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By SRI SWAMI KRISHNANANDA
Amrita Mahotsava (75th Birthday Anniversary)
A DIVINE LIFE SOCIETY PUBLICATION
First Edition: 1997 Website: http://www.divinelifesociety.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
Published By CONTENTS
PrefaceThe Divine Life Society felt it an honour and a privilege to celebrate the 75th Birth Anniversary of revered Swami Krishnanandaji Maharaj in an adequately befitting manner, commensurate with the services being rendered by him to the Society for over half a Century, with singular devotion, dedication and spirit of undiminished renunciation. Though Swami Krishnanandaji Maharaj initially was not at all in favour of any such Celebration, true to his spirit of renunciation, he was gracious enough to accede to the wish of the senior monks of the Ashram, thereby leaving very little time for the Swami Krishnananda Amrita Mahotsava Committee for planning its various projects. One of the projects of the Celebration Committee was to bring out a suitable Souvenir on the occasion, in addition to re-printing some of Swamiji’s books, as well as small booklets for free distribution. We record with great satisfaction that, in spite of the lack of time, the response from devotees, admirers and disciples of Swamiji, has been so spontaneous and immense that the Souvenir has become larger than what we had hoped. It is because countless in number are those who have received an awakening, an inspiration or a total transformation in their lives by their association with the revered Swamiji, who came forward to pen their feeling of gratitude. So profound and deep are Swamiji’s love and wisdom that no one who had an occasion to meet him, ever left without being ‘touched’ or ‘affected’ by his thoughts. A perusal of the articles in this Souvenir—outpourings of the contributors’ experiences and feelings—will reveal the depth and profundity of the Saint in Swami Krishnanandaji. Yet, the Wholeness which is the Real Krishnananda, stands beyond anyone’s grasp—both of the intellect and the heart. Truly, therefore, Gurudev said: “He is a wonder to me!” We wish to express our gratitude to the numerous contributors for their feelingful write-ups which portray in different colours, the multifaceted resplendent personality of the Swamiji; and the value of the Souvenir is enhanced by the Swamiji’s own scintillating articles and poems. It is, therefore, with joy and satisfaction that we are releasing this Commemoration Volume on this auspicious occasion of the Amrita Mahotsava of revered Sri Swami Krishnanandaji Maharaj, with the earnest hope that no sincere reader of this Volume will go ‘unaffected’ by one or the other of the articles, thus bringing a true transformation in his or her inner being. Sri Swami Krishnananda Amrita Mahotsava Committee Message Of The President Swamiji MaharajRadiant Divinity, My beloved fellow Sadhakas treading the path of Divine Life, Om Namo Narayanaya! Jai Sri Gurudev Sivananda! With immense joy, I avail of this privilege of offering my salutations and my loving felicitations to Revered Sri Swami Krishnanandaji Maharaj upon his special 75th Birthday Anniversary, 25th April, 1997. Our long association in the sacred service of Beloved and Worshipful Holy Master Gurudev Swami Sivanandaji Maharaj spanning a half-century has made us close and affectionate brothers-in-the spirit. This fact adds to my happiness in penning these lines for his Amrita Mahotsava. By the grace of God and loving blessings of Sri Gurudev, we have spent more than half a century of our earthly life in Holy Uttarakhand on the banks of Divine Mother Ganga, in a spiritual fellowship that has been able to weather all the winds of change and the ups and downs that are inevitable to all human relationships. Children of the same parents have different natures, different tastes and opinions. Even so, Beloved Swami Krishnanandaji Maharaj and this servant of Gurudev have thought alike and at times thought differently too. We have basic and fundamental similarity in our twin lives which (similarities) are of the very essence. They are the rock foundation of our enduring fraternity. This was seen and blessed by Worshipful Gurudev even as early as the late forties. At times we have differed in our views on certain matters. Yes, even on certain policy and dealings of the Society matters. But, at all times I have never hesitated to speak openly and frankly to Swamiji Maharaj. This has never affected my high regard, admiration, veneration and affection for this incomparable Philosopher, Monastic and Spiritual Personality that Swami Krishnanandaji is. Long may he live and prosper. I pray to the Supreme universal Spirit and to Worshipful Gurudev Swami Sivanandaji Maharaj to shower His Divine Grace and Choicest Benedictions upon Sri Swami Krishnanandaji Maharaj. May God and Gurudev grant him good health, long life, progress, prosperity and success in his life and actions. May God and Gurudev fulfil all the aspirations of his heart. May revered Swamiji continue receiving abundant affection and love of all his disciples, devotees, admirers and followers of both the East and the West. May he shine as a radiant and effulgent spiritual life guiding and illumining our global human family for long many years to come. May thousands emulate his lofty example and follow his footsteps and be benefited and become illumined. This is my message and prayer for H.H. Sri Swami Krishnanandaji Maharaj for whom the heart of this servant cherishes high regard and deep affection. May peace be unto the whole world. May all beings be happy everywhere. Om Namo Bhagavate Vasudevaya! Swami Chidananda \ Amrit Mahotsav Message of FelicitationsBlessed Immortal Atman! My dear brethren in Divine Life, OM NAMO NARAYANAYA! Loving good wishes. It is a great happiness to me to give this message for the most auspicious Seventy-fifth (75th) Birthday Anniversary of Revered and Esteemed Sri Swami Krishnanandaji Maharaj. He is the leading light of Gurudev’s Divine Life Society. He is the foremost disciple of worshipful Gurudev and a spiritual personality of towering status to whom thousands upon thousands look for guidance, blessings and inspiration. Long may he live! I offer my loving felicitations and prayers to the Almighty of his good health, long life and abidance in the Self! May HE abide in the SELF at all times. I have impressed much more in a separate letter containing a special Message for your Souvenir in which I have put all the feelings of my heart. Read it when the Souvenir is ready. God bless you & all. Again felicitation. Swami Chidananda He Is A Wonder To Me!(SWAMI SIVANANDA) It is very rare to find such a Synthetic Yogi as Swami Krishnanandaji. One may be a Vedantin condemning Bhakti and Karma Yoga. But Swami Krishnanandaji is like myself; he is like Lord Krishna. Integral perfection can be had only when you combine service and devotion with Jnana. You can declare: “There is no world in the three periods of time.” But if you find a sick man on the roadside, you must rush to relieve his suffering, giving up your meditation. That is the sign of a Jivanmukta. Externally he appears to be only a Karma Yogi; but he views the whole world within himself. Lord Jesus, Lord Buddha and Sri Sankaracharya—how much service they did! It is because Swami Krishnanandaji is also a Synthetic Yogi that I have got the greatest admiration for him. He is very quick in his work. He has a vast and deep knowledge of Vedanta. It is all God’s grace. It is not merely due to study in this birth. It is all due to Purva-Samskaras. His knowledge is a treasure for those aspirants who care to learn, study and imbibe the knowledge from him. Krishnanandaji is a wonder to me! He has excelled me. He has excelled Sankara. He has excelled Dakshinamurthy. He came a few years ago. As usual, I asked him to stay in the Ashram. After six or seven days, he told me, “I know the Gita a little.” I asked him to recite the Gita. And he recited a chapter of the Gita beautifully. Then, gradually... how he evolved and grew in knowledge and wisdom is a wonder to me! Swami Krishnanandaji is a master of Western philosophy also. This is because of the intense thirst for knowledge that he has. He wants to compare Western philosophy with Indian philosophy. It was because he was proficient in both philosophies that he was of great help to Prof. Edwin A. Burtt of the Cornell University, when the latter was here. We should study Western philosophy also and find out the grandeur of that philosophy. Of course, Western philosophy cannot satisfy an absolute idealist like Krishnanandaji. People are stunned by his knowledge. With poor nutrition, ill-health, and many inconveniences, how Swami Krishnanandaji has done so much is a wonder; it is all due to God’s grace. It is all due to his Purva-Samsakras. One lecture of his is quite sufficient to inspire and elevate you. Not a single harsh word he has spoken. He never becomes angry. He never complains. I think there is none in this Ashram of his type. These are all divine attributes. He has more divine qualities than are mentioned in the Gita. Lord Krishna was in a hurry; therefore, He enumerated some major virtues only, and we have to add to them the virtues that Krishnanandaji possesses. He is the proper man to go to the West. But if that is not to be, even his mere presence in the world is sufficient. His books are treasures for us. I am sending them all over the world. A man remaining in his own Kutir can send powerful thoughts that would stir the whole world. It is not necessary to go here and there, delivering lectures; it is not necessary even to write books. It is good that a great man remains in his own place; bees will come when the flowers bloom. Swami Krishnanandaji is silent dynamism.
MessageOM NAMO NARAYANAYA, JAI GURUDEV It is a great sense of joy to note that the auspicious Amrita Mahotsava of Sri Swami Krishnanandaji Maharaj is to be celebrated in the month of April, ‘97, commencing from the 11th to 25th. It is in the fitness of things that this function will be celebrated for about two weeks and that the disciples and followers of Sri Swami Krishnanandaji Maharaj in particular and the public in general who will take part in the august functions. There may be many Mahatmas and Mandaleswars taking part and sharing their knowledge with the Sadhakas and general public and they will be certainly stand to gain by attending the various functions. Great religious souls are born for reinstating the religion. With the passing of the time the vitality of a religious movement is lost because of unworthy life of the followers. Then comes the time for the advent of another great teacher. In accordance with the needs of the time, he preaches the highest ideals and spiritual discipline to realise them. All great teachers are right for all of them promulgate their views ordered by God Himself. This is possible because through mystic realisation they are attuned to Him and He becomes real to them. But then why is there so much difference in their views? To this it may be pointed out that difference is apparent and not real. It is mainly the difference of emphasis and not content of the goal. Sri Krishna came and prescribed unselfish work as a major means of realisation. But with the passage of time people forgot the goal and began to work without any purposiveness. As a result the work became meaningless from the spiritual standpoint, because for religious growth it is not only religious action that is necessary, it is religious thinking that is more essential. Then came Buddha. He saw the futility of action without thought and hence rejected it. This created a stir and saved men from callousness to higher mooring. On this auspicious occasion, I pray Lord Almighty and Sadguru Dev to Bless Sri Swami Krishnanandaji Maharaj SATA-SAMVASTARAM the Upanishadic age of one hundred years with robust health and happiness and continue the present Guru Seva, and to this fine sentiment, I add my own. HARI OM TAT SAT Sivananda Ashram Swami Madhavananda Vice-President * * * The Making Of A Scholar-SaintA MINI BIOGRAPHY OF SWAMI KRISHNANANDA (SWAMI CHIDANANDA) Great is my happiness to express my homage and high regards to our most revered Swami Krishnananda Saraswati, my beloved spiritual brother and fellow-disciple at the feet of our most worshipful Guru Sri Swami Sivanandaji Maharaj, upon this joyful and auspicious occasion of his Platinum Jubilee Jayanti Utasv. Sri Swami Krishnanandaji is the foremost spiritual personality of our Gurudev’s holy Ashram, who has inspired, guided and enlightened countless spiritual seekers ever since his advent at the headquarters of the Divine Life Society in the year 1944. He has drawn to himself innumerable fortunate spiritual aspirants by the sublime spiritual quality of his life and his deep knowledge and rare wisdom. Today, Swami Krishnanandaji is enshrined in the hearts of countless Sadhakas and students of Yoga and Vedanta all over the world by his loving disposition, his kindness to them, and his genuine keen interest in their spiritual progress and welfare. Thus, it is not only we, at the holy Sivananda Ashram, but also many thousands of spiritual people in many countries all over the world who will be rejoicing upon this very happy occasion of his Platinum Jubilee. Beloved Swami Krishnanandaji shines as the leading light of our monastic brotherhood at Sivananda Ashram, and as the foremost amongst the spiritual teachers of the Divine Life Society, whom worshipful Gurudev left behind to carry forward his spiritual work. That he is a man with a mission in this modern age becomes clearly evident by the way in which he grew up in his young age and showed unmistakable signs of what was to come right from the very beginning of his life. Birth And InfancySwamiji physically hails from the South Kanara district on the Western coast of South India. In his Purvashrama, he was the eldest son of a family of six children, four of them being his younger brothers and one a sister. Known by the name Subbaraya, he was born of orthodox Shivaralli Brahmin parents. The forefathers of Swamiji belong to one of the respected Brahmin families settled in the Tuluva Desa or South Kanara district by Maharaja Mayura Verma, ruler of Banavasi. This family was well-versed in the performance of religious rituals and in the knowledge of Tantra-Sastra and was one amongst those authorised by the above ruler to practise Paurohitya and Tantra as their services to the religious life of the community. As such, devotion and worship of God was very much a tradition in the family. As a child of two years of age, Subbaraya was taken on a pilgrimage to Tala-kaveri in Coorg district. This is a very holy place at the source of the sacred river Kaveri in South India. In those days, during the first quarter of the century, there were neither good roads nor motor bus transport services available. So, the pious parents trudged on foot the entire distance of the pilgrimage, carrying the little child Subbaraya. The very next year, the parents took him to the famous hill-shrine of the Lord of the Seven Hills at Tirupati. Little Subbaraya went once again in the company of his grandfather to holy Tirupati and had Darshan of Lord Venkateswara, when he was a child of five years. From then onward, he started his school career. School Days At PutturIn the educational field, he surpassed all of his classmates in every class. He had early education at St. Francis Xavier’s School at Darbe in Puttur town. He studied upto 5th Standard in this school. His subsequent education was in the Board High School at Puttur. At this time, the family was financially passing through a difficult period. But, thanks to young Subbaraya’s brilliance in studies, he was fully exempted from school fees and similar dues by the school authorities who were highly pleased with his great proficiency in studies. Subbaraya used to score the highest marks in the class. He used to take part in the school debates which were being conducted in English. Once during the annual inspection, the District Educational Officer was stunned by the forceful oratory of young Subbaraya and was deeply impressed by the power of expression evidenced by the young scholar. Subbaraya had great liking for the Sanskrit language and took keen interest in the study of Sanskrit. Not satisfied with what was taught in the class-room, young Krishnananda took to earnest self-study of Sanskrit with the aid of the Amara Kosha and other textbooks. He eagerly took guidance from any Sanskrit Pundit whom he happened to meet. He had a natural flair for the learning of this classical language and had an inborn genius for it. Consequently, he made rapid progress in this study, and even while at high school, he used to compose original poems in Sanskrit. Side by side with his studies in the school, he learnt Suktas from Rigveda, Pavamana, etc., from his father who was himself well-versed in Sanskrit and in the sacred scriptures. But then, his was not a case of “all work and no play” and he was no mere bookworm. As a young student, Subbaraya was fond of playing at Ramayana with his younger brothers and friends. Subbaraya himself took the role of Rama, his brother that of Lakshmana or Sita, and the others were given other suitable roles. Thus they formed a troupe and he used to lead this play during the midday lunch-hour recess or after school hours, with bows and arrows prepared from the branches of trees. He enjoyed this play and so did the others too. Love For Scriptural StudiesThe deeper spiritual side of Subbaraya’s nature began to shine in his conduct at this time. After he began studying Sanskrit, he took to the study of the Bhagavad Gita of his own accord. Such was his intellect and unusual memory that he soon learned it by heart and began to repeat the whole of the Gita daily. During holidays, he would explain the meaning of this sacred text to his mother and his younger brothers. One thing is noteworthy about his spiritual state at this time, and that was, that though the family belonged to the Madhva sect and the members were followers of Sri Madhvacharya’s Dvaita Philosophy, yet somehow, young Subbaraya began to be drawn towards Sankaracharya’s absolute Advaita Philosophy. He began reading Sankaracharya’s Viveka Chudamani and Upanishad Bhashyas. He developed monastic tendencies and a desire for solitude, an aversion to large gatherings and mixing with people. At that time, there was at Puttur a very cultured and well-read gentleman belonging to the legal profession, by name Baindur Shivarama Holla, who had a good library of religious books. The aspiring young seeker Subbaraya used to meet the advocate and borrow from him the Vedas, the Upanishads and similar other books and delve into them to explore their inner meaning. Gradually, a certain change was wrought in his nature. The spirit of liberation and the spirit of renunciation were awakened in the youth’s heart. Subbaraya began to feel more and more that the only thing worth striving for was Kaivalya Moksha or the divine state of spiritual liberation. At times, he used to give expression to his feelings by saying that some day he would renounce everything and go away in quest of Kaivalya Moksha. But the people at home did not take it too seriously. Government Service—A Brief InterludeSometime in 1943, Subbaraya took up Government service at Hospet. But this phase lasted only for a short period. Even during his service, the youth was said to have been conducting Gita classes for the earnest public. He took leave on grounds of ill health and was at home for a while, recouping his health. But after a month’s stay at home towards the end of that year, he left, giving the impression that he would rejoin his government service at Hospet. But he straightaway went to the sacred city of Varanasi. There he studied the Vedas and Sanskrit for a little while. But the call to seclusion and Sadhana drew him further north and he left Varanasi for Hardwar and thence for Rishikesh, briefly informing his parents through a letter that he would now be going in quest of the higher knowledge. As A Sadhaka In SivanandashramArriving at Rishikesh in the year 1944, the brilliant young seeker came face to face with his Guru upon the holy banks of the sacred river Ganga. Filled with the spirit of renunciation, young Subbaraya met his worshipful holiness Satguru Sri Swami Sivananda filled with the radiant light of Divine Realisation. The story of his first meeting with His Holiness Sri Swami Sivanandaji Maharaj, in whom the young man saw his spiritual preceptor, is told in an interesting manner by Gurudev himself (See “He Is a Wonder to Me” on page 2 in this Souvenir). Though Subbaraya was devoted to the pursuit of Self-Knowledge and was a Bala-Jnani, he did not hesitate to joyously undertake, willingly do, with the efficiency of a master and with the delight of one interested, any work that was allotted to him by the authorities of the Ashram. The Sivananda Charitable Dispensary needed an able hand to serve the sick that resorted to its medical aid; Swami Krishnanandaji was chosen for what he considered a blessed privilege. He used to conduct the Ashram Satsanga and play the most important roles in it, chanting hymns, reading from the scriptures and delivering lectures. He was well-versed in the Mantras and therefore he willingly undertook to conduct any ritual that was to be performed at the Ashram. It was he who culled out Mantras from several sources and codified the Sannyasa Diksha ceremony now adopted in the Sivanandashram. He became the Programme Director of all the Sadhana Weeks; he managed them most efficiently and won the admiration of the hundreds of Sadhakas who took part in each Sadhana Week, for his punctuality, regularity, and capacity for intense and hard work. Any department of work at the Ashram that needed an able organiser to set matters right claimed Krishnanandaji as its own. Beneath all this heavy load of strenuous work, he could put up a happy smile, and could, when not engaged in all this responsible work, meditate in absolute peace. His needs were few, and wants were none. He had attained such a mental state that austerity was welcomed by him. His mastery over the senses and his hard work soon earned for him the admiration of H.H. Sri Swami Sivanandaji himself, who during the course of his talk to aspirants, on the 17th September, 1945, said: “Though he is a young man, he is full of Vairagya. He has controlled his tongue. I have tested him in so many ways. There is a fire in his speech. His words come from his heart. He is a young man with spiritual Samskaras. He who has done spiritual Sadhana in the previous birth is born with such Samskaras. He has done much work. He has translated several poems from Sanskrit.” Sannyasa Diksha And AfterSubbaraya entered the Holy Order of Sannyasa on the 14th January, 1946, on the holy Makara Sankranti Day, and since then has come to be known as Sri Swami Krishnananda Saraswati. In his own words, he felt a mysterious change took place within himself when Sri Gurudev uttered the glorious Mahavakyas. Though he continued to take an active part in the Ashram work even after this initiation, there was an almost imperceptible change in him. Automatically and miraculously, as it were, newer channels of work opened up before him. The service took a new turn. He took to lecturing and writing: no one knows how it came about—neither how the other departments of work dropped from him nor how the mantle of a Guru was thrown upon him. It is here that we see the mysterious hand of Providence unmistakably working His Will. Day by day, the young Swami grew more and more lustrous, more and more silent and reticent, more and more introspective and meditative, more and more a manifest man of God. He had long before become a master of the art of resorting to inner seclusion. Now he resorted to external seclusion also. The silence of the forests around the Ashram attracted him. The thought of God, God-consciousness, kept him awake many a night. He rapidly became blind to the world of names and forms, and deaf to all the talk of the world. His gaze fixed on the ground before him, he flitted about like lightning, whenever he had to move out of his Kutir. He eagerly discussed Vedantic truths; he listened to aspirants’ doubts and delightfully cleared them; but worldly topics dared not approach him. Living in the world, amidst men and women, yet he was living far beyond and above it, beyond the reach of the worldly. Frequently he went away from all human habitation, in order to commune more thoroughly with That. Such was the fire of his renunciation that no thought of hardships could ever deter him from seeking the seclusion of the densest forests. At other times, he plunged himself in intense activity. Meditation and study, seclusion and selfless service—they all went hand in hand. Then came the great day, somewhere in 1948, when he had, what he termed “a lightning glimpse of Truth.” He was so lost in it, that for a considerable time after that he took no interest in anything. His behaviour—already reserved and serene—became still more austere. For several months he confined himself to a room and uttered not a word to anyone on any subject whatsoever. He never asked for anything; there was no desire in him to express. He took what came to him unasked. He was ever blissful and peaceful. Swami Krishnanandaji’s emergence from this period of what we could only term as “concentrated God-consciousness” was hailed by the establishment of the Yoga-Vedanta Forest Academy. Sri Swami Sivanandaji Maharaj promptly appointed Sri Swami Krishnanandaji its Professor of Vedanta. There was “fire in his words” even before; now there was that clarity which clearly indicated a perfect perception of Truth. The words were illuminating. He spoke as one endowed with authority. As He Is TodayThe story of Swami Krishnanandaji Maharaj, after 1948, is just one of a Jivanmukta enjoying the Sahaja-Samadhi-Avastha. It is the story of Jada Bharata retold. Radiating peace and bliss, he lives in Sivanandashram in a state of Continuous Self-Awareness. All service is welcome to him; though he does not desire to do this or that. When the flower blossoms, bees rush to it; they do not need invitation. Similarly, Krishnanandaji has without the least ostentation drawn to himself many aspirants and seekers after Truth from all parts of the world; to them all, he has become a Guru. He guides Sadhakas not only in Jnana-yoga and Vedantic Sadhana, but in other branches of Yoga as well. He is himself an adept in Hatha Yoga, a master of Raja-Yoga and a great Bhakta of Lord Krishna. He is a master of the Yoga of Synthesis propounded by His Holiness Sri Swami Sivanandaji Maharaj; and is today a wonderful replica of the Master. Hari Om Tat Sat. Sri Swami Krishnananda “A Spiritual Stalwart Of The Current Era”(VENISETTY PUNNAMCHANDER) I have had the good fortune to have the Darshan of His Holiness Sri Swami Krishnanandaji Maharaj in the year 1995. As this servant played a vital role in organising the programmes in connection with the Centenary Celebrations of Brahmaleena Sri Swami Sivanandaji Maharaj according to the guidelines and advices of the pre-Centenary Yatra team. I have attended a meeting held at Headquarters during the year 1985 to observe 1986 to 1987 as Centenary Year of Gurudev, in which Pujya Sri Swami Krishnanandaji Maharaj explained about how to organise the Centenary year and its spiritual effect on the lives of each devotee of the world. Since then I have close association with Pujya Swamiji till today. Each word, each movement, each endorsement and look of Pujya Swamiji will give solace to every Sadhaka in his entire life time to go upward in the Spiritual Path. Swamiji often tells about the Upanishads, the Vedas and the Bhagavadgita how they are guidelines to the Divine Way of Life. Pujya Swamiji Maharaj is not only a Upanishad ‘Drashta’, a Scientist, a Philosopher, a teacher, a Guru, a true disciple, an Administrator but also a Spiritual Stalwart of the Current Era. This servant is one among crores of people of the world who have been benefited in moulding the daily life as Divine Life. Pujya Swamiji’s Divya Darshan is in no way different from the Darshan of Lord Sri Krishna, Swami Sivananda and Swami Chidananda. Amrita Mahotsava of Sri Swami Krishnanandaji Maharaj is the Amrita Mahotsava of great Indian culture and heritage, Indian philosophy, Indian sages and saints and finally it is the Amrita Mahotsava of Bharata Varsha itself. I pray God Almighty to bestow His abundant Kripa on Pujya Swamiji Maharaj for very long life and good health to give spiritual path to mankind. HARI OM TAT SAT. * * * “He who knows, knows not; he who knows not, knows.” This is a statement in the Upanishad, meaning that one who has realised the Truth has no personality-consciousness, and one who has it knows not the Truth. —Swami Krishnananda Humility—The Hall-Mark Of True Wisdom(SWAMI MADHAVANANDA) Prostrations to Sri Satguru, who is Consciousness, eternal and peaceful. My salutations, again and again, to Lord Sri Krishna, the son of Vasudeva, the delighter of Devaki and Yasoda, the darling of Nandagopa. My prostrations to Radhapati, the source of supreme bliss, whose grace makes the dumb eloquent and the cripple cross mountains. In Sri Swami Krishnanandaji Maharaj, we have a saint of the old Rishi type; and his life, it may be said, is a commentary on the high ideals of service, love and goodness. His practical life holds aloft a blazing torch of righteous living to aspirants so as to dispel the darkness in the path. It is beholden on all aspirants in particular, and his admirers and well-wishers in general, to keep in mind the facts, the principles and the lessons indicated by the Swamiji’s life and utterances with a sense of gratitude for the invaluable benefits conferred by them. On this holy and auspicious occasion, let all aspirants, as far as possibly can, exert themselves to study and assimilate his life and teachings and make them the working principle of their daily life. It is a truism that a Jnani alone, of all men, knows God as He is—the perfect Infinite Spirit, who is like the sun after darkness, than whom nothing is greater, nothing more subtle, and nothing older. It was divine dispensation and the blessing of the all-merciful Lord that our beloved Sri Swami Krishnanandaji relinquished the mundane life at a very young age and took to a life of renunciation; influenced by the great saint, our blessed Gurudev, settled down at Rishikesh and practised austerities and took to intense studies, as a result of which Swamiji not only qualified himself for the purpose of ministering to the souls of men, but also bloomed into a great Vedantin, Yogi and saint. To my observation, Sri Krishnanandaji is a qualified Vedantin and displays in his life the simplicity and humility of a man endowed with true spiritual knowledge. Any new aspect of knowledge, spiritual or secular, which he is not conversant with, though it may be very ordinary, is all wonder to him; and childlike he wants to know more and more about it. This is admirable indeed. I have used the word ‘wonder’ in the last sentence and it means to ponder, to question, to be aware of ignorance, to be surprised, to marvel, to be curious. When we are filled with wonder, we necessarily open our minds and become willing to listen. The child is full of wonder and awe, because it is not yet become too sophisticated to see the beauty, the good, in the smallest, most commonplace things. As the years pass, we grow our know-it-allness and become progressively blind to what is real and good in our world. We often fail to realise the purity and the good that is in all things. Is not the child, looking for the good, healthier in mind and body than the adult who looks at the unfamiliar with fear or distrust? The child looks at life through the mind-glass with pristine purity and sees clearly, not bringing imperfection into what it views. But later in life, we are apt to look through the mind-glass darkly. It is only when we are in the wondering process that we begin to really understand the majesty, orderliness, and divine origin of all that exists. How can one possibly look beyond what is before his eyes and ears without a sense of wonder? The great spiritual leaders have always said that humility is the surest sign of true understanding. What is meant by humility or meekness? Are we not talking about humility when speaking of a sense of wonder? Can any man who stands in wonder of anything be other than humble! The truly humble man recognises his own uniqueness, but he also recognises that he has a way to go. Through his sense of wonder he is aware that there are still newer vistas of knowledge, still greater heights to climb. The meekness, too, is not being meek to the things of the earth, not grovelling before the idols of the world. On the contrary, the meek man is meek in his wonderment of the glorious knowledge that must be behind outer appearances. He is full of wonder, knowing that much truth remains invisible to his sensory system. Humility and meekness both enable us to wonder, to ponder, to be in awe. Perhaps our first step towards wisdom, towards God-consciousness is getting rid of our know-it-allness and adopting an attitude of true humility. We should begin to stand in awe, to wonder at the infinite good, orderliness and unity that exist in the universe. We shall never take the first step if we close our minds and hearts to the visible in the invisible, says a thinker. Humbly we must look with eyes that see, and ears that hear, rather than with the superior attitude of “I know all that.” It is a sign of self-destroying egotism never to be impressed, never to be moved to wonder by anything or anyone. It is a sign of wisdom to question, to wonder. We learn only through the process of wondering. He is foolish who believes that he must always act in a sophisticated manner as if he is in possession of all knowledge; the wise man recognises that he knows not. God gave us three essential abilities to develop the total consciousness: to reason, to know that we know, and to know that we know not. The man who hopes to raise his consciousness should develop his reasoning power, and ability to sort and analyse what he knows, and should know that he still has much to learn. The humble man knows this and comes into a higher consciousness. Why do we lose our sense of wonder and humility? Because of the fear of appearing naive. If one has real faith in God-force, one should express all the more clearly one’s sense of wonder. If we approach anything in life with contempt due to familiarity and assumption of know-it-allness, we are kept in ignorance. We have to be humble to be creative or to rise to a higher level of consciousness. The person who is contemptuous dwells in the lowest level of his consciousness, and he suffers much, as all men suffer who leave their humility buried in the mud of ignorance in which they are wallowing. In what manner do we begin to reactivate this child-like, but very mature and wise sense of wonder? The strength to sustain a sense of wonder with humility against the great pull of habit does not come easily; it has to be willed by conscious action over and over again. It takes very real effort and patience, but it is most rewarding and it will spark our creativity, and new horizons will be opened to us,—a great new awareness and a higher consciousness. On the sacred and auspicious occasion of Swamiji’s Platinum Jubilee, as his true admirers, let us emulate his life principle and humble ourselves before God and He will lift us up in due time. My humble suggestion to one and all is: Dedicate yourselves afresh to his teachings, to his wise counsels. Give your thought to his sublime message—as revealed through his ideal life—of peace, service, goodwill, love towards all beings, purification and refinement; and cultivation of all that is positive and desirable and effacement of all that is crude, coarse and impure in thought, word and deed. May Swamiji’s sublime, ideal and dedicated life be prolonged for a long time to come so that he may continue to guide aspirants and be a source of inspiration to one and all. Harih Om Tat Sat. * * * One And The Same Star(WOLFGANG) In the very beginning of my coming to Sivananda Ashram, about ten years back, and without being aware of such philosophical terms as Vedanta or what is called the Eternal Vedic Truth of ‘Ekameva-adviteeyam’ (ONE without Second), by meeting Swamiji Maharaj in front of Govardhan Dham, there arose a strong inner need for expression of my feelings about staying in Sivananda Ashram, with the words: “Swamiji, the same star, which lead the three wise men from the East to Bethlehem, the birth-place of Jesus Christ, nowadays is leading many people from the West to India, to Sivananda Ashram.” To my great surprise, immediately I could see Swamiji’s body jumping up and dancing around by uttering some words like: “The same star, yes, yes, the same star, etc.” It is this immediacy and spontaneity, which is typical of Swamiji Maharaj, to whom the body becomes like a ball in the playground of pure “Knowledge”, where the “Knower” and the “Known” play together as identical playmates. * * * The Vedas And Their Message To Humanity(SWAMI KRISHNANANDA) For the first time, perhaps, in the history of mankind, the great ideal of Yajna was propounded in the Vedas, especially in the Rig-Veda, to its immortal glory. In the famous hymn, called the Purusha-Sukta, we have this enunciation of cosmic sacrifice as an all-round duty. The importance of sacrifice was raised to such heights in this glorious hymn of the Veda that it has been identified with the existence of the Creator Himself. God Himself is Sacrifice,—"Yajno vai vishnuh.“ Narayana became the First Sacrifice. And His Sacrifice has had its impact in a series, in lesser and lesser densities of manifestation, until the last particle of earth has been reached, which also is performing a sacrifice of its own. Every atom of creation is engaged in a sacrifice because of the impulse of this supreme Sacrifice that has been imported to it by the Eternal Being. The Purusha-Sukta enunciates the cosmology of the Veda. In the beginning the Purusha alone was, and the Purusha is all that is, and also what shall be. The Purusha is all creation, and is, at once, above all creation. Past, present and future do not exist in Him, He is the Timeless Eternal Being. From Him, the All-Reality, proceeds the Creative Cosmic Person who manifests Himself further as this visible Universe of Space and Time, of Sun and Moon and Stars, of Ether, Air, Fire, Water and Earth in their vast comprehensiveness. From this cosmic manifestation arises all that is of a variety in the mineral kingdom, in the plant, the animal, the human being or even the angel or the celestial. The Purusha is All-in-All. The individual creations,—celestial, human, animal, plant and mineral—are the descents of the One Purusha in graded densities of concretisation, diversification and externalisation in Space and Time, and these varieties are His own Heads, Faces, Limbs, Forms, Parts, and He sees through their eyes, hears through their ears, thinks through their minds, works through their bodies. The gods of the hymn are the ancient contemplators of this Unity of Existence by an act of self-sacrifice in communion with it in every level of their being. The Universe is the Object of Meditation as the Self-alienation of the Absolute. The individuals, thus, have to lead a cooperative life of mutual sacrifice in the light of this Great Universality of the Purpose of all life. The social groups are the principles of coordination for mutual good by way of participation in the working of the social structure as a whole. In this grand hymn, the Purusha-Sukta, we have four facets of life beautifully presented, which is the philosophy as well as the sociology and the mystical meaning behind life as a whole. The great principle that is finally laid down in this hymn is the goal of attainment. Any effort directed towards this end, or purpose, little or small, intense or mild, whatever be the character of the effort of the endeavour that we put forth, is motivated by an impulse towards the attainment of an aim immediately visible, or perhaps remotely seen at a distance. The fixing of this ideal is one’s primary duty in the performance of Sadhana. The aim of the Nation determines its constitution. We cannot frame the constitution of a government unless we have its aim before our minds. What is it that we are asking for? What does the Nation mean? What is required? That is to be clear, first of all, with the people and leaders of the Nation. When the ideal of the Nation is clear, the system of working out this ideal is laid down. This is called the constitution, the law and the order. And then there is the organisation which is called the administration,—we call it the government, which is the working mechanism that puts into visible action the ideology that is framed in the constitution on the basis of the final attainment towards which the Nation is moving or ought to move. This is also echoed in the system and doctrine of Buddhism when it clinches its essentials as the Buddha, the Dharma and the Sangha. What they call the Buddha is the ideal that is set up before us as that which has to be reached;—the universal Goal of life is signified by the term Buddha; the consciousness of the Infinite which is the ideal of attainment. Not necessarily a human being or a Guatama Siddhartha is signified by the term Buddha, here. It is rather the cosmic ideal that is denoted by the term in the organisational doctrine of the Buddha. What is the method of attaining the ideal? That is the Dharma, the constitution, the technique to be adopted in practical life, for the purpose of the attainment of this ideal,—Dharma, the Law. And in order that this Dharma may become fructified or materialised in day-to-day existence, there is a necessity for cooperative activity among people, an organisation, which is the Sangha,—this is the government. In a similar fashion was the mention made, long ago, of the entire process of the practice of Sadhana, in the Purusha-Sukta. The hymn starts with the proclamation, “Sahasra-sirsha purusha.” etc. It speaks of the Ideal ahead of us;—the multiformed Absolute with eyes everywhere, with ears everywhere, with hands and feet everywhere, with everything everywhere. That is the Purusha, the Supreme Being, who has no past or present or future,—"Purusha evedam sarvam yad bhutam yat cha bhavyam.“ Whatever was, whatever is and whatever shall be, in short, that which transcends the very notion of time, is the Purusha. This is the Goal succinctly stated, precisely presented before us. Now comes the next question: how to attain this ideal. This is the Sadhana, or the Dharma, or, we may say, the methodology to be adopted. The whole process of creation which has been described in this Sukta is the fundamental base behind the description of the Dharma or the method of Sadhana to be practised. There is a manifestation, an evolution of the Purusha, stage by stage. There is a concretisation of the Universal Person. First, there is affirmed the Universal Self, the Purusha. Then, gradually coming down to the level of space and time, it becomes more and more conceivable to us. The descent takes place in a systematic manner. That is why we call creation a universe and not a chaos. This is the unified organisation that is the creation of God, mathematically thought out with utter minuteness of execution, so that there is no need for any amendment of this constitution of God. The act of the human parliament requires amendments according to the situation prevailing at any given time. But all the exigencies have been preconceived already by the Purusha. He knows all the circumstances that would arise at any time in the future until the next step in evolution. Every provision has been made in this Constitution so that there need be no necessity to think over it every day, or for amending it or improving it for the day. The coming down of the Purusha as creation is the manifestation that is described in the Purusha-Sukta. The Absolute seems to come down gradually, and slowly. In the beginning, this happens inconceivably, later on notionally possible of conception, and later still, further, it becomes visible. Suffice it to say that the Purusha comes to the earth-level where we are standing now, on which our feet are planted. That is the completion of creation. This fulfilment of creation by God is usually known as the Virat, a term that we use for our notion of God as completely manifest in the universe. But all these events had taken sufficient time, may be logical time, in the coming down of the Purusha to the level of the earth in a gradational, systematic and methodical manner. In this process, there has been included the necessity of bringing into a harmonious relationship every level of being. It is not a segregated scattering of particulars that God has done in creation, but an integration which has come down as various degrees of lesser integration, again, in more and more concretised forms, until things come to the level of the individual which, also, is an integration of personality at the lowest. There is no chaotic arrangement anywhere in creation, even down to the lowest atom. Everything is an organisation, and even an atom is a beautiful organisation by itself. There are organisations after organisations, wholes and wholes emanating from wholes,—"Purnam adah purnam idam.“ At every stage one whole comes from another whole leaving the intact. The difference is only in the intensity of the concretisation of wholeness and the consciousness embedded in it. But wholeness is nevertheless present until one comes to the wholeness of this physical universe which is the Virat consciousness. Again, there is segregation taking place, in another type of wholeness, which is the individuality dividing into the subject and the object, through the evolutionary process of the plant, animal and human to which we belong at present. We are humans; we are cut off in consciousness from the Universal Integration of the Virat. And nevertheless, we are retaining a sort of wholeness in our personality. We are undivided, somehow. The essence of the wholeness of individuality has now taken the name and form of egoism. Unfortunate is this, indeed. Yet, divinity is reflected there in this affirmation. Such a vehement affirmation is inconceivable unless there is an eternity backing it from behind. Else, why should a human being be so egoistic and intractable? There is an eternal wholeness of self-affirmation that supports this isolated affirmation of wholeness we call personality. It is a travesty of affairs, a downfall, but, behind it, very legitimately, is the Ocean of all existence. Therefore, we are in a complex situation. We are neither here nor there; we are between the devil and the deep sea, as one may say. From the one side there is the impact of the universal, and from the other side there is the impetuousness of the individuality. That is where we stand today, at the cross-roads, between God and the devil. But we are neither God nor a devil entirely. We have the elements of both in us. However, neither element is complete in us, and that is the superiority of the human individual over the animal. You can fall, you can rise,—you have the freedom. But what freedom? To fall or to rise? Both freedoms have been bestowed upon us, and we can do whatever we would like. To hell or to heaven you go by your freedom. Mankind is at the brink between the Universal Divinity of Virat and the further urges into segregation that are also impelling everyone to move on externally, outwardly, into social and physical relationships. The Virat consciousness is not the end of creation. The Panchadasi of Vidyaranya says that right from the concept of the Universal Seed Isvara’s Will, up to the manifestation of the Virat, is God’s creation. But then the Jiva comes—our own individuality,—which starts with the waking consciousness, descending into dream consciousness, going into sleep, and coming back to waking consciousness, returning again into dreaming and sleeping, in a cycle,—this is Samsara-chakra, the wheel of metempsychosis. But the impulse of the great ideal before us is not lost hold of. God will never forsake us even in hell; even in the downmost nether regions God is with us. And He is speaking to us in his own language, beckoning us to Himself. That is why we are restless wherever we are. Whatever be the stage in which we are, we have a sense of insecurity, restlessness and indeteminability of the future, all which is a reflection of the truth that we are not in a perfected condition. We are aiming at an ideal of which we have lost consciousness now, but towards which we are struggling under the conditions in which we are placed. This is the saga of life. We are trying to solve the problems and pains of life by ways and means conceived by our individual mind through the perceptional faculties provided in the waking life, which is the first step that the individual takes in asserting independence. In the Biblical language, here is the Fall of Satan. Here arises the consciousness of good and evil into which Adam and Eve are supposed to have been roused against the dictates of God, by their eating of the fruit of the forbidden tree. Until then they had no consciousness of personality and sex, not even of space and time, evidently. So, it was the garden of paradise. Then, when Adam and Eve became conscious that they were naked, God remonstrated. “How do you know that you are naked? Have you eaten the fruit? How has the consciousness come into you? Up to this time, you were not aware that you were.” Everything was—that was all. Everything is, not “I am.” The ‘I-am’-consciousness is the beginning of thoughts which can tear apart man in his woe. And he connives and contrives and manufactures gadgets, psychological and physical instruments for ridding himself of the misery of sorrow that has come upon him on account of this isolation from the All-Being. He invents technology and radio and social organisation and political set up, international ideals of peace and harmony. Nothing succeeds. All these externalised attempts of the human individual remain as gluing broken pieces of glass to come together into an apparent wholeness. But broken glasses are broken glasses, they can never become one whole, again. The effort has not succeeded and it cannot succeed on the face of it because the assertion of individuality is at the back of every attempt at unity. As is the Hindi saying, “Mooh me Ram, bagal me chhuri.” You have a theoretical ideal of unity before you, but in the pit of your arm is concealed secretly a knife to attack the neighbour, should the time come for it. There is a subtle prejudice in us to affirm ourselves in our own individuality, irrespective of the ardent endeavour of everybody to come together on a common platform of humanity, or even an organisation of all nations. A psychological analysis of individual prejudices will reveal that personal security is at the background of even international welfare programmes. If the security of the ego is threatened, let welfare go to the dogs! If this is the ideal, well, one can imagine the consequences. The great constitution of God, the Dharma, as enunciated in the Purusha-Sukta, is of the completeness of creation, and the individuals under it are not supposed to independently assert themselves. There is a need for cooperation, which is mentioned towards the end of the Sukta, commencing with the Mantra, “Brahmanosya mukhamasit,” etc. The spiritual ideal, the political administrative system, the economic order intended for the maintenance of personal security and social existence and the labour required for its achievement are what are called the ‘Varnas’, a system of universal social organisation. “Chatur varnyam maya srishtam guna-karma-vibhagasah,” says the Bhagavad-Gita. God says, ‘I created it,’ which means to say that the initial sanction behind this organisation of groups of humanity into a set up of cooperation is in the principle of the ultimate inter connectedness of creation. There is cycle of cooperative activity continuing right from the Creator onwards. The Creator Himself enunciated this great law of cooperation (Purovacha Prajapatih). Cooperative activity does not necessarily mean work in the sense of physical movement or doing something, in a visible form, always. Action is an external symbol in the form of motion, social and personal, of an internal unification of feeling, ideology or purpose. “Samano mantrah samitih samani,” says the Rig-Veda towards the end of it. “Let your deliberations be common, your assembly of a common aim.” Meet together; come together; work together; sit together; speak together; converse together; have a common ideology, so that you may have a common working aim, a single reality, is the note of the concluding message of the Rig-Veda. * * * Swami Krishnananda, Silence And Dynamism Combined(NARAYAN KIEKENS) My younger brother, Siva Kiekens, followed the International Yoga and Meditation Course in January and February 1970 under the guidance of Swami Krishnanandaji. Coming back to Belgium he was full of Swamiji and of his teachings. So I was looking forward to have Darshan of Swamiji too. In August 1973 I could visit Gurudev’s Ashram for the first time. I saw Swami Krishnanandaji the first evening of my stay in the night Satsanga. But Swamiji got an asthmatic fit shortly after he arrived and had to be taken to his quarters. So that first time I had not the privilege of hearing one of his unparalleled lectures. Just before returning to Belgium, at the end of the month, I could briefly visit Swamiji in his house somewhere on top of the hill. During later visits I had the good fortune to see Swamiji in a better state of health. During one of his daily Darshans, some two years ago, I heard somebody inquire after Swamiji’s condition. Swamiji said: “Bad is better than worse.” So he even doesn’t want to complain though he is a person that suffered all his life, as he himself said. Every time I met Swamiji he was cheerful, having an attentive ear for all, taking care of the affairs of the Ashram, enlightening people coming for his Darshan etc. Gita says: “The grace of that Being makes the dumb eloquent and the criple climbing mountains.” Sick we can only be physically and mentally, but what we really are is beyond sickness and pain. That is what I heard Swamiji saying in his lectures, what I read in his books, what I see in his life. In 1962 we associated with Gurudev Swami Sivanandaji. We found his name in the bibliography of a book. We wrote a letter to “Swami Sivananda, India” and got a quick reply, that changed our life completely. It brought us to India and made us the family of Swami Chidanandaji, Swami Krishnanandaji and so many other wonderful souls. We will celebrate Swamiji’s birthday in the Swami Sivananda Ashram of Aalst, Belgium. We pray whole-heartedly to Bhagavan and Sri Gurudev to keep Swami Krishnanandaji Maharaj among us for many years to come. His life is a blessing and an inspiration for so many. * * * Gurudev Was All Appreciation For Swami Krishnananda(SWAMI HRIDAYANANDA MATAJI) I appreciate what Swami Krishnanandaji Maharaj has done for the Holy Master, H.H. Swami Sivanandaji Maharaj and I also know in what great esteem Sri Gurudev held Swami Krishnanandaji. I wanted to study the Brahma-Sutras and I told Gurudev about this. Gurudev told me to go to Krishnananda Swamiji to know what the Brahma-Sutras are. But, I did not know where to find Krishnananda Swamiji. Gurudev told me: “Stand near the post office at Four O’clock in the morning. A young Sannyasi will pass by to have his bath in the Ganges. That is Swami Krishnananda. You can tell him: ‘Gurudev has asked me to learn the Brahma-Sutras and other Scriptures from Krishnananda Swamiji’.” I did what Gurudev told me and Swami Krishnanandaji readily agreed to teach me. That is how I learned many things from Swami Krishnananda. Gurudev used to say: “Real Perfection can only come when service and devotion can be combined with Jnana. Words must come from the heart, then everything will be Perfect. Man can only serve man if he sees God reflected in the one he serves.” According to Sri Gurudev, service to the poor was not just human compassion but it was service to God. This we could see from the life of Swami Krishnanandaji. “You must love humanity with purity, nobility and magnanimity. Learn to cheer the suffering. To have perfect faith in God, to love your neighbour as your own self, to love God with all your heart and soul, is Divine Life. You must serve and do your duty to all the people. As long as the world exists for you, there will be suffering individuals also there. Only through service and renunciation we can remove the evil qualities of egoism. Forget yourself when you serve others.” This is the teaching of our Holy Master and this is what Swami Krishnanandaji did all his life. Gurudev appreciated this so very much. A true Sannyasin is one who does not hate, does not reject and does not want anything from others. This is exemplified in Swamiji’s daily life. I know for certain that Gurudev’s blessings are always on Swami Krishnanandaji, because Gurudev told me what He thought of him and how much He appreciated him. May the life of Swami Krishnanandaji be a source of inspiration to one and all. * * * “Our prosperity, our friends, our bondage and even our destruction are all in the end rooted in our tongue,” says a famous adage. —Swami Krishnananda * * * Swami Krishnananda As I See Him(SWAMI YAGNAVALKYANANDAJI) It was 16th May, 1952 when I had the privilege to have had the Darshan of Revered Gurudev and Swami Krishnanandaji, in the Hall which is now a Book-Stall. He was talking on Upanishads. About 20 people were there. I sat down. In about a few minutes his lecture was over. I saw Swamiji just like a boy and from a distance. You could count his ribs. He, straight, left for his room upstairs. In those days he would hardly move out of his room, so even if you move about in Ashram, you would hardly see him. On several visits I had no chance to have his Darshan, because our visit was in connection with Eye Camp. After about two years I felt I should read something about Indian Philosophy. So one day I went to Swamiji’s room. The room was like a bookstall. He was sitting on the cot, bare bodied, books all around. I requested “I want to study something about Indian Philosophy, what should I read?” He replied, ‘Introduction to Indian Philosophy’ by Chatterjee & Banerjee—published by Calcutta University." Before I could speak anything he joined hands and said “Om.” This literally meant I should leave. In 1959 Swami Chidanandaji then Gen. Secretary was deputed to U.S.A. and Swami Krishnanandaji was appointed as Gen. Secretary. Temperamentally he is a person who does not like to mix with people and have random talks, but as Gen. Secretary he had to meet number of people, discuss various items and this activity exposed the latent quality of administration. He managed and led the Ashram into development in various directions. He has to keep himself very busy because Ashram has expanded and with expansion his work also expands. The characteristics of his character is very clean and clear in his talks and writings. That has helped greatly in the development of Ashram. I would cite one small incident. Once, about eight army officers and myself were sitting in Gurudev’s Kutiya. In the meantime Swamiji came for signature. He was standing near the door. Gurudev said, “Krishnanandaji tell these people what is Divine Life in ten minutes.” Without any preparation and hesitation, like a tape recorder his speech started. He completed in ten minutes and left. After he left, Gurudev told those officers “He is the rebirth of Shankaracharya.” During all these years of management he never allowed his spiritual activities to be slowed down. Books after books have been coming from his pen. We could see that over and above, he being a Spiritual wizard, he has become a practical man-quite polished. His language appears to be tough to understand for an ordinary man. When he starts his lecture, a flow of Ganga comes out from him continuously. I think he is second to none except Dr. Radhakrishnan, whom I have heard in Mumbai. The essential qualities of an ideal Sannyasi are Punctuality, Discipline and Self-Control—all these qualities are visible in every cell of his body. May this “Amrit-Mahotsav” be the foundation stone of His Centenary celebrations as well. * * * The Royal Swan Is Seventy-Five(BALDEO SAHAI) He has been rendering yeoman’s service to mankind by interpreting ancient Indian philosophy in modern scientific idiom. In doing so Swami Krishnanandaji Maharaj has drawn profusely upon the immense output of Gurudev Swami Sivanandaji. Swamiji is not only a writer of impeccable English prose marked with a rare felicity of expression and a happy turn of phrase, but is also an impressive speaker. His evening discourses at the Ashram are eagerly awaited and some of his books are transliteration of his lectures. Being a master of his subject, he has off-hand recorded interviews in which the devotees—some of them from other lands—have expressed their spiritual difficulties and the Swamiji has authoritatively resolved them to their satisfaction. It is indeed a pity that his books are not prescribed in the courses of even Indian universities so that our future citizens get acquainted with the Indian heritage through the commentaries written by a profound scholar. The cultural atmosphere of the period in which the Vedic literature like the Upanishads was written was altogether different than what it prevails today. To fill this cultural gap of centuries is a colossal task which has been so beautifully bridged by the interpretations of Swami Krishnanandaji. He has written commentaries on all principal Upanishads and produced many other erudite volumes. Take for example his exposition of the first Mantra of the Brihadaranyaka Upanishad. The horse of the Asvamedha Sacrifice is symbolic, a piece of contemplation, the avowed purpose of the Upanishad—which universalises the particulars. The head of the horse—the beginning of the body—is the dawn, beginning of the day. The eyes may be compared to the sun and the moon, the prana within to the Cosmic Wind, mouth to the Cosmic Fire, body to the entire year, limbs to seasons, and so on. The sacrificial horse symbolises the entire external universe. The Asvamedha Sacrifice thus becomes an object of contemplation, literally an animal but psychologically and spiritually, as an element like any other element in creation as a whole. Extending the metaphor, Swamiji elaborates, the clouds are the flesh of his body, the rivers are veins and arteries, the plants and shrubs his hairs, his yawning is like the lightening and the shaking of his body is like the thunder of the raining season. A reference to Asvamedha Yajna, therefore, does not mean that a horse is physically brought to the Vedi and sacrificed with a sword in hand. It is purely symbolic. The purpose is that the performer of the Yajna will contemplate upon the entire creation as the Virat-svarup of the all-pervading Brahma—Isavasyam-idam sarvam. In the same vein, Swamiji explains the Panchagni Vidya in the Chhandogya Upanishad. The first oblation really is the universal vibration in the celestial Heaven. The second is the reverberation in the lower regions of atmosphere in the form of rainfall. The grosser manifestation of events in the world is the third oblation. The fourth sacrifice is the Man himself who energises himself with food and produces virility. The fifth oblation is the woman whose union with man brings about the birth of a child. These are the five fires—Panchagni—and are not be regarded as individual events. Here, again, the emphasis is on rising above one’s little ego, expanding his consciousness and establishing oneness with the Virat. Swamiji is able to interpret ancient symbolism in the modern language of science because he is soaked in the Vedic lore and has meditated upon these esoteric mysteries. He has also thoroughly imbibed the contemporary scientific temper and is well conversant with western philosophical thought. Analysis Of Western ThoughtHe has analytically examined the contribution of almost all major philosophers of the West ranging from Socrates to Kant, Bergson and Whitehead. The point of reference has been mostly the Vedanta and the works of Gurudev Swami Sivananda. Gurudev wrote as many as 300 volumes and by comparing his philosophical thought with that of the West, Swami Krishnanandaji has shed incandescent glow on both. In explaining Vedanta, Swamiji says that man is neither pure spirit nor pure mind or body. He is a harmonious blend of the body, mind and spirit. The spiritual Self, the thinking mind, and the physical senses together constitute an individual. “We are an organic whole, not merely separate parts.” as Descartes thinks. Swamiji elaborates that an organic unity cannot be explained by mechanical laws even as the functions of the human body cannot be subjected entirely to the mathematical laws of physics. The fulfilment of the individual lies in the final realisation—Darshan—of the Absolute. Reconciliation With ScienceReferring to the predicament that there is no freedom in the universe and indeterminacy—or the Heisenberg principle of uncertainty—reigns supreme, Swamiji precociously points out that such a conclusion is exaggerated. This principle only means that the ways of tracing the movements of the electron are not yet known to the scientists. That their present instruments of research are not as subtle as the force with which the electrons move. He is very right and the efforts are already on to discover some definite design of the orbits in ‘electron cloud.’ Swamiji is like a Rajhans, the Royal Swan, who is perfectly at ease in all the regions of the universe. He can take superb flights in the infinite heavenly regions, glide gracefully over the world of water, and as well walk with steady steps over the terra firma. He can delve deep into the past, survey the contemporary scene with ease, and also entertain elevating visions of the future indicating lines of future research. Once this scribe approached him to suggest some material for writing a book on ‘Contribution of India to the Thought of the World.’ And the long bibliography he rattled of at the spur of the moment! It covered coveted volumes on history, science, astronomy, astrology, mathematics, philosophy, and what not. I would require several lives to go through the books mentioned by him. He has not only read but chewed and digested many of them. His range of knowledge is indeed stupendous. His writings are generally lucid but at times he can be quite abstruse compelling the reader to tap his intelligence and pull himself up. At first sight few can visualise the greatness of this small man. We at the Sivananda Ashram are really very fortunate to have him in our midst, enjoy the privilege of sitting by his side and talking to him. The genial sunshine he sheds around and the jokes he may fling at you will never give you an impression that you are in the presence of a walking encyclopaedia. Whenever I have written anything sensible about philosophy, the credit goes to Swamiji, if there has been anything wrong, the fault is entirely mine. I with my entire family offer our humble homage to revered Swamiji on the auspicious occasion of his Amrit Mahotsava and pray for many many more years of his precious life.
My Guru—An Embodiment Of Fathomless Love(TUSHAR KUMAR CHATTOPADHYAY) At that time, I was a youth of twenty-four. I was working as a lecturer in physics in an undergraduate college. To live was a great struggle for me, for I was suffering from chronic colitis for years together. I had a love affair with a lady who refused me all on a sudden and married someone else. Repeated failure to change my state of affairs brought me to the verge of utter despair. I was thinking of giving up my life, as joy seemed to have vanished from my mind altogether. However, within the deep core of my heart, I had a peculiar feeling that life was a tremendous mystery and before one left this earthly existence, one should try to unravel this mystery. “Should I give up my life without the experience of this unravelling?”—Day and night, this question perturbed me. Fortunately, at that critical period, I came across a book. Its name was “Autobiography of a Yogi.” Its author was Paramahamsa Yogananda. I had read many spiritual books before, but those were far different from this particular book. The entire writing was a piece of masterly art, a real romance. Seven consecutive days passed and I was almost absorbed in the book. In it was a description of the direct, intuitive, spiritual experiences of a Yogi, who dedicated his life to know the supreme cause behind the panorama of life. Slowly the idea crept into my mind: “Life is still worth living; the mystery of life is the source of all inspiration for living.” I was very interested to delve deep into this ocean of life, vibrating in every nook and corner of the great universe. But, how to do it? Who was to help me? And above all, where was such a person who had already fathomed this great depth? Suddenly the answer came. One rainy afternoon, I was browsing at a book-stall in a railway station. One of the books drew my attention. It was “Yoga Asanas” by Swami Sivananda. Its language was very lucid and its exposition was extremely clear. I purchased the book then and there and read it. Within a few days, I wrote a letter to Swami Chidananda, the President of the Divine Life Society from where the book was published. Swamiji was absent in the Ashram then, but a reply came from his personal secretary, who invited me to come over to the Ashram and meet the senior Swamis for the answers to all my questions. Accordingly, I reached Riskikesh. The calm and quiet environment of the Ashram made my whirling mind peaceful and joy bubbled up from a source deep within, after a long time. There were many Swamis who attracted my notice by their appearance, but whom to approach for my answers? One morning I was talking with the man in the reception office, who advised me to attend Swami Krishnanandaji’s morning lecture. He then escorted me to Swamiji’s Kutir—"Gurukripa." At first sight, I was not much impressed by Swamiji’s appearance. He had no long beard, his eyes were not closed in meditative mood, nor was he very grave. He looked a man of ordinary stature and he frequently cut jokes with the other Swamis who had assembled to listen to his discourse. I sat in one corner. The lecture was yet to start. But, as the lecture started after a few minutes, the whole atmosphere vibrated with a different spirit. Words from his lips came out like a flowing fountain and I drank those words to my heart’s greatest content. Ah, it was a real treat for me! Never did I feel such happiness just by listening to a lecture. Today, I cannot recollect the topic of that day’s oration, but it was something concerning human happiness. Everything around was tranquil, and Swamiji’s words, like the rays of the sun, illumined my mind and lifted it to a plane of consciousness where knowledge alone was the object to be pursued. I forgot my bodily worries. Joy filled my mind. When the lecture ended, it seemed as if we woke up from a happy dream. I approached Swamiji when the room was a bit less crowded, bowed down to him and told him that I wanted to learn the art of meditation. He gave an affectionate laugh. By that time he was aware that I was a lecturer in physics. He asked, “How many years did you take to understand the principles of physics?.” “Approximately nine years” I replied. “It may be more than that to learn meditation, my dear sir!” he smilingly remarked. I stayed with him for more than twenty minutes. When I was ready to take leave. I found him looking intently at me with a peculiar gaze and mutter certain prayers, all of which I could not understand. It was then the month of June. I came back to Calcutta, my place of work, within a few days, but could not forget that smiling face and those sparkling words. Doubts about the existence of God tormented me day in and day out, in my leisure and during activities. I wrote a letter again, this time to the newly-acquainted personality. The reply came within a fortnight. It was a long letter, illumining my mind about my various queries. I quote below a few extracts from this writing, which pulled me tremendously towards Swami Krishnanandaji: “As regards your query regarding the existence of God, etc., these doubts arise on account of the inability to reconcile the various doctrines of philosophic thought with the central issue of any philosophic problem in an organic completeness.” “Modern theories of evolution and discoveries of physics, chemistry and biology are merely tentative conclusions based on empirical observation and they cannot be taken for the whole of truth, since every thing that is empirical has to be founded upon something that is noumenal, a fact which no one can gainsay. “An insight into the nature of the ultimate reality may require a preparation in the form of extensive study and deep research under a competent guide.” These remarks vibrated within my mind persistently. In October 1976, on my way back from Badrinath, I once again dropped at the Ashram. This time I stayed for six days. I met Swamiji every morning. One day he told me: “You have to practise deep meditation in order to know about God. I shall tell you certain techniques.” But, after this, he was utterly silent. Slowly, my leisure days came to an end. I had to come back again with out any guidance. Two months later came the Christmas Eve. I was feeling restless continually. “Would he not guide me ultimately?” “When shall I receive the directions?”—Questions of this sort agitated me every day. All on a sudden, due to some tremendous urge. I purchased a ticket for Haridwar and left Calcutta. I still remember that wintry December morning when I reached Haridwar in the early hours. All was dark around, everything was chilly, and the chill made me shiver up to my bones. The atmosphere was heavy with fog, and when my bus started its movement, my whole mind was also full of mist. I could not understand properly whether I was going to tread the right path. Swami Krishnanandaji was in his Kutir, looking through certain papers. When I arrived, he looked up and stared for a few seconds at me. “So you have come”—he smiled, “Well, go and take bath, you are tired. I shall call you when necessary.” He turned his attention once again to his files. A few days later, one morning at eight o’clock, I was summoned. The room was empty. Swamiji started talking about concentration and meditation. At that time, I was trying to concentrate my mind with the help of certain Hatha-yogic methods. He told me: “Those are not for you. You should practise Japa. That is the easiest method of concentration.” Then he uttered two Mantras. “Choose between the two” he added. I chose one. “Okay” he said, “that is your Mantra then. Practise Japa with it. It will lead you to meditation.” I was also instructed by him about the technique of meditation. And all this took only fifteen to twenty minutes. Surprisingly enough, it took two more years for me to understand that this was my initiation (an event completely free from rituals) and that he was my sole spiritual guide. Two days later, he called me again, this time, it was afternoon. Spontaneously he explained to me the techniques of Raja Yoga and how to move in this path of spirituality, amidst a modern, sophisticated city life. At one moment I asked him, “Is meditation always good for a human being? I see that it produces headache, etc., in my case.” Smilingly he replied, “Meditation, conducted rightly and under a proper guide, can never have any ill effect.” Then, with a mischievous look and with eyes twinkling with joke, he added, “And I don’t think I am a wrong doctor for your spiritual ailments, inasmuch as I have treated thousands of patients successfully.” Days and months rolled by. I was back home and working, but my whole mind was all intent to get in touch with this person of immense wisdom. Yet, somehow I was also attracted towards Paramahamsa Yogananda’s writings and lessons. I continued practising the Yogoda lessons (certain spiritual techniques) and also the meditation methods prescribed by Swamiji Maharaj. I was a bit perplexed at that time. Who was my real Guru? I could not judge. The superb writings of Paramahamsa Yogananda appealed to me tremendously. I was overwhelmed with the wisdom of this man whom I had no chance to meet physically. Since 1977, I started visiting the Ashram twice a year—in summer and in the autumnal vacation. Each time I put the same question to Swamiji: “Who is my Guru?.” He never replied clearly, but only talked this and that. At last, one morning in 1977, when I asked him, “Did you initiate me, Swamiji? There was no ritual at all when you gave me the Mantra.” He gave a tender look and said, “Well, something was done and that was the ritual for you.” The words rang with such a power that they flashed like a lightning, and within a second, I realised who was my true Guru. Our relationship became sweeter after this event. Several times he said, “Tushar Kumar, why don’t you marry?.” “Marriage? Isn’t it the burial of Sadhana?” I wondered. “No, No” he explained, “sometimes, marriage may help your spiritual evolution. Marry an untutored girl; she would help you.” I had every intention to marry a postgraduate girl, if at all I decided to be wedded. I therefore strongly objected to this proposal. “Impossible” I exclaimed, “I can’t marry a girl without post-graduation. And why? I won’t marry at all.” My Guru, a man of a different realm, never argued. “Okay, okay, we would see to it later. Now carry on your Sadhana.” And then he changed over to a different topic. He touched all the facets of my life in his instructions and discussed almost everything, including my health, my academic life, my family affairs, over and above my spiritual progress. As I advanced slowly, his instructions became rarer, and when we met, most of the time he talked about the multifarious varieties of the life spiritual. I continued my Sadhana, but felt very lonely at heart. No one was there to share my inner feelings of joy and sorrow. Moreover, I stumbled many times in attempting to control my biological urge. In 1977, I told him, “Swamiji, I am feeling that I should marry... Should I marry? What do you suggest?.” “Of course, you should marry. It is essential for you,” he remarked gravely, and then smiled: “Didn’t I tell this to you long ago?.” I was struck dumb with awe. So, this man foresaw whatever was going to happen in my future. As I slowly evolved, I found to my utter surprise that all his predictions about my life came true to the word. Whatever he spoke was truth for me. I shartled obeying all his directions without the least hesitation. A conviction came in my mind in the light of which I understood that this divine personality had already become the director of my hitherto commonplace life. I also realised, by his grace, that to find God was the summum bonum of human existence. The profundity of his wisdom is incomparable. His knowledge on any subject whatsoever, besides Yoga and Vedanta, is something to be really admired. When he speaks on physics even (which fortunately is my subject), it seems that he understands physics far better than I do. His writings carry a depth of thought which reflects his keen intellect and yet have a peculiar grace and charm. But all this apart, his love for everybody, however insignificant he may be, is beyond ordinary conception. Outwardly grave and self-possessed, when this sage of the modern era keeps quiet, it seems that there is an insurmountable barrier surrounding him. As one comes nearer to him, however, it seems that he is but a fountain from which there is a continuous emanation of rays of love, soothing every soul that approaches. When I read, in various spiritual books about the qualities that God possesses, and when I remain in close proximity of my divine Guru, I feel that God is manifesting his unique character through him. I have heard that he is a man of great spiritual attainments. But, who am I to judge his level? Can an insect fathom the ocean? I am blessed to have his love, for no one else in this earthly plane has loved me so much, no one else has shown so much concern for me. An ordinary human being, unless he becomes a God-man, is perhaps incapable of such a selfless love. In the words of a great saint of modern times, “Once we experience the love divine that flows through us from God, it gives a glow to life that nothing else on earth—no powers, no glories, no amount of sense-satisfaction—can give us.”
Swami Krishnananda: A God-Man(SWAMI NARAYANANANDA MATAJI) On the holy and auspicious occasion of the 75th anniversary of the coming on earth of His Holiness Most Revered Sri Swami Krishnanandaji Maharaj, I would like to write a few words about this great God-man. I met Swamiji in 1983 and for the past many years have had the privilege and blessing of serving Swamiji and of spending time in his holy presence. Swamiji’s greatness is really unfathomable but there are certain aspects that can be mentioned here. What has impressed me enormously about Swamiji is that he is established in God-awareness and does not need the approval or recognition of anyone to confirm his greatness. Swamiji knows that his real worth does not increase or decrease according to public opinion, and is free from all the paraphernalia and entrapments of name and fame. Therefore it is very joyful to be in Swamiji’s presence—no formality is required and there is no tension or fear of inadvertently offending him in any way. He expresses himself spontaneously and allows us the same freedom without requiring the rigidity that is expected of many Gurus. In fact, Swamiji is so immersed in the universality of his being that most of the time he does not even defend himself from criticisms of those who misunderstand and condemn him. It is very rare indeed to meet such a great Saint who is liberated from the encumbrance of ego-identification. Yet despite being unaffected by public opinion, Swamiji is known throughout India and all over the world as a great seer and God-man, a master of Eastern and Western philosophy, a knower of Truth. Though Swamiji never leaves the Ashram or travels anywhere, his reputation as a stalwart of highest thinking has attracted countless devotees and seekers from every part of the globe. They come to meet the exalted personage of Swami Krishnananda after learning about him or reading his excellent books, many of which have been translated into different languages. These visitors ask a variety of questions and it is a wonder for all of us to see how he replies to each one, always leading our attention to the highest universality, Self-awareness. Countless people have been totally transformed after meeting Swamiji and bathing i |
