JAIN SUTRAS DISCOURSE 6🔗

THE AWAKENING

From a Discourse by SPH JGM Bhagavān Nithyananda Paramashivam Buena Park, CA, USA

March 10, 2007

I welcome you all with my love and respects. Today's subject is ‘The Awakening’ - awakening to the Truth, enlightenment, reality, awakening yourself to your consciousness. Before entering into the sutras, I will just answer the questions from devotees about yesterday's discourse.

Q: Nowadays a person selects his own spouse, say at 20-25. He still makes a lot of mistakes. Would you not advocate a person selecting his religion, whether Jainism, Buddhism, Islam or Christianity at a mature age of 20 plus, after he has had a chance to explore all of them?

This is a nice idea. A few days ago, I had a radio interview. In that I spoke this same thing. Religion should not be forced on people. It should be an option. After maturity, maybe after 14, they should be given a fair, clear, decent idea of all religions from their original sources. A person should be given a choice to decide what he wants to follow. This is exactly my idea. I advocate this; this is what I call religious freedom. Real religious freedom means you are given freedom to choose your religion. You are given freedom to practice your own religion. That is what real religious freedom is.

Q: How did you learn reading and writing and speaking so fluently since most of your life was involved in seeking? Please excuse me if my question does not make sense. To tell you the Truth, no question makes sense! All questions are just playing with words. It is a strange question. See, in the Vedic tradition, even in Jainism, we don't believe that knowledge can be gained only through the senses. Knowledge can come from a different source also. We call that as intuition. There is a source through which knowledge can happen to you if you know how to open that door, how to open that source. You can receive knowledge without the help of eyes and ears.

Q: What is the qualification to be called a Paramahamsa? You are supposed to be in complete bliss and experiencing the total freedom. That is the qualification for Paramahamsa.

Q: Your discourses of last four days has brought major suffering for me, because my wife expects me to be a married Paramahamsa! Can you help a person like me? I am here to help only you. Understand, if your wife is expecting you to be a married Paramahamsa, she also should become a Paramahamsi! Everybody expects that their husband should be like Ramakrishna but nobody wants to become like Sharada Devi. Understand, you first tell her, 'You achieve the state of Sharada Devi, then naturally you will see me as Ramakrishna'. So, this is the help I can give as of now. Maybe you can try to bring her to the discourses and spiritual practices. That may give little more help for her and for you.

Now, we will enter into the sutras, Mokshamarga sutra. Again we are going to work on the Mokshamarga sutra, second chapter. Yesterday we worked on the Mokshamarga sutra, first chapter. Today, Mokshamarga sutra, second chapter.

It is a very powerful sutra. The problem is, because it is filled so much with the Truth, only a sincere seeker can feel connected to it. If you are just an onlooker or a casual visitor, you won't feel connected to this. These great sutras of Mahāvīra are not for the masses, it is for sincere seekers. It is delivered to a different quality of human beings.

Gita is delivered to a person who was in the world and who is going to be in the world. But these Jain sutras are delivered to people who are working towards enlightenment, who are working towards the realization of the Ultimate. So, these sutras are so powerful and filled with Truth that it needs intense energy to go into them and experience them.

I can say this is the punch line. This is the essence of the whole thing, where he ends the sutra by saying even liberation is useless. Understand, there is no other Master who is so courageous, so powerful. Understand, the last statement je dive jeya maanuse - even the liberation is useless. This is surprising - one should transcend sin and merit, bondage and liberation.

Understand, you are supposed to be free from the idea of freedom also. Actually, the ultimate liberation can happen to you the moment you are liberated from the idea of freedom. As long as you want freedom, you will be bound and working towards it. The moment you are liberated from the idea of freedom, you are liberated this moment. This is the punch line, the essence of the whole spirituality.

I don’t think any other Master is so courageous to declare that you should be free even from the idea of liberation. See, understand, only as long as the disciple is seeking liberation he will be around you. Only a great person like Mahāvīra, only a great Master like Mahāvīra can declare, ‘Liberate yourself even from freedom, even from liberation.’

See, here Mahāvīra is talking about one who transcends sin and merit, bondage and liberation. He is liberating you even from the concept of liberation. Actually, when you are liberated from the concept of liberation, you experience true liberation. Otherwise, the concept of liberation is the best way to bind you.

See, even for money, you can't be bound 24 hours. You may be bound for 8 hours a day maybe, that's all. But somehow if the idea of liberation is inserted into your head, you are bound now 24 hours. You will do exactly as that person wants you to do. You will do all sorts of things that he wants you to do.

There was a time these so-called spiritual people had started using the idea of liberation to rule the common masses, to rule the ordinary people. With Mahāvīra, even that mistake cannot happen. He is so clear, he has created a foolproof system which can't be corrupted. Either you know consciously you are going away from Mahāvīra or you follow him perfectly. You can't justify yourself and corruptHis teachings, no. It is impossible.

Either you know clearly, you are not following Mahāvīra properly and you are just doing things on your own and trying to act as if you are following spirituality, or you will be very clear and follow the true path Mahāvīra teaches. You will be surprised at Mahāvīra's power, Mahāvīra's intelligence andHis ability to create sutras in such a beautiful way.

If you study different traditions you will understand the power of Mahāvīra's words. They can't be degenerated. You can't misinterpret. You can't miss them. You can't dilute them. You can't corrupt them. He has taken the extreme step to preserve the purity ofHis teachings.

Let us enter into the Truth one by one.

‘The one who does not know the difference between matter and consciousness, jata and chaitanya, won’t be able to practice restraint, samyama. Only the one who knows matter and consciousness can practice restraint.’

This is a beautiful sutra. Here he is giving a technique to be in consciousness all the time, to go beyond the materialistic needs. See, only the person who knows the difference between matter and consciousness, jata and chit, will be able to practice samyama, means restraining himself, or leading the pure life.

See, there are two things in your being. One is consciousness, your atma, enlightened energy, soul. The other is matter, your body. There is something called chit jata granthi means the matter and consciousness, chit and jata, are connected like a knot. We call that as chit jata granthi. This connection only is called ignorance. This connection only is called the cause of maya.

One important thing, if you look little deep and try to find out where it is connected, you will see it is not connected at all. When you are superficially looking, now you will feel as if your soul and your body are connected. That is why your body is functioning. But if you look inside and see where it is connected, both of them were never connected. You will realize you are liberated.

Understand this one example. You go and stand in the corner of a room and you think you are in prison because both the sides are closed. You stand in the corner of a room, facing the corner and you shout, ‘Please liberate me, liberate me’. Somebody from your behind you shouts, ‘Fool, on the third side there is no wall, turn.’ When you turn back, you see, ‘God, I don’t have to be liberated, I am already free!’

You will realize you were never in bondage. You were always free. You go to the corner, you corner yourself and think you are bound. In the same way, here when you look deeply into the

chitjatagranti, where the consciousness and matter are connected, suddenly you will realize it was never bound, it was never connected.

The beauty of Mahāvīra is he is pure Truth, 24 carat gold. You can’t add any stories or jokes or any examples to him because any joke added, any story added, any example added will dilute the Truth. That is why I am not using many examples, because many times these so-called commentators spoil the whole Truth.

People sometimes feel the original sutras are clearer than the commentary. I do not want that mistake to happen. That is why I am not using any examples. I am not using any stories. I am not using any other references. He is so clear, if you understand or try to look where the chit and jata are binding each other, touching each other, getting knotted, you will suddenly see you are free by your nature. There is no knot.

See, if you take the responsibility for law, you are liberated from law and you will not feel that it is enforced on you. Whatever you may think or do, life has to run based on certain principles. As long as you don't understand those principles and accept them, they will be bondage for you. The moment you understand and accept them, you are liberated from them. They are no more enforced on you.

That's all is the secret that Mahāvīra is delivering here. Understand, the whole Truth is this only. There is a dharma, a law of life. Somebody asked me, ‘Swamiji, do enlightened people also die? Then why should we become enlightened?’ I told him, enlightened people don't die like you. What happens to you when you die will not happen to them when they die. You die in a normal way, like your soul leaves the body and the body goes through suffering, and your mind feels miserable because you did not fulfill something. You did not do what you want to do and you did something which you didn't want to do. The fear and greed and everything comes up. You go through suffering and leave the body. But with enlightened beings, there is nothing called fear or greed or suffering. So you can't call their death as death.

There is a law of life. Anybody who has taken the body has to leave the body. In your case, because you did not understand the dharma, the law of life, and accept it, you feel it is enforced on you.

With enlightened Masters, they understand it is dharma and they accept it. Because of that, they don't feel it is enforced on them. They are liberated from the dharma. You are liberated from the law when you take the responsibility of the law. Any law is created for all of us. See, if you look as a whole, you will not criticize any law. Only if you look at it as a part, if you look from your view, you will criticize all laws. If you look as a whole, you won't criticize any law.

In the same way, till you experience you are consciousness, you can't renounce the physical pleasures. Even if you renounce, you will be mentally thinking about them. The one who does not know the difference between matter and consciousness won't be able to practice restraint. Only when you experience that you are a conscious being can you practice restraint.

Understand, you are not a human being having a spiritual experience, you are a spiritual being having a human experience. It is the other way. You are not a human being having a spiritual experience, you are a spiritual being having a human experience.

So only when you understand the Truth, you are a spiritual being having a human experience. Suddenly you will see the outside world or the pleasures of the world are not attracting you at all. They are not affecting you anymore. You are just beyond all these things. You are just living in a different space. The one who sees everything as movements in consciousness transcends sin and merit, bondage and liberation, which is the essence. This sutra is the essence. When you see everything as movements in consciousness, you realize you are in consciousness, you are consciousness, just consciousness is moving inside the consciousness.

Understand, there is no matter, there is no jata, there is no outer world. The outer world also is inside your consciousness. This can happen to you when you start witnessing. When you start constantly witnessing whatever happens inside and outside, suddenly you will see all movements, whatever is happening, including you, is just part of your own consciousness.

If something is happening inside your body, it directly affects the sun and the moon. You will realize you are not an island as you think. You are not an island as you believe. Your belief that you are an island is too small. It is like in a big ocean, a small piece of straw is floating. A piece of straw is too small to separate the ocean into two. In the same way, your ignorance is too small to take away your enlightenment.

Understand this important Truth. Your ignorance is too small to take away your enlightenment. You are fortunate that your enlightenment is stronger, more powerful than your ignorance. That is why enlightenment is possible. Your ignorance is too small to cover you or to make you into two.

As long as you carry 'I', the idea of 'you' will be there, the idea of 'other' will be there. The moment you relax from the 'I', the idea of 'other' will disappear. As long as you connect all your thoughts and see things with your own ideas, you will see the outer world as separate.

But I tell you, once you unclutch from your body and mind, you will start seeing everything as movements in consciousness. You transcend sin and merit, bondage and liberation. You don't even ask for liberation. Understand, you transcend liberation. Now whatever you think as liberation, even that is an idea.

I always tell people, unclutch even from your idea of liberation, and you will be liberated. Otherwise you will have an idea, 'If I am liberated, I should be like this' and you will try to fulfill that idea, so you will never feel liberated.

Liberation means there is nothing like you should be like that or like this. You should feel intensely and clearly that you are liberated, that's all. You have nothing to achieve. You are free. That can happen to your being, that can happen to your soul, only when you liberate yourself even from the idea of liberation.

For example, when you look at a rose, you create the word 'rose' in your mind and start thinking about all the ideas which you have about roses, the ideas connected to roses, and all the roses which you presented to somebody about roses, or you think about all the roses presented to you and how you responded...

Slowly, in few seconds, you are away from the rose. You are no more connected to the rose. With anything in the world, you can see for yourself, the moment you see words are created, you are away from the reality. You are now in your own dream world, in your own dreams.

Try to see but not create a word; directly try to connect just like kids. Kids will not know the word. But you see, when kids see something, the whole being sees it as if they are enjoying it, as if they are living it.

So, see without using the name, without using the word. Then suddenly you will see strange things happening between you and the rose. The idea or the boundary that you are separate from the rose will slowly disappear. You will feel like you are just slowly becoming one with the rose because the boundary is disappearing, you are becoming one with the reality, you are becoming one with the Truth, you are becoming one with satya.

Suddenly you will see you feel so deeply connected to the rose when you see the rose without the word. In the same way with anything, with a tree, with a person, with a situation - always you have a prejudice. If you drop your prejudice and see, you will see it completely differently. For example, if in a particular situation, you think that you should be depressed, usually you respond only as depression, in a depressed way, to that situation. When that situation arises you will see that you will be depressed. There is no other way.

We call this as a psychodrama - if you are prepared, and if you are given the dialogue of depression at a particular moment, you will repeat the same mood, the same dialogue throughout your life when that kind of situation arises in you. So the whole life is nothing but psychodrama.

There is a beautiful Zen story:

One disciple goes to the Master and asks, 'Master, you have become a Master, please guide me also how to become a Master'.

Master says, 'Who says I have become a Master? No. I am a Master because you want to be a disciple. As long as you are playing the role of a disciple, I will be in the seat of the Master. The moment you are no more a disciple, I will not be a Master anymore'.

The disciple was shocked, 'How can it be?'

The Master says, 'Yes, only when you want to see a Master, you will see a Master in me'.

For example, it is not that all the people who see me on the road feel my presence or energy. No. Only a person who needs, who wants, feels connected. So, including your experience, everything is part of the great psychodrama being played here.

Understand, Master plays a psychodrama of Master-disciple relationship to expose you to the reality and to take away all other psychodramas from you. That is why we say that Master-disciple relationship is the ultimate relationship, the last relationship. Till you have that relationship, you will have all other relationships. Once you have the Master-disciple relationship, he swallows all other relationships. He takes away all other relationships. And then he takes away even the Master-disciple relationship and shows you that there is no Master, no disciple.

There is only one thing, you can call it as 'you' or 'me'. It is only one. As long as the 'you' and 'me' exist, there is a possibility for relationship. In reality, 'you' and 'me' itself don't exist. It is one and the same. You may call that as 'you' or 'me', any word you may use.

But you will realize the one who sees everything as movements in consciousness, will realize that you and me are just two different waves in the same ocean. It may be a big wave or small wave, but whatever it is, it is in the same ocean. You are also going to settle down in the same ocean, I am also going to settle down in the same ocean. Even if you don't want, we will fall into the same ocean.

He says, ‘Speaking such Truth is very difficult indeed.’ your very inner consciousness has to be raised to a different level. Just speaking the Truth is impossible by you, unless you are constantly being alert.

Maybe you can take this as a small homework, just try. Till tomorrow, try with full alertness. Maybe you can have a small notebook. Whenever you miss, note down how many times you missed. Just try to see. Then you will understand what Mahāvīra means by the word ‘being continuously aware.’

If you try just for twenty-four hours, only then you will understand the meaning of the word ‘being continuously aware’. Today you need to carry only one message, only one line, ‘being continuously aware.’

Please try to experiment with this one idea. Till tomorrow be continuously aware and see how many times you are failing. That is enough. You will learn what Mahāvīra wants you to learn. You will learn what you need to learn. That is more than enough.

The wave when it rises, when it is in its peak height and when it falls, in all the three times, it is directly connected to the ocean. It can't be away from the ocean. It can never be separated from the ocean. Even if the wave thinks that it has become separate from the ocean, and it has to get liberation, it has to reconnect itself to the source and the ocean. Even if you think you are separated from the ocean, you are connected to the ocean.

In the same way, even if you believe you are in bondage, and you have not achieved liberation, be very clear, you are never bound. You are eternally liberated. You are connected to the source. You are connected to the ocean. You are filled with energy.

The person who understands everything as movements in consciousness, realizes that you are like a wave in the ocean. You rise in it, go to the peak height in it, you fall inside it, that’s all. There is no other difference. One who sees everything as movements in consciousness, transcends sin and merit, bondage and liberation.

The one who transcends sin and merit, bondage and liberation, understands the futility of sense enjoyments and renounces them completely. When you understand the sin and merit, bondage and freedom, it is not that you need to renounce the sense enjoyments. Sense enjoyments will renounce you. They will understand you are useless for them and they will renounce you.

The one who renounces sense enjoyments also renounces all attachments in the inner world and outer world. Such a person then receives initiation from the superior one, means the Master, and attains the state of a muni - the state where he does not consider this world asHis home and wants to enter into the other world. When he attains the state of a muni, he gets a glimpse of true dharma.

Understand, now the sutras are explaining about the state of enlightenment and how you live in it. The one who renounces the sense enjoyments also renounces all other attachments in the inner and outer worlds. In the inner world also, you are not supposed to have any attachments. You are supposed to be experiencing the Truth even beyond the inner world.

If a person understands attachments are opposed to dharma in the inner world and outer world, he is initiated. Initiated means, the experience is transmitted from Master to him. The transmission of the ultimate experience happens and he attains the state of a muni. He attains the state of the enlightened one, siddha, the ultimate pure consciousness.

Mahāvīra says that once the veil of ignorance is removed, he attains completely the state of pure knowing and pure experience. Mahāvīra is describing the process of enlightenment here through these five or six sutras.

The one who sees everything as movements in consciousness transcends sins and merits, bondage and liberation. The one who transcends sin and merit, bondage and liberation, understands the futility of sense enjoyments and goes beyond them. The one who renounces sense enjoyments also renounces the attachments in the inner and outer worlds. Such a person then receives initiation, means the transmission of energy happens from the superior one, the Master, and he attains the state of a muni. Once he gets a glimpse of true dharma, he removes the veil of ignorance that surroundsHis true self. Once the veil of ignorance is removed, he attains completely the state of pure knowing and pure experience. One who attains the state of pure knowing and pure experience, such a Jin (root word for Jain) attains the state of kevala gnana and transcends all the planes of existence. Once he has attained the state of kevala gnana, he renounces mind, body and speech and he is in shanta, stillness. Once he attains the state of stillness, he destroys all karmas from their root and attains the state of a siddha, enlightened one. Once a siddha, he remains to be eternally enlightened , siddha eternally.

See, beautiful sutras! But actually, the whole thing happens in one second. What Mahāvīra is describing is not step by step. He is describing using so many words the ultimate glimpse or the ultimate Truth, how it happens and how the person is established in enlightenment. You may think, by knowing all this, what is the direct use? Understand, if you deeply connect with the Truth of these teachings, feel connected, this very listening can just transport you to that plane, to that existence because there is no other qualification necessary to achieve this reality.

As I was telling you, your ignorance is too small to take enlightenment away from you. Your ignorance is too small. You are not so ignorant as you think. Even in ignorance, you are not as full as you think. Fortunately, you are not full even in your ignorance. Your ignorance is not so powerful as you think. It is possible for you to go beyond your ignorance.

Just the other day I went to see one of our devotees who had left the body. After meditating I just did namaskar (salutation with folded hands)to the body with a lot of respect and reverence. One of our devotees asked me, 'Why did you give respect for her? You blessed her, that is beautiful, but why did you pay so much of respect?'

I want all of you to understand the answer which I gave because that will enlighten you with this whole Truth.

In Bhagavatam, there is a beautiful story. Krishna was touching the feet of Radha and painting it with mehendi (henna). The story says that Krishna was applying mehendi to Radha's feet. This was too much! All the rishis and munis are waiting to touch the feet of Krishna and He is touching somebody else's feet! They said 'Have you gone crazy? You may be in love with her, but that does mean you should touch her feet. You are the Ultimate. You are Bhagavān Himself. How can you touch her feet?'

Krishna says beautifully, 'Her devotion is so deep, she is so devoted, I feel that she is more connected to me than my body itself. She is so deeply connected to me than this body itself.'

Understand, this will give you the glimpse of the space in which Masters live. I told the same thing, 'That person is so devoted, she is closer to me than this body itself.' Just because I am living in this body, this body is not close to me.

There is a possibility to get closer. You need to understand what I can say is the psychology of enlightenment or the physiology of enlightenment, whatever word you may use. The Truth about enlightenment is an enlightened being may be using a body, but your devotion can be closer toHis enlightenment thanHis very body itself. This Truth can liberate you, it can guarantee you your enlightenment with just your devotion or feeling connected.

See, to whom you are devoted, whether he is enlightened or not, don't bother. Just you feeling connected, your trust, your surrender itself is more than enough to give you enlightenment. Many people come and ask me, 'Swamiji, if I surrender to a statue, surrender to a murti, surrender to a stone, will I become enlightened?' I tell you, to whom you surrender, whether a stone, a murti or a statue is not important. The surrender, the quality of surrender, that is important.

If the quality happens in you, even a stone can give you enlightenment. The stone itself may not be enlightened. But it can give you enlightenment because you are closer to the idea represented by the stone than the stone itself.

Understand, you are closer to the Truth represented by the stone than the stone itself. This is the Truth. This is the base. This is the reason why we use idols to achieve enlightenment. This is how idols can lead to enlightenment, how statues can lead to enlightenment.

Idol worship is not just an ordinary thing. If you stop with that, it is an ordinary thing. Actually, we don't worship idols, we worship through idols. We worship through idols, not just idols. Your intensity is more than enough to liberate you. Even a statue is enough to liberate you. And if you don't have the intensity, then even if God comes in front of you, you will ask for ID card!

In the life of Ramakrishna Paramahamsa, there is a beautiful story:

Ramakrishna himself became enlightened through the help of Kali, the murti (idol) of Kali. It was just a stone statue and he became enlightened through it. When he was talking about this, somebody was sitting in front of him and counting beads or doing some technique, they were doing some traditional ritual like sandhya.

Then Ramakrishna says ‘See, in my case because of my trust, even the stone gave me enlightenment. InHis case, I am sitting in front of him and this fellow is closingHis eyes and doing some sandhya. What he is trying to achieve is sitting in front of him, but he is not able to see.’

Many times when you really open up, when you really understand, even an ordinary statue can lead you to the ultimate experience. When you don’t open up, even if an enlightened being is sitting in front of you, you will be so closed with your own prejudices, with your own ideas, you will be sitting and doing something on your own inside your mind.

The one who attains the state of pure knowing and pure experience, such a jin, means the person who won, attains the state of kevala gnana, aloneness and transcends all the planes of existence.

You exist in different levels, different planes. Sometimes you exist in the physical plane. Whenever you exist in the physical plane, you experience the physical pleasures and physical pains. Whenever you exist in the mental plane, you experience the mental pleasures and mental pains.

See, for example, if you are more in the mental layer, you will experience more joy in name and fame and you will be afraid of defamation. You will not be afraid of losing the physical pleasures much, you will be more bothered about the mental pleasures. In the same way, if you are living in subtler planes, your joys, your experiences, will be more subtle.

The person who knows the whole thing is just consciousness moving in consciousness. See, there is nothing to protect. There is nothing to save. There is nothing to play. Understand this one Truth: It is like you are a big wave rising in the ocean of consciousness and falling into it, nothing more than that. Sometimes the wave starts thinking, 'No, no, no, I have become separate. Now, I need to ...'

The moment you think you have become separate, either you want to go back to the source or you want to try to do something for your security. Trying to do something for your security is your outer world game. Trying to go back to the source is the inner world game. Both are games - because you are not separate from the ocean.

Mahāvīra is saying, you are liberated. You are supposed to be liberated even from the idea of liberation. You are supposed to transcend the idea of liberation. See, first ignorance is the wave thinking it is separate from the ocean. And the second thing, if the wave is more towards the outer world, it starts thinking, 'I should now create security for me.' It starts collecting all the pebbles in the beach and feels that is the treasure it can hold on to, it feels that it will be secure forever with the stones and pebbles. It goes towards the outer world. That is what we are doing - collecting few more zeroes in our bank balance, thinking that we will be safe and secure forever. The same thing we are doing. This is the movement towards the outer world.

Sometimes the ocean starts thinking, 'I should go back to my source, connect myself with the ocean and achieve enlightenment.' And it starts thinking it should try to do something specially to connect. You don't need to do anything because you were never separated. All you need to do is to renounce the idea that you are separated.

Understand the Truth that you are one. You are already one with the ocean. You are already one with the consciousness. You are already one with the Truth.

Whether you are rising, or in the peak or falling, you are inside the ocean. You are never separated. Understand whether you are sick or healthy, whether you are depressed or joyful, whether you are going through life or death, whether you are sick or healthy, whether you are joyful or depressed, you are inside the ocean.

So, whether you realize that you are enlightened or you don't realize you are enlightened, you are enlightened. Whether you experience it or not, whether you realize it or not, the Truth stays that you are enlightened. All you need to do is reclaim. Even if you don't reclaim, it will be there, that's all. You don't even have to put pressure on yourself, 'I have to reclaim and express my enlightenment.' Just know you have abundance, simply you will start expressing it. Just relax, you have enlightenment.

Whether you realize or not, you are connected to that ocean. You can’t exist as an island even for a moment. You can’t exist as an individual even for a second. You can’t exist separately. You can’t exist away from the Truth even when you think you are away from it. The Truth of pure knowing, the Truth of pure experience descends on you once you understand you rise in the ocean, you live inside the ocean and you relax into the ocean.

People come and ask me ‘Swamiji, all these great things are ok, I understand, but unless I experience it, will I not go through suffering, pain, when I leave the body, when I die? It should all become an experience in me.’ I tell you, this very understanding is so powerful, it will transform the quality of your suffering. It will transform the quality of your pain. If you don’t have this understanding, all your sufferings will lead to more and more sufferings. If you have this understanding, all your sufferings will trigger this understanding. It will lead to more and more understanding, that is the greatness of satya.

Understand, you will never be the same again after listening to these Truths. Without these Truths in your life, when pain and suffering come, you will try to escape from it. Just by trying to escape from it, you will create more and more clutches and pains and sufferings towards you. With this knowledge, they will not trigger the mechanism of escaping, they will trigger the mechanism of accepting, surrendering, the Truth. That is the greatness of this knowledge.

You are never away from the ocean. You are never away from the consciousness. I can add any number of words, but I do not want to leave you with my words. I want to leave you with Mahāvīra's words. He is so perfect, he has expressed it so clearly, even after 2500 years I can't develop it. We can't add few more words to it. He is so clear, that is the reason I feel at loss, I can't add, he is so pure and so clear. There is nothing much to explain. There is nothing much to comment. All we can do is to repeat those words with reverence and respect and digest those great Truths with reverence and respect and relax into those words with trust and deep devotion, and they will work on us. They will penetrate and do the miracle of transformation inside our being.

There is one more beautiful sutra, I just wanted to repeat that sutra and then we will end the session, 'I surrender to the arhantas, I surrender to the siddha, I surrender to the sādhu, I surrender to the dharma'

This is called 'saranagati sutra'. Two things: if you feel confident, feel connected when you listen to the Truth that you are the ocean, it is beautiful even if you don't believe it. You are never separated. The wave is never separated from the ocean. If you feel connected to this Truth, beautiful! Just live it. If you feel that is too much, if you are not able to feel really connected to those words, then catch this Truth of surrender.

If you feel connected to the Truth, then start expressing it. You are already enlightened. Nothing else needs to be done. If you feel it is too much, it means you are ego-centered. So you are not able to feel connected to the Truth. Then the technique and method for you is saranagati. Then surrender to the arhanta, siddha, sādhu and to the dharma.

See, the person who is supposed to go in the path of self-knowledge will feel connected. Something will click in him the moment he listens to ‘the wave is never separated from the ocean.’ He will think, ‘Yes, true! Then how can I be separated from my source? I am connected to it.’ Suddenly you will see so many doubts and difficulties which you always carry relax and disappear and you settle down.

If that happens in you, just live that same peace and Truth, express it. If you feel it is yet to happen then surrender is the path for you. Surrender your body, mind, everything at the feet of the great Masters. Surrender to arhantas, surrender to siddhas, surrender to sādhus, surrender to the dharma.

Actually, at least our disciples, you would have heard lot of words from me. So you may be thinking now also I should add more and more words. But I feel adding more and more words may not help, at least with these great sutras. With these great sutras, the very sutras are more powerful, so straight, so beautiful! All you need to do is carry one understanding. That itself will help you. That itself will liberate you. That will do what has to be done.

If I leave you with too many words and techniques, you will not carry even a single word inside your being. You will not carry even a single Truth inside your being. You will not allow anything to work on you. So now I want to leave you with one Truth, one great Truth and understanding.

Whether you understand or not, whether you believe it or not, whether you experience it or not, you are never away from your source. The wave is never disconnected from the ocean. It is always connected. So, whether you believe it or not, understand it or not, experience it or not, you are enlightened. Just carry this one Truth, and express your enlightenment. In whatever way you can, express your enlightenment in your life. Express this Truth when you relax and trust that you are connected to the source.

Suddenly you will see all your insecurities, all your fear, greed which comes out of your fear, everything disappears. And you start living totally a different kind of life with a different understanding. So all Mahāvīra wants to happen in us is that transformation. All these sutras are given to us for that transformation. Let that transformation happen in you all. That transformation is the root, that transformation is the base for everything. So here I leave you with less words but with one great Truth.

Understand I can say more and more words. But your minds are habituated to sitting and listening to more and more words but never practice. The more words you listen to, you feel a kind of satisfaction that you did what you were supposed to. You feel a kind of satisfaction that whatever has to happen has happened. Now you don't need to do anything. You go with a feeling 'Oh, everything is done.'

But I tell you, just the words are not going to be enough. That is the reason now I am going to end without giving you much words, but giving you one simple Truth, so that this Truth will work on you.

See only when you feel that if I speak as usual for hours at the end of the discourse you will say 'Oh, Swamiji spoke beautifully, he spoke well,' you will be talking but you will never allow these Truths to work on you. If I leave with this one Truth, the Truth will be just working on you constantly. You will be thinking, 'Why did he finish with this one word? What must be the reason?' So that gap is enough for me and this Truth to work on you.

Understand, I do not want to load you with too many words. I have done that for the last six days. You heard enough. Now it is time you contemplate on this one Truth, on this one word. Whether you understand or not, experience it or not, believe it or not, you are connected to your source. The wave is connected to the ocean. You are enlightened.

Maybe we will take a few minutes, just sit with closed eyes with this one Truth. Then we will enter into the meditation. Before entering into the meditation, just sit for few minutes with this great Truth. Let it work on you. Contemplate on this one Truth just for two minutes.

Please close your eyes. Remember, contemplate on this one Truth. You are enlightened. Allow your mind to bring all controversial thoughts. If your mind does not accept, if your mind says ‘no’, it is ok, allow all the thoughts to come out. Even if your mind does not accept, you are enlightened. You are not going to lose your enlightenment by your mind not accepting it. So even if your mind says ‘no’, it’s ok. Just sit with this one Truth.

We will enter into Nithya Dhyaan. After the meditation, we will end the session with a few great words of Mahāvīra. We will repeat those words and offer our respects and end the session.

This meditation is a half an hour technique. Please understand, it is a five step meditation.

First step, sitting in vajrasana and chaotic breathing, intense breathing.

Second step, intense humming.

Third step, putting your awareness on every energy center.

Fourth step, just sitting unclutched without allowing any chain of thoughts formation.

Fifth step, sitting with a deep prayerful mood.

Understand, first step, let your whole being become the breathing. Second step, let your whole being become the humming. Third step, let your whole being become an awareness in every energy center. Fourth step, let your whole being become just awareness, let there be no thought pointed or directed towards anything. Fifth step, just deep feeling connection with Existence with a deep prayerful mood. Sit, please close your eyes.

Carry this one Truth, this one message. You are always connected to the source. The wave is never away from the ocean. You are enlightened. Let you carry this one Truth. Let this one Truth work on you and lead you to awakening. Let you all be awakened, let us offer our gratitude to all the great Masters, to Mahāvīra through this saranagati sutra and namokara mantra.

Jain Sutras Decoded | page 258

We thank with our heartfelt gratitude the Jain center and the association, the committee which runs this whole temple, the organization, for making this whole thing possible. And all the volunteers, all the devotees who worked for the success of this program and all the devotees who came here and heard these great sutras all these 6 days. We thank Jain center, for making this whole thing possible.

So, the essence of the Jain Sutras is your awakening. You are never away from the source. You are enlightened. Carry this one Truth. Even if your mind does not agree don’t try to convince your mind. Just carry this Truth. Simply you will see this Truth expresses itself in your body through your mind.

Let you all radiate eternal bliss, nithyananda. Thank you!

Jain Sutras Decoded is not a commentary or a modern interpretation of the Jain Sutras. It is the re-speaking, the revival of the supreme secret, the Truth of the Jain sutras from the consciousIncarnation, SPH JGM Bhagavān Nithyananda Paramashivam who embodies the very Science and Truth of Enlightenment. A pure absolute revelation of the Jain Sutras as they happened in its original spirit and body language that only an enlightened being can radiate through the inexpressible energy veiled within His expressed words. To read this book is to obtain an insight that is rare. It is not mere reading, it is an experience; it is meditation.

The Supreme Pontiff of Hinduism (“SPH”), Jagatguru Mahasannidhanam (“JGM”), His Divine Holiness (“HDH”) Bhagavan Sri Nithyananda Paramashivam, is recognized as the 1008th living incarnation of Paramashiva as per Sanatana Hindu Dharma (“Hinduism”) and by His predecessors of enlightened masters and adepts.

The SPH Nithyananda Paramashivam is reviving Hinduism as the 1008th Acharya Mahamandaleshwar (the head for all spiritual leaders) of Atal Akhada (ancient apex body of Hinduism), coronated as Mahamandaleshwar (Supreme Spiritual Head) of Maha Nirvani Akhada (largest apex monastic order) and the youngest Mahamandaleshwar, ordained as the 233rd Guru Mahasannidhanam (Pontiff) of Thondai Mandala Aadheenam, ordained as the 293rd Guru Mahasannidhanam (Pontiff) of Shyamalapeeta Sarvajnapeetam, ordained as the 23rd Guru Mahasannidhanam of Dharmamukthi Swargapuram Aadheenam, and coronated as the 203rd Emperor of Suryavamsa Surangi Samrajyam.

The Srimad Karana Agama, Purva bhaga, Patala 71, Sakalotpatti vidhi, Sloka 8 & 9 (Sacred Ancient Hindu scripture) declares:

In this way (Shiva) who is Nishkala - without any body and parts, who is the Ultimate Supreme Being, who is established in the Creation, who is the Cause of the creation of the Universe, assumes a body out of His Free Will for the protection of the Universe, and for the welfare of the Spiritual seekers and Devotees. The SPH Nithyananda Paramashivam is the reigning spiritual emperor of 17 ancient traditional Hindu kingdoms and the reviver of the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people.

Following the coronation to establish KAILASA worldwide at the age of 16, for the past 27 years, The SPH Nithyananda Paramashivam, as the face of the unified Hindus, has been single-handedly, tirelessly inspiring the dispossessed Hindu Diaspora to reclaim their Hindu centric freedom and stand unified for the centuries-old Hindu genocide.

The 1008th living incarnation of Paramaśiva, The SPH Nithyananda Paramashivam stands as the unifying force for the 2 billion born and practicing Hindu diaspora worldwide and established the Hindu State, KAILASA for the persecuted Hindus in over 100 countries.

The SPH Nithyanada Paramashivam has made resolute efforts towards recognizing and legitimizing the Hindu genocide which has been receiving scant consideration by global leaders and international bodies, The SPH Nithyananda Paramashivam founded KAILASA Uniting Nations. For the past 27 years, this international body has been responsible in building relations, bridging dialogs, inspiring leaders, uniting nations towards acknowledging the Hindu policies which are universal, life positive as referenced from the ancient text of Hinduism. This is the 'ahimsa' (non-violent) way of bringing acknowledgment to the horrors of the Hindu genocide, the untold facts of the darkest act of mankind on Earth to the most contributing civilization - KAILASA.

KAILASA is an apolitical nation whose vision is enlightened living for all. Towards this goal, KAILASA is the only Hindu nation on planet Earth today bringing legitimacy to the principles of Hinduism. Social principles, economic principles, judicial principles, Hindu medical principles, and Hindu economic principles. KAILASA is The SPH Nithyananda Paramashivam's response to humanity's global problems of poverty, hunger, illiteracy, disease, violence and global warming and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries.

Over the last 50 years, the effects of meditation and its significant impact on stress, crime rates, violence, political decision making and even war in local and global consciousness is well established. Unfortunately, in the last two hundred years, forcibly we are made to believe Hinduism is a functional principle only for enlightenment and spirituality. It is absolutely dysfunctional for the political, social, economical system. Making Hindu family structure, Hindu social structure dysfunctional is the greatest crime done against humanity.

Sanatana Hindu Dharma has faced both historical and ongoing religious persecution and systematic violence, in various forms including assassination attempts on living incarnations, targeted elimination of Hindu pontiffs through bio war and lawfare, cyberbullying, Hindu phobia, forced conversions, documented massacres, demolitions, desecration and grabbing of worship temples and monasteries, looting of Hindu temples properties, destruction of Hindu educational institutions, elimination of well known Hindu libraries, the gross violation to the freedom to practice the Hindu school of liberated thinking (Sankhya), Hindu schools of living enlightenment (Jeevan Mukthi), gross violations of the right to freedom of religion that includes violations of the right to life, personal Hindu integrity or personal Hindu liberty, mass execution, looting and enslavement.

Hinduism was once practiced freely in over 56 nations across the continent from Afghanistan, India, Nepal, Burma, Sri Lanka, all the way to Singapore, Malaysia, and Cambodia and Indonesia, and in 200 states, 1700 samsthanas (provinces) and 10,000 sampradayas (traditions). Over several centuries the combined forces of foreign invasion, political upheaval, colonialism and religious persecution systematically ended millennia of Hindu Swarajya, or self-rule. Today Hindu temples remain in a few countries but the Hindus who worshiped in them have been ethnically cleansed.

The revival of Hinduism through the civilizational nation of KAILASA globally irked vested interests of atheistic terrorist militant elements, caste supremacist terrorists and other anti-Hindu forces who executed a massive persecution and genocide on SPH and His followers on 2 March 2010 that continued for the next whole decade and comprised of over 70 assassination attempts, over 250 sexual assaults on SPH and his monks and disciples, lawfare of 120 false cases over 10 years, massive hate propaganda in electronic media of over 14,000 hours and print media of over 25,000 articles in 5 years, destruction of heritage properties worth over 27 million USD, and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries. Specifically, the lawfare involved:

• Delegitimizing SPH by hate propaganda, disenfranchising Him of His civil and human rights, prejudicing Him from fair representation and fair trial

• Repeated illegal imprisonment, with brazen torture, custodial assassination attempts, supported by system justification in various forms, including the common processes of bureaucracy, indifference, self-deception, diffused responsibility and has resulted in continued systemic complicity with torture, murder and genocide • • Well-planned multi-layer false hate propaganda by the 'fourth estate' media sustained by moral disengagement, leaving the broader public in a state of willful ignorance, motivated denial, out-group victim-blaming, dehumanization and bystander apathy to even genocide.

The SPH Nithyananda Paramashivam stands in solidarity with the untold, multi-level - social, political, intellectual, religious, cultural, linguistic, economic, legal, digital - persecution done to Hinduism and faced by Hindus and Hindu minorities worldwide for the past several thousands of years continues through the modern day. The SPH Nithyananda Paramashivam has been recently acknowledged by the United Nations for the persecution of The SPH and the KAILASA global community, especially the affected women and children.

The KAILASA with de facto spiritual embassies operating across over 100 countries and having presence across the globe as the largest spiritual knowledge source on Hinduism is spiritually governed with the life positive, all-inclusive, universal policies sourced from Hinduism revived by the SPH Nithyananda Paramashivam. Having enriched and enreached more than one billion individuals over the past 27 years the KAILASA raises the voice to protect Hindus, defend Hindus and preserve the Hindu narrative for the world.

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