Shree Swami Samarth

Letters to Devotees by Shree Maharaj

Letter #2 : Shri Ashok Raghunath Joshi (Shree Sadguru Kaka Maharaj)

Extract from the letter written by Shree Maharaj to Shri Ashok Raghunath Joshi, Mumbai printed in the Marathi book ‘Tuchi Baap Dhani’

Reason to write this letter is (that), I came to know, that you were not well for a prolonged period. You suffered from very serious illness, but with the God’s grace and with the medical treatment you are now almost normal. I wish you would be fully recovered after another 4-6 dressings and pray to the God for you.

It is said ‘Bhogadev Shariram’. The body has to bear all pains. There are three kinds of (human) sufferings: Worldly (mundane), Divine (ethereal), and Spiritual. Every human being has to suffer from all the three types of sufferings, in order to nullify their effects. The body cannot escape from them, and even if the body escapes suffering (while in this world), the subtle body must bear them in subtle state. The subtle body has to move through the universe in different worlds in order to bear those sufferings. Jeevatma is only one and the theory is that it cannot get assimilated in the supreme soul (Parabramha) without completing its Jeevadasha. This has been explained very well in Yogavasishtha in Chudalaakhyan and Leelaakhyan.

When Prabhu Ramachandra realised that the entire Universe is transitory and he was influenced by the Philosophy preached by Vasishtha. At that time he had developed a sort of extreme disinterestedness of the highest order. He was not interested in food. He had lost awareness of all worldly things. He was in the state of nothingness and his body was eroding fast. All the vital elements of the body were getting destroyed and his health had worsened so much that his survival was a matter of anxiety. At that time Maharshi Vashishtha summoned him and said ‘Oh! Rama, what are you doing? The Philosophy that I taught you is for achieving the eternity. Sacrificing the evanescent (short-lived) does not mean giving it up altogether. When we like something very much we instantly start craving for it with the assistance of all the five elements, Body, Mind, Wisdom, Consciousness and Ego and we get involved into that so much that we go all out after that. We forget our all other duties. This is called worldly attachment. To be free from this worldly attachment is (truly) imbibing the teachings of Philosophy in one self. To give up something amounts to reducing the deep attachment about a thing which we covet most. This is Viraagata (disinterestedness). Raag does not mean anger. Raag is a state of the consciousness (Chitta) out of remorse and ‘I command you to leave this (altogether)’.

On (Vashishtha’s) this sermon to him, Prabhu Ramachandra got slowly detachment resulting from Chudalakhyan, distinguished Vicharakhyan and Leelakhyan and developed Viragata (disinterestedness) from the enlightening Philosophy and then he rededicated himself for the mission of his Avatar.

Hence I tell you, Don’t think that my people are away. My children are at a distance, my mother, my father are away.

Ovi: ‘One has to live as per the conditions prevalent observing with keen interest the accumulation (of our past). Don’t get grief stricken (anguished) about any thing; (The God) Laxmi-pati is observing everything. He takes care of everybody and it’s unlikely that he will leave you. (Sant) Janardan’s (disciple) Eka (Eknath says) it’s the fate (based on past karma) which has to be faced and it gets nullified by the blessings of Shree Hari (God).’

Someone would have eaten, what is unworthy of eating or drunk or would have got involved in some other things or would not have done also. I can not tell (with certainty). I am not a big Phiolosopher. But these faults are at times out of ignorance or of the previous life or of this life. May have been done during the Consciousness, Dreams, Sleep. Unless these faults are eradicated the Jeeva gets this position and after the sufferings are borne, if the person meditates on god and realizes that this is the fruit of my Karma but I am not attached by it. I am indifferent. I have no interest left in this. Recite the name of God (Shree Hari – nama smaran).

Meditate about the God’s Swaroop, Respect all Santa (saints) bearing in mind about ‘Sada Santobhigavyaha’ and to keep contacts with the real saints from (safe) distance. Otherwise what happens is Dhawalya is kept with (in the company of) Pawalya it takes the bad qualities and forgets the good of the other. If Dhawalya bull is kept with Pawalya bull it’s of no use as Dhawalya can not be Pawalya nor can Pawalya be Dhawalya. Not good Quality but bad gets grasped. ‘Sangati Sanga Doshena’ (‘the shades of Company’) is the maxim and considering this maxim it is the duty of human beings to learn to live in this world without attachment / involvement of those worldly things.

Lotus is born in the mud, deep in the water and its leaves are spread on water surface. It gets its life from the (water) at the bottom but if it is taken half an inch or an inch above the water level it does not have water content in it! it is called ‘Padmapatrameevambhasi’ or the law of Water-leaf. And it (Lotus) remains aloof (from the water). Lotus has emerged from the mud and it goes above the surface of the water. It goes one foot, two feet, half a foot, six inches, four inches some where above the surface of the water and it dances freely with the wind. Entire activity of Lotus is above the water level though it is born in that water. Like it we have to learn to live in this world without getting our mind disturbed with it. Purpose of writing all this to you today is that you should understand it. Excuse me if I have (written) something less or more (than warranted) and I end the letter here.

Blessings to your mother – father, also blessings to Chi. Kamalesh and Deepti. Blessings to your nephew, Chi. Prasad Bhadbhade. He is appearing for the exam. It’s all right. Continue to give him the support and ask him to concentrate on his studies. With this, I complete this prolonged letter.

With blessings,

Shree Sadgurucharanraj,
V. G. Joshi.