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CONTENTS

1. The Movement of Vasanas in Sadhana by H. H. Sri Swami Sivanandaji Maharaj
2. Swami Chidananda on Self-realisation by Sri Swami Chidananda.
3. The World is not our Enemy! by Sri Swami Chidananda.
4. Discrimation of Duality by Sri Swami Krishnananda.
5. Rising Above Avidya Maya and Vidya Maya by Sri Swami Atmaswarupananda.
6. Monthly letter of President Swamiji Maharaj by Sri Swami Chidananda.
7. The Bliss of Giving by Sri Methil Prabhakaran.
8. News and Reports.

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THE MOVEMENT OF VASANAS IN SADHANA

The aspirant is struggling on amidst the rough and tumble of the Vyavaharic world. Troubles and difficulties crop up at every step. Temptations, trials and tests assail him ever and ever. He strives and fights manfully against the heavy odds and at last thinks it high time that he segregated and tried to pursue his Sadhana away from these upsetting factors. He retires from the bustle of worldly Vyavaharic activity and goes into complete seclusion of some spiritual institution where he spends sometime in selfless service and does Sadhana systematically. But he is horrified to find that after a time instead to feel a gradual and progressive purification, moral, mental and spiritual, he experiences more impurity, evil and undesirable emotions and thoughts. What is this strange phenomenon? Is he slipping backwards? What is this queer stage he is passing through? Is he indeed moving towards Light or getting more and more into darkness? These considerations begin to seriously trouble his mind. His natural anxiety and grave concern over his inexplicable state is quite understandable. If he reflects a little and patiently tries to introspect and analyse his condition and the change that is going on within him, he will soon know the actual truth and will at once be reassured. His mind will be at rest.

This is not a degenerating process but actually a purifying process. The course of spiritual development at times appears as the contrary of what it really is. This has a reason for it. Extreme things that are diametrically opposite and contradictory tend to seem identical at times. Very low rates of vibration the ear cannot catch and even so extremely high rates the ear cannot hear. A static object appears motionless. The same object set rotating at a tremendous velocity appears to the eye to be perfectly still. Thus when during a stage in Sadhana the extreme reverse process of purification and the getting rid of ‘Mal’ takes place, it seems alarming akin to that of the obverse positive process of acquiring Ashubhavasana.

It is here that an important note of caution has to be vividly borne in mind. When these inner Vasanas begin to cast out themselves then the Sadhak should with great alertness and vigilance see that they are not afforded any scope to have active physical manifestation. There must be only an abortive rush and dissolution. Like the excess water in the dam that is released out of the barrage by the periodical opening of a few sluice gates these Vasanas must harmlessly flow out. Then the Sadhak is all right and he will soon proceed with his Sadhana as before. Else these out flowing Vasanas will get translated into actions and forge further bonds in the Karmic cording that holds the individual in thraldom here. Instead of becoming a release process it will be the reverse.

There are two processes in this connection that will be of great help and reassurance to the Sadhak if he remembers and makes proper timely use of them with wise Vichar. Namely, it is not always necessary or even desirable that all such ‘spending out’ forces should indeed be allowed to flow out abortively or that they should issue forth at all. When they are, imbibed in the Chitta or the subconscious mind, these can be directly sublimated and nullified. Just as the heat of the sun shining upon the barrage waters reduces them by direct evaporation, thus too regular meditation by the aspirant directly sublimates a portion of the Vasana-store day by day as the Sadhana proceeds. Then with those forces that actually sally out, there is a very profitable alternative the Sadhak can really and should employ namely sublimating upon the external physical plane and transforming them into some profitable spiritual activity. This latter can be employed either subjectively with beneficial repercussions upon himself or also objectively to the advantage of others. Subjectively for instance should the subtle lust-vasana endeavour to manifest itself, then the Sadhak, if he is alert, must transform it at once into a dozen Surya-namaskars, or a vigorous round of his favourite Pranayama, a course of Asans or a full-throated chant of the sublime Purushasukta, Sahasranama, Siva-mahimna etc. Thus sublimation also gets profitably turned into Sadhana, precious life transforming Sadhana.

Should the Vasana of anger commence, this spending-out process then repair to a quiet room and have a good loud hearty laugh and make it effervesce into a pure upsurge of good cheer and laughter. Or sit still and send out wave after wave of love, blessing and goodwill to the entire universe, from the bottom of your heart. Repeat again and again the sublime verses of Shanti-path of the Upanishads. You will simply be filled with overflowing cosmic love. All anger Vasanas will vanish in toto, leaving in their stead a continuous thrill of motiveless love. This feeling is indeed indescribable. This Sadhana will give you a positive asset of Sattva and Prem. You will find yourself a tangibly different being after even a single genuine attempt at this process of deliberate sublimation.

This subjective method is performable and is to be adopted particularly with regard to such Rajo and Tamo Guna-Vasanas that become activated through external contact and by association, such as for instance, anger, lust, etc. Then there are such tendencies as one’s suppressed social nature, Rajasic urge to aimless activity, the erotic sentiment to manifest affection—an effulsions that becomes manifest in acute form in very many inebriates as also Sadhaks that have elements of the effeminate in their nature. It will be well if these are sublimated through the objective way.

When a fit of social nature assails, you do not allow yourself to be driven out into the bazaar for gossiping or into the nearest reading room, tea-shop or post office to dissipate your diligently conserved energy in sundry politics, topical news or table chat. Go among the poor and the afflicted instead, and see if you can serve them in any way. Go to the road or the high-way among the pilgrims and the wayfarers and seek to relieve them of their loads and lessen their burdens with pleasant and elevating conversation. Thus in the very process of giving enrich yourself too.

When sentimentality assails you from inside, be wary, be still. Do not foolishly rush amidst your friends and colleagues. Rather go and commune with nature. Address endearingly the squirrel and the little lamb. Talk and laugh lovingly with the little birds among the bushes and bright butterfly flittingly from flower to flower. Thus safely spend out the unwinding threads of Vasanas from the reel of Chitta. You will be quite safe.

So, when these inner Vasanas break ice, as it were and strike the surface, do not be dismayed. Understand what is happening and deal with them calmly. Adopt the methods outlined above to suit the case and with variations to fit in particular situation and temperaments. Overcome them wisely and be a gainer. This experience will enrich you and you will be more firmly established in Sadhana.

Now one point has to be noted in this connection. There is a similar process that appears like this spontaneous uprising of inner Vasanas but which it isn’t. It is something different and hence has to be differently dealt with. This is the out-rush of Vasanas, stimulated by an external agency or impulse. This situation is what is called temptation or test. This is dangerous, for here you are faced with two forces both of which you have to combat—the innate potency of the Vasanas and the active mechanism of the external stimulating agency.

Adopt a combination of several methods for this. Follow the already outlined sublimation methods and augment it with prayer, fasts, a little bit of aggressive self-restraint, changing of the place where the temptation is taking of a resolute vow etc. You will succeed in overcoming the test.The individual consciousness is made to pass through varying strata of mental and emotional states, pure, neutral as also impure as the muddy water is made to pass through a tray of sand, charcoal and some germicidal medium, for the task of filtration and purification. For the filtering away of gross mal the rough grains of the sands of Vyavaharic experiences suit and suffice admirably. But for the subtler impurities like the gaseous ones in water, a medium like black charcoal is required. This is the recrudescence of disturbingly unspiritual thoughts and tendencies that dismay and upset the Sadhaks; in the onward course of their spiritual development. This process takes place almost entirely upon the mental and emotional planes. Their inner working is very curious and interesting. They take place in both the waking as well as the dream states and in the latter in two slightly differing shades of dream consciousness rather difficult to distinguish.

The various positive and negative and subjective and objective sublimatory methods detailed already are for use when the spending-out process is in the waking state. In dream state the Sadhak has only to depend upon the subconscious mind to guard him and to effect a proper self-adjustment inside. More often than not the thought influence of his Guru as also the Grace of the Ista-devata (both are in reality the same thing) bring the Sadhak safe out of the dream state processes. It leaves only a slight vague impression on the mind that retains it the next morning in the form of some mood either depressing or exhilarating as the case may be. And at the time this process in the dream state takes place in a curious way.

He dreams and Vasanas spend themselves out but the consciousness of the Sadhak is not aware of the fact that he has dreamed. Thus he wakes up in the morning with a curious feeling a different man from the time he retires to bed the previous night, yet unable to explain it or attribute it to anything that he can recollect. This is somewhat like the process you adopt when you have unknowingly drunk impure water and later on to disinfect it you take charcoal tablets orally. The medicated tablets enter the stomach and there carry out their purifying work invisibly and unknowingly. You are unconscious of what is going on inside, as in the case of those Vasanas that expended themselves in your unconscious dreams. Thus proceeds this process of purification and the wise and vigilant Sadhak raises himself upwards and progresses onward even as the clever boatman skillfully takes immediate advantage of each uprising wave and sails ahead making his little boat leap as it were from crest to crest of the waves of this ocean of Adhyatmic life.

Victory is to the vigilant and success surely attends upon the sincere Sadhaks firm in his faith in the Guru’s feet!

SWAMI CHIDANANDA ON SELF-REALISATION

“Hey, I’m in Nirvana!” We all talk like this when we feel good. But what is it like to actually attain Nirvana, otherwise known as moksha or Self-realisation? How does the world appear to such an exalted human being? Does one acquire supernatural powers?

There are few people in India more qualified to answer such questions than SWAMI CHIDANANDA, the President of the Divine Life Society and the successor of the illustrious Swami Sivananda. Swami Chidananda is a soft-spoken, kindly man with sparkling eyes. He is deeply revered by hundreds of thousands of people in India and around the world, who recognise his saintliness, selfless service and great humility.

On March 25, 2000, Jujhar Singh met this great saint at 'Guru Niwas' in Rishikesh for a two-hour interview on the theme of Self-realisation. Parts of the interview were published in The Times of India and in First City magazine earlier this year.

This is the first part of the interview. The second part will be published next month.

Q. Vedanta philosophy clearly states that the goal of life is to attain the state of Self-realisation. What is this state and why is this the goal of life?

The Vedic rishis found that everything in the world that blooms is also subject to ultimate decay and dissolution. So they wondered—are we, human beings, endowed with intelligence just to live a brief life span and then pass away? They reasoned that life cannot be devoid of some higher purpose, especially when we are the only species of living beings who have the ability to think and reflect.

After generations of investigations and after having raised their consciousness to a very subtle level, they came to the Truth through direct experience. They declared that beneath this mortal body seen by the world of man is an immortal spirit unseen by the world of man. And that Eternal in the non-eternal body, that Imperishable in the perishable body is actually part of a vast, infinite, eternal, beginningless, endless, cosmic Spirit. Timeless, beginningless and endless. It exists. It does not exist as an inert piece. It is Consciousness. Very much aware that it exists. It knows—I exist. So it is conscious existence. Existence is Sat, Consciousness is Chit. So it is Sat Chit.

And in that state of pure Sat chit (Existence-Consciousness). many are the imperfect, negative experiences man is subject to once he is born in this mortal world—heat and cold, pleasure and pain, loss and gain, honour and dishonour. All these things assail man. But all these travails that man is subject to in this mortal world have no access to that lofty, sublime, transcendental realm, where abides only peace and bliss. There is Ananda in that Sat Chit. So it is Sat Chit Ananda. That is the nearest way you could define or describe that state of eternal Existence, which is also referred to as Brahman. And to realise and enter this state is called Self-realisation.

Self-realisation is the goal of life because in that state there are no sorrows. Once you discover that you are the infinite, imperishable, eternal reality—you are liberated from all sorrow. In that state, there is only pure and permanent bliss and joy. Isn’t that the goal of each and every one of us?

Q. But there is joy in this mortal world too?

Yes, but it is neither pure nor permanent. If a thing is capable of giving you a pleasurable sensation, that same thing is capable of giving you a painful sensation also. A man marries—he’s is in seventh heaven. Then if she runs off with someone else, or she dies, then he plunges into sorrow. This happens because the world is imperfect and man is imperfect. In one sloka in the Gita, the advice is that pleasure is the womb of pain. In seeking pleasure, you have already created your pain.

Thus, pleasure in worldly objects and people is neither pure nor permanent. If you want real, continuous happiness that does not change or end—then rise above petty desires and seek the ultimate Reality. There is supreme Bliss, supreme satisfaction in it—an indescribable joy and peace.

So make use of this life. It is a golden opportunity. While fulfilling your duties here, be a seeker of Truth, seeker of Brahman. Seek Self-realisation. In the word, ‘Self-realisation’, ‘Self' does not mean your little self. It means your supreme Self. This is why Self is written with a big ‘S’. Know your real Self.

Your mortal body is only a vehicle given to you to function upon this earth. But you are distinct from it. You are an immortal part of divinity. And when that is realised, one realises that I am aware, one with that limitless ocean of Sat-chit-ananda. I’m a little wave, but I’m part of the ocean. There’s no difference between the wave and the ocean. The wave may appear separate because it has a size and a form. But that is momentary and then it goes back into the ocean. From the ocean it arises, for a moment it exists, and then it goes back into the ocean.

Q. How does the world appear to such a Self-realised person?

The world appears just as it is. But he realises that the fabric of the world is not what he thought it was before. He realises that it is nothing but the Brahman principle.

Q. And how does his own body and mind appear to him?

Same thing. He sees it as part of Brahman. He is completely objective.

Q. Is Self-realisation within the reach of every human being?

It is birthright of every human being. Because he has been born as a human being. It is not within the reach of any other creature in creation. The moment you reach the status of a human being, the goal of Self-realisation becomes open.

Q. At any given time, roughly how many Self-realised people do you think there are in the world?

It’s impossible to say.

Q. Roughly?

(Laughs) You may be a realised person, I do not know—because they don’t grow horns and spread wings! Or they don’t come down and say: “Oyee, I’m a realised person.......!”

Q. But what would you estimate? Would they be in three figures or four figures or five figures.....?

You see, three figures could be 999! (Laughs) You see! Similarly. So they are between three and four figures in the world. And a great proportion are in India. Doubtless. Because that is the quest of India.

Q. Would you say that more than half of them are from India?

Yes, yes, yes. No doubt about it. I’ll put it that 60% are from India. This is because people from other cultures don’t have this as their supreme goal.

Q. Since a Self-realised person is one with the Infinite and eternal, does he have supernatural powers?

You see, from your relative point of view, these powers are something special, something very fascinating. But from the Self-realised person’s point of view, they mean nothing. They are a natural part of him. I have got five fingers. I don’t crow about it—“I’ve got five fingers! I’ve got five fingers!” These supernatural powers are as natural to the supreme being as having five fingers.

Theoretically, of course, Self-realised people have all powers. There is nothing that they cannot do. But they are generally not interested in doing all these things because they know that the whole world is a myth, a dream. From myth, they have been awakened. So why would they be interested in doing anything in a dream world? You see, when a person has dreamt a number of dreams one night and woken up in the morning—what value has the dream got for him? Similarly, once the Self-realised person has woken up to the supreme Reality, this mortal world is a dream, a myth.

Q. But looking at it from our point of view—if a Self-realised person has all powers, why can’t he use those powers to solve all the problems in the world?

Why should he solve all the problems in a world that does not exist in his state of Consciousness?

Q. No, but from the human being’s stand point?

But he is in that standpoint. You are referring him to a world to which he would say—where is this world where you want me to solve the problems?

Okay, if you oblige him to come to your state of consciousness and ask him this question, he will say that the world is God’s creation. It has been here thousands of years before I came here and he has been looking after the world in His own way and the world has been going on. And if I leave the scene tomorrow and go away, the world will continue to go on. My being there or not being there will not even be noticed.

See, if somebody gets diarrhoea the doctor says, “ I won’t give you any medicine because some inedible things have gone into your intestines and so nature is flushing your system clean. So let us not come in the way of nature. Just eat light things and don’t come back to a normal diet until your system has come back to its normal state.” You see, the point is that you see things in a fragmentary, segmented way—but He sees the whole thing.

Q. Can a Self-realised person change another person’s destiny?

He can mitigate another’s destiny. But he will not change it because that destiny has been ordained by God and the Self-realised person has no interest in contradicting God. He would rather try to be in harmony with God.

Q. How does he mitigate another person’s destiny? What is this power to mitigate?

Read the life of Shirdi Sai Baba. He had an ardent devotee who had completely surrendered at Shirdi Sai Baba’s feet. But due to some past karma, the devotee was destined to be executed by impalement with a spear-like object. But this man had completely transformed himself. So one day when this man went into the fields, a very sharp thorn went very deeply into his foot. He suffered terrible, agonising pain and became unconscious. Half of the thorn in fact broke inside and other people had to put a sharp instrument inside to remove the thorn. The man underwent terrible agony. But by going through this, he was saved from the impalement that was due to him. His destiny had been mitigated.

Q. How does one recognise a Self-realised person?

When you are beside a Self-realised person—no matter how bothered, troubled or worried you are—you will, for the time being, experience peace. Your mind will be serene and it will be directed towards the person before whom you are sitting and not towards the other people who may also be sitting there.

Q. So in general, how do Self-realised people benefit the world?

A lot. They are fragrance where there is bad. Vibrations of goodwill emanate from them because Self-realised people have nothing in their heart except that all should be happy, all should be free from suffering. Day after day, they wish the well-being of all living creatures. That is the only thing they have in them—they have no other desire. This thought and this feeling goes out in waves from them all over the world. And thoughts have power. Evil thoughts sent to someone can disturb the mind of the person to whom they are sent. In the same way, thoughts of cosmic love and peace have the effect of mitigating the sorrow, suffering and negative thought currents in the world.

THE WORLD IS NOT OUR ENEMY!

(SRI SWAMI CHIDANANDA)

Our goal is the one non-dual Supreme Being. However, we live our spiritual life in the midst of this outer world. We are obliged, therefore, to function not only in the inner spiritual world, but in the outer spiritual dimension—which is manifest as something gross, material, physical, with varied multiplicity.

Placed amidst these two seemingly different factors, we are required to consider the mutuality and interaction between the two. Are they to be tolerated and suffered as a negative, minus factor in our life, or are they to be understood in a different light? Are they meant to be understood, utilised and profited from in a way that, in spite of duality, there is no contradictory dichotomy between the two?

In this connection, is there something that nature has to offer us, some insight, some guidance? Where there are dual factors, is opposition inevitable, or do dual factors provide two halves that ultimately go to make a whole—they complement and complete each other? What exactly is the situation?

In the Gita we are told that we have to deal with the three gunas because we are in prakriti, cosmic nature. And prakriti is made out of the three gunas. So they are part of our life. Sattva guna takes one upward, rajas plies on the horizontal plane and tamas takes one downward. Seeming opposition, but the great insight given to us is that all three are necessary and each has a legitimate function. They are indispensable.

And if we observe nature, we see that a tree able to exist on a piece of ground because its roots go deep into the soil. At the same time the roots tend to make the ground hold firm and strong. The roots provide, as it were, a framework, while it is the ground that enables the tree to stand firmly and strongly. There is a duality, yet it seems to be to the advantage of both. The ground is necessary for the tree; the tree also gives something to the ground.

We are surrounded by a world of many things. Are they necessary? Are they unnecessary? Are they so many obstacles to our spiritual evolution? What exactly are they? If they are unnecessary, God would not have put them there. If they are necessary, they must have a purpose. What is their purpose? To hamper our spiritual progress? To become so many obstacles, so many troubling factors? We must think deeply over this and benefit out of this reflection.

Sometimes seemingly opposing factors serve a purpose. They arouse from within us certain faculties, certain determinations, certain plus factors like strong resolution—“I must overcome this!” They offer a challenge, and you are meant to exercise your intelligence—how to meet the challenge and overcome it. They are factors that make many positive things happen within our psyche. We take it as a challenge; we use our intelligence to ponder, “How can we deal with this?” They bring about the power of resolution and determination: “I must deal with it!”

So they are stimulators of many things from within, which otherwise would not be stimulated. We would be dull and drab. Thus, because they stimulate the inner aspect of our being, antahkarana, they don’t seem to be entirely negative. They do serve a positive purpose, a constructive purpose, that goes beyond mere mutuality or interaction. They seem to have a positive purpose.

Without a pair of oars, the boat cannot move. Without the boat, the oars are useless; they serve no purpose. When both are together, they help us to cross the river. The upper and lower teeth are not at war against each other. Both are necessary if we wish to chew our food properly. Perhaps this is how we should view our life and things and factors, both outer and inner. God is all-intelligence. He would not have committed an error, a blunder.

All other forms of life, no matter how strong, how dynamic, how well endowed they are, when they are moving forward and come across a formidable obstruction, change their direction. Man alone asks how he can scale it, how he can overcome it. He does not think of changing his direction. He thinks of continuing his onward movement. If a river comes, build a bridge to cross it! If a mountain obstructs a railroad, bore a tunnel through it! Perhaps this has something to teach us. Man alone does this—no other creature.

Thus, all things have been provided because they are necessary. They test us, try us: How far are we really sincere? How far as we determined? What is the quality of our aspiration—how authentic, genuine and true? Therefore, they are necessary. They offer challenges. They also offer us a way of estimating our spiritual life. They thus become contributors to our meaningful progress.

If we thus begin to understand them and view them, our reaction to them will also change. We will not be so frequently overcome by despondence or be taken aback and doubt the possibility of moving forward when these negative things come and bother us. We will not lose confidence and be disheartened when we begin to see that all these things are necessary. They come to test and train us, to arouse from within us dormant faculties. They are challenges.

When seen as such, a whole new vision dawns upon you. Your approach to them is an intelligent one. All reactions to them become positive; your entire life, in addition to your spiritual life and sadhana, takes on a new attitude and nature. It no longer reacts in a negative way. It reacts in a positive way: “God has sent these things; they are necessary. I must try to understand in what manner I can gain, in what manner I can utilise them.”

The whole approach, therefore, is not one of diffidence or trepidation or insecurity and doubt. The whole approach is very positive and understanding. It is creative and constructive, and the very approach itself is constituted as a forward movement. This is the light in which we should view the world in which we have to live and to carry on our spiritual sadhana. Then the world is seen with a different meaning; it is not a foe or an enemy.

But then, why have the scriptures painted the contrary. They call it maya, a trap, bondage. They call it a jungle in which you will become lost, a net in which you will be caught. There is a purpose. It is all to make us move cautiously and carefully. That is all. Because if you are not intelligent and perceptive, then due to your non-perception and lack of discrimination, you may make them into binding factors. Not that they are there as binding factors. They are just there to tell us: “Here are things of value, but if you don’t deal with them properly they may become liabilities. Therefore, open your eyes, move forward cautiously and carefully.”

When humanity was in a much lower scale of evolution and human intelligence had not evolved, perhaps it was necessary to paint that negative picture, but it is no longer necessary. So if we allow remnants of that to still continue in our life, it is because it is good to be cautious while we boldly move forward. It is good to exercise a degree of care in living our spiritual life. That much we must see while we make this world and all the things in it a valuable part of our training and spiritual education.

Thus, the way the world has to be dealt with, so that it may cease to become our enemy and obstacle, is to add to the mutuality and the interactive situation a positive attitude and approach—the utilisation of all these various things for our own benefit. May the grace of God and the benedictions of the guru enable us to do this intelligent act and profit thereby. God bless us all!

DISCRIMINATION OF DUALITY

(SRI SWAMI KRISHNANANDA)

CREATION BY ISVARA AND JIVA

Though truth is unitary and Brahman is absolute, the realisation of it is possible only by stages and by a gradual rise of consciousness from its Jivahood in various degrees of reality which it experiences in the different stages of its evolution. God, world and soul, in their distinctive features, appear to have a reality in the beginning, and this being the fundamental stages, the Sadhana of the Jiva should begin from this level. The creation of the world, which is being taken for granted by the Jiva, is to be first analysed. It is to be shown now that the creation of the world as it is, and as projected by the will of Isvara, is not the difficulty of the Jiva. Towards this end, the two types of creation are being studied here. The Upanishads speak of Isvara’s creation in various ways. Prakriti which also goes, sometimes, by the name of Maya, is the material cause, and the Supreme Lord or the Mayin, the instrumental cause of creation: so says the Svetasvatara Upanishad.

The Atman alone was in the beginning, and it willed to create the many by a cosmic ideation; so says the Aitareya Upanishad.Brahman was truth, knowledge and infinity, and from it arose ether, air, fire, water, earth, the different bodies, and so on, and the variety of creation was effected by the primeval contemplation of the Divine Being to appear as the many: so says the Taittiriya Upanishad.

In the beginning it was only pure Existence, and in it arose the idea to become manifold, and it created the luminous medium of fire, from which water and earth and other bodies came out as effects: so says the Chhandogya Upanishad.As sparks emanate from fire, all the variety consisting of conscious and unconscious beings came out from the one Imperishable: so says the Mundaka Upanishad.

In the beginning it was all unmanifested, and by the will of the unmanifested Absolute the latent became patent, and the one became the many names and forms, down to the gross universe which is animated by the Virat. By subsidiary evolution, after the evolution, after the manifestation of Virat, the celestials, human beings, and animals, etc., even up to the ants, became the variegated expressions of the Universal Purusha: so says the Brihadaranyaka Upanishad.

Isvara entered in the form of the life-principle in all the apparently divided aspects of Himself, and made them appear as Jivas with their own subjective ideations.

The substratum of consciousness called the Kutastha, the subtle body called Linga-Sarira, and the reflection of this consciousness through the subtle body, together constitute the Jiva, one being impossible without the other. The Sakti of Isvara which is responsible for the creation of the universe, also acts as a deluding factor when it enters into the constitution of the Jiva as Avidya or ignorance. The Jiva and Isvara are compared to two birds perching on the tree of the body or the universe, of which Jiva, by eating the fruits of the tree, experiences sorrow, while Isvara remains an unattached spectator and enters into no relations whatsoever. The eating of the fruits of the tree is the establishing of relations with the manifested world, positively as likes and negatively as dislikes, due to the fact that the Jiva is incapable of having a totality of experience as Isvara has, and is limited to particularised experiences of separated objects with which it has varying relations in the different stages of its evolution. The objects, with which the Jiva thus maintains relations, are, in their own capacity, creations of Isvara, but to the observations of the Jiva they bear differing values at different times so that the Jiva has no permanent and definite information of anything in the world, since, as it evolves, its ideas of things also evolve.

In the Brihadaranyaka Upanishad we are told of the creation of the seven kinds of food or objects which constitute the support Jivahood, both on earth and in heaven. Food such as rice and wheat. Are considered as the general food. Oblations offered in the new moon and full-moon sacrifices are regarded as foods of the celestials by which they sustain themselves as individuals in a higher plane. Milk is supposed to be the food of animals, which supports the animal nature in others also. The mind, speech and Prana are the internal foods of the Jiva, by which it retains the network of relation in the world, and without which it cannot exist. Though, in essence, all these are the creations of Isvara; they are converted by the Jiva into its foods, for sustaining itself, through its psychological and sensory functions. The psychic activity of the Jiva referred to here is the Vishayachintana or the idea of objects and its sensory activity is the effort it exercises towards reaching the objects either with the idea of possessing them or avoiding them. So far as pure relationship is concerned, it is immaterial whether it is in the form of likes or dislikes, because both are after all, relations by which the Jiva gets bound in the process of Samsara. As one and the same person may be looked at from different points of view due to purely private relations – a woman, for instance, is daughter to her father and wife to her husband—the world is considered by the Jiva in different ways according to its own predilections and ideas of things. Maya acts as the means in the creation of the universe by Isvara, and the mind becomes the means in the experience of the world by the Jiva. Though the mind of the Jiva does not create the world in itself, it can create its own world, and reduce the former to instruments of personal satisfaction; and it is only with this latter that it is concerned—not with the world of Isvara in its practical dealings.

The objects created in the world of Isvara have differing values to the Jivas. Take, for example, a precious stone. It creates pleasure in the mind of one who desired it and has possessed it. It generates displeasure and anger in another who desired it but who could not possess it. It creates an attitude of indifference in a third who is dispassionate and is neither happy nor grieved on its perception. The three types of value, pleasure, unhappiness and impersonal non-attachment are not intrinsic values of the precious stone, which is a creation in the world of Isvara, and which, in itself, has a uniform value at all times, i.e., the value of being an integral part of Isvara’s creation. It exists as any other object does, and this is really its ultimate value. But that it means something to someone is not its essential nature. Objects set up emotions in the Jiva by acting as correlatives of its own internal feelings of a kind of incompleteness within itself. This is the reason why all do not desire the same thing, and even the same person does not desire one thing alone, at all times. Values differ when ideas differ, though objects do not change their nature even when they are looked at by various observers. They are capable of evoking different thoughts and feelings in the Jivas.

In perception, there is a twofold process. The mind which is inert, and is very subtle, projects itself as a force towards an object, envelops the form of that object, as light would cover a substance which it illumines, and takes the shape of that object. Simultaneously with this enveloping process, which is called Vrittivyapti, there is lighting up of this process by the Chidabhasa within, which is called Phalavyapti, and by which knowledge of the form of the object is given to the observing Jiva. When this knowledge is received by the Buddhi, it gives orders, immediately, to the whole system of the Jiva, in accordance with the meaning that it reads in the object perceived. The activity of the Jiva in relation to the object is dependent on the meaning that it finds in the object and is not caused by merely the existence of the object, as such. The bondage of the Jiva, therefore, lies in this, that the world means something to it, merely because it considers the world to be outside it, and sets up a series of reactions in regard to it, throughout its life. The liberation of the Jiva consists, therefore, in the withdrawal of this process of reading meaning in things, and in acting accordingly; in regarding all things as parts of Isvara’s creation, and seeing no other meaning than that their existence is Isvara’s existence.

In the perception of an object, such as an earthen pot, there is twofold activity of the mind going on: 1. The perception of the object, and 2. The conception of it. Perception is brought about by a projection of the mind towards the object outside, while a concept can arise in the mind even without there being a physical object, really. There is, thus, a physical earthen vessel, and also a mental one, by which the manner in which the vessel is related to the seer is determined. By Anvaya and Vyatireka it can be known that the cause of bondage is Jiva’s creation. When there is Jivasrishti, there is bondage. This is Anvaya. When there is no Jivasrishti, there is no bondage. This is Vyatireka. And this a matter of experience by everyone. When we are not concerned with anything, we have a peculiar kind of freedom, and a feeling of happiness, which we do not experience when our thoughts get entangled in what we term the business of life. We concern ourselves with things, and hence it is we that have a variety of feeling. The mind of the Jiva acts only in regard to external objects. When no objects are presented before it, it cannot have any definite psychological reaction. Now, these internal reactions can be possible, even if there is no real physical perception; for example, in dream we have various experiences even when there is no actual contact with objects; and on the other hand, in Samadhi, sleep and swoon there is no perception of objects even when they are really present. A person may be grieved on receiving the news of the death of a dear relative, though the news may be false, but he remains happy, even if the dear one is really dead, if only the news would not reach him. The bondage of the Jiva is caused by its own mentations.

RISING ABOVE AVIDYA MAYA AND VIDYA MAYA

(SRI SWAMI ATMASWARUPANANDA)

If there is one thing that seekers from all over the world have in common, it is that when they have felt a call to the spiritual life, their spiritual life then became progressive. It moved quickly. But then, no matter who they are, sooner or later, they enter a period of what could be called stagnation or, at best, very little progress.

A couple of years ago, Pujya Swami Chidanandaji was discussing what he called the blemishes of the body, mind, and intellect. He said that the blemish of the body is tamas, lethargy, laziness. The blemish of the mind is rajas; its restless nature, refusing to concentrate. And the blemish of the intellect is sattva, spending time with things that are not wrong, like good music and art, but which distract us from our search for God.

At other times Pujya Swamiji has said that this is called avidya maya—sattva, rajas and tamas—that takes you away from God. Fortunately there is also vidya maya that takes us towards God. We must constantly choose between the two; we must choose the good over the pleasant.

Vidya maya also expresses as sattva, rajas and tamas. Tamas are those shocks and those pushes that we get that wake us up and make us realise that we’re going the wrong way, that we should be striving for God. Rajas is that part that loves the spiritual life, that wants to be active in spiritual practices. Sattva is that which surrenders, that which is at peace, that which wants God for God Himself.

Thus the fate of most seekers is that we are the field for the play of avidya maya and vidya maya. Part of us is going away from God and part of us is struggling towards God, and the battle never seems to end. In other words, a stalemate. This battle and stalemate is what the Puranas are all about.

However, the purpose of the Puranas is to show us a way out. In the middle of this stalemate we have to recognise that there is something within us that is gunatita, beyond the three gunas. Whether the three gunas are expressing themselves as avidya maya or whether they are expressing themselves as vidya maya, the way out is to recognise that there is part of us that transcends the three gunas. How do we access that? The recognition itself accesses it. Surrender to God or taking refuge in the Lord accesses it. What is important to recognise is, that as long as we are caught up in the gunas, whether it is avidya maya or vidya maya, there is no way out finally. The only way out is to let it all go, to rise above it, or to recognise that the truth that we were never in it. We just thought we were.

Therefore, if we feel that our spiritual life is no longer making the progress we had hoped for, we must recognise and access that higher dimension of ourselves and rest there.

President Swamiji Writes :

Blessed Immortal Atman!

May God Almighty shower HIS abundant Divine Grace upon you! May Beloved and Worshipful Guru Maharaj Swami Sivanandaji shower HIS choicest blessings upon you. May THEY bestow upon you long life, radiant health, all-round success in your life and crown your activities both secular as well as spiritual, with success and fulfilment! Engage yourself in right activities. Exert yourself in spiritual Sadhana. Advance in Bhakti or devotion to God. Attain Jnana that liberates you from all sorrow and confers upon you supreme peace and bliss. Attain illumination and enlightenment in this very life. Become blessed for ever!

On the 22nd of March, a New Year has dawned for the millions of the followers of the Hindu religion or the followers of “Sanatana Vaidika Dharma” who observe the Lunar Calendar or the “Chandramana Panchanga.” It is interesting to note that the Calendar calculation of the Hindus has nothing to do with the Western Calendar of our beloved Christian brethren who base their time calculation from the time of the birth of Christ and started and began their calculation from that year onwards. Hence, any date in their Christian era is invariably followed by the two letters i.e., A and D, meaning thereby Anno Domini (Latin language) to indicate “the year of (our) Lord. Year is equal to Anno and Domini to Lord. This is based upon the advent of the Child Jesus in the stable of Bethlehem. Similarly, the Hindu Religious Calendar does not also have any direct connection with the calendar observed and followed by our beloved Muslim brethren, namely the Hijr calculation of dates. Whether the Hindus follow the Lunar or the Solar calculation (i.e., the “Chandramana” or the “Souryamana” calculation) the Hindus of India follow either the Shalivahana Calendar or the Vikrimi.

At this point in time, during the advent of this New Year, where does INDIA stand? Politically, economically, financially, socially, emotionally and internationally, what is the situation in which India finds Herself today, at this moment? We must say that it is India’s great good fortune to answer this big and important question with a highly satisfactory and positive reply saying, “Fine situation indeed. May be, even very fine.”

If we were to make a practical assessment of our Nation’s present situation upon the above mentioned basis of social, political, etc., considerations you will find India, that is Bharat, has striven successfully to maintain cordial relationship with all its immediate surrounding neighbouring countries such as Nepal, Bhutan, Burma (Myanmar), Bangladesh, Malaysia, Singapore, Hong Kong, Indonesia, Sri Lanka, the United Arab Emirates and including even Pakistan, our immediate close neighbour. The Indian government’s tolerant, good-neighbourly and even friendly attitude towards the people as well as the government of Pakistan (most of whose citizens are our own blood relatives) is recognised internationally. The only one single souring factor of the Kashmir issue is artificially engineered and politically fermented and deliberately maintained due to selfish personal interest and political expediency by self-seeking persons as well as inimical international agencies that cannot tolerate the comparative all-round progress and development of India in the recent decade.

Economically, India is uninterruptedly moving forward in its commercial enterprises not only within India but in numerous places outside, due to the wise adoption of the Globalisation policy. A considerable part of this economical and commercial expansion is into the third world countries. Secondly, in the financial area, our country is not reeling under any heavy burden of monetary indebtedness to either the World Bank or the International Monetary Fund. Our Matrubhumi, Worshipful and Beloved Bharata-Mata is trying to stand on Her own legs and meet the demands of our country’s rural poor without stretching out Her hands to receive aid from any foreign source. Next, emotionally, thanks to God, our country is not having any guilt complex or injustice neurosis of assailing and attacking and engaging in violent enmity and destruction (though quite unprovoked and hence unjustifiable and culpable) against any one of its neighbours in this Global Village of ours, where the advancement of super-science has decimated time and distance due to amazing means of trans-global communication such as international telephone connections, mobile cell-phone connections, Fax, E-mail etc.

In so far as our county’s social situation is concerned, I do not have to write anything about it because, and you who are reading these lines are yourself part and parcel of our society. As such you must be having your hand on the social pulse of your country. There are innumerable social welfare forces as well as active movements for the upliftment of the underprivileged and the neglected sections of your national family. Lastly, upon the international scene India has become internationally recognised as a factor for good, as a unifying force in a disruptive world and a clarion voice for PEACE not only due to our ancient ideals of individual and universal peace, but also due to the world acclaimed life and activities of the great souled Mahatma Gandhiji who lived, worked, strove in multifarious ways and finally died as a martyr in the cause of PEACE, nonviolence and unity of all mankind. Today, in this fourth month of the year 2004 India shines as a bright beacon light of Peace, Goodwill, Friendship and Unity in all the four directions. May God grant that people of all countries of the world walk in this Light and usher in a new era of friendship, brotherhood, love and unified activity for world welfare.

Now, I have to sound a call of warning. I have to sound a call for unified and concerted positive action. Because, this very above detailed fact of India’s progress and development is proving to be a near liability and misfortune to India. How, you may ask? This is due to the jealousy of certain anti-Indian forces that are trying to pull down India because of their inability to tolerate India’s good fortune, its progress and development. They are trying to encourage anti-unity movements and separatists tendencies like the demand for Bodoland by the Bodo tribals of Assam. Also, the demand for a separate Gorkhaland by the Gorkhas. The demand for a separate Nagaland is already an achieved factor. So too is the successful agitation of the Bihar tribals for their own Jharkhand.

My beloved countrymen! There is a great and urgent need for counteracting these negative tendencies without taking recourse to violent means but, through sagacity, socio-political acumen and friendly and loving persuasion. The citizens of our nation from the Himalayas to Rameshwaram and Cape Comorin are children, are citizens of one great national family under our Matrubhumi, Mother India. Our Motherland looks to you for this great unifying movement. Right from very childhood and young age the children have to be encouraged to develop love for their country by their parents, all over India. Throughout the length and breath of our entire country this great unifying movement must be taken up and carried out with such fervour that gradually the entire population of India, each and every man, woman and child will rise in response to your loving call and enthusiastically join this unifying movement with all their heart, mind and soul. There is great need to encourage the emergence of a New Generation that will regard patriotism as one of the foremost and highest of virtues and values. Because, the child of today is the citizen of tomorrow! India’s future is in their hands as much as it is in your hands today. Do this duty of yours. Through it serve your Motherland. This duty is a rare privilege to you. By doing this duty you will be serving our Motherland, our INDIA, that is Bharat. May God grant you all success and bless you throughout your life!

Before closing, I will set at rest a query as to why a monastic and a Sannyasin should bother about these matters pertaining to the country? My answer to their unspoken query is twofold. Firstly, I am not a Sannyasin. Because, in our shastras there is acceptance of a fifth state transcending the four orders of an individual’s life. This is known as the “Ati-Varnashrama.” Secondly, even if you regard me as a Sannyasin, nevertheless I am also a son of India, a son of Bharat-Mata who is my Motherland.

-Swami Chidananda

THE BLISS OF GIVING

(SRI METHIL PRABHAKARAN)

My Gurudev, Sri Swami Sivanandaji Maharaj (Founder-President of The Divine Life Society, a non-sectarian global spiritual organisation, headquartered at Rishikesh, India), had summed up the spiritual sadhana in six words. They are: Serve, Love, Give, Purify, Meditate, Realise.

Their sequence also indicates the step-wise progress of the spiritual aspirant. The common man is under the mighty sway of prakriti and he likes to do work to attain the objects desired by him. By guiding him to serve others, his heart expands and he starts loving the society. When he begins to give things under his possession to others and thus is delighted in sharing his life with them, his mind and intellect are purified. In a purified mind, which is peaceful and desireless, meditation, on the indwelling spirit is naturally aroused and then realisation is achieved only after prolonged which is the true sadhana in spirit.

The process of giving to others whatever one has without reservation is perhaps the most difficult task one may face in his life. This is because, the normal tendency of man is : “Get and Forget”, whereas a saint follows the dictum of “Give and Forgive.”

Swami Sivanandaji gave whatever he possessed to others in need of them, ignoring even his own requirements. He gave up his wealth, comfort, even his valuable time of sadhana, for the sake of others. He utilised his skills in medicine, management of men and materials, teachings in all aspects of spiritual knowledge for helping and guiding the deserving people without even waiting for their calls for help. His entire life was thus offered in absolute surrender for service to humanity, in whom he saw the visible and moving manifestation of the Universal Creator.

There is no person in this world, who is incapable of helping others. While rich people can give food to the hungry and education to children of poor people, any learned person can teach and guide the illiterate to lead a useful life. Even one who has no physical means to give others can offer a word of comfort to a suffering person or at least pray for others sake. Though annadana (giving of food) is considered as a noble act, the highest gift to humanity is Jnana-dana (giving of spiritual knowledge), because the effect of the former is short-lived, while the result of the latter lasts for a full life and perhaps even beyond.

The happiness felt by a recipient of a physical object lasts only till the enjoyment is complete and in many cases it turns out to be a matter of dejection and suffering later. But when a person gives help to others as a selfless service, the happiness felt by the former is not confined to his mind and intellect; it transcends them to make satisfaction in his soul and one feels the real bliss deep inside his being. It is certainly not the false, fleeting and misleading happiness felt at the physical level, when he enjoys alone his object of choice in a selfish manner.

It is said that a person, who cooks food for himself alone, cooks only sin, which he has to account for. That man who lives only for himself and his family may be considered as a normal human being by the society but in the realm of the divine, he lives in vain. The heart that does not sympathise with the suffering and the sick is an abode of all the vices. A person, who takes everything from society for his personal welfare and gives nothing in return to others, can you call him a cultured and civilised man?

In fact the main reason why a large portion of society remains discontented, is because the more privilege men are not satisfied with their fortune and still insist on grabbing what belongs to others. That was why even before national laws were made for distribution of surplus lands to the poor, the eminent Gandhian philosopher, Sri Acharya Vinobha Bhave propagated the noble mission of Bhoodan, which is the voluntary offering of excess land by the rich people to the poor. The Sarvodaya principle, enunciated by revered Bhave, whom even Gandhiji considered a saint, was nothing but the sharing of one’s possessions with the needy. This attitude of giving to others not only results in one’s bliss and spiritual progress but ushers in an era of a contented and happy society. This will lead ultimately to The Divine Life in Society on this planet, for forming which our Gurudev Sivanandaji Maharaj, lived for and laid down his holy life. However the great soul of the Divine Master ever lives through his immortal teachings contained in hundreds of books on all branches of spiritual life, authored by him and still being published by the Divine Life Society. Let us follow his eternal teachings and try our best to make this world a better place to live in for the sake of future generations. Om Namo Bhagavate Sivanandaya.

To continue last month’s report on the sacred japa yajna, held on January 11, 2004 (January 11, 10.30 a.m. to January 12, 10.30 a.m., IST): As of March 1st, over 5300 devotees from around the world report having participated. There may well have been others that have not sent in reports and reports continue to reach us each day. We have received hundreds of letters either by e-mail or by ordinary mail from branches, schools, centres, and individuals describing their experiences of this divine event. A few excerpts from these letters are included below in the hope that such sharing will demonstrate the sincere and robust participation in this sacred event. Many more samplings in the form of scanned images of the submitted reports can be seen on our web site. We wish to extend our heartfelt gratitude to all for the enthusiastic response and participation in this most noble and divine event. May the abundant blessing of Lord Shiva be ever upon all.

From Germany: “On January 11th, devotees of Yoga Vidya Ashram Bad Meinberg, Germany, were non-stop chanting of Maha Mrityunjaya Mantra for world peace and spiritual upliftment of all mankind. Different devotees took turns in chanting 1-4 hours each in one room dedicated to that purpose. More than 20 participated for at least one hour. On the same weekend we had 8 different seminars dedicated to different aspects of yoga. During the common satsang in morning and evening the mantra was chanted by 100 yoga students (morning satsang) and 300 yoga students (evening satsang). On the Sunday we had a Yoga Open House where about 500 people attended. All could feel the special vibration of peace penetrating the whole Ashram.”

From the Sambalpur Branch: “In response to call given by Headquarters to organize 24 hour non-stop japa yajna of sacred Maha Mrityunjaya Mantra our Sambalpur Branch participated actively with all sincerity. In aggregate 120 devotees participated in the japa yajna. Due to wide press publicity not only the members of Sambalpur town but also devotees from nearby villages and towns came all the way to participate in the yajna. Number wise the participation was all-time record for the branch. The participants expressed their joy and happiness over the japa yajna. Some of them expressed their feelings and told that the neighbourhood is full of spiritual vibration during and after the japa. Many opined that such programmes should be conducted more frequently. Others opined that such japa yajna besides divine peace and spiritual pleasure helps the heart and mind to be in harmony and purify the environment. The overwhelming joy observed among the devotees confirms that the programme was a success.”

From Dunguripali, Orissa: “Sixty members participated in the japa yajna. Chanting the mantra filled the atmosphere with spiritual fervour and filled our heart with divine qualities. Members as well as public were overwhelmingly joyous and opined for conduct of such programmes at regular intervals.”

From D.L.S. Gokak Falls Branch, Karnataka: “Our salutations to you. Although our mind is not fulfilled with our programme as per our target, but still we are proud as we have done more than our capacity. As japa yajna fell on the 11th January 2004, that day being a payday for our members so many had to be absent, so only few of us (five members) started the japa yajna exactly at 10.30 a.m., and carried it successfully. Anyhow we are happy because we have taken the part in your worldwide programme. God is great. He loves all kinds of devotees whosoever come to Him with the heart within and helps themselves. So we are lucky. The fifth member has a special credit to his quality as he had just finished the “mouna vratha” for hundred and eight days in Sidharoodha Ashrama in our village for the benefit of the whole world.”

From Vasant Sadan, Chennai: “Nonstop chanting of the Mahamrityunjaya Mantra was observed on 10th & 11th January 2004, at the above premises by Divine comrades, senior devotees of Swami Sivananda and women members of the public with prayers for universal yogakshemam and vasudhaiva kutumbakam. Chandranamaskar asanas were performed with mantras both at the beginning of the japa yagna and on conclusion.

“Sri Suryachandrananda addressed the gathering at the end of every hour on the significance and sacredness of the movement, besides reciting hymns from Holy Scriptures on Lord Nataraja, viz., Lingaashtakam, Sivapanchakshara Stotram, Tiruvachakam, Shiva Puranam, Dwaadasha Jyothirlinga Stotram, Totakashtakam, Thiruvembavai or Manikkavasagar, and explained the substance of the Brahmatva philosophy of Vedas and practical preamble and dictums of Sivananda on the attainment of immortality through the university of Divine Life Movement. The solemn japa yajna concluded with the aradhana of Sivananda and chanting of Sivananda Divyashtakam, Sivananda Ashtottaram and Sivananda Mangalam along with Brahmananda Gaanam and Eigtheen ’Ities Song of Sivananda and distribution of holy prasad.”

From Bhandaripokhari, Orissa: “In response to your announcement, published in Divine Life magazine, Mahamritunjaya Mantra Japa was conducted by the members of D.L.S. Branch, Bhandaripokhari at 10.30 a.m. on 11.1.2004 and continued up to 10.30 a.m. on 12.1.2004. Sixteen members and other enthusiastic local young men participated with earnest zeal and fervour. In spite of chilling cold the members derived ecstatic divine inspiration in participating in the function. It was a new approach to prevalent religious practice and created very good impression with local people. We tender our gratitude at the lotus feet of Sri Guru Maharaj for rendering the programme a grand success.”

These letters are representative of the sentiments expressed by many other devotees from India and around the world. There was a very sincere and enthusiastic response. Many other devotees from different parts very happily underwent physical discomfort from severe cold. The experience of great joy, unity, as well as a positive effect on the local people was also expressed by others.

The 46th Basic Yoga-Vedanta Course of the Yoga Vedanta forest Academy of The Divine Life Society Headquarters commenced in Headquarters Sivananda Ashram on 1st March, 2004. 41 students from 13 states of India joined the course. After Jaya Ganesh Prayer and Guru Stotras, Prof. Ved Prakash Groverji, Registrar of the Academy gave the welcome address. The students were introduced by Revered Sri Swami Padmanabhanandaji Maharaj, Assistant Registrar of the Academy. H.H. Sri Swami Yogaswarupanandaji Maharaj, Vice-President and H.H. Sri Swami Jivanmuktanandaji Maharaj, General Secretary, The Divine Life Society Headquarters graced the function. H.H. Sri Swami Jivanmuktanandaji Maharaj lighted Deepa in token of the auspicious commencement of the course.

H.H. Swami Yogaswarupanandaji Maharaj said that the students had a very good opportunity to spend two months in the holy Ashrama of Gurudev Sri Swami Sivanandaji Maharaj. Although all of them appear to be learned yet they need guidance on the path spiritual. We hear a lot but when we come to practice we need guidance. The teachers of the Academy will guide the students on the basis of their practical experience. The central objective of all the subjects in the Academy is to implement the teachings in one’s daily life. Gurudev Sri Swami Sivanandaji Maharaj has summed up the essence of all the scriptures and spiritual practices in four words — be good, do good. Swamiji said that the students will have to learn and practice this gospel of Gurudev during their two months stay here. They have a very good opportunity here to observe their weaknesses in the light of the teachings which will be imparted and they should try to remove those.

Quoting from the Patanjali’s Yoga Darsana Swamiji said, spiritual Sadhakas have to encounter certain obstacles like disease, laziness, doubt, fear etc., which hinder their progress. All possible help and guidance will be extended to the students in this regard. Therefore, the students should feel at home in the Ashram and be free from all mental anxieties and try their best to make optimal use of their stay in the Ashram in developing their personality.

H.H. Sri Swami Jivanmuktanandaji Maharaj in his inaugural address said, very few are interested in pursuing lofty goals. The students of this Course are among the select few who have opted for something noble and high, which is for a great purpose and to give a definite direction towards the goal of human life. This needs continuous contemplation, analysis and meditation, which in turn call for disciplining of oneself. The course content is such that it brings about a thorough integration of the various human faculties viz. emotions, will and intellect. The small beginning that the students will make in this two months period will progressively take them to the highest good, even as tiny ants build a big ant-hill. Swamiji said that people generally seek “pleasures” and not “the good.” The students have come here to tread on the path of “the Good,” and if they go back with a right understanding, maturity and knowledge then they will get happiness.

Swamiji said every human being is potentially divine and if one develops good qualities one can become a spiritual giant. Although we have Jnana inside, it is covered by Ajnana. In our daily life we may be genius and great intellectuals, rich and famous but the real knowledge in use is covered by ignorance. We are conditioned and try to justify whatever values we have. In order to switch over from lower to the higher, one requires guidance, purification, clarification and spiritual practice. Through spiritual practice we can also make our ego-sattvic. Purification brings concentration, concentration brings meditation, meditation brings peace and peace brings bliss. The students should try to achieve purification through spiritual practices like study and reflection, regularity, punctuality and sincerity during their stay in the Academy. When they go back after completing the course, they would go back to the same place but with a different attitude.

The function concluded with Saraswati Puja and Prasad distribution.

Sivananda Home, situated near the Laxman Jhula, is a place of refuge and shelter for people in need of medical care, who have neither anybody to take care of them, nor any place to go. This has been an important part of the activities of the D.L.S. Headquarters and the society continued its humble seva through the Home as usual.

It is out of fear of losing one’s own life, or becoming sick, that villages or families sent away people who are suffering from any (contagious) disease, who are then left completely alone without any human support. Gurudev Swami Sivanandaji Maharaj never taught us to stigmatise anybody. On the contrary He encouraged to serve one and all without discrimination and was Himself an example of Personified Compassion in action. This spirit of our Holy Master pulls patients who are cast away, physically and mentally suffering, and praying to the Lord Almighty, towards His Sivananda Ashram and Home.

Nobody except Him knows the inner pain of the Bengali Baba, a Leprosy patient, who was admitted this month, coming from so far off, sent away out of the house, being old aged, already one leg amputated, with gastro-enteritis and having had hardly any food since one month. Or the 35 year old TB patient, coming all the way from Rajasthan, where he lived in a small village. Visited by a mobile clinic, he was diagnosed as having Pulmonary TB and abandoned. Having no money and being totally ostracized by the family members, he thought of giving up his life by plunging into holy Mother Ganga at Haridwar. Mysteriously, beloved Gurudev arranged to send one gentleman who restrained him from doing this most ignoble act and advised him and brought him here to Sivananda Home, where he is being treated. The patient is extremely happy and feels totally secure. He spends his time watching the sacred Ramayana on Video which is put on for all the patients in Sivananda Home.

Beside this TB patient, there is also an AIDS patient, who due to low resistance power got a TB infection too before being admitted here and was already in a terminal stage. This AIDS patient is kept in separation, because of being positive for TB. Beside him, two other HIV infected patients are admitted for long-term treatment, one being an orphan boy of 12 years, who got infected during delivery and whose parents and two brothers have already passed away because of the same disease. The other HIV positive case is a lady patient, coming from Maharashtra, who was sent out of the house, and landed up on the road, abused by passers by and again by police officers. But since both of these AIDS patients are not suffering from any disease such as pulmonary TB which is spread by air, they are not in complete isolation, though of course necessary precautions are taken to prevent others getting infected, as advised by the WHO. All other fear of contacting the disease is not based on medical facts but only on ignorance. That is why hygiene and health education plays an important role in Sivananda Home. To shake hands or to touch the body of a patient who is stigmatized because of a disease which has made him an untouchable, makes the patient feel at home and at the same time slowly reduces the fear of others.

But patients not only come from far off. From Triveni Ghat in Rishikesh itself was admitted a lady patient, suffering from abdominal cancer in late stage. She had already got operated twice, the first time a tumour of 22 kgs was removed. But now after three years, the cancer has not left her and a huge swelling has come up again, so much so that she is not able to sit at all. Intravenous pain medication is being given to her, but more than that, watching Ramayana Video and listening to spiritual Bhajans, give her relief and elevate her mind. The healing and consoling Power of God and His name are incomparable. He is our One and Only Helper and Doctor. May His choicest blessings continue to pour upon all of us. Jai Sivananda!

“Feed the hungry. Clothe the naked. Serve the sick. This is Divine Life.” (Swami Sivananda)

REPORTS FROM THE D.L.S BRANCHES

INLAND BRANCHES

Adoni (A.P.): During the month of January 2004, the Branch conducted the weekly Satsanga on Sundays and Narayana Seva of feeding about 130 destitutes on Thursdays. A special Puja was arranged on Vaikuntha Ekadasi.

Bangalore (Karnataka): The Branch had Paduka Puja and Satsanga -cum-Swadhyaya on Thursdays, and on Fridays Matri-Satsanga which included recitation of Sri Vishnu-sahasranama. The monthly Satsanga was in a Mutt on 4th January. A special Satsanga was arranged on the Samadhi day anniversary of H.H. Swami Devanandaji Maharaj. A 5-day special programme of Sivananda Literary Festival beginning from 14th January was organised to celebrate the 59th Foundation Day anniversary of the Branch. It included: daily discourses on Bhagavad Gita by Revered Swami Narayananandaji, Paduka Puja, Swadhyaya, Akhanda Kirtan for three hours, recitation of Sri Vishnu-sahasranama and Lalita-sahasranama, Bhajans, Samkirtan, publication of three books, free distribution of Jnana Prasad, etc.

Barbil (Orissa): The Branch held the weekly Satsanga on Thursdays and weekly mobile Satsanga at the residence of devotees on Mondays. A 12-hour Akhanda Kirtan was arranged on 1st January to make auspicious and spiritual beginning of the New Year. Sivananda Charitable Homoeopathy Dispensary treated 540 patients during the month.

Bargarh (Orissa): The Branch had the weekly Satsanga on Saturdays and the monthly Sadhana Day on 26th January. Many educational institutions joined in 1 hours collective Japa of Mahamrityunjaya Mantra.

Baripada (Orissa): The Branch conducted daily Puja and the monthly programme of Paduka Puja and Satsanga on 4th January. Mobile Satsangas were also arranged every week. 32 devotees participated in the 24-hour Akhanda Kirtan of Mahamrityunjaya Mantra organised by the Branch. On Republic Day, after the special prayer meeting and Jnana Prasad, fruits and sweets were distributed to destitutes. Medicines and food were provided every week to the residents of a leprosy colony. Special counselling for the old has been started.

Bellary (Karnataka): Puja was conducted by the Branch twice a day, and on Sundays, Paduka Puja and Satsanga. A special Satsanga was organised on the Samadhi anniversary of H.H. Swami Devanandaji Maharaj.

Berhampur (Orissa): In addition to the weekly Satsanga at Branch on Sundays, mobile Satsangas were organised on all Saturdays. On 18th January, the monthly Sadhana Day and Narayana Seva were concluded.

Bhilai Nagar (Chhattisgarh): The monthly Satsanga of the Branch was on 25th January. The Matri-Satsanga included recitation of Sri Hanuman Chalisa on Tuesdays, and of Sri Lalita-sahasranama on Fridays, and Sri Vishnu-sahasranama and Bhagvad Gita on Ekadasi. A special programme of Paduka Puja, Samkirtan, etc. was organised on the Punyatithi anniversary of H.H. Swami Devanandaji Maharaj. A 2-hour programme of collective Japa of Mahamrityunjaya Mantra by 60 devotees was held on 11th January.

Bhongir (A.P.): The Branch conducted daily Puja, meditation, group recitation of Sri Vishnu-sahasranama and Satsanga. A special programme of Paduka Puja, Samkirtan, spiritual talk, etc., was organised on the Punyatithi day of H.H. Swami Devanandaji Maharaj.

Bikaner (Rajasthan): Besides the daily Puja and Satsanga, the Branch had the monthly Matri-Satsanga on the 6th, a special Satsanga on the New Year Day, special Puja of Lord Satyanarayana on 7th January and Saraswati Puja on Vasanta Panchami. 9-day special Devi Puja was performed from 22nd to 31st January. On the occasion of Makara Sankranti, it organised Samkirtan on 13th and distribution of food, fruits, clothing, etc. on 14th January. The special highlight of the month was the visit of H.H. Sri Swami Nirliptanandaji Maharaj, Vice-President of D.L.S. Headquarters, for five days from January 10th to 15th. Discourses, visits to the residence of devotees, Satsanga, etc. took place daily.

Boudh (Orissa): The Branch held two mobile Satsangas in addition to the daily Satsanga. Collective Japa of Mahamrityunjaya Mantra was done for one hour on 11th January.

Chatrapur (Orissa): In addition to the daily Satsanga, the weekly Satsanga on Thursdays and recitation of Sundarakanda on Saturdays, the Branch held three mobile Satsangas. Special Satsangas were organised on the New Year Day, Punyatithi anniversary of H.H. Swami Devanandaji Maharaj and on 17th January. A programme of 108 times recitation of Sri Hanuman Chalisa was on 10th January. Paduka Puja was performed on 8th and 24th January. There was Sri Saraswati Puja on Vasanta Panchami.

Chennai, Washermanpet (Tamil Nadu): The Branch organised a special Gita Jayanti programme on 4th January. It included group recitation of Bhagvad Gita, release of a booklet and a discourse on Chapter XIV.

Dehradun, Jeevan Jyoti (Uttaranchal): The weekly Satsanga of the Branch was on Sundays. A special Satsanga was held in the morning of the New Year Day. Japa of Mahamrityunjaya Mantra and Havan were conducted in a 6-hour programme on 11th January. A Sadhana Day with various programmes for twelve hours was arranged on 25th January. Yogasana-Pranayama and Dhyana class in three batches daily was continued.

Dharamgarh (Orissa): The Branch held a special Satsanga on the Punyatithi anniversary of H.H. Swami Devanandaji Maharaj. A 4-day free Health Check-up Camp for Bone Mineral Density Test was organised examining 300 patients.

Gandhinagar ( Gujarat): The Branch had Satsanga on 8th and 24th. The daily Yogasana session and the monthly 10-day Yogasana class were continued. Homeopathy clinic was held twice a month.

Ghatpadmur (Chhattisgarh): In Sri Sivananda Ashram of the Branch, the daily programmes include morning prayer session and Yogasana class, and evening Satsanga. Paduka Puja on Thursdays, and recitation of Sri Hanuman Chalisa and Sundarakanda on Saturdays are the regular weekly activities. Sri Saraswati Puja was performed on Vasanta Panchami. Revered Swami Sivachidanandaji and 400 devotees attended the concluding session of Akhanda Patha (recitation) of Ramayana and Havan.

Gumergunda (Chhattisgarh): The Branch conducts daily Arati, thrice morning prayers, Yogasana and evening Satsanga in its Sri Sivananda Ashram. The weekly programmes are recitation of hymns on Lord Siva on Mondays, Devi on Fridays, and Sri Hanuman and Sundarakanda on Saturdays. 3-hour Akhanda Kirtan and special Puja were done on Makara Sankranti.

Hansura (Orissa): The Branch had Satsanga daily. Revered Swami Raghuvarananda passed away on 2nd January. Revered Swami Sivachidanandaji, Revered Swami Tyagswaroopanandaji, Revered Swami Sadasivanandaji and Revered Swami Jijnasanandaji attended the last rites. Shodashi organised by the Branch was attended by 16 Sannyasis. Food was served to more than 3000 persons.

Hirakud (Orissa): The Branch held the weekly Satsanga on Sundays and mobile Satsanga at the residence of devotees on Thursdays. The monthly Sadhana Day was on 18th January. A special programme of Paduka Puja and Mahamrityunjaya Mantra Japa was organised on 11th January.

Jaipur (Rajasthan): Daily activities of the Branch were :

(1) Early morning discourses, (2) Srimad Bhagavatam Swadhyaya in the afternoon, (3) Evening Satsanga with Mahamantra Samkirtan on Tuesdays, Mahamrityunjaya chanting on Thursdays, recitation of Sundarakanda and Sri Hanuman hymns on Saturdays and Swadhyaya on the remaining four days, (4) Yogasana- Pranayama class, (5) Swami Sivananda Charitable Homoeopathy Clinic which treated 1560 patients during the month, (6) Swami Sivananda Library, (7) Distribution of food to about 300 destitutes and (8) Providing drinking water through a water-hut.

The Branch had the following weekly programmes :

(9) Satsanga with Swadhyaya and Havan on Sundays, and (10) Matri-Satsanga on Mondays. The monthly activities were: (11) Supplying 75 kgs of foodgrains and 18kgs of other items to a leprosy colony, (12) Scholarship distribution to 75 students, and (13) doles to 26 poor widows.

Special activities of the month were: (14) Akhanda Japa of Mahamrityunjaya Mantra by 80 devotees on 11th January, and (15) Pousha Mahotsava and distribution of special Prasad on the same day.

Jeypore (Orissa): The weekly Satsanga at the Branch was on Sundays, and at the residence of devotees on thursdays. The Branch hosted the district level monthly Sadhana Day on 25th January.

Kakching (Manipur): The Branch conducted daily Pancha Dev Puja in the Viswanath temple and the weekly Satsanga-Swadhyaya on Sundays. A 30-day Yogasana training camp in a nearby village began on 21st January. 3500 copies of Jnana Prasad were distributed during the month. Three paralytic patients could be cured by Yoga therapy.

Kantabanji (Orissa): The weekly Satsanga of the Branch included recitation of Ramayana and Srimad Bhagavatam and the study of Bhagavad Gita.

Kurnool (A.P.): The daily Satsanga of the Branch included recitations, a discourse, meditation, Arati, etc. On Sundays, there is the weekly Satsanga with Swadhyaya. Paduka Puja was performed on Thursdays. Special Puja of Lord Vishnu and oblations with one thousand names were done on Vaikuntha Ekadasi. On Makara Sankranti, special Paduka Puja and other programmes were organised.

Mumbai Circle and Malad ( Maharashtra): The weekly Satsanga with Swadhyaya is held in Suchak Satsanga Hall on Sundays. On 8th and 24th of every month, Paduka Puja and Satsanga programme is in Guru Mandir, Prabhadevi. The monthly mobile Satsanga was at the residence of Sri Ravi Kapurji on 25th January. On the Republic Day, a special Satsanga with a discourse by Revered Swami Swayambhuanandaji was at Chheda Nagar Sub-branch. The Branch had the special privilege of participating in the 58th National Conference on Tuberculosis and Chest Diseases and explaining elaborately the benefits of Yogasanas with the help of computer slides and photographs and live demonstration by Smt. Damayantiben Patel and Ms. Avantikaji, President and Secretary of Andheri Branch. Sri Ravi Shethji gave commentary and explanation. Many dignitaries took keen interest in it. Jnana Prasad was also distributed. The Branch has Sivananda Chidananda Dham, a centre for Sadhana in seclusion, which facility is availed by Sadhakas.

Nabha ( Punjab): The Branch conducted the weekly Satsanga on Sundays. Chanting of Mahamrityunjaya Matra was done for two hours on 11th January. It has been decided to make this chanting a regular monthly programme.

Nagercoil (Tamil Nadu): Sivananda Day function on 8th January included a discourse on Bhakti Yoga, display of VCD on Kailas-Manas Sarovar Yatra, a talk on the Twenty Important spiritual instructions, Arati, etc.

Nandini Nagar (Chhattisgarh): The weekly Satsanga of the Branch included Sri Vishnu-sahasranama and Sri Hanuman Chalisa recitation. On the Punyatithi of H.H. Swami Devanandaji Maharaj, Paduka Puja and special Satsanga were organised. Another special Satsanga was on 5th January. Two-hour recitation from Ramayana was done on 8th January. Revered Swami Vidyanandaji conducted a 3-day Yogasana camp in a nearby village. Another village was selected for the distribution of scholarships to nine students and sweets and chocolates to all the school students.

New Delhi , Lajpat Nagar Branch: The weekly Satsanga included in rotation special items of recitation of Sundara Kanda, Sri Vishnu-sahasranama and Bhagavad Gita, and Paduka Puja. On Makara Sankranti, the Foundation Day of the Divine Life Society, a special function was organised. The programmes included Paduka Puja conducted by Revered Swami Sivananda- sadanandaji, invocation and Puja of Lord Ganesh, Navagraha Puja, Yajna with the one thousand names of Lord Vishnu and Sri Laxmi Ashtottaram.

Nimapara (Orissa): In addition to the regular Satsanga at the Branch on Thursdays and at residence of devotees on all Sundays, the Branch had two special Satsangas in nearby villages. In another village, devotees of three villages joined 108 recitals of Sri Hanuman Chalisa. On the first birth anniversary of a devotee’s child, day-long spiritual programmes of prayers, meditation, Japa, Paduka Puja, Bhagavad Gita recitation, spiritual talk, Swadhyaya, etc. were arrranged at his residence. Bhagavata Saptaha with daily discourses as well recitation was organised on 11th and 12th January. After day-long spiritual programmes, the statue of Late Sri D.C. Khuntia, the former President of the Branch was unveiled. Many dignitaries of the region attended the function. The Foundation Day anniversary of the Branch was celebrated on 23rd monthly Sadhana Day.

Panchkula (Haryana): Besides the regular activity of daily Swadhyaya and the weekly Satsanga, the Branch organised special Satsanga and collective Japa of Mahamrityunjaya Mantra on the New Year Day and on 11th January.

Raikia (Orissa): The Branch conducted 24-hour Akhanda Japa of Mahamrityunjaya Mantra and special Puja on 11th and 12th January.

Raipur (Chhattisgarh): The Branch held the weekly Satsanga on Sundays. On Ekadasi special Puja in the morning and in the evening recitation of Sri Vishnu-sahasranama followed by Archana were done.

Rourkela, Steel Township (Orissa): The Branch had Satsanga at the residence of devotees on all Sundays. A special Satsanga on the foundation day of the Branch, and a Sadhana Day with a talk by Revered Swami Brahmasakshatkaranandaji on the foundation day of the Youth Wing were organised.

Salipur (Orissa): In addition to twice-a-day Puja and daily morning prayer session, the Branch held weekly Satsanga on Sundays and Paduka Puja on Thursdays and on 9th January. The 8th of the month was observed as Sivananda Day with additional Satsanga. Special Satsangas were organised on the New Year Day and Makara Samkranti. The monthly programmes of Bhagavad Gita recitation and mobile Satsanga took place respectively on 4th and 25th January. Akhanda Japa of Mahamrityunjaya Mantra was done for 24 hours on 11th and 12th January. Sivananda Charitable Homoeopathy Dispensary continued its seva twice a week.

Sambalpur (Orissa): The Branch conducted daily Puja and a mobile Satsanga. Brahmachari Adarsha Chaitanya started taking Bhagavad Gita class from 22nd January. About 120 devotees including many from neighbouring villages, participated in the 24-hour non-stop Japa of Mahamrityunjaya Mantra. Though they were divided into batches of 20 and allotted specific time, 85 devotees participated in group chanting for the first 3 1/2 hours. The Branch continued Narayana Seva on Mondays, and also the Homoeopathy Clinic.

Sheragada (Orissa): The Branch held weekly Satsanga, three special Satsangas and a monthly Sadhana Day. Homoeopathy Seva was continued.

South Balanda (Orissa): The Branch conducted the weekly Satsanga on Fridays, weekly Matri-Satsanga on Sundays, and mobile Satsangas and Paduka Puja on two occasions. On Makara Samkranti, Mahamrityunjaya Mantra Japa was done for three hours.

Sunabeda, Ladies Branch (Orissa): The regular activities of the branch are :

(1) Daily Mahamantra Kirtan, Bhagavad Gita recitation and Japa, (2) Satsanga on Wednesdays and Saturdays, (3) Satsanga for children on Sundays, (4) Paduaka Puja and Sri Vishnu-sahasranama recitation on Ekadasis, and (5) Narayana Seva on Tuesdays. In December, the Branch had organised various spiritual programmes for three days to celebrate the Foundation Day of the Branch. Many devotees of sister spiritual institutions of the town and of DLS branches of the entire district also participated.

Surendranagar ( Gujarat): The Branch conducted non-stop chanting of Mahamrityunjaya Mantra for 24 hours on 11th and 12th January. The Sunday discourses on Ramayana are continued.

Vadodara ( Gujarat): The Branch organised 24-hour Akhanda Japa of Mahamrityunjaya Mantra on 11th and 12th January. The monthly celebrations of Sivananda Day on the 8th included Paduka Puja and group chanting of the Mantra “Om Namo Bhagavate Sivanandaya,” and of Chidananda Day on 24th January included non-stop chanting of Mahamrityunjaya Mantra for nine hours. Revered Swami Brahmabhutanandaji conducted a 6-day Gita Jnana Yajna. The Branch arranged discourses on Yoga by Revered Swami Dharmanishthanandaji, on Navavidha Bhakti by Dr. Parikh and on Bhagavad Gita by Dr. Jayant Dave. A 6-day Yogasana-Pranayama camp under Ms Miraben Sharma was held from 5th to 10th January.

Varanasi (U.P.): The Branch held fortnightly Satsanga on 11th and 24th January and a mobile Satsanga at the residence of a devotee. Food was distributed to the poor and to the inmates of an old-age home.

Vikrampur (Orissa): The Branch organised Mahamantra Samkirtan on the Shodashi day of Late Revered Swami Dhyananandaji.

Visakhapatnam (A.P.): The Branch arranged a spiritual discourse of Revered Swami Padmanabhanandaji on 31st January.

Bristol ( U.K.): The monthly Satsanga of the Branch was held on 10th January included prayers, Bhajan-Kirtan, recitation, Swadhyaya, meditation, etc.

Hong-Kong ( China): The Branch held the monthly Satsanga on 11th January. It continued the daily Yogasana-Pranayama class. 42 devotees participated in 2-hour group chanting of Mahamrityunjaya Mantra on 11th January.

SPECIAL REPORTS

1. Training camps by Swami Dharmanishthanandaji

Revered Swami Dharmanishthanandaji from Headquarters Ashram visited Gujarat and conducted four training camps in Yogasana, Pranayama, Bandha, Mudra, Meditation, etc.

Gandhinagar: The Branch organised a 10-day camp from 22nd to 31st December 2003. It was inaugurated by Revered Swami Tyagavairagyanandaji. There were 405 participants. Shri P.K. Lahiri, Chief Secretary to the Government of Gujarat was the chief guest of the veledictory function. He paid rich tributes to Gurudev Swami Sivanandaji Maharaj in his address. The bookstall created considerable interest in D.L.S. literature amongst the participants and guests. Swamiji also attended a special Satsanga on 24th December.

Jamnagar : The Branch organised two camps from 3rd to 9th January 2004 in Jamnagar in the morning and in the industrial township of Sikka, 30 kms away, in the evening. Shri B.N. Karia, the District and Sessions Judge inaugurated the local camp which 200 trainees had joined. Swamiji explained Yogic cure for various diseases and ailments.

Bhavnagar : As 650 trainees were registered for the camp, training was imparted in two sessions each of 11/2 hour duration, in the morning and evening, from January 11 to 12. There was great enthusiasm and Swamiji was invited to visit the residence of many devotees.

Swamiji’s camps got unprecendented warm welcome in all the three Branches, and he has been requested to conduct such camps frequently. Other Branches have also invited him for such camps.

The D.L.S. Bhavnagar Branch organised a 4-day Sadhana Shibir at the very holy place of Gopanath Mahadev, situated on sea-shore in Gujarat. Over 150 devotees from all the Branches of Gujarat participated in it. H.H. Sri Swami Nirliptanandaji Maharaj, Vice-President, DLS Headquarters who had visited for the camp, daily attended all the four sessions. He spoke on Sadhana in the morning meditation session, and gave spiritual discourses in the second and third sessions also. One night-session was exclusively kept for his Bhajans and Kirtan. Revered Swami Nirakaranandaji and Revered Swami Bhaktipriyananda Mataji from the Headquarters Ashram also gave discourses. Smt. Gopa Chakravarti, an artiste of repute, lifted the audience to a wood of ecstasy by her melodious singing of Bhajans in a night session. Shri Akhilesh Pathak, secretary of Bhavnagar Branch rendered many Bhajans and also Gurabas in which a large number of devotees part