A devotee asked:
1) For those who are in the state of continuous suffering (chronic diseases, financial crisis etc), any practical spiritual solution for immediate relief?
2) Mainly troubles in the form of incurable diseases etc. comes in the old age and it will be too late for such people to start spiritual practices. What will be the fate of such people?
Swami Replied:
The disease comes due to sins only (Papam Vyadhi Rupena). The remedies said are medicines, donations to deserving and worship of God (Aushadhaih Daanaih Japa Homa Suraarchanaih). This shows the ascending order of the remedial response step by step. The main essence of this subject is only control of repetition of sin by repentance, rectification if possible and non-repetition. These three steps are sufficient to cancel the entire accumulated past sin. Prevention and rectification of the disease is one item. Achieving good health is another item. The first item is prevention of loss and the second item is gain of profit. The first item can be achieved through stopping the revolving cycle of deeds through non-repetition of sin. This avoids punishments, which avoids the loss. Gaining health is achievement of profit, which is related to the opposite deed to sin. By auspicious deeds, you can get health. Both these parts are in the subject called Pravrutti related to this worldly life. When all these steps fail, the Pravrutti is closed. The ultimate remedy is only the God and His related subject is Nivrutti. The devotion to God is of four types: 1) Devotion to get rid of intolerable suffering (Aarta), 2) Devotion to God to get interest in Him so that all the enquiry about Him continues successfully (Jijnaasu), 3) Devotion to God to achieve the grace of God in the spiritual path (Arthaarthi) and 4) Devotion to God to attain the ultimate true spiritual knowledge in all angles (Jnani). When one enters Nivrutti, all the four types should be the goal and not merely the first type. If one is confined to the first type only, God will again open the file of Pravrutti of the soul and proceeds according to such file only in which again non-repetition of the sin is the only solution. If one enters Nivrutti, just for first type only, it is not at all Nivrutti since it is Pravrutti only. The first type associated with the subsequent three types becomes Nivrutti. But, if one enters Nivrutti with all the above four aims, the response of God will be different. Irrespective of the Pravrutti file of the soul, the suffering will be removed temporarily, which is temporary postponement only and not permanent cancellation of the sin, which cannot be done without non-repetition of the sin. This temporary suspension of suffering is only to achieve the total spiritual knowledge without any hurdle in the path. This means that the suffering is temporarily stopped so that there will be no hurdle to achieve the total spiritual knowledge. Once the fourth type of goal is achieved, the person becomes a good scholar of the total spiritual knowledge. If the person stops with the satisfaction of mere knowledge, the suspended suffering will again come into action. To stop suffering at this stage, the subsequent step after gaining the total spiritual knowledge should be attempted by the person, which is the devotion (bhakti) or emotional force to implement the knowledge in practice. If one stops again after the second step by becoming the perfect devotee, the suspended suffering will again come into action. Now, if the person attempts to the third ultimate step, which is the implementation of spiritual knowledge in practice (karma), and succeeds in it, the suffering is stopped permanently. Remember that the suffering exists as an item in the Pravrutti file kept in the cold storage by the God. If you slip from this third stage called karma yoga, the Pravrutti file comes out of the cold storage and the suffering will again come into action. If you do not slip in the Nivrutti, the Pravrutti file exits in the cold storage for ever, which is almost equal to the destruction of the file. The reason here is that it is the law of the deity of the justice, who presides over the Pravrutti, that suffering should end only by undergoing that suffering. This law of justice is never broken by God since God is the sole supporter of justice. As long as you are in the field of Nivrutti, you are blessed by God getting permanent release from the suffering without undergoing that suffering. God gives you permanent protection without hurting the deity of justice. The law of justice is never violated by God and at the same time, you are relieved from the suffering forever by the grace of God. Everything impossible becomes possible and at the same time, the impossibility never becomes possibility in the administration of omniscient and omnipotent God.
1) For those who are in the state of continuous suffering (chronic diseases, financial crisis etc), any practical spiritual solution for immediate relief?
2) Mainly troubles in the form of incurable diseases etc. comes in the old age and it will be too late for such people to start spiritual practices. What will be the fate of such people?
Swami Replied:
The disease comes due to sins only (Papam Vyadhi Rupena). The remedies said are medicines, donations to deserving and worship of God (Aushadhaih Daanaih Japa Homa Suraarchanaih). This shows the ascending order of the remedial response step by step. The main essence of this subject is only control of repetition of sin by repentance, rectification if possible and non-repetition. These three steps are sufficient to cancel the entire accumulated past sin. Prevention and rectification of the disease is one item. Achieving good health is another item. The first item is prevention of loss and the second item is gain of profit. The first item can be achieved through stopping the revolving cycle of deeds through non-repetition of sin. This avoids punishments, which avoids the loss. Gaining health is achievement of profit, which is related to the opposite deed to sin. By auspicious deeds, you can get health. Both these parts are in the subject called Pravrutti related to this worldly life. When all these steps fail, the Pravrutti is closed. The ultimate remedy is only the God and His related subject is Nivrutti. The devotion to God is of four types: 1) Devotion to get rid of intolerable suffering (Aarta), 2) Devotion to God to get interest in Him so that all the enquiry about Him continues successfully (Jijnaasu), 3) Devotion to God to achieve the grace of God in the spiritual path (Arthaarthi) and 4) Devotion to God to attain the ultimate true spiritual knowledge in all angles (Jnani). When one enters Nivrutti, all the four types should be the goal and not merely the first type. If one is confined to the first type only, God will again open the file of Pravrutti of the soul and proceeds according to such file only in which again non-repetition of the sin is the only solution. If one enters Nivrutti, just for first type only, it is not at all Nivrutti since it is Pravrutti only. The first type associated with the subsequent three types becomes Nivrutti. But, if one enters Nivrutti with all the above four aims, the response of God will be different. Irrespective of the Pravrutti file of the soul, the suffering will be removed temporarily, which is temporary postponement only and not permanent cancellation of the sin, which cannot be done without non-repetition of the sin. This temporary suspension of suffering is only to achieve the total spiritual knowledge without any hurdle in the path. This means that the suffering is temporarily stopped so that there will be no hurdle to achieve the total spiritual knowledge. Once the fourth type of goal is achieved, the person becomes a good scholar of the total spiritual knowledge. If the person stops with the satisfaction of mere knowledge, the suspended suffering will again come into action. To stop suffering at this stage, the subsequent step after gaining the total spiritual knowledge should be attempted by the person, which is the devotion (bhakti) or emotional force to implement the knowledge in practice. If one stops again after the second step by becoming the perfect devotee, the suspended suffering will again come into action. Now, if the person attempts to the third ultimate step, which is the implementation of spiritual knowledge in practice (karma), and succeeds in it, the suffering is stopped permanently. Remember that the suffering exists as an item in the Pravrutti file kept in the cold storage by the God. If you slip from this third stage called karma yoga, the Pravrutti file comes out of the cold storage and the suffering will again come into action. If you do not slip in the Nivrutti, the Pravrutti file exits in the cold storage for ever, which is almost equal to the destruction of the file. The reason here is that it is the law of the deity of the justice, who presides over the Pravrutti, that suffering should end only by undergoing that suffering. This law of justice is never broken by God since God is the sole supporter of justice. As long as you are in the field of Nivrutti, you are blessed by God getting permanent release from the suffering without undergoing that suffering. God gives you permanent protection without hurting the deity of justice. The law of justice is never violated by God and at the same time, you are relieved from the suffering forever by the grace of God. Everything impossible becomes possible and at the same time, the impossibility never becomes possibility in the administration of omniscient and omnipotent God.
Old age is always disadvantageous
due to the diseased body left over with least energy. It is
just like a spoon of milk left over in a broken cup. One should
certainly enter Nivrutti in the childhood like Shankara or in the
youth like Ramanuja and Buddha. Generally, these two
possibilities are rarely seen in the human beings. At least, one
should enter Nivrutti in the old age and even this possibility does
not happen even though the human being appears externally as if it
has entered the Nivrutti in the old age. In reality, if you analyse
the inner core, the old person is in the climax of Pravrutti only in
the disguise of Nivrutti. In old age, Pravrutti disappears in the
actions due to the incapability only. Pravrutti leaves the
actions and enters the mind so that Pravrutti is in double quantity
in the mind. The old person fools others being doubly strong
in Pravrutti internally and appears to be in the Nivrutti by the
external drama dress of Nivrutti. Nivrutti is only a role for the old
person, who as the inner actor, is in the Pravrutti only. Shankara
says “the person in childhood is interested in games, in the
subsequent youth is interested in the female and in the old age is
interested in Pravrutti with deep worry till the death. Tell Me, who
is interested in God (baalastaavat...)?” Even if the
person really gets out of Pravrutti in the old age, lot can be
achieved. It is not the question of the time left over. If
sincere reality in practical implementation of the spiritual
knowledge is maintained without hypocrisy by forgetting the
surrounding public and assuming that he/she stands before God, the
ultimate and total fruit of Nivrutti can be easily achieved even in
one hour before death. One should always remember that God is
omniscient and omnipotent whether the soul is in Pravrutti or
Nivrutti.
At the lotus feet of Shri Datta Swami
-Prasad
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