kept free. No kind of worldly activity should be conducted within that period. If you have to go abroad, you leave the place of your Anushthan behind, but your time and the object of your worship are with you wherever you go. Even in a new place, the prescribed Anushthan should be gone through at the appointed time. In case you cannot be masters of your time as well, the Anushthan may be performed at some convenient hour of the day instead of forgoing it altogether. But this is only a second grade Anushthan. A Satkarma will never go waste, thought it may not be performed at the proper time. “Better late than never.” It is a common practice to take a vow that unless and until such and such a Karma is discharged, fast should not be broken. Such a resolve does not go without its reward but it cannot strictly come under the definition of Anushthan.

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Amidst all the worldly rituals I am performing,I do not dare to loose sight of my Sainath. He is the sole driving force, the guide and the Supreme master.

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