Satsang
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As the means to freedom
The Times of India, Jun 25 2015
Swami Chinmayananda
The question-answer format is a great way to teach and learn.
Satsang is a diligent involvement on the part of the students in their quest for knowledge and an equally diligent involvement of the teacher who guides the search. So, we see Nachiketas pressing for answers from Yama in Katha Upanishad. We see the untiring Uddalaka repeating to Svetaketu about the nature of the Self. Uddalaka gives nine illustrations to show the equation between jiva and Brahmn which testifies to the kindness of vedantic teachers towards their students. Briefly then, it is this meaningful involvement on the part of the teacher and the taught that is called satsang.
In the Brihadaranyaka Upanishad, Yagnavalkya expounds to Maitreyi the concept of satsang as the means to freedom. He says listening is the first step which effortlessly leads one to reflection, which, through a purified mind, resolves in the experience of oneself as the reality. Sravanam or listening, is given repeated emphasis for the reason that the mind is completely new to the way of self-contemplation and has no aptitude for such processes. It can be made contemplative through constant exposure to the teaching which involves listening.
Know reality through constant questioning and by service to the teacher who `knows' the Self. Here service implies getting involved in finding answers for all questions pertaining to the Self. It also implies remaining exposed to the teacher's benign teaching. To live the life indicated by the rishis is the greatest seva that an imperfect mortal could offer to the man-of-perfection. The word `perfection' used by Krishna implies repeated inquiry through seeking answers to questions. By addressing one's doubts to the teacher we are opening the box of `knowledge' locked up in the master's bosom. A perfect guru immediately detects from the questions asked the false line of thinking of the students.While removing doubts the guru imperceptibly orders and reorganises the pattern of thinking of the student. It has thus been an age-old tradition among Hindus to encourage open dialogues between teacher and taught and which is rightly called satsang.
Association with the wise leads to detachment from sense-pleasures. That in turn leads to freedom from the delusion that the world is real.
When the false sense of reality goes, the mind abides in the Self. This abiding state with one's Self is freedom. Satsang thus paves the path to freedom.
An Upanishad is even named Prasna Upanishad, meaning questions and answers as a means to freedom. Six great students approach the teacher Pippalada, wanting to get some doubts cleared. The teacher frees them from all inhibitions in asking questions by saying, `Ask questions as you like'. Encouraging questions is the only way to involve the students' thinking. The first question deals with the problem of creation of the pluralistic world, the second and third discuss methods of worship and the initial sadhana necessary for perfect integration of the seeker's mind and intellect before he steps on to the path of meditation in vedanta. The fourth and fifth questions are an exhaustive enquiry undertaken to study dream and sleep. In the sixth question the main problem is taken up: How to indicate by finite words the seat of the Self, in all is infinite glory and eternality?
This unique method adopted in our scriptures makes them non-dogmatic.The freedom to approach the teacher in person and freely ask questions is the right atmosphere in which the human mind grows and rises to heights of freedom.
The company of the wise
To be in the company of the wise in satsang, is very important.
More than the words, it is their presence; more than the logic, it is their love; more than the structure of the path, it is the structure-less understanding in the life of a seeker.Thought has a structure. You try to comprehend something that does not conform to a structure through structure of thought. Therefore, be in the company of the wise.
Being constantly in satsang gives you nissanga, solitude. Then nirmoha happens, delusion loses its grip on you. Once that happens, what emerges is niscalatattvam, unchangeable reality, and one is able to experience jivanmukti, a state of liberation .
A master taught a disciple all that he knew. Having taught all the scriptures, he told the disciple that for the final teaching he would have to go to a nearby ashram.Trusting the words of his guru he set out to meet the other guru in the nearby ashram.To his utter surprise he found that the new guru had stopped teaching; he was only lovingly serving food to everybody in the ashram.
The guru himself would cook and would serve, and he would clean the left overs and wash the dishes.Later the disciple noticed something unusual. The guru himself washed the dishes and kept them in order before he went to sleep. Next morning, he would take out the dishes, and wash them again before cooking. He observed all such details and came back to narrate to his earlier guru. The disciplee narrated, “I cannot understand why the guru you sent me to, in the nearby ashram, should wash the already cleaned vessels again in the morning!“ To which his guru replied, “Yes, this is what I wanted you to observe and get totally.You cleanse your mind regularly but your mind starts collecting dust along the way in the form of clutter, and also foggy understanding. So long as your mind gathers dust, it has to be cleansed. It has to be an ongoing process. You have to go on purifying the mind.
“Therefore, there is a mention of asakrit upadesha. Asakrit means until you understand.Constantly listen. Go on listening till you are one with the understanding Pounena shravanam kuriyat.“
So, satsang will give you solitude, and detachment that removes delusion so that you start realising the Truth. Once you know the Truth, you lose the grip of samsaara in spite of being in samsaara.
This is the way. This is the path.This is the direction. This is the destination.
And therefore, `Bhaja Govindam, Bhaja Govindam, Govindam Bhaja mudhamate. Samprapte sannihite kale na hi na hi raksati dukrn karane.' Seek Govinda, seek Govinda. O fool, grammar rules are not going to protect you at the time when death haunts you and finally arrives.
