Discourse
and Interactive Session with
Swami
Chidanandapuri at Durga Temple,
Burnaby, BC, Canada, 5 September 2026
Transcibed and edited by Sukumar Canada
Gurur Brahmā Gurur Viṣṇuḥ Gurur
Devo Maheśvaraḥ
Guruḥ Sākṣāt ParabrahmaTasmai Śrī
Gurave Namaḥ
Sadāśiva-samārambhāṁ Śaṅkarācārya-madhyamām
Asmadācārya-paryantāṁ vande Guru-paramparām
I am very happy to be here today. I asked
whether there was any special topic decided for this satsang, and I was told
that there was none. So we can have an interactive session. In that way,
instead of having one topic decided by one person, we can have many topics.
Each and every person sitting here has the right and the choice to select a
topic.
But to make a beginning, let us take a small part of a very famous Vedic mantra
from Ṛgveda (9.63.5).
kṛṇvanto viśvam āryam
The meaning of the portion I want to take is
this: we can make the whole world great.
The full Manatra is as follows:
Indraṁ vardhanto apturaḥ
kṛṇvanto viśvam āryam
apaghnanto arāvṇaḥ
Please understand what kṛṇvanto viśvam āryam “make the whole
world great” means. It does not mean that we should go everywhere, attack
different countries, establish our kingdom, or spread our religion everywhere.
No. The message is that we should make the world great. This is the message of
the Vedas; this is the message of Bharatam.
We are living here in Canada now. You cannot
bring India to Canada in the geopolitical sense. India is a geographical and
political entity. But when we speak about Bharatam, we are speaking about a
message that can be taken to the whole world. What is the difference? India is
a geopolitical area; Bharatam represents something more.
From the angle of Sanskrit derivation, the idea of bhā is associated with light
or illumination. What is the highest light? Knowledge. Knowledge is the real
light. Thus Bharatam may be understood as that which delights in, is devoted
to, or gives the bliss of knowledge. That message can be taken to the whole
world. It is the message of knowledge and wisdom, and through that knowledge
and wisdom we can make the whole world great.
The Vedic tradition knew about arms and
weapons. There is an Upaveda dealing with the making and use of weapons, and
the Itihasas such as the Ramayana and the Mahabharata describe many kinds of
sophisticated weapons. Even after having such knowledge and such weapons at
their disposal, nowhere do the Vedas ask us to go from place to place, conquer
people, establish our rule, or make others subordinate to us. No. The message
is love, acceptance, and the making of the whole world great.
That places a responsibility upon us. We are
living here; many of you may be citizens of Canada. Therefore, your respect and
allegiance must be to Canada. At the same time, because we have come with the
message of our Rishis, we should try our best to share the message of
Bharatam—the message of oneness, unity in diversity, knowledge, wisdom, and
acceptance.
Spreading that message is our duty and responsibility. Whatever field we work
in, we can do it. First of all, our youngsters should know the greatness and
holistic vision of our tradition. We do not need special platforms from which
to deliver spiritual lectures. In our everyday life, we can do it.
Let me give you an example. In 2019, during a
lecture tour, I was in the Dallas area. The lecture was in the evening. In the
morning I reached a house, and a doctor came there. We had a short
conversation.
I asked him, “Doctor, in which branch of medicine are you working?”
He said, “I am basically a cardiologist.”
I asked, “Cardiology deals with which part of the body?”
He said, “The heart.”
Then I said, “When someone like me asks which part of the body you deal with,
you say the heart. Then I may ask: what is the heart? You will say it is the
organ that pumps blood throughout the body and maintains circulation. But do
you know the Sanskrit name and the idea contained in it?”
He said, “No, Swamiji, I do not.”
I explained the word hṛdayam. One traditional way of understanding the word is
through the ideas of receiving or drawing in, giving out, and moving or
circulating. That is exactly what the heart does: it receives blood, pumps it
back to the whole body, and through that activity supports the distribution of
energy throughout the system.
The doctor was delighted. That evening he
came to the lecture and said, “Swamiji, today I shared the knowledge you gave
me in the morning with twenty of my postgraduate students.”
Think
about that. He was an American-born cardiologist working in a medical
institution, and on the same day he shared that insight with twenty
postgraduate students. If he can do it, why can’t we? Whether you are in
mathematics, social science, medicine, engineering, or any other field, if you
possess this knowledge, you can share it. Only then will the world come to know
the greatness of this knowledge and the holistic nature of Bharatiya wisdom.
That holistic vision is essential in the
present-day world because everywhere we see fragmentation—in the name of
religion, nationality, colour, creed, and many other identities. Even in
families there are conflicts; even within individuals there are inner battles.
Therefore, we must understand and share this message.
The Bharatiya outlook has a scientific aspect and a logical outlook. It is not
merely a philosophy of tolerance. Tolerance means, “I somehow put up with you.”
What is needed is universal acceptance. That is much more important today.
Universal acceptance does not mean allowing
somebody else to destroy you or erase you. No. I accept you; I respect you. At
the same time, I preserve my own individuality and integrity. I should not try
to destroy your individuality, and you should not try to destroy mine. There
must be mutual respect, mutual understanding, and mutual acceptance.
That is the message we must first establish within ourselves and then spread.
It is essential in this time of crisis.
When we speak about our samskriti, I would
say that there is no exact English translation for the word. This is a living
samskriti. There were many cultures and civilizations in the world in earlier
times. What happened to many of them? They disappeared or were destroyed.
Dharma or samskriti is not the same as religion.
Religion and dharma are entirely different. I often compare the difference to
the difference between a plantation and a natural forest. What is a natural
forest? It is a place where thousands of varieties of trees, creepers, grasses,
flora, and fauna coexist in a natural ecosystem, giving and taking, living
together.
Now imagine that, using modern equipment, we cut down the entire forest, level
the ground, dig holes at equal distances, plant one kind of seed, and water it.
Within a few years there may be thousands of green trees, but it is not a
forest. It is a plantation. A plantation is organized around one selected
variety; other growth is treated as unwanted.
A natural forest is different. Diversity is part of its very life. In that
sense, organized religions can become like plantations, whereas dharma and
samskriti are like a natural forest.
In America, Africa, Europe, Australia, and
elsewhere, there were many indigenous traditions. Even now, deep in the hearts
of people, remnants of those older cultural memories may remain.
Let me tell you an experience. Some years ago I was giving lectures at the
Sivananda Ashram in the Bahamas. Classes were in the morning and evening, and
during the daytime I was free. One day I went walking with a brahmachari
because I was visiting the place for the first time.
Near the main centre there was a library, and in front of the library there was
a large tree. Under that tree three men were sitting and talking. Two of them
were pointing toward me, so naturally I thought they were talking about me and
decided to approach them.
The brahmachari said, “No, no, Swamiji,
please don’t go. They are completely drunk. We do not know how they will
behave.”
I said, “If they are drunk, that is their matter. They are human beings, and I
am also a human being.”
The brahmachari stayed at a distance, and I went to them. They were very large,
strong men. As I approached, they asked, “Are you a monk?”
I said, “Yes, I am a monk.” Then, for some reason that I still cannot explain,
I added, “I am a Hindu monk.”
Immediately their whole response changed.
They rushed toward me with affection, caught hold of me, and lifted me. I could
smell the alcohol, and I could feel the strength of their hands. Even today I
remember the pain—the pain of their love! By then the third man had joined
them, and I was practically in the air.
I wondered, “Why are they doing this? What happened?”
Then they said, “There is a thread—a common thread connecting us together.”
That sentence stayed with me. What prompted such an immediate response simply
because I had said, “I am a Hindu monk”? Even after hundreds of years,
somewhere in the heart there remained an awareness of a common thread, a common
idea.
We must be able to touch that common element.
If we touch it, a sense of unity can arise. Understand what is common, feel it,
and share it. Then we will realize the greatness of the message of our Rishis
and help others realize it too.
So my point is simple: you cannot take geopolitical India everywhere, but you
can take the message of Bharatam to the whole world. Whatever your field, help
people experience that touch of the heart—the pure love that rises above
limitations. Spread the message of oneness and unity everywhere.
Now, instead of continuing with one person’s
talk, you can ask whatever questions you have. There is no restriction on
subject. If I know the answer, I will reply; otherwise I will say, “I do not
know.” So please ask without hesitation, and let us make this an interactive
session. Namaste.
Interactive
Question-and-Answer Session
Question
1: Can a daughter perform the last rites of her father?
Question: My father had only two daughters. I
have always wanted to perform his last rites, but people say that in Hinduism
daughters are not allowed to do so. When will we reach a point where daughters
are treated equally and can perform the last rites of their fathers?
Swamiji: First of all, do not say, “Hinduism
does not allow it.” I will not accept that statement. Say instead, “Some
ignorant people do not allow it.” Go to our Shastras and ask whether such a
restriction is really there.
There is an episode in the Ramayana. When
Dasharatha was a young man, he accidentally shot a young tapasvi while hunting.
His arrow, intended for what he thought was an animal, struck the young man. As
the boy was dying, he told Dasharatha that his aged parents were waiting for
him and asked him to take water to them and tell them what had happened. Trembling
with fear and sorrow, Dasharatha went to the hermitage and informed the
parents. They asked to be taken to the place where their son lay. Maharshi
Valmiki describes the father and the mother together performing the rites
connected with their son.
Now consider the Sanskrit words putra and
putri, the common words for son and daughter. Traditional explanations connect
both words with the idea of saving or helping the parents beyond death. If a
putra has the right to perform the rituals, why should a putri not have the
same right? If a boy can do it, a girl can do it. There is no inherent
limitation in the word itself. People may say, “No, no, you are not supposed to
do it.” Then ask them, “Why?” Ask for the scriptural authority.
I can show many examples of daughters performing the rites. This is not
something new. When I was a small boy, I saw women in my own family observing
ancestral rites, and I participated with my mother. In our own activities, when
people have passed away, I have specifically asked daughters to perform the
appropriate rites, and they have done so.
We must also admit that our dharmic society
passed through dark periods in which many misconceptions entered. People began
saying that women could not chant Vedic mantras, could not perform puja, or
could not do this or that. Such restrictions do not necessarily have the
authority of Shruti, the Veda.
You must understand the distinction between Shruti and Smriti. Shruti refers to
the Veda and is regarded as foundational. Smritis contain social rules and
codes of conduct that can change according to time, place, and circumstance.
There have been many Smritis. A rule appropriate to one time or society need
not remain appropriate for every other time and society.
In a modern analogy, a country’s constitution
and laws function as changing social codes. The laws of India are not
automatically the laws of Canada, and the laws of Canada are not automatically
the laws of India. They can change with time. In the same way, where a Smriti
contradicts the essential spirit of Shruti and dharma, one should examine it
critically rather than treating every social rule as eternal.
So spread this message. If daughters were fundamentally excluded, even the
significance attached to the word putri would make little sense.
Question
2: Caste, varna, and discrimination against women in Manusmriti
Question: I have two questions. First, why is
there a caste system among Hindus? I feel that caste discrimination is one of
the major problems associated with Hindu society. Second, is there
discrimination against women in Manusmriti?
Swamiji: Differentiation exists everywhere in
life. If you go to a vegetable shop, a flower shop, or a place where animals
are bred, you see many varieties. Not every breed of dog, for example, is
selected for the same work. So differences and classifications exist in nature
and society. But there must never be socioeconomic or political discrimination
on that basis. That is the important point. Differences may exist;
discrimination need not.
Historically, occupational groups developed
in many societies. When the same work was practised in a family over
generations, a child could begin learning it very early and attain mastery.
That is one practical reason hereditary occupational groupings arose in many
communities, not only among Hindus.
But in Bharat, social, economic, and political discrimination gradually entered
in the name of caste during difficult periods of our history. That happened; it
is a fact. Great Acharyas and scholars of dharma repeatedly worked against such
discrimination. Different forms of discrimination have existed throughout the
world. Human beings have even been bought and sold on the basis of skin colour.
As long as selfishness remains in the human mind, some form of discrimination
can arise. The remedy is to understand the unity of all beings. We are one.
Feel that oneness. That is the way to overcome discrimination.
This is not a problem belonging to one religion or civilization alone.
Different societies have had different forms of discrimination. Our duty is to
spread the message of unity and oneness. That message should be grounded in the
essential nature of existence, not merely in economic or political theories.
Vedanta teaches that essential unity.
Let me tell you of an experience that
affected me very deeply. Some months ago, during a lecture programme, a young
girl asked me, “Swamiji, was there ever a moment in your monastic life when you
felt so much pain that you were almost moved to tears?” I thought for a while
and remembered a visit I had made to Ghana in Africa.
During that visit I was taken to one of the
old slave castles. From the outside it was a large, impressive building, with
spacious rooms and halls for officials and administration. But then we were
taken underground. There was a dark chamber with only very small openings for
air. I was told that hundreds of enslaved men had been confined there together
for months before being taken to ships.
Just imagine the conditions: hundreds of
human beings crowded into one underground chamber for months, with food, bodily
waste, illness, and death all in the same confined space. When ships arrived,
the captives were chained and taken away. Standing there, I felt that I was
experiencing the suffering of my own brothers.
Then the guide took us to another, smaller
chamber that had been used for women. I was told that hundreds of women were
kept there under similarly terrible conditions, sometimes for many months. The
suffering of those women—the lack of sanitation, illness, menstruation, the
presence of the dead among the living, and the sexual exploitation to which
they were subjected—was almost unbearable to contemplate.
Near that place was an Anglican church, and I
saw the words, “Love thy neighbour as thyself.” The contrast struck me deeply.
Taking photographs at a historic site is one thing; trying to feel the
suffering of those men and women as the suffering of our own brothers and
sisters is something else.
My point is not to say that one society had
discrimination and another did not. Different kinds of injustice have existed
in different parts of the world. Caste-based discrimination existed in Hindu
society; racial slavery and other forms of oppression existed elsewhere.
Wherever selfishness dominates, human beings can discriminate against one
another. Therefore, broaden the vision. Feel the unity of all beings. That is
the way beyond discrimination.
There is also confusion between the caste
system and the varna system. They are not the same thing. The Bhagavad Gita
speaks of classification according to guna and karma—qualities and actions—not
simply birth.
The three gunas are Sattva, Rajas, and Tamas. These are not found only in human
beings; according to this philosophical model, all manifested nature consists
of different combinations of these three. When we call a person sattvic, we do
not mean that only Sattva exists in that person; we mean that Sattva is
predominant. The same applies to Rajas and Tamas. Because the gunas occur in
different proportions and combinations, human temperaments and natural
tendencies differ. Traditionally these tendencies are described through four
broad functional categories: Brahmana, Kshatriya, Vaishya, and Shudra.
The Brahmana type is associated with a predominance of Sattva and with
learning, teaching, worship, and the pursuit of knowledge. The Kshatriya type
is associated with leadership, courage, administration, and protection. The
Vaishya type is associated with agriculture, trade, enterprise, and economic
activity. The Shudra type is associated with service and skilled or practical
work carried out within an organized structure.
The important point is that these tendencies
can be found among human beings everywhere. Do not ask the religion or
nationality of a good teacher; the qualities of a teacher are what matter. Do
not ask the religion of a capable administrator, a successful trader, an
agriculturist, or a skilled worker. These functional tendencies are human, not
the monopoly of one community. Therefore, varna as a philosophical
classification based on guna and karma should not be confused with rigid
birth-based caste discrimination.
Now to your second question, Manusmriti. Why
are we discussing Manusmriti today? Manusmriti is a Smriti; it is not Shruti.
If there is a social rule in a Smriti that produces unjust discrimination
against women, one should remember that a Smriti is not the Veda. Smritis
belong to particular historical and social contexts and may change.
Consider even a modern constitution. The
Constitution of India came into effect only in the twentieth century, after
long discussion by many scholars and legal experts, and it has already been
amended many times. The Constitution of India came into force in 1950, and it
has already been amended more than one hundred times. If a modern legal text
requires amendment within decades, why should one imagine that every social
regulation written thousands of years ago must be applied literally in every
age?
If even a portion of an ancient code remains practical after such a long
period, that itself is noteworthy. Manusmriti contains many rules concerning
social conduct, weights and measures, boundaries, property, and duties. Some
ideas may continue to be useful, while others may not be suitable for the
present day.
It also contains statements emphasizing
honour and respect for women. If a person performs many pujas and rituals but
mistreats women, what spiritual value do those rituals have? Respect for women
is essential. So do not judge a large ancient text by isolated quotations
alone. Read it, understand its historical nature as Smriti, and distinguish
what is enduring from what belongs to a particular social context. If somebody
says, “Manusmriti contains objectionable things,” let us examine them. But
first read the text. Study who Manu is and what the Smriti tradition
represents. Then discuss it with knowledge rather than slogans.
Question
3: How can Hindus respond to present-day challenges and engage the younger
generation?
Question: In today’s complicated world, with
conflicts and controversies often arising in the name of religion, many Hindus
feel that Hindu traditions are frequently criticized or placed on the
defensive. At the same time, those who speak up for Hinduism may sometimes be
criticized by other Hindus. How can we awaken and involve the large number of
people who appear indifferent, especially the younger generation?
Swamiji: You are seeing only one side of a
very large picture. There is another side. As I travel around the world, I see
more and more young people becoming interested in our scriptures and Shastras.
Organized religions are often structured to
spread a particular set of beliefs, customs, texts, and rituals. In many such
settings there may be limited space for questioning. The message can become,
“What I preach, you must believe.” But the human being is naturally a
questioning being. We possess reason and logical thinking. When questions arise
and a system cannot answer them, people may move away from organized religion.
In many Western countries a large percentage
of people now describe themselves as non-religious. But becoming non-religious
does not necessarily mean that a person has lost interest in inquiry into
existence, consciousness, meaning, or spiritual life. That is precisely a space
in which Vedanta and Yoga can speak.
Hundreds of Acharyas and teachers are working
around the world. Yoga is spreading. Vedanta is spreading. People who may not
identify with an organized religion are studying Vedanta and practising Yoga. I
have personally taught Vedanta in halls that were once churches but were later
acquired and used by Hindu or spiritual organizations.
So do not look only at the negative side. The
dharmic way is in many respects in a better position today than it was fifty
years ago. Imagine a Hindu sannyasi (monk) coming to a place like this fifty
years ago. How many people would have come? Perhaps one or two. Today the
situation is different.
We must continue the work in two directions.
One is the development of serious academic study and think tanks. The other is
the strengthening of traditional teachers and teaching lineages. Both should
move together. The world needs a holistic message, and we must be capable of
presenting it intelligently.
When speaking with young people, use language
they can understand and accept. Do not merely command them: “Do this, do that.”
Demonstrate the values through the way we live at home. Encourage debates and
discussions in colleges and universities. Invite scholars. Let young people
question. Let them think.
I am not pessimistic. I am fully optimistic.
Look at Canada and the United States. How many ashrams, Yoga centres, Vedanta
groups, and teachers are there today compared with fifty years ago? The numbers
have grown enormously. What we require is something like kayakalpa treatment—a
rejuvenation. The brain of the tradition is well preserved, but the backbone
supporting it has suffered. We have not lost the vertebrae; what is required is
some realignment. That will happen. Be part of that realignment.
Question
4: Shankara Advaita Ashram for Global Enlightenment (SAGE)
Question: In line with that, Shankara Advaita
Ashram for Global Enlightenment—SAGE—has been registered in North America with
your blessings. Could you explain what it is and how people here can
participate?
Swamiji: That is a very good question. Many
of you may know about the activities of Advaita Ashram; many may not. Before
speaking about SAGE, let me say a little about the Ashram.
I accepted sannyasa diksha on Shivaratri in
1989. Before and after that I spent time in a Matha in Gujrat, and later I came
to Kerala. In the early 1990s we established Advaita Ashram. From the very
beginning we started Vedanta classes, monthly study programmes, retreats, and
other activities, and they continue even today.
Along with the Ashram we have an educational
institution where children from rural and economically weak families receive
quality education together with moral values and exposure to our dharmic
Shastras. Hundreds of students study there. We also have a centre caring for
elderly people who have no one to look after them and no adequate means to
support themselves.
There are Ashram centres in several places, and we also have a publication
department. More than sixty books have been published, and a monthly magazine
is brought out. Through our website people can learn about these activities and
access publications. As part of the Ashram’s work I travel widely, taking
classes and conducting discussions and debates. From around 2011 onward I began
visiting the United States regularly. Many well-wishers repeatedly asked, “Why
can’t we start an organization here?”
My answer for a long time was that starting an organization is easy; sustaining
it is not. Eventually we registered an organization called Shankara Advaita
Ashram for Global Enlightenment—SAGE—in California, with the ability to conduct
activities more widely in the United States.
Under SAGE, retreats, classes, and other
programmes have been organized. There is also a weekly online Bhagavad Gita
class in English, on Sunday evenings Pacific Time. The classes are intended as
detailed study, not merely brief talks. Information and links are available
through the SAGE website and related channels.
SAGE can also collaborate with other
organizations to conduct retreats, camps, and classes. Retreats are especially
valuable because people do not merely come, hear a lecture, and leave; they
stay together, eat together, study together, and experience a sense of
togetherness. If communities in different regions wish to host such programmes,
they can organize them collaboratively. The purpose is not to create another
isolated institution but to strengthen study, fellowship, and cooperation.
Question
5: Temples as cultural centres and the question of government control
Question: My understanding is that temples in
Kerala and elsewhere were not only places of worship. They were also cultural
centres where education was imparted and where arts, music, martial traditions,
and even aspects of community life were sustained. Is there a movement in
India, particularly in Kerala, to free temples from government control and
revive these wider functions at the local level?
Swamiji: Temples are, first of all, like
powerhouses. A temple is a devalaya. Second, it is a place for public worship.
Third, it is a centre of cultural and what we commonly call spiritual
activities. I use the English word “spiritual” only because we do not have a
fully satisfactory equivalent here.
Temples were also centres of social life. If you study old temple structures,
especially in places such as Tamil Nadu, you can understand how large a role
they played. Community gatherings, cultural activities, learning,
administration, and many other functions were connected with temples. They were
centres of life, not merely places where one went for a few minutes of worship.
Over the centuries many temples were damaged
or destroyed during invasions. Later, under European and particularly British
administration, governments began taking control of temple management in a
systematic way. In the nineteenth century various enactments concerning
religious and charitable endowments were introduced, and over time special
administrative systems for Hindu religious and charitable endowments developed.
Temples possessing substantial land, property, or revenue increasingly came
under government control in different presidencies and regions. Even after
political independence, many of these systems continued.
India later formally described itself as
secular in the constitutional framework, which naturally raises the question:
if the State is secular, why should it manage the institutions of one religious
community while leaving others largely outside such control?
At the same time, Hindu societies, trusts, and organizations have established
and renovated many temples independently. A large number of newer temples are
not under the same systems, while many older and wealthier temples remain under
statutory boards or government-linked administration. Courts have also heard a
number of cases concerning the extent to which governments may control Hindu
religious institutions. I see encouraging developments in the judicial
discussion, even though the legal situation is complex and differs from state
to state.
But there is another practical issue. Suppose
tomorrow the government says, “We are returning the temples.” Who is ready to
receive and administer them properly? Society must be prepared. There must be
transparent, responsible, dharmic institutional structures ready to take
responsibility. That is why we must build social awareness and organizational
capacity at the same time. I am hopeful. Change will come, but the community
must be ready for it.
Question
6: Advaita and the meaning of oneness
Question: Could you explain the idea that the
absolute reality is one while we experience so much diversity? I often hear
different explanations and would like to understand what the teaching is
actually referring to.
Swamiji: From the absolute point of view,
existence is one without a second. From the transactional point of view,
however, we experience multiplicity. I am here as one individual; you are there
as another. Ishvara appears different from the jiva, the jiva appears different
from the world, and the world appears to contain countless separate entities.
From the transactional standpoint, those differences are real for our everyday
dealings.
But now inquire into the existence that gives
existence to all of them. I say, “I am,” and you say, “I am.” What is that
existence because of which both of us can say “I am”?
It cannot simply be the body. The body is continuously changing. It was not
exactly like this yesterday, and it will not be exactly like this tomorrow.
Over the years enormous numbers of cells disappear and are replaced, yet the
sense “I am” continues.
So ask: Who am I? Conduct a real inquiry into
your own existence. Then you begin to see what Vedanta means when it speaks of
an absolute existence that is one without a second, while manifestations are
many.
The manifestations are diverse, but their existence is not independent of the
one reality. Because of ignorance, superimpositions, and false identifications,
I take the names and forms to be absolutely separate and independent. From that
ignorance arise differentiation, attachment, fear, and sorrow. The vision we
require is the vision of oneness. The absolute existence is one without a
second; what we call “many” are manifestations appearing through different
names and forms.
Take this lamp as an example. Suppose it is a bronze lamp weighing five
kilograms. What is the weight of the bronze? Five kilograms. What is the
independent weight of the “lamp” apart from the bronze? Zero. “Lamp” is a name
and form given to the bronze.
Now melt it and make a rod. It becomes a
bronze rod weighing five kilograms. What is the weight of the bronze? Five
kilograms. What is the separate weight of “rod”? Zero. “Rod” is another name
and form. The material reality continues while the form and name change.
Now examine the bronze itself. At one level
it is bronze. At another level it can be analysed into constituents such as
copper and zinc. Go still deeper and the familiar substances are analysed into
atoms and subatomic structures; still deeper, physics speaks in terms of fields
and energy.
As inquiry proceeds, the apparent solidity of separate names and forms keeps
dissolving. Vedanta asks us to inquire into the substrate because of which all
these appearances have existence at all.
So ask: what is real before, during, and
after all these changing manifestations? Establish that vision. That vision
alone can take us beyond sorrow. It is the vision of oneness—the Advaitic
vision.
Concluding
Remarks;
We have
immense energy. What we lack is synergy.
Chinmaya Mission and many other organizations
are doing wonderful work. What I would add is this: have a common platform.
Come together. Continue your individual activities. Do not imitate another
organization unnecessarily; preserve your own individuality. But we must also
have platforms where we sit together, think together, and work together.
Structured classes for children are extremely
important. Those who have children at home should make use of such
opportunities so that the children grow into mature human beings with knowledge
and strength of character. In the same way, Vedanta societies, temples,
missions, and dharmic organizations should remain connected with one another.
That is what is often lacking.
I will share a personal experience. I spoke
with many temple authorities in the Bay Area of California. I was told that
there are more than 160 temples there. I asked, “Do you sit together?” The
answer was no. “Do you come together and discuss common concerns?” Again, no.
Each organization may be doing good work in its own way, but if we come
together, we realize that we are working for the same larger cause.
Swami Chinmayananda established Chinmaya
Mission, and he was also instrumental in helping create the Vishwa Hindu
Parishad as a common platform for Hindu organizations. That kind of common
platform is essential. We must realize that we can serve one cause through
different methods and institutions.
All organizations may continue doing their own good work, but they should also
communicate. When there is an activity at one organization, inform the others.
When another organization has a programme, share that information. Build
collectiveness.
We have immense energy. Let me repeat it: we
have immense energy. What we often lack is synergy.
I work in my way; you work in your way. But sometimes people say, “Do not go
there. If you attend my class, you should not attend theirs.” That attitude is
unnecessary.
Be like honeybees. They fly everywhere and
sit on many different flowers, but they take the honey. The nectar of a
hibiscus is different from the nectar of another flower; each flower is
different. But when the honeybee gathers nectar from many flowers, it is
synthesized and becomes honey.
Keep that sutra within you. Preserve the true Vedantic message of the oneness
of humanity and, ultimately, the oneness of the whole universe.
Thank you all.
Transcibed and edited by Sukumar Canada
