Lokvani Talks To Swami Sarvapriyananda

â€¨â€¨Prior to this, he served as assistant minister of the Vedanta Society of Southern California for 13 months, beginning on December 3, 2015.â€¨â€¨Swami joined the Ramakrishna Math and Mission in 1994 and received Sannyas in 2004. Before being posted to the VSSCâ€™s Hollywood Temple, Swami served as an acharya (teacher) of the monastic probationersâ€™ training center at Belur Math. He has served the Ramakrishna Math and Mission in various capacities including being the Vice Principal of the Deoghar Vidyapith Higher Secondary School, Principal of the Shikshana Mandira Teacher Education College at Belur Math, and the first Registrar of the Vivekananda University at Belur Math.

Monks are not supposed to speak much of their life before becoming a Monk. But I will share briefly a couple of things. I grew up surrounded by books. There were several books by Swami Vivekananda. Reading them I was really fascinated by the idea that God really exists and God can and must be realized. May be it was Poorva Janma Sankara (good deeds from my previous life) that drew me to this. I used to visit the Ramakrishna Ashram in Bhubaneshwar during my childhood and during my high school days I decided to become a Monk. In our order we have to finish our college degree before being accepted into the order. As soon as I graduated I joined the ashram.

Vedanta is a very impersonal philosophy. The personal aspect is very minimal. It is not about becoming an extraordinary person. Rather it is about becoming more and more ordinary and reducing yourself to absolute zero so that ultimate self is realized. The person or personality is a mask. The real nature is within us called Atman or Bramhan and that is the same for everybody.

Guru is the one who dispels darkness. The role of the Guru especially in Advaita Vedanta is very important since it is a path of knowledge. It is a teaching learning process. In our order the one who gives the mantra Deeksha is the Guru. We of course have a lot of Upa Gurus from who we learn. I got Mantra Deeksha from Revered Swami Huteshananda ji Maharaj who was the 12th President of our Ramakrishna order.

In this day and age everything is open. There are so many books. So many spiritual teachers and so many spiritual teachings. The entire spiritual heritage of human civilization is available to us. What is difficult is to find a good student. There is a funny story of a person who went to an Ashram and was asking about the tasks of a Guru and a student. He was told the student has to do an enormous amount of work while the Guru just has to give discourses once in a while. So the person said he would rather be a Guru than a student.

One must be thirsty. The goal must be there that I want to attain enlightenment or God realization. One way to start could be with own family or community tradition though a lot of that is disappearing. So one can look and find something that appeals to you and stick with it.

Akama Hatha - Should not be wounded by desire and should focus on the spiritual welfare of the disciple. Too much commercialization for example can be a red flag. Money is of course needed to run an ashram but over emphasis on that would be suspect.â€¨

Shotriya - One who is well versed in the Shruthis or part of an accredited well established tradition. If a Guru is not grounded in a spiritual tradition of humanity, it would be a red flag to watch out for. It is possible that the Guru has created something new and it is wonderful, but one should view that carefully.

Given that in this day and age of the Internet there is access to so many different spiritual teachings, are there guidelines for a seeker who may not yet have found a specific tradition to attach themselves with to get God realization?

God realization is not an instantaneous process. Spiritual transformation is a continuous process. While you may learn from all different traditions it is recommended that you should find one tradition that appeals and dig deep.

Karma Yoga - Service to Humanity - One should do something to help others. This may be by engaging in service projects or just even working in the family or at work to improve the lives of others â€¨

In positive psychology terms we would say Gyan Yoga focuses on the cognitive ability, while Bhakti Yoga works on the affective domain of the brain. Karma Yoga hones the conative powers and meditation hones in your power of concentration.

Sanathan Dharma great value is placed on all four Yogas. For some traditions one or the other yoga may dominate. For us at the Vedanta society we have harmony of all four yogas. In the Advaita tradition, Shankara says while the Gyan of Aham Bramhasmi is the ultimate goal, the other three yogas prepare your mind for that knowledge. Swami Vivekananda always said that spirituality was Atma Moksha (self enlightenment) and for Jagat Hitaya - Good of the world.

We have a devotional practice centered on Shri Ramakrishna. Meditation and Scripture study are part of our daily routine. All our work is service oriented, be it teaching Vedanta, running schools or hospitals. At this time in India all our Ashrams are focused on helping people with food and other needs to battle the issues caused by the Corona Pandemic. Our service is not charity. We serve others knowing that each human has God in them.

Who am I ? What is the purpose of my life? Does God Exist? What is the point of the game of life? These are eternal questions that usually we do not think about. The crisis now does not allow us to ignore these questions.

Fortunately the great spiritual traditions of humanity specially Vedanta provides profound answers. Vedanta tells us that you are not the body, not the mind. You are the Atman that is beyond suffering. God absolutely exists. The purpose of life is God realization. For many who have no interest in spirituality there is much fear, anxiety and suffering. Those who are deeply spiritual they find great support and solace at this time whether it is through prayer, Vedanta or meditation. The role of Maya is such that once the crisis passes we will forget all these spiritual efforts get sucked back into Samsara. We must be sure to not let that happen and continue our spiritual endeavors.

The practical part of the prayer is it brings peace, calm and sense of security to the one who prays. We are all part of Hiranya Garba -- connected souls. Like computers on the internet we may think we are independent, but we are very much connected. Community prayers are a great force. It allows people to have good thoughts that stay in that connected world. In a practical sense it is a pressure for people to join in at a particular time.

On the spiritual side there is a tremendous effect of prayer. While Karma is there, God is the Karma Adhyaksha. The law of Karma is executed by God. Ishwara gives us the fruits of our Karma. Ishwara can change or rub off our Karma completely. However we have to ask for that. That is the value of prayer.

From a practical perspective surely based on our understanding we can offer many explanations. Sanathana Dharma accepts the Law of Karma. It is a very logical explanation that what is happening is the result of some of our past actions. Other traditions like the Abrahamic Religions may say it is the will of God. There are scientific explanations as well. If you find any of these acceptable then great.

In pure Advaita, as in Mandukya Karika of Gaudapada, there are only three states - Swapna, Sushupti and Turiya. Turiya is the state of pure consciousness and the world is Maya. Law of Karma also has no relevance since, if this life itself is an illusion, where is the question of next life and reincarnation. In duality, we speak about Bhakti Yoga, Karma Yoga and law of Karma. How should a spiritual seeker reconcile these two somewhat disparate concepts/ideas and act in their daily life?

The Mandukya Karika actually speaks of three states - Jagrut, Swapna and Sushupti. Waking , dreaming and sleeping. Turriya, the meaning of which is just fourth is not a state. It is the reality of the three states

Madukiya Jagrut Swapna Sushpita ultimate reality is not a state Turriya -- Turriya means fourth. It is the reality in all of these states. Gaudapada reduces it to two states Waking and Deep Sleep. He says dreaming and deep sleep are one and the same.

When you have the perspective that everything is Maya, the idea of this or next life does not matter. But until that perspective is there in our day to day life so long as we are associated with this body and mind Sadhana, Bhakthi Karma etc become important. Turriya is the ultimate reality. It is Paramarthika. But until you get to that state, when you accept the body you have to accept Ishwara.

Swami Vivekananda always emphasized that Gynana and Bhakti are not contradictory. We should hold on to both. He would say - when things are going well, I am Bramhan, but when I have a tummy ache I think of Ma. The Utimate reality is of course the Nirguna Bramhan. But until we are attached to the body and do not have the realization of the ultimate reality, we need to work on Bhakti and Karma. Swami Pavitrananda ji, a senior monk used to say do not abuse the horse you cannot dismount from. The body is the horse and until you are attached to it you must do Sadhana.

Swami Vivekananda very much wanted universal access to the scriptures, not just for all HIndus but for everyone. Thus he worked to disseminate the knowledge. Today there is democratic access to all spiritual knowledge. However religions are very ancient creatures. Hinduism is very ancient. Over the centuries many non-essential and sometimes harmful concepts have crept in and been accepted as tradition. Discriminatory practices based on caste and gender seem to have at some point in history and become incorporated into the body of religion. Hence religion goes through periodic cleansing. Great teachers come and they bring the original thoughts forward and cleanse of bad practices.

There is not doubt that whatever may have been the original intent of the caste system it has become a great machine of discrimination and oppression. In these cases we must listen to those who have suffered from it. I never accept defense of caste coming from an upper caste person. Regarding patriarchy, women should let us know how they feel in this society. Does she feel discriminated against when scriptures like the Christian or Islamic ones refer to God as He?

We should aim for a religion that is at least at par with our modern sensibilities where the rights of all are respected. The core of religion is fully compatible with all of this. If there are practices or even texts that go against this, we should simply discard them.

I think it is the height of hypocrisy to look down upon Hinduism. If you look at other religions of the world they continue to be patriarchal till today. It is only in Sanatana Dharma that God is worshipped in the female form. Hinduismâ€™s approach to gender was always very sophisticated.

Discrimination was part of all religions. All religions are very old and they existed in highly unjust feudal systems. Class injustices, gender injustices were all accepted. During colonial rule, Christianity was found even compatible with slavery.

Actually in that spectrum Hinduism is like other religions. But it has always been very open to change and reform because there is no fixed orthodoxy. No one will persecute you for blasphemy. It is actually a very ancient religion and yet a very postmodern religion. All the Hindu teachings are available to you and you can set up your own understanding of Hinduism. There are multiple paths to the same goal. If you find things useful take it. Those that are objectionable can be left alone. Nobody is compelling you

People are talking about Social Distancing and solitude as a challenge. Prisoners are often sent to solitary confinement. Solitude is bad only when it is imposed on us and we do not know how to use it. Sadhus and Yogis actively seek solitude. There was a Punjabi Sadhu who I met in Suraj Khund in Gangotri. It was pilgrim season and he was having a great time with the children who were there. When I mentioned that while he is having a good time now soon the winter will come and he will be all alone. His response in a Punjabi way was â€œI am "mast" (happy) now, I will be (aur mast) happier then since I will be aloneâ€. A truly spiritual person is happy in the company of people and even more at peace when they are alone. So at this time if you get solitude learn to use it wisely. Fill it up with study, sacred music, with simple reflections, with art and music, with meditation and make it a fulfilling enriching life.

There are others who are affected the other way. There are large families crowded in small apartments and have to deal with each other. That can be a cause for irritation. You should view it as an opportunity. Remember you are in the presence of God in all of these forms. It will take patience. Learn to be present with these people around you. Still yourself. Donâ€™t talk , listen. You will feel peace descending upon you and the people around you.

I pray to the Lord to bless us all in these times of calamities. As Gandhiji would say Sabko Sanmathi De Bhagwan. I would say Sathmathi - or understanding of the Ultimate Reality. May our lives be dedicated to that Ultimate Reality - Sath - Pure Being. May we realize it in this very life.

Another important not, we should be distancing from our own thoughts. Most of our problems are caused by our thoughts . They cause fear, anxiety etc. Whatever is happening in the world will happen. Our fear is not going to help us. So try to create distancing from these thoughts. Tell the thoughts to stay away. You are not the thoughts. There is a gap between you and the thoughts. Be mindful of the gap. Spiritual seekers are sometimes in greater trouble. They worry that they are worried. One wonders if that means spirituality is not working?

I bless all to stay safe and maintain a distance from your thoughts. It is natural to feel anxious and fearful in these times. With some practice one can try and maintain a safe distance from these thoughts