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CONTENTS
HOW
TO GAIN FEARLESSNESS Fear is an instinct common in every man. Fear is universal and can overpower one at any time. Fear is a painful emotion excited by danger. It is apprehension of danger or pain. Fear is an emotion excited by threatening evil or pain that is impending, accompanied by a desire to avoid or escape it and to provide for one's security. There are various degrees of fear. They are simple fright, timidity, shyness, alarm, terror and extreme fear. When there is extreme fear, the whole body perspires and urine and faecal matter are ejected involuntarily. The mind becomes like a log of wood. Fear assumes various forms. The king is afraid of his enemy. The learned man is afraid of his opponent. A beautiful lady is afraid of old age. A lawyer is afraid of the judge and his clients. The cobra is afraid of the mongoose. A hunter is not afraid of the tigers in the forest, but is afraid of the surgeon's knife. The man of the frontier is not afraid of the knife, he can even allow the surgeon to open up his intestines without chloroform, but he is terribly afraid of snakes. Some are afraid of ghosts. Some are afraid of diseases. The vast majority of persons are afraid of public criticism. Fear is of two kinds, namely, normal fear and imaginary (psychological) fear. The percentage of normal fear will be only five, while imaginary (psychological) fear will total ninety five percent. Normally fear is healthy, paving the way for one's progress. It preserves life. A headmaster is afraid of the inspector of schools and consequently takes a very keen interest in training the boys, with the result that the boys succeed in their examinations. An engine driver of the railways is afraid of his superior officer and is very careful in the discharge of his duties. No collision occurs. The frog is afraid of the snake and lives very vigilantly. Imaginary (psychological) fears cause diseases, deplete all energies in man, and produce all manner of feverish excitement, low vitality, uneasiness, discomfort, disharmony, etc. When there is an epidemic of cholera or typhoid, fear is the predisposing cause. Man is extremely afraid of cholera or typhoid, worries himself by imagining that the germs have entered his body. Imagination causes serious havoc and he becomes a victim of the actual disease itself! A student prepares himself day and night for the ensuing examination. He has passed creditably in all the class examinations, but develops some kind of imaginary fear—examination fear—as soon as he enters the hall. He becomes nervous and confused. His hands tremble and he is not able to write. He fails in the examination. Every man has some imaginary fear. Some develop an imaginary fear that they lose their employment. Some imagine and think: “What will become of my fate if my wife dies now? I will have to look after nine children.“ There is no end to such imaginary fears. Peculiar, private, irrational and unnatural fears are called phobias. Phobia is an unnatural form of fear with no objective reality. There is nothing to frighten people, no threatening situation in their environment which should cause fear in them, and yet they cannot free themselves from fears and negative feelings. Phobias are endless. The causes of phobias are nervousness, stupidity in a mild or intense form, and lack of right thinking and right understanding. One virtue alone is not perfection even as one limb is not a man. Man is a composite of many parts; and perfection is composed of many excellences. Yet, if one virtue can be singled out as having enjoyed the privilege of Lord Krishna's greatest admiration, it is `fearlessness'. It is fearlessness in all its aspects, fearlessness that makes one a hero, in the words of the Kathopanishad, “Who would dare to defy Nature with the power of the Creator behind her, and to make the outgoing senses turn inward and the externalized current of thought flow inward to discover its source and substratum, “ –in other words to take the Ganga back to its very source. “Grieve not“, is the key note of the Bhagavad Gita. Fearlessness is the direct antidote to grief. When a fear is born or when a fear materializes, man is sunk in grief. Fearlessness, therefore, cuts grief at the very root. Understood in its proper light, this fearlessness itself is the fountain of virtues; for more often man errs and sins, not because he is ignorant of virtue, not because he is unwilling to practice virtue, but because he does not have the courage, the heroism, that fearless daring to hold aloft the banner of virtue even at the point of death. It is fear of something or other that makes him creep underneath vice even though he knows that he should not be there. With fearlessness, sincerity will get strength and earnestness will be effective. The man from whose heart fear has been expelled, will be firm in his truth, unwavering in his devotion, unflinching in his resolves, indefatigable in his service and Sadhana; for with fear has been driven out the greatest obstacle to spiritual progress, viz., weakness. Who can proclaim this Gospel of Fearlessness with greater authority than the Lord Himself. Who declares in unequivocal terms that He, the One, Infinite, Omnipotent, Supreme Lord of the entire Universe is Himself the sole reality in and of each and every being in this Universe? Can there be fear in Him? “Thou art That Supreme Being“,—this is the Ultimate Truth and the last word of the Upanishads. If you realise this, can fear arise in your heart even in dream? No. It is when you feel that you are a puny little creature, whom the whole Nature opposes, whose safety and security are threatened by everyone else in the universe, only when these deluded notions are present in your ignorant mind, that your knees shake and your heart sinks in fear; not when you meditate upon the sublime truths: “I am the Self that dwells in the hearts of all beings making all beings revolve on the wheel of his Maya“, and “I am the thread that links all beings in the universe“. God is the Sole Reality. And He is all pervading. The self same God that dwells in you dwells in all—from the highest divine being, the Creator, to the tiniest creature here. There is no “other person “, in the universe to harm you. Your own Self, God, dwells in all. There is not a second entity in the universe whom you need fear. It is ignorance of this Unity that generates fear. Fearlessness, therefore, implies annihilation of this ignorance and realisation of the Truth of Unity or Oneness. In ignorance you desire. Of ignorance is fear born. Fear is, therefore, the twin sister of desire. They are two sides of the same coin; they are the two heads of the same reptile. Fear of not attaining the desired object, fear of losing the object desired and obtained, fear of getting the object whose absence desired—these are the basic fears. Desire is therefore, termed by Lord Krishna as the greatest enemy of man. This desire is slain by an understanding of the Truth, by discrimination and dispassion, by contentment and constant practice of Sadhana. When this desire is slain, man attains the state of “not getting elated when anything is obtained and not shrinking away when anything is lost“. This attitude of mind towards life, this state of desirelessness is attained when man realises that it is some divine power that is behind everything that takes place here and gives up all egoistic notions. Then will he truly understand the meaning of the Gita saying, “Thy right is to work only, but never with its fruits.“ The Master of this vast house, we call the Universe, is God. His Will is done here. All beings here dance to His tunes. No one is your enemy, no one is eager to harm you. All beings are your own Self, whether you realise it or not; the same God Who is the reality of your being, dwells in all. The real enemy, on the other hand, is within you—the impure mind, the desire filled heart, the fountain of likes and dislikes (Raga Dvesha), and the inveterate egoism. If fear you must, fear this diabolical nature of your own self. You must run away from this inner evil aspect of your own self. When you conquer this inner enemy, you will find that you have no external enemy to fear. When you vanquish this inner enemy and run away from him, you will find that the growing feeling of unity and oneness draws you closer to all beings on earth and draws all beings closer to you. When fear dies, love is born. Love is your essential nature. Love is the light of the sun of unity and oneness. In fact, fear is not part of your essential nature. It is no reality. Fear is the product of ignorance. Fear is about the unknown. When this ignorance is removed by a correct understanding of the nature of the Universe and of God, you will realise that fear has no basis at all. All fears are baseless. With fearlessness thus regained, you will recover not only that priceless pearl of Atma Jnana (Self knowledge), but also the sweetest elixir of life—love. The greatest fear that haunts a man is fear of the Unknown. What was Before that has brought about what is Now? What will be Hereafter (or Beyond) and what relation has that with what is Now? These questions constantly harass man, whether he is conscious of them or not. Lord Sri Krishna deals a deft stroke at the root of the problem which is really attachment to the present incarnation over the fate of which man is constantly worried, by declaring: “The origin is hidden from you, and the life beyond is veiled too. The present life that is apparently revealed to you is but a fleeting moment in Eternity; why worry over it? “ Better seize the moment and make the most of it. Live while there is life; and live wisely and well, in accordance with Gita Dharma. Dedicate your life to the moment, and then will spring Eternal Life. For, your soul is Immortal, and if you put your heart and soul into your life every moment, your life, too, will share the characteristics of your soul. Forget the past and worry not over the future. Do your duty now, egolessly and selflessly. In the joy and the satisfaction of the performance of your duty in the right spirit, when the past and the future vanish from your thought, the present becomes the Eternal Now. At that moment you will realise; “The Self residing in all beings is indestructible. It does not die with the body.“ Life belongs to you, not death, for you never die. Let, therefore, life be your concern, not death. Infuse life into your life. Let not the gloom of death mar the lustre of your life. Sink not in despair, yield not to impotence and quake not with fear. Live. Live. Live the divine life. Now, this concept is a good ideal. Even the man who wishes to drown himself swims back to the shore. Life loves to live. In the death of the physical body, life departs from the body in order to live in another. Life knows no death. Therefore it is that man does not want to die. He does not even like diseases which seriously interfere with life. He wants to lead a life full life. But the physical body with which man is associated while alive as an individual here, is somehow or other subject to diseases, decay and death. Whatever scientists may feel, the real root cause of diseases is unknown. That is what made the primitive man ascribe diseases to the wrath of the gods. Man dreads diseases. The antidote to this fear is the realisation of their transitoriness. They belong to the negative forces of the universe which have no real existence. Life is eternal, not death. And life implies the condition we know as health which is nothing but life perfectly lived. Diseases come and go, life or health endures. Diseases are the inevitable concomitants of the body composed of the five elements. Therefore, cheerfully endure them (Titiksha), knowing fully well their fleeting character. Similar is the case with old age, too. Youth, manhood, old age, etc., are but periods; and periods are rolling waves on the ocean of eternity. Eternity is your essential nature. Therefore, look with unconcerned tranquility at the transient waves of childhood, youth, manhood and old age. Fear of change will vanish when you are rooted in the changeless Immortality of your essential nature. The same argument of the transitory nature of mundane objects and the fleeting characteristic of life on earth, is brought forth to counteract man's fear of losing his possessions. The objects of this world are not only impermanent, but they are the wombs of pain and misery. The wise man would shun them. This dispassion is the most powerful antidote to the fear of losing wealth or property. The fear of loss can be eradicated totally by the acquisition of That gaining which nothing else would be considered worth aspiring for; and that is a knowledge of the Treasure of treasures, Atma Jnana (Self knowledge). The aspirant who would like to gain That would love to lose everything else; and every loss would be for him a joyous gain! This change in the angle of vision is the greatest antidote to fear. Honour is a bait that has caught man like a fish and hooked him to transmigration. It is an illusion, but withal, more powerful than the illusion of grosser sense pleasures even. To get the coveted honour man would often sacrifice sense pleasure and what is worse descend to dishonourable depths. The fear of losing this honour is a fountain of vices. To maintain it man would shrink from no crime. History abounds in examples of Asuric (evil) men who did not hesitate to sacrifice millions of lives in order to sustain their honour, their position as, “Emperor!” Even some good people mistake Kirti for honour. They feel that as Lord Krishna has equated Akirti to a condition worse than death, it is the primary duty of everyone to preserve his honour. Kirti is not honour. Very often Kirti has been constructed out of the ashes of honour. Remember the stories of Dharmaputra, Harischandra, Nala and so many other emperors and saints. What an amount of dishonour they had to court and honour they had to lose, before their Kirti could be established upon earth! This Kirti has no equivalent in the English language, though for the lack of a better word it is translated into “fame.“ Kirti is a good thing, for it is the fragrance of righteousness that emanates from great souls and attracts mankind to them. It is resplendent luster that surrounds the divine among men and inspires others to grow in virtue and get that lustre. Therefore, it promotes virtue. Honour may or may not. Therefore it is that Lord Sri Krishna extols Kirti, while He treats honour and dishonour with equal indifference. What is significant, however, is that Kirti is entirely subjective, it is the fragrance of one's illumined soul, so that it can never be taken away from him unless he himself chooses to lose it by “losing the soul “. Whereas man may fear that he may lose his honour through the actions of others, he possibly cannot lose his Kirti in that manner. Therefore, there is no fear of losing Kirti, as such. And losing Kirti in the sense of losing the fragrance of Dharma is unworthy. Lord Krishna teaches that man has no enemies outside himself. Therefore, to one who paractises the Gita Dharma, there is no enemy in the world. He is not subject to fear of opponents. The inner enemy is to be conquered and the external enemy is to be loved as dearly as the dearest friend. Love of humanity which is born of this attitude towards humanity, the Virat-Svarupa (universal form) of the Lord, enables one to live intensely for the welfare of man kind, giving to every moment one's very soul which is eternal, thus ignoring fear which does not belong to oneself, enduring diseases and old age which are passing shadows, remaining indifferent to loss of wealth and honour which are illusory and unnecessary for one's glorious mission in life, and doing loving service of humanity in the conviction—Vasudevah Sarvam (all this is Lord Vasudeva Himself). Thus is utter fearlessness gained and man's heart is filled with cosmic love. LOVE
ALONE IS Divine Power has innumerable aspects. But in so far as man is concerned, three of these aspects are fundamental. In the beginning God is, the Bible says. God alone is. And then God wills: “Let there be Light.“ And there is light. One is, the Upanishads say, One without a second, supreme and all alone. In Him a mystical idea appears, “May I become many.“ And the many is brought forth; the whole universe is manifested. Bringing into being is one of the innumerable aspects of the Supreme Divine Power. It is also one of the three which are fundamental. In Hinduism, this creative aspect is conceived of as a person called Brahma. It is Brahma's function to manifest the countless names and forms which spring into being at the beginning of a cycle. At the end of a cycle another aspect of the Divine Power comes into play—that which absorbs all these manifest names and forms back into the bosom of the Unmanifest. This absorbing aspect is also personified and given the name of Siva. Siva is the dissolver, the absorber, the destroyer. Man often associates evil intention with the meaning of the word `to destroy'. But think carefully. Doesn't man himself destroy? When he wants to drink a glass of fresh fruit juice, for instance, doesn't he destroy the fruit? Fruit juice is created, it is true, but in the process fruit pulp is completely destroyed. There in no evil design in reducing the pulp to fluid. Destruction is the natural preliminary to the creation of new form. Thus it is the universal process, a significant phase. It is Brahma who creates, but when. He is finished with creation, it is Siva who steps in to dissolve or destroy. Between these two terminals, the universe has to be maintained. In the past, the present and the future, on and on throughout the ages, a great providing power has to send rain and sunshine and wind and clouds and storms and tides and seasons and all those things that are necessary for the preservation of life. Producing things when they are needed, restoring things when they are lost, righting things when they are wrong—these are the functions of another aspect of the Divine Power. This aspect is of great significance to man, for it preserves his very life. He, therefore, praises it above all the other aspects of the Divine Power. He also personifies it and gives it the name of Vishnu or Narayana. Lakshmi is Vishnu's great consort. She is present in this world as corn, or that which grows in the fields as nourishment. She is present as wealth. She is present as knowledge—secular and scientific and commercial. She is endowed with unimaginable power to maintain law and order in the universe and to administer justice. In the Bhagavata, the glories of Vishnu, Narayana, are extolled. Of the twelve books in the Bhagavata the tenth is predominant. In it the supreme incarnation of Lord Vishnu, namely, the Avatara known as Krishna is described in detail. Krishna was born in Mathura on the banks of the river Yamuna, but soon after His birth was taken to Brindavan where He spent His boyhood—a period of wonderful divine sport. There He saved many good people, destroyed many wicked people and created in many others waves of real spiritual love. His Lilas as they are told in the Bhagavata open a wide field for the exercise of the higher emotions and for the play of pure spiritual love. The life of Krishna, especially His life in Brindavan, has ever been the inspiration of artists in India. It has provided the subject matter and themes for innumerable great works of art. Even today, in this nuclear age, almost 90% of the music played in India, for instance, is religious. So it is in painting. There is a particular school of art, for instance, which flourished about a hundred and fifty or two hundred years ago, which produced a rich crop of fine paintings featuring the Radha Krishna and the Gopis' Divine Love of the Lord. Krishna's life, especially His life in Brindavan, and the love shown for Him by the rural cowherd folks elucidates the highest points of the devotional philosophy of India. If you read the Bhagavata, you will understand what these points are. Love is a path on which you try to attain the Divine experience of God by relating yourself to Him through some particular emotional link. This emotional link is intensified through various exercises until you are eventually brought to the climactic point where divine love fills your entire consciousness. It pushes out even your awareness of `I'. You become a personification of love, an embodiment of love. Through total forgetfulness of your `I' sense, you are actually turned into Love Divine. Higher and higher you rise into a state of God experience until, ultimately, your whole being is totally absorbed, your entire consciousness is completely saturated. Love and love alone prevails. “But how, “ you may say, “can I love a Being whom I do not know? My father, my mother, my friend, my wife, I can love because I know them. They are related to me. They are not strange or foreign or unfamiliar. “ All right. In whatever way you now relate yourself to your intimate companions, relate yourself to the Lord. No strange new type of relationship has to be created. Whatever love is predominant in your heart at this moment, you may direct towards Him. If, for instance, the love you feel for your child is predominant, direct that love to God. Conceive of Him as your child. Forget all about His grandness and greatness and glory for the time being, and feel that He is your own Divine Child. Or, if you love your Master best, if you love Him with all your heart, think of Him as your Master. Or, if the love you feel is the deep and passionate love that the lover feels for his beloved, all right—this, they say, is the most intense form of love—conceive of the Lord as your dearly beloved, as your own eternal bridegroom. In any of these ways, link yourself with the Lord. Then devise your own special technique for keeping yourself linked with Him until He reveals Himself to you in your heart. Now before closing, I would like to comment briefly on the Gopis' love for Krishna. It was the deep love of the lover for the beloved that the Gopis felt for Krishna and it was carried to the acme of perfection in them. But please note. The Gopis were well aware that Krishna was their God and the very embodiment of the great divine Reality. The love they lavished upon Him was the love of the individual soul for the supreme divine Being. Moreover, their love was tested severely before it was returned. Only after much penance, much prayer and much purification did they finally succeed in receiving Krishna's love in return. But one full moon night in autumn He did reveal to them the grandeur of His divine love. And they were all enraptured, completely overcome by the celestial music of the soul. Even on this night, however, Krishna challenged them. At a climactic moment in the divine sport He suddenly stood stock still. “My God,“ He said, “What is happening to you all? Why have you come here? You have your husbands at home. It is very, very wrong of you to desert your husbands and children and forsake your duties at home to come here. This goes entirely against the law. What will people say? Please go back home!“ And do you know what the Gopis replied? “Do You think we don't know who you are, Krishna? Do you think we can't tell? When we are loving our husbands, You think that we are not loving You? Do You think that we aren't aware that You are the Indweller of all beings, the cosmic Being, the one great Lord who alone merits the love of all human hearts? In Your love is our liberation. In Your love is our emancipation and salvation.“ The Gopis, you see, were not conscious of their bodies. Many people think that the love of Radha and Krishna was something like the love of Romeo and Juliet. It was not like that. It was not like the boy meets girl kind of love at all. Their love was not of this world. It has nothing physical about it. The Gopis were completely beyond their body awareness. Their love was pure. The drama they enacted was transcendental. It was the response of the soul to the call of the Divine. THE
DOCTRINE OF THE UPANISHADS (Continued from the Previous Issue) CRITICAL REALISM The theory of critical realism is that the percept of the individual is neutral and the real object presented in experience is different from the percept. The datum in experience through the senses is different in quality and reality from the true object which is in the external universe. There is thus a dualism between the actual percept of the senses and the reality behind the sense experience. There is what is called the universe of the subject and the universe independent of experience by the individual. Reality is not known through sense experience. What is known is private to the individuals and what is there in fact in the universe is quite a different thing. Reality, therefore, cannot be known through means possessed by the individual. We are given an epistemological trinity and a metaphysical indeterminism. There are some who take this real as material in nature. That the metaphysical reality cannot be matter has already been shown. OBJECTIVE IDEALISM Objective idealism is an epistemological dualism, and it differs from critical realism in holding that the true object of experience is a Cosmic Mind or Universal Thought. This Universal Mind is independent of individual minds. Empirical perception is the form taken by subjective consciousness, but the reality behind this perception is the Universal Mind. The nature of the Universal Mind cannot be known through individual perception. Reality is different from appearance. It is necessary that the individual should expand its consciousness to universality in order that it may be enabled to experience Reality. GOD, THE UNIVERSE AND THE INDIVIDUAL These considerations lead us to the problem of the relation of God, the universe and the individual. It must be remembered at the outset that all processes of reasoning proceed from experience,—experience of the individual self. “I am, “—this experience does not require any other proof outside itself. It is self evident. All proofs are the results of and developments from this indubitable fact. The consciousness of my existence as an individual at once brings into my notion the existence of other individuals in an external universe. “I am“ means “you also are, “ i.e., “the world also is.“ The being of the world is the correlative of the existence of my individuality. There cannot be a subject without an object of experience. The world is the necessary implication of the individual. But the position, as it is known to us, of the individual and the world does not explain all matters that arise out of this position. Thinking beings, capable of reflection, become eager to know the relation between the world and the individual. What is the cause of this world? How am I connected with the other things of the world? What is my duty here? Questions of this kind crop up in the minds of several persons. And these questions cannot be answered by anything that is the content of sense experience. But the need for a solution of the difficulties that arise out of the appearance of the world and the individual is stringent. The solution can be arrived at by higher synthesis brought about through the deeper consciousness implied in ordinary experience, the consciousness which becomes the direct experiencer in such higher contemplations. The link between the world and the individual should be either of the nature of the object or of the subject. The objective universe is seen to be material, and if this is taken to be the nature of the relation between the world and the individual, it would be another name for another part of the universe. In other words, there would be no such thing as relation. And, at the same time, the zeal with which one identifies the universe with the experiencing consciousness should not lead one to subjective idealism; for the defects of this view have been pointed out. Somehow, we are made to feel that this relation should be conscious, and yet it cannot be identical with the subjective consciousness. The relation between two things cannot be any of these two things. It must be a third thing. Otherwise there would be no perception of difference. Difference is a third category, and there cannot be knowledge of this difference without an underlying unity between the knower and the known. Absolutely unrelated things cannot become correlatives of each other. The higher synthesis which is in consciousness should therefore be transcending the empirical distinction between the subject and the object. The world and the individual should be included in this higher consciousness, and yet, none of these should lose their intrinsic worth in it. If we are able to establish this universal conscious relation between the world and the individual, we have established the existence of God. God is the necessary postulate which alone can explain the true nature of the various phenomena of the universe. The order, the system, the regularity and harmony of the universe cannot find an adequate explanation without the admission of this all comprehending Being, which we term God. It does not matter by what name we refer to it, but it has to be admitted in order that we may be consistent in our explanation of the consistency that is in the universe. Our deepest reality is an irrefutable consciousness, and it asserts itself in every one of our endeavours to give an account of experience, subjective or objective. Without consciousness, there can neither be a universe nor an individual. Nothing can be, if consciousness is not to be. All value and existence come to a nought when consciousness is abolished from the field of experience. Supreme Intelligence or Consciousness has to be equated with the Sovereign of the Universe,—God. The conception of God in the Upanishads is of special significance. The God of the Upanishads is the Antaryamin, the Indwelling Presence in the Universe. This God is different from the God of the Nyaya and the Vaiseshika philosophies, who is entirely cut off from the universe of manifestation; the God of the Yoga philosophy, who has no intelligible relation to the principles of Purusha and Prakriti, and is not the ultimate goal of the aspirations of individuals; or the God of certain theistic schools, who is different from the manifested universe and the Jivas, though he is considered to be omnipresent and the existence of everything. The God or the Ishvara of the Upanishads is the Absolute Individual, the only Person or Purusha, whose form is all that was, is and will be, who transcends the threefold time and is beyond spatiality and its concomitants. In this Great God are comprehended the possibilities and the potentialities of all the Jivas; in him are also all the actual forms of the Jivas. He is the Goal of knowledge and power. He is omnipresent, omniscient, omnipotent. He is, to the universe, the highest representative of Satchidananda, Brahman. He is the universe and he is all the individuals. Different from this God, there is no universe, no individuals. Ishvara is Brahman from the cosmic standpoint. Brahman is Reality unrelated. As long as the Absolute is experienced as an object by differentiated individuals, it shall appear as a material universe of changing forms, a not self contending with the self. Differences cannot be annihilated in individualistic perception. Only the Experience Whole can reveal the reality of the indivisible Absolute, whose essence and existence is Consciousness, Eternal, without any relation to external appearances. The Upanishads, it is true, do not give us a systematic account of reality. They are collections of statements of Truth in its various phases. These statements are made not by one but several seers in different Upanishads. We have to study the Upanishads carefully and thoroughly in order to gather a philosophical system from them. It is the genius of Acharaya Shankara that for the first time evolved a consistent system out of the diverse declarations of the Upanishads. It is the argument of Shankara that reason should not be unbridled, but should conform to the intuition expressed in the Upanishads; reason can be made use of till its limit is reached, but beyond this limit the Shrutis or the words of the spiritual preceptor alone are the support. Reason has, therefore, a value, but within certain limits. Tarka (discussion) and Anubhava (experience), Yukti (reason) and Shruti (revelation), logic and intuition, should go hand in hand. As long as it is possible to make use of the power of reason in determining truth, it is one's duty to use it; but when its limit is reached, it should be abandoned. Any further use of it would lead to error and not truth. We cannot conceive of a greater respecter of reason than Shankara, and yet no one could be more conscious of its defects and limitations. Reason and faith in the intuitional declarations together become the royal road to the realisation of Brahman. The lower truths are useful until higher truths are realised. The higher truth includes the lower in a transfigured condition. (To be continued) FREED FOR THE WELFARE
OF OTHERS Both Gurudev and Pujya Swami Chidanandaji have constantly placed before us two great ideals: moksha or liberation and paropakara or selfless service—constantly wanting the good of others. And more than placing these two great ancient ideals before us, they have demonstrated them in their own lives. The difficulty comes when we try to practise these two great ideals, because traditionally to seek liberation, moksha, involves renunciation, dispassion; it implies a turning away from the world, being unattached. Whereas being concerned for the welfare of all, being dedicated to selfless service, seems to be exactly the opposite and, in fact, often turns out to be so; the last thing we usually have in mind when we're totally involved in the welfare of others is dispassion for the world or renunciation. How then, as seekers, do we resolve this conflict, this seeming paradox? Gurudev has given us the solution in his Universal Prayer. Nowhere in his Universal Prayer does Gurudev say, “Free us from the world. Let us be unattached to the world.“ Rather Gurudev says, “Free us from egoism, lust, greed, hatred, anger and jealousy.“ In other words, as Swamiji sometimes says, “What you want to be liberated from is yourself.“ And why be liberated from ourselves? So we are free to “behold Thee in all these names and forms and to serve Thee in all these names and forms. “ Therefore, there is no conflict or paradox between the ancient ideals of moksha and paropakaar. Indeed moksha means to be freed from our own self concern, from ourselves, so we are totally available for paropakara, the welfare of others. NEWS AND REPORTS FROM THE HEADQUARTERS As in the previous years, this year also the Holy autumnal Navaratri worship of the Divine Mother was observed at the Divine Life Society Headquarters Sivanandashram in a grand manner from 26th September to 5th October 2003. In course of these Celebrations, devout worship was offered to God as the Divine Mother in a befitting way and a holy atmosphere. During the first three days there was worship of Goddess Durga, during the second three days the Divine Mother was worshipped as Goddess Mahalaxmi and the third three days saw the Mother worshipped as Goddess Saraswati. On all the nine days there was recitation of the Devi Mahatmyam (Durga-Saptashati), Archana and worship and Arati. There was also Kanya Pooja and Chandi Havan for world peace on the ninth day. The Festival Culminated in the Vijaya Dasami worship. On the tenth day which was celebrated in an appropriate way in the midst of festivity, rejoicing and spiritual fervour. There were spiritual discourses on all the days. Besides the inmates of the Headquarters Ashram, many devotees from various parts of the country and from abroad had gathered making joyous participation in the festival. The special feature of this year’s Navaratri Festival was the holy presence of H.H. Sri Swami Chidanandaji Maharaj, the International President of the Divine Life Society. Worshipful Swamiji Maharaj who nowadays has been camping at Dehra Dun on health grounds as per medical advice, came to the Ashram on 27th September and stayed here upto the 8th October 2003. Besides attending to various other items of work and meeting the devotees, Swamiji joined the morning prayer and meditation session, and the evening worship of the Divine Mother. Swamiji Maharaj gave discourses on all the days, both morning and evening, on various spiritual topics. The presence of worshipful Swamiji was highly inspiring and elevating and brought immense joy and spiritual benefit to all the devotees who has been eagerly looking forward to it. In a talk on 30th September 2003, Swamiji Maharaj expressed worshipful homage to that one supreme, all-transcending, non-dual Divinity that is One without a second, that is beginningless and endless, spaceless and timeless, infinite and eternal, to that Supreme Being, to that Principle that is the source of countless millions of universes the invisible out of which the visible universe of sun, moon, stars and galaxies and imponderable outer space have all come into being and exist. Swamiji also offered loving adorations and prostrations to beloved and worshipful Holy Master, Gurudev Sri Swami Sivanandaji Maharaj, who strove all his life to point out to us this Supreme Being this Supreme Principle. Gurudev told us that the ultimate goal of human existence is to ponder It, to contemplate It to meditate upon It, and to reach It, and experience It in the depths of your own innermost consciousness. Swamiji said, in the ultimate analysis you are shuddha chaitanya swarupa, because that Being is ultimately pure divine consciousness, and all realised sages and seers have told us, “You are no other than that Being.“ That alone exists. Therefore you cannot be apart from It. Your existence is in Its being. You are non-different from It. Therefore, that Being--being of the nature of pure consciousness and you being a part of It, you are also, in your true nature, real nature, nothing but pure consciousness. Realise that and be free. Go beyond time and space become birthless and deathless. Attain that state of liberated consciousness which is peace, joy and bliss. Be chit and ananda. Pure being is sat. Therefore know yourself as sat-chit-ananda. “Mahadadi jagat sarvam yatkinchit pratibhati vai,“ “Purushaevedam sarvam yad bhootam yachcha bhayvam. “ (Beginning with Mahat, whatever all the world appears, the Supreme Being is all this—whatever was and whatever will be.) These are the ways in which they have expressed their experiences. They have declared it so that we may have some support for our contemplation inner contemplation; we may have some support for our meditation some avalambana upon which to fix or direct our mind and stay fixed in contemplation and meditation. We are inheritors of this treasure this avalambana: it is our inner support to stay our mind upon, our thoughts upon. On 1st October 2003 in course of a talk, in the morning meditation session, Swamiji Maharaj said, the Supreme Eternal Reality the all-transcending, infinite and eternal timeless and spaceless Absolute Being the Absolute Principle; One without a second absolute and non-dual is the invisible sustainer - the source the sustainer—and the goal ultimate of infinite universes like the one in which we are living . We are gathered together in this hour of spiritual fellowship with our spiritual brotherhood under the fatherhood of God under the benedictions of the one common master you have chosen as co-disciples—living together the spiritual life engaging in spiritual practices and moving towards the common goal spiritual goal chosen by you all. Swamiji Maharaj sang this Bhajan: Sitarama kaho Radheshyama
kaho
Sitarama vina sukha swapna nahin
Sitarama bina sukha kaun kare
Sitarama bina beda paar nahin He went on to say, “Offered in your service as part of this one
hour of spiritual fellowship is this song, which itself carries a message.
It carries spiritual instructions. It says: There is no other way to cross
this ocean of birth and re-birth except taking shelter under The Divine
Lotus Feet of God Almighty. For He alone can do this for you. There is
no happiness until and unless you make yourself the Lord’s. Otherwise
you will think you belong to the world, and make yourself a puppet in
the hands of this world-show. There is no happiness. Even in dream. Do
not dream of happiness. You will never get happiness—sukha swapna
nahin. For ultimately all these supports will desert you. Nobody belongs
to you, you belong to none—koi apna nahin. The boat of your life
cannot cross this ocean unless the Lord takes the oar into His hands.
Sitarama vina beda paar nahin. Beda means your boat, boat of your life,
Radheshyama bina uddhaar nahin for all sorrows to end and joy and happiness
to be yours the only wise way is to make the Lord your treasure the treasure
of your heart the pearl of surpassing price. As long as you give value
to other earthly baubles here, you cannot attain real happiness and joy
“. SEVA THROUGH SIVANANDA HOME Sivananda Home under The Divine Life Society Headquarters, is a place of refuge for destitute people in need of medical care and shelter. Many of the patients are abandoned by their own kith and kin and are brought from the roadside in a mentally and physically desperate condition, when nothing else is left than earnest prayers for help. It was Blessed Mother Teresa only, whom we remembered this month because of her Beatification, who recognised this pain of abandonment and loneliness as more serious than any physical pain and more difficult to cure: “It is easier to give a cup of rice than to relieve the loneliness of someone unloved in his own home. There is no greater sickness in the world today than that one. They don't need our sympathy and pity. They need love and compassion. Where God is, there is love. And where there is love, there is service. We can do no great things, only small things with great love. “ ln the month of October, 10 new admissions were welcomed and 8 patients were discharged after treatment. One of the new patients is an old aged Babaji, referred by passers by and brought from Ganga Triveni Ghat in Rishikesh, diagnosed as having a severe infected leg wound, where even muscles and veins were eaten away, full of maggots and profusely bleeding. In crying pain this patient was admitted, even not understanding what had happened, why he could not walk, refusing to eat, having nightmares and hallucinations, removing other's bed linen and passing stools in the middle of the ward. But how fortunate we all are: experiencing the immense power of Gurudev every day again and again. By His grace only this Babaji is completely cooperative, with an increasing appetite, telling about his home in Rajasthan, recovering day by day, the wounds all cleaned up and forming new tissues. Another example this month of His mysterious acting power. A young Sadhu, brought from near the Ashram area, with Hepatitis and an of 2.0 only, almost unconscious was his condition. But within one hour after his admission, a donor was found, and the patient could receive the first blood transfusion. And again another Sadhu Baba, with acute gastro enteritis and anemia was treated and already discharged. Furthermore there were 2 Leprosy patients—one an elderly mother, suffering besides Leprosy from an acute Asthma attack, was treated and discharged. The other Leprosy patient, now having anemia and Malaria is still undergoing treatment. “Let us behold Thee in all these names and forms. Let us serve Thee in all these names and forms. Let us ever remember Thee. Let us ever sing Thy glories. Let Thy Name be ever on our lips. Let us abide in Thee for ever and ever. Let us abide in Thee for ever and ever.“ “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.) The Branch organised Prabhat Pheri and poor feeding on the holy occasions of the Birthdays of Gurudev Swami Sivanandaji Maharaj and H.H. Sri Swami Chidanandaji Maharaj (Swamiji) on September 8th & 24th respectively. Poor feeding was arranged throughout the month of September. Ambala (Haryana) The Branch conducted, during September 2003, Satsanga and group chanting of Mahamantra daily and 1/2 hour Japa of Maha Mrityunjaya Mantra on Sundays and of 5 letter Siva Mantra on Mondays. Recitation of Sri Hanuman hymns was done on Tuesdays and Saturdays. Special functions were arranged on the Birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj, on Purnima and on 27th September. The Homoeopathy Clinic continued to offer Seva daily. B. Davangere Gowdagere, Ladies Branch (Karnataka) The Branch organised the following programmes during September: (1) Paduka Puja and Satsanga on September 4th, 11th and 18th; (2) Gurudev's birthday programmes on 8th September; (3) Special Satsanga and recitation of Sri Lalitasahasranama Stotram on 10th September. Bangalore (Karnataka) The Branch conducted Paduka Puja and Swadhyaya on Thursdays, and Matri Satsanga with recitation of Sri Vishnu Sahasranama and Sri Lalita Sahasranama Stotras on Fridays. Special programmes were organised on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj and new publications were released. Discourses on “Pujya Gurudev“ and “Guru Mahima“ were arranged on 11th and 24th September. On the 7th there was special Puja and on 21st Gayatri Yajna and 3 hour Akhanda Kirtan were held. Barbil (Orissa) Besides the weekly Satsanga, the Branch conducted four additional Satsangas also. Special programmes and distribution of food and clothings to the poor were organised on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. The Homoeopathy Clinic gave treatment to 520 patients during the month. Bellary (Karnataka) The Branch conducted twice a day Puja and on Sundays Paduka Puja, Satsanga and Swadhyaya. Special Puja, Narayana Seva in leprosy colony, distribution of Jnana Prasads, etc., were organised on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Discourses on Srimad Bhagavatam were arranged from September 4 to 8. Bhimkand (Orissa) Paduka Puja was performed daily. Special programmes were organised on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Akhanda Japa of Maha Mrityunjaya Mantra for three hours was organised on 7th and 14th September. Bhongir (A.P.) The Branch conducted morning Satsang daily at the Branch as well as at the Sub Branch, and group recitation of Sri Vishnusahasranama daily at the Branch in the evening. Prabhat Pheri, Paduka Puja and special Satsanga were organised on the Birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. During Sri Ganapati Navaratri special Puja and Bhajans were organised daily and this was followed by special programme on 9th September. Bhubaneswar (Orissa) The Branch conducted daily morning meditation prayer session and Paduka Puja. It organised 17 day Guru Jayanti Mahotsav from September 8 to 24. The main programmes on the Holy Birthdays included morning meditation, Prabhat Pheri, Paduka Puja with one lakh oblations, collective recitation of the Bhagavad Gita, Sri Vishnusahasranama Stotram, Sri Hanuman Chalisa, discourses, Narayana Seva, etc. Discourses were arranged in the evening on all the seventeen days. On the concluding day a charitable dispensary was inaugurated by Revered Swami Dharmaprakasanandaji, and the evening programme was graced by Revered Sri Dibya Singh Deb, Gajapati Maharaj and nine other saints. The Ladies wing organised competition for essay writing, elocution, and for recitation of the Bhagavad Gita and the Universal Prayer. It also distributed fruits to inpatients of the Government Hospital. Bikaner (Rajasthan) The daily activities of the Branch were: twice a day Puja, Satsanga and Swadhyaya of Gurudev's, “Sadhana“, and Yogasana Pranayama classes. The monthly Matri Satsanga took place on 9th September. Special Puja and Satsanga were organised on Sri Radha Ashtami and Sri Vamana Jayanti. Paduka Puja, special Satsanga and a discourse were arranged on Gurudev's birthday. The Branch conducted a special Satsanga and Yajna with Maha Mrityunjaya Mantra on the birthday of H.H. Sri Swami Chidanandaji Maharaj. During Navaratri recitation of Ramayana, Durga Saptashati and Sri Lalita Sahasranama Stotram was done at the Branch, and Matri mandali arranged recitation of Sundarakanda at the residences of devotees. Homoeopathy Clinic, Sivananda Library and Chidananda Education Fund, continued their activities. Boudh (Orissa) In addition to the daily Satsanga, the Branch organised Paduka Puja in the morning, Narayana Seva at noon and special Satsangas in the evening on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Chatrapur (Orissa) Besides the daily Satsanga, the Branch conducted the weekly Satsanga on Thursdays, Sundarakand recitation on Saturdays, and also two mobile Satsangas. About 300 devotees participated in the special programmes of Prabhat Pheri, recitations, Paduka Puja, discourses, etc., held on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Jnana Prasads were also distributed. Chennai, Triplicane (Tamil Nadu) The Branch organised special programmes for five days from September 17 to 21 in connection with the birthday of Gurudev, which included discourses, Satsanga, Puja etc. They were as follows: (1) On the 17th at Perambur, (2) On 18th at Manali Junction, (3) On 19th at Thiruvotriyar, (4) On 20th at Madhavaram, and (5) On 21st, the concluding function at Sivananda Foundation, Triplicane. Chennai, Washermenpet (Tamil Nadu) The Branch had a special function on the occasion of the birthday of Gurudev. Dharamgarh (Orissa) The Branch conducted weekly mobile Satsangas on Sundays and also had one special Satsanga. Prabhat Pheri, Paduka Puja and special Satsangas were organised on the birthdays of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. A medical camp was held on 24th September and free medicines and biscuits were given to the patients. Dolamandap Sahi, Dhenkanal (Orissa) The bi weekly Satsanga of the Branch was held on all Sundays and Wednesdays. The Branch organised Prabhat Pheri and a talk on the life and teachings of Gurudev on his birthday and distributed Jnana Prasad. On 24th September also a Prabhat Pheri was arranged. Gandhinagar (Gujarat) The Branch held Satsanga on September 8th and 24th. Yogasana training was arranged from September 1 to 10. Ghatpadamur, Jagadalpur (Chhattisgarh) The newly opened Branch conducts daily Satsanga regularly. G. Udayagiri (Orissa) The Branch conducted the weekly Satsanga on Thursdays and mobile Satsangas on Sundays. Paduka Puja and a special Satsanga were arranged on 8th September. On the birth anniversary of H.H. Sri Swami Chidanandaji Maharaj, Prabhat Pheri, Paduka Puja, chanting of Maha Mrityunjaya Mantra, a special Satsanga, a discourse, distribution of fruits and biscuits to the in patients of the Government Hospital and food to the residents of leprosy colony were organised. Gudur (A.P.) The weekly Satsanga of the Branch included spiritual discourses. Special Satsangas were organised on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Gumergunda (Chhattisgarh) The Branch conducted Arati thrice, prayer session and Yogasana class in the morning, and Satsanga in the evening daily. Paduka Puja was performed on Thursdays, and on Saturdays recitation of Sundarakanda and Sri Hanuman Chalisa was done. On the occasions of the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj, 12 hour Akhanda Japa, Paduka Puja and discourses were organised. Indore (M.P.) The Branch organised recitation of the Bhagavad Gita and Paduka Puja in the morning and a special Satsanga in the evening on the birth anniversary of Gurudev. Jnana Prasad was distributed after Satsanga. Jaipur (Rajasthan) The regular activities of the Branch were: (1) Swadhyaya of Sukhasagar at noon and of the Bhagavad Gita in the evening; (2) The weekly Satsanga on Sundays and Matri Satsanga on Mondays; (3) Recitation of Sundarakanda and Hanuman Chalisa on Saturdays and of Sri Hanuman hymns on Tuesdays; (4) Group chanting of Mahamantra on Tuesdays and of Maha Mrityunjaya Mantra on Thursdays for 11/2 hours; (5) Homoeopathy Clinic which gave free medicines to 1650 patients during September; (6) Distribution of food and sweets daily to the poor, etc., during Shraddha fortnight; (7) Supplying of dry ration to the inhabitants of a Leprosy Colony; (8) Financial help to poor students and widows; (9) Sivananda Library; (10) Daily Yogasana class. In addition, the following special programmes were organised: (1) Two mobile Matri Satsangas; (2) Sri Radha Ashtami function; (3) A VCD show on Guru Purnima of the Headquarters; (4) Special Paduka Puja and Satsangas in the morning, and Matri Satsangas in the evenings on both the birth anniversaries; (5) 9 day recitation of Ramayana from September 26 to October 4. Jamnagar (Gujarat) The Branch had its weekly Satsanga on Sundays. Special Satsanga and Paduka Puja were arranged on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Eye Diagnostic camps were organised in two villages on 12th and 28th September. In the First Camp 78 patients were examined and all the arrangements for eye operations were made for 13 patients, totally free. In the Second Camp, 267 patients from 11 villages were examined, spectacles were given to 22 patients and 29 patients were sent to the Sivananda Mission Hospital, Virnagar, in a luxury bus. Kantabanji (Orissa) The Branch conducted on Thursdays weekly Satsanga cum Swadhyaya. Khurda Road, Jatni (Orissa) The Branch held Satsanga daily. On the birth anniversary of Gurudev, an elocution competition on the subject, “Swami Sivananda and his Mission in Building a Good, Healthy Society“. Revered Swami Sivaswarupanandaji and Revered Swami Jijnasanandaji acted as judges and also addressed the gathering. Morning prayer, Nagar Sankirtan, Paduka Puja, and a sumptuous lunch to leprosy patients were the other highlights. On the birth anniversary the morning Prayer session was followed by Nagar Sankirtan with a nicely decorated chariot, Paduka Puja, a discourse and feeding the leprosy patients. Khurja (U.P.) The Branch conducted weekly Satsanga on Sundays and Mahamantra Sankirtan on Ekadashi. A special Satsanga was organised on the birth anniversary of Gurudev and a Yoga programme on 24th September. Daily Yogasana classes and Swami Sivananda Library are continued. Kurnool (A.P.) In addition to recitation of Bhagavad Gita, a talk, Svadhyaya and Arati in the morning daily, the Branch conducted Satsanga cum Swadhyaya on Sundays, and Paduka Puja on Thursdays and on 8th September. Langalkata (Orissa) Besides the daily Satsanga, the Branch had conducted recitation of Sri Hanuman Chalisa on Saturdays and the monthly Paduka Puja on 14th September. Special programmes were organised on the birthday anniversaries of Gurudev and H.H. Swami Chidanandaji Maharaj. Madurai (Tamil Nadu) The Branch organised various programmes from 1st to 14th September to celebrate the birth anniversary of Gurudev. Mundamarai (Orissa) The Branch held regularly Satsanga and Narayana Seva. On Purnima, new clothes and sumptuous lunch were given to the poor. Nalgonda (A.P.) The weekly Satsanga of the Branch included Swadhyaya of Srimad Bhagavatam also. Special Satsangas were organised on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Fruits and biscuits were distributed to the in patients on both the occasions. Chocolates and fruits were given to the students of local orphanage on 24th September. The members of the Branch who were at the Headquarters distributed biscuit packets in Sivananda Home and Leprosy Colony of Laxman Jhula. Nandini Nagar (Chhattisgarh) The weekly Satsanga of the Branch included recitation of Sri Vishnusahasranama Stotram, Sri Hanuman Chalisa, etc. Akhanda Kirtan of Mahamantra was done for six hours on 3rd September. On the occasion of Gurudev's Birth anniversary the Branch organised Prabhat Pheri and the following other special programmes for three days: (1) 12 hour Akhanda Kirtan of, “Om Namo Bhagavate Sivanandaya“ Mantra on the 6th; (2) On the 7th a competition of Ramayana recitation, in which recitation groups from 12 villages took part; (3) On 8th September, 600 devotees attended the special Satsanga, recitations, Paduka Puja, a talk on Gurudev, etc. Fruits were distributed to the in patients. On 24th September, Paduka Puja, Havan and other programmes were arranged. Nimapara (Orissa) The Branch conducted Mahamantra Kirtan and Srimad Bhagavata Swadhyaya daily, Paduka Puja on Thursdays, and bi weekly Satsanga on Thursdays and Sundays. As a part of the special programmes for celebration of birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj, mobile Satsangas were arranged at the residences of devotees daily from September 8 to 24. On 8th and 24th September, Brahma muhurta prayer meditation, Nagar Sankirtan, Paduka Puja, recitation of Bhagavad Gita and various hymns, Akhanda Kirtan of Guru Mantra and Mahamantra for three hours, Swadhyaya, discourses, Narayana Seva and other programmes were organised. The 219th Monthly Sadhana Day was held on 28th September. Ningthoukhong (Manipur) The daily activities of the Branch were, Paduka Puja and recitation of scriptures in the morning. It also conducted children's Satsanga in the afternoon and Satsanga in the evening on Sundays. Special Satsangas and other programmes were organised on 7th and 8th September, and a special Satsanga and chanting of Maha Mrityunjaya Mantra on 24th September. Publication of the monthly Journal was continued. Panchkula (Haryana) The Branch organised special Satsangas on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj in addition to the weekly Satsanga. The concluding ceremony of daily Swadhyaya of Bhagavad Gita was held on 29th September. Daily Swadhyaya of Vivekachudamani commenced from the next day. Raigarh (Chhattisgarh) The Branch held the weekly Satsanga on Mondays, and special Satsangas on Sivananda Jayanti and Chidananda Jayanti. Rourkela, Fertilizer Township (Orissa) The Branch conducted the weekly Satsanga on Sundays and recitation of Sri Vishnusahasranama Stotram on Thursdays. On the birth anniversary of H.H. Sri Swami Chidanandaji Maharaj, Paduka Puja, a talk and special Satsanga were organised. It also conducted a special Paduka Puja and Satsanga on 14th September, the Bhagavad Gita recitation on the 21st and Sri Vishnusahasranama Archana on the 28th September. Rourkela, Steel Township (Orissa) The Branch held mobile Satsangas on all Sundays. The eight hour programmes on Gurudev's birth anniversary included morning meditation, Prabhat Pheri, Paduka Puja, recitation of the Bhagavad Gita, Vishnusahasranama, a talk, etc. The Branch organised Srimad Bhagavata Katha by Revered Baba Sri Chaitanya Charan Dasji Maharaj from September 17 to 23. And on September 24th various programmes including a talk by Babaji were held in two sessions. Rourkela (Orissa) In addition to the daily 2 time Puja, the Branch had on Thursdays Paduka Puja in the morning and the weekly Satsanga in the evening. Two mobile Satsangas, a special Satsanga on Srimad Bhagavat Jayanti, the monthly Matri Satsanga were also held. The monthly Satsanga in the Blindmen's School was supplemented by free medical check up and treatment to all the students and staff members. On Sivananda Jayanti, morning meditation, Prabhat Pheri, Paduka Puja, recitations, Japa, discourses, Narayana Seva in a Leprosy Colony and the Blindmen's school and other programmes were organised. 9 day Ramayana discourses, which commenced on this holy occasion, continued till 17th September (except on the 10th). On the occasion of Chidananda Jayanti, the following programmes were undertaken: (1) Bhagavat Saptah in Sivananda Ashram from 18th to 24th September with concluding Homa on 24th; (2) various spiritual programmes as on Sivananda Jayanti; (3) inauguration of, “Sivananda Charitable Medical Clinic“ by Revered Dr Swami Atmanandaji; (4) distribution of (a) food and sweets to 485 inhabitants of two Leprosy Colonies, (b) fruits in a leprosy hospital, (c) baby food to orphan children of Mother Teresa Shanti Ashram, (d) food in the Blindmen's School, and (e) food to the poor at Ashram; (5) competition of Portrait Drawing. Salipur (Orissa) The Branch conducted twice Puja daily, and Satsanga on Sundays. Special programmes of Paduka Puja, Mantra chanting, discourses, etc., were organised in two sessions on both the birth anniversaries. Sivananda Homoeopathy Dispensary continued to offer its Seva to patients on Thursdays and Sundays. Sambalpur (Orissa) Puja was performed daily in Sri Viswanatha Temple. Special Satsangas were organised on Sivananda Jayanti and Chidananda Jayanti and special mobile Satsangas on 13th and 18th September. Narayana Seva was arranged on Mondays. Sivananda Charitable Dispensary treated patients daily. Sri Rama Vihaar, Burla (Orissa) The Branch conducted Puja twice a day and the weekly Satsanga on Sundays. Paduka Puja and special Satsangas were organised on the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj. Sunabeda (Orissa) The regular activities of the Branch were; (1) Daily Satsanga and Ramayana Swadhyaya; (2) Paduka Puja and Satsanga on Thursdays and Sundays; (3) Satsanga by Ladies Section on Wednesdays and Saturdays; (4) Medical Camps on Sundays in which 600 poor tribal patients were treated 85 free during September 2003; (4) Yogasana Pranayama class in two separate sessions for men and women. Special functions were held on Rishi Panchami, Sri Radha Ashtami, Sri Vamana Jayanti, Ananta Chaturdasi and Srimad Bhagavat Jayanti. On Sivananda Jayanti various programmes were organised throughout the day. On Chidananda Jayanti in addition to Sadhana Day the Branch organised a Medical Camp, giving treatment to 400 patients and Narayana Seva of distributing food to 500 poor children. Vadodara (Gujarat) The Branch organised Prabat Pheri, Paduka Puja and chanting of “Om Namo Bhagavate Sivanandaya“ Mantra on 8th September. A 98 hour chanting of Maha Mrityunjaya Mantra was held from 20th to 24th September and it was followed by Paduka Puja. Mahamantra Japa was held on 3rd September. A discourse on Srimad Bhagavatam was arranged on 27th September. Varanasi (U.P.) In addition to the weekly Satsanga, the Branch held special Satsangas on Sivananda Jayanti, and on 18th and 28th September. A mobile Satsanga was arranged on 21st September. Vikrampur (Orissa) The regular activities of the Branch were: (1) Puja twice a day; (2) daily Swadhyaya of Srimad Bhagavatam; (3) Satsanga on Wednesdays; (4) Matri Satsanga on Thursdays; (5) Monthly Sadhana Day and Paduka Puja on the last Sunday of the month; 2 and (6) Supply of medicines to a Leprosy Colony. On Srimad Bhagavat Jayanti, Puja, Havan, recitation from Srimad Bhagavatam and a special Satsanga were arranged. On the birth anniversaries of Gurudev and H.H. Sri Swami Chidanandaji Maharaj, morning meditation, Paduka Puja, Mahamantra Kirtan for three hour, Mantra Japa, Nagar Sankirtan, talks, special Satsangas, etc., were organised. OVERSEAS BRANCHES Barcelona, (Spain) During September 2003, the Branch continued its regular activities of Satsanga, meditation, Paduka Puja, Swadhyaya, Bhajans, Kirtan, etc. On the birth anniversaries of Brahmaleen Gurudev H.H. Swami Sivanandaji Maharaj, and Worshipful H.H. Sri Swami Chidanandaji Maharaj, special Satsangas, Paduka Puja and prayers were organised. Revered Bhakti Das visited many places in Spain and Portugal on the invitation of UNESCO, of Yoga and Meditation Seminar, and of other organisations and devotees, gave discourses and conducted prayers and Paduka Puja. Rose Hill (Mauritius) In addition to all the regular activities, the Branch organised special activities as follows: (1) Sivananda Festival: Special programmes were held at (a) Sivananda Yoga Ashram on 8th September morning, (b) Track Government School on the 8th afternoon, (c) Sivananda Healing Association on the 13th, (d) Sivananda Nivas, Mahebourg on the 14th, and (e) Grand concluding Celebration at Sivananda Yoga Ashram on the 21st under the Chairmanship of the Indian High Commissioner; (2) 9 day Durga Puja which included the daily programmes: (a) Puja, Havan and explanation in the Satsanga in the afternoon, (b) Devi Mahatmya recitation in the afternoon, (c) Special Satsanga in the afternoon, and (d) Special Satsanga in the evening; and (3) Special 2 month classes for Asana, Pranayama and meditation from 8th September onwards. ANNOUNCEMENT THE SIXTH INTERNATIONAL 24 HOUR NON STOP JAPA YAJNA OF THE SACRED MAHA MRITYUNJAYA MANTRA Om
trayambakam yajaamahe sugandhim pushtivardhanam At this critical juncture of human history, the Divine Life Society Headquarters is organising the Sixth 24 Hour Global Japa Yajna of the sacred Maha Mrityunjaya Mantra to be offered for world peace and the spiritual upliftment of all mankind. It is hoped that all spiritually minded people from the Divine Life Society as well as other institutions and faiths will come together to pray for the welfare of all humanity. The efficacy of prayer is well known to all traditions, and as Gurudev Swami Sivanandaji Maharaj once said, “Prayer has tremendous influence. It can work anything provided you are sincere. It is at once heard and responded to.“ The Global Japa Yajna will be held on Sunday, January 11, 2004. The timing for the Japa Yajna will be from 0.00 a.m. January 11 until 12 00 midnight January 11, 2004. New York Time (EST). This is 10:30 a.m. January 11, 2004 until 10:30 a.m. January 12, 2004, Indian Standard Time (IST). Please indicate your preferred timings and supply the following information: (1) Name, or if you are a group, name of group, Centre, Branch or Family as applicable; (2) Number of participants if group; and (3) City and country; (4) After the Japa Yajna, we request you to send a short report to the e mail address given below or by ordinary mail to the D.L.S. Headquarters, describing your participation and experience (with or without pictures). We hope to prepare a special booklet, which will serve as both an inspiration and a way of sharing with others worldwide. You may choose any time that suits you to chant the sacred mantra. If you have an Internet Connection, you may send your timing directly to Swami Suryadevanandaji whose e mail address is swamisuryadevananda@yahoo.com. If you do not have an Internet Connection, please send your preferred timing again to The Divine Life Society Headquarters in Rishikesh and we will send the same to Swamiji. Your timings will be posted on a 24 hour schedule in The Divine Life Society, Headquarters web pages specified for this purpose. (www.divinelifesociety.org). Although your timing will be posted on the schedule up until two hours prior to starting time (10:00 p.m. Jan. 10, 2004) if possible we would appreciate it if you could send in your timings two weeks to one month ahead of time. -The Divine Life Society
JUST RELEASED AND LONG AWAITED! I. 0nly recently the Sivananda Audio-Visual Department unexpectedly unearthed an astounding treasure chest one that had been lying buried and almost forgotten for the last 40 years or so. These were a number of original, never before heard, audio recordings by beloved Gurudev Sri Swami Sivanandaji Maharaj. “Whatever modern technology was available here was used in a concerted attempt to improve and enhance these recordings to the point where they became audible. This took 200 300 man hours for an hour of original recording from our dedicated Sadhaks and Sannyasins. Restoring the sound quality of these tapes has been a mammoth task and an offering of pure love for all concerned. Today, we take great delight in bringing before you this hidden treasure of the Holy Master's wisdom teachings, in His own voice, as our humble Premanjali at the Master's lotus feet. The following are the new releases containing Sri Gurudev's sacred voice: LIFE IN GOD Life in God is the supreme quest. Who is God? How to approach Him? What direction to take? Where to look for Him? Gurudev Sri Swami Sivanandaji Maharaj, in His own voice, now guides and enlightens us on this path. This sharing of His most fundamental and quintessential teachings on Yoga, Sadhana, prayer and other practical instructions is His eternal blessing to us all as He says, "Life is a series of awakenings. Look within." ECHOES OF DIVINITY Through these powerful glimpses into Vedantic truths, the Holy Master thrillingly plays for us the melody of the Infinite that calls us to hear the music of the soul an echo of our own divinity whispering, "God is in your heart. Just feel His presence." INSPIRING SONGS & KIRTANS In His own unique and inimitable style, Gurudev Sri Swami Sivanandaji Maharaj skilfully translates even the most complex Advaitic mysteries into simple, charming songs that have a universal appeal. These inspiring songs and Kirtans successfully entertain, instruct and elevate, all at the same time. BRAHMA VIDYA & UPANISHADS Sanatana Dharma, the eternal religion, is based on the Vedas, which have no origin, as they were not written by any human being but were revealed by the Lord Himself. Upanishads are the essence or the cream of the Vedas. It is through the study of the Upanishads and the instructions of an illumined preceptor that the aspirant may acquire a comprehensive understanding of Brahman, the base and source for everything the only Reality. Here, Gurudev Sri Swami Sivanandaji Maharaj leads us through some of the most subtle truths and secret knowledge of three of the major Upanishads the Isavasya Upanishad, Kathopanishad and Kenopanishad. In addition, He offers profound revelations into Brahma Vidya, the most wonderful Science of sciences the science of the Self. This is the goal of which all Vedas speak to realise the Infinite. Thus, the aspirant must turn to an able and competent preceptor, one established in Brahman, to comprehend the true nature of the Self before he can realize It himself. Only the knower of Brahman becomes Brahman. The above titles are available both in Audio Cassettes and Audio CDs. They come in a compact box containing a booklet having the text transcriptions of Gurudev's voice for the devotees to be able to read and follow. Our website at divinelifesociety.org will soon have the entire list of available titles for your convenience. II. Apart from the above, the following Audio Cassettes, CDs and Video CDs are already available with the Sivananda Audio Visual Studio of the Ashram for the devotees to avail. Many such recordings are being processed and made ready for release. We request the devotees to avail these titles directly from the Ashram by mail through: The
Manager, Sivananda Publication League By Swami Sivanandaji Maharaj
1. Essence of VedantaBy Swami Chidanandaji Maharaj
7. Kirtan PrasadBy Swami Krishnanandaji Maharaj
27. Universalizing Your ExistenceBy Swami Ramrajyamji Maharaj 33. Yoga NidraBy Others 35. Ananda Kutir Ke Divya DevataAUDIO CDs (Rs. 150.00 each) By Swami Sivanandaji Maharaj 1. Essence of VedantaBy Swami Chidanandaji Maharaj 7. Kirtan Prasad (Set of Two: Rs. 250.00)By Swami Krishnanandaji Maharaj 22. Preparation for Upanishadic StudyVIDEO CDs (Rs. 200.00 each) 1. Swami SivanandaBy Swami Chidanandaji Maharaj 2. Message of New MillenniumBy Swami Premanandaji Maharaj 16. 2nd Global International Conference |
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