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CONTENTS
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- GRAND GURU—NATURE(H.H. SRI SWAMI SIVANANDAJI MAHARAJ)The subtle points, the secrets and the true nature of Sadhana, Yogabhyas and spiritual life one has to learn from a person who has already traversed this path and progressed considerably upon it. But if you should wish to learn these things, you must first become awakened to the urgent necessity of such knowledge; or else you will never have the urge or the hankering for such spiritual knowledge. In your deep sleep of ignorance and sensuality you are entirely oblivious of the lofty purpose of life and the meaning and importance of spiritual Sadhana. Therefore you have first to be aroused to this forgotten fact. Once awakened, you are to be taught all the knowledge of the intricacies of the path. The Guru is the one that awakens and teaches. What part does the Guru play in the evolution of the individual? What should be one’s attitude, if this ancient and time-honoured institution of the spiritual preceptor is to be of real practical benefit to you? The Guru, as has been pointed out above, awakens you, when you have temporarily fallen off from the awareness of the Ideal and the means and methods for its attainment. Essentially, man is said to be the ever-awakened, ever-shining, luminous spirit. But he has forgotten his nature and the Guru, as conceived of by the genius of India, is the one that does the awakening work. Awakening and teaching also mean a reciprocal willingness to learn on the part of the one who is in need of the Guru. Also it suggests another idea that if one keeps himself ever-ready to receive any such awakening impulse he will find such awakening impulses abound in nature. God has so constituted creation as to make it an ever-ready teacher. Nature herself, the whole of creation, is a grand Guru, is a great teacher of the mankind, ever imparting precious lessons, if man would put himself in the proper receptive attitude. There is the energising, vitalising power of electricity. But the non-conducting wood fails to benefit by a charge of electricity if brought into contact with it in spite of the latter’s power. The wood remains wood. But a piece of copper or iron at once acquires the power, the force and the properties of electricity. Not only that, but itself in its turn is able to communicate the electricity to other objects which are of a similar nature. I shall give you another example that practically demonstrates this truth, namely, ‘the nature is a great teacher.’ Millions of different surfaces receive the impressions from outside from the rays of the sun. They do not absorb the picture. It is only the sensitised plate of the camera, the film that is able to absorb those impressions that it receives and in itself reflects the picture. Thus, you have to learn from the non- conducting piece of wood and the good-conductor iron and copper, the necessity of such receptivity; you have to learn from the sensitised surface of films and the other blank surfaces, the necessity of such receptivity. Like this, everywhere you turn, you will be able to learn many things. You see the example of the Avadhoota in the 11th Skandha of the Bhagawat who learnt many spiritual lessons from various things in nature. You have to admit that you are in no way better or superior or more highly evolved than Avadhoota and you should always be readily capable of putting yourselves in this receptive mood. It is the lack of this that makes even the presence of such educators futile. Your duty is to learn, yet you play truant to this great school called Life. Christ gave His lofty message and in the end he has said, ‘He that hath ears let him hear; he that hath eyes to see, let him see,’ because the message is there, the listeners are there; but supposing a man is in a dark room and he wants light; a kind neighbour gets him the light; immediately this man closed his eyes—what is the use of the illumination that has been brought into the room? Even so, you may have teachers; but the moment teaching is given, you close your doors against it and you are in the same condition as before. Why spiritual lessons and great ethical teachings fail to make any impression upon man? Supposing a very fine garden of health-giving juicy fruits is opened up to a set of four or five people. Perhaps there is a man with a spiritual bent of mind, Sattvic Samskaras or tendencies. He may partake of the fruits daily and have a good meditation, do some Upasana and Japa and the fruits that he has thus eaten, he will convert into Sattvic force, to illumine himself and help in illuminating others. Another is an athlete. He partakes of the same fruits and then he does exercise. He indulges in athletics, develops a fine physique and he runs, jumps and swims. Probably the third is a glutton. He eats the same fruits and gets Tamasic, sleeps, becomes useless to himself and others. Perhaps, there is another who is a dyspeptic. He eats the fruits and is not able to digest it. It is the same fruit garden; with one, it is Sattvic, another Tamasic, another Rajasic; and yet to another it gives pain. Just reflect deeply over another instance. Many people assemble at sacred shrines during holy festival days. The atmosphere is solemn and elevating. The true devotee will be lost in worship and ecstasy. But the professional swindler in the crowd is looking out only for a gull. The pick-pocket has eyes only for a bulging coat-pockets and the amorous youth scans the faces of the fair sex. So it does not happen that all of you receive the same benefit out of the Satsang and spirituality pervading such sacred and auspicious occasions. People attend religious discourses, some imbibe the teachings, other the funny points, still another mimics the manners of the speaker, his gestures etc., while the fourth section seeks to condemn everything that is uttered at the discourse. You give milk to the snake, you have poison. You prepare food out of grain and give it to man; he turns it into faecal matter. You have got those colourful splashes of floral glory abounding in parks, gardens and house-balconies. It is earth, it is sunlight, it is water—common elements which abound in nature—out of a combination of these three you have got these. These floral plants receive water with which we clean our feet; and there it is the fragrant, cooling; joy-giving flowers adorning the Lord in church, altars and temple sanctorums. Different natures receive the same thing differently and react differently. Thus, it is not all that are able to be benefitted by a Guru. Living Sat-Gurus - the grand Guru nature—and the silent Gurus, they have a message but they silently give out this message. He who has ears can listen; he who has eyes can see. There are also some, who look but do not see; some, who listen but do not hear. Thus it is that there are Gurus abounding in various shapes of the grand phenomenon of nature silent but effective teachers of mankind. Every copy of a spiritual book, each little booklet, leaflet or placard is a silent yet readily elevating teacher. Yet man remains unaffected. Why? It is because of the tendency of the mind. It always moves downwards. It would rather revel in the darkness and multiply and die there, than come and live for a short time in the sunshine like flowers. Man’s mind is something like the house-fly. Of course, sometimes, if some sweet- smelling object is kept, it may perch upon it for a moment. But the next moment it would prefer to alight upon a dung-heap. Its nature is that. So, perhaps nice tune might attract your attention for a while, but the next moment if something is given to which it is accustomed always, this house-fly, i.e., the human mind at once goes and sits upon that. It is used to frivolities. It is used to mere flippancies. It is used to taunt and give torment to others. When a very delicious dish is put before it, it forgets the spiritual path and alights upon it. Another little lesson is that in spite of his boasted strong body, in spite of culture, in spite of having moved in high society, and with the external refinement man is at heart, a coward. How you have taken resolves—lofty resolves of Ahimsa, Satyam and Brahmacharya, how Kama, Krodha and Lobha are the terrible gates to hell—you have all taken a resolve, you have all known that societies like the Divine Life Society stand for Ahimsa, Satyam and Brahmacharya alas! to what purpose! Man will think of himself as a hero. But Ahimsa is not in him. If a mosquito sits on your hand, you will heroically smash it with a smart slap. It is so simple. But should a scorpion approach you, this courage does not come! There essentially man is a coward and it is not easy for a man to boast of his strength. Let him be humble; let him learn from little things. Let him thus keep himself open and try to benefit by the lessons that are ever abounding before his eyes and ears. In conclusion, I say let us be not like the house-fly; but like the bee that even though it has the option of sitting anywhere it likes, chooses to sit upon the flower and draw the honey. GURU AND ADHIKARI(H.H. SRI SWAMI SIVANANDAJI MAHARAJ)Direct realisation of the Self is a means to liberation. He who is endowed with the four means of salvation will be able to realise the Self. One can acquire these four qualifications viz., Viveka, Vairagya, Shat Sampat and Mumukshutwa by strictly following the duties of his own caste and order by Tapas and selfless service; by propitiating his own Ishta Devata and serving a Guru. He only, who is devoted to his Guru and has done Upasana, can comprehend the depths of the teachings of Vedanta. You will find also in Svetaswatara Upanishad. "Who so hath highest love for God, and for the Guru as for God, to that Mahatman the truths here taught shine in full." (Section VI-23) A true Sad-Guru is absolutely free from passion, anger, selfishness, greed, hatred and egoism. He is beyond worldly temptation. He is able to remove the ignorance of people. He can clear any kind of doubt. He can give practical, easy lessons to control the mind and the senses. His instructions are very impressive. Even an ignorant, proud man bends his head before him. He is able to take the students to the door of Moksha. He is well versed in the Vedas. He is sinless. He is an ocean of mercy. He is a friend to all. He alone sits at the lotus-feet of a preceptor who has knowledge of the Self and is also well-versed in scriptural knowledge and is able to grasp the Truth. In Gita also, Lord Krishna says : "Know it by means of prostration to the Guru, interrogation and service. The wise who have cognised the Truth will instruct thee in that Knowledge of the Self." (Chap VI - 34). In Upadesa Sahasri of Sri Sankara, you will find: "The Vedanta should be taught to one who has a calm mind, who has controlled his senses, who is free from faults as passion, etc., obedient, endowed with virtuous qualities, always humble and who is yearning for freedom." (324-16-72). The Guru will only impart spiritual instructions to that aspirant who thirsts for liberation, who duly obeys the injunctions of the Sastras, who has subdued his passions and senses, who has a calm mind and who possesses virtuous qualities like mercy, cosmic love, patience, humility, endurance, forbearance, etc. Initiation into the mysteries of the Brahman will fructify only when the disciple's mind becomes desireless, and will produce Jnana in it. The desire to attain knowledge of the Self will dawn only in the person who is free from desires, who has pure mind, and who is quite disgusted with this worldly life. Such a man only is competent to hear, meditate and attain Brahma Jnana or knowledge of Brahman. When the knowledge of the Self dawns ignorance which is the seed of bondage and the cause of Karma is totally eradicated and the aspirant attains Immortality and eternal Bliss. If anyone possesses discrimination, dispassion and the sixfold virtues, then strong desire for liberation will manifest itself. Dispassion is the fruit of discrimination. Aspirants who have renounced the world are not able to reach the goal because they have not got burning desire for liberation throughout. Faith, devotion, self-restraint, one-pointedness of mind, purity of heart, dispassion, desire for liberation and meditaiton are the immediate factors of liberation for the aspirant. He who is endowed with these qualities attains Immortality and Knowledge. An aspirant should be firm as the Meru, free as the ether, fragrant as the jasmine, broad as the sky, forbearing as the earth, forgiving as parents, radiant as the sun, fearless as the lion, generous as Ranti Deva. LOOKING AT PROBLEMS FROM A DIFFERENT ANGLE OF VISION(SRI SWAMI CHIDANANDA)Sometimes a seeker will ask himself a question: Why is it that a spiritual seeker seems to be plagued with so many vexing problems, obstacles, hurdles and various complicated situations that do not seem to be present in the life of a normal human being going about his secular vocation? He may have some problems with income tax or getting his child admitted in a proper school, but he does not have too many deep problems and complications in the inner dimension of his subjective life. The answer is because spiritual life is going against the stream of life. It is like the difference between a person swimming downstream, going along with the current and a person swimming upstream against the current. So naturally the person swimming upstream has a great deal of counter-force to overcome, whereas the person going downstream need not make much effort. They take the means of least resistance, so flow along. This is an explanation of why you have these problems. You have set yourself a great goal, and to move towards it with the minimum of difficulty, one method is to walk in the footsteps of the great ones who have gone before. They went the same way, lived the same life, encountered many difficulties and attained the goal. Follow the steps they took to overcome everything until they reached the goal. So contemplate the lives of saints. Keep them as your ideal, see their life and draw inspiration. Be guided by their wisdom teachings also. They have given their life as an ideal, and they have left valuable pointers through their own personal teachings and words of advice. We get all these things from the lives of saints. So keeping the life of some ideal saint as your inspiration and guidance is the wise method of progressing upon this path. A second method of sometimes dissolving what appears to be a big difficulty, a hurdle on the way, is to look at it with a different angle of vision. Say: “No, this is not a problem. This situation is necessary for me. God knows my degree of evolution, where I stand. At this point in my spiritual evolution, this is what I require in order to learn many insights and to put forth my inner resources so that I may progress further.” This, therefore, is another way of looking at a problem. Welcome it! “This is necessary for me, therefore, it is coming. Otherwise, it would not have come. If I go into a higher dimension or plane of evolution, then such things will not come because I have already gone beyond them. I don’t need them.” Thus, we take the problem not as a problem, but as an opportunity, an occasion, to manifest whatever inner resources we have developed uptill now through our spiritual life and spiritual sadhana and practice—our dispassion, whatever we have learned. Now we have to test it in the field. Therefore, the situation, the seeming problem is giving us just that opportunity to test how far we are well established in our progress. We take it as a challenge, an opportunity to convince ourselves that we are well established in whatever we have gained thus far—we are not standing on a foundation of sand, but of rock. So, take everything in a creative attitude, in a positive and constructive attitude. This is the way to keep up enthusiasm and thus thrive in your spiritual life. See the inner value of these situations; know that they are important and necessary and that we can gain from them! May God bless us all! MAN’S DESTINY IN THE UNIVERSE(SRI SWAMI KRISHNANANDA)(1)Human arrogance can take many forms. One of its manifestations in a pre-eminent ways is man’s assumption that he is all wise and his wisdom is incomparable, while its cruder forms take the shape of intolerance of the more respectable attitudes which the few enlightened ones entertain in life. Its subtler expressions go by the name of a scientific approach to things, which, it has to be confessed, is another name for a superior ignorance of anything which ranges beyond normal human understanding. This would make it obvious that a conceit of this kind is nothing short of a curse descended on humanity, and there has not been any other barrier to man’s prosperity in the history of evolution. It may be emphasised that ‘not to know’ is bad enough, but to disrespect knowledge when it actually reveals itself to some is worse, and there cannot be a greater bane to true progress, whether outwardly in one’s vocations and pursuits of social life or inwardly in one’s psychological freedom and happiness. The beginning of wisdom is in a recognition of the need for one to be humble before the might of the cosmos. Puny man, lodged in his mortal frame, crawls on the surface of the globe of the earth, which floats like a dust spinning round the gigantic machinery of the universe. The very size of creation and the complexity of its structure should be enough to strike a deafening blow of consternation to the presumptuous mind of man whose knowledge of his environment is far inferior in quality to that the frog in the well possesses in regard to the ocean’s expanse. The light rays of the sun which illumine the physical objects of the world and simultaneously shine upon the retina of the human eye do not reveal a correct knowledge either of the objects or of man who sees things with their aid. What man beholds as the world outside him is more a play of the interaction of light rays than the substance of things or the structure of Nature. The causal relationship which man observes in Nature is a humorous conjecture of his mind, made in respect of what really happens in Nature as a whole. Suppose a multitude of frogs residing in a reservoir near the huge building of a parliament house, trying to study the nature of this building. The frogs use an observatory and set up a telescope to see what happens in this house, and to it. It chances to be a Sunday, and no movement there is visible. The frog scientists immediately decide that this huge object is unfit for habitation for human beings as there is no trace of life there. Then, Monday follows, and the parliamentarians begin to enter the house, one by one. Now, the frog scientists would observe a strange phenomenon and conclude that the structure attracts human bodies on Mondays for a reason they cannot understand. But, to their surprise, the attraction seems to continue for some more days and suddenly it ceases on the evening of Saturday. The frog scientists conclude, again, that the building has in it a peculiar property of repelling human beings on Sundays and attracting them on other days, since this discovery of theirs seems to be confirmed by their observation for several weeks together. Now, a text-book on the essential structure of the building is ready and the frog scientists rejoice at their discovery. Then, suddenly, there occurs a three days’ holiday for the house due to a national festival, and the frog scientists are astounded that the house does not attract bodies on certain days, under certain given conditions, even if they are not Sundays. An exception to the rule has come and the conclusion is slightly amended, for there has been a new discovery. Bodies are attracted and repelled by the house not in a uniform manner but the system of the house seems to be a little complicated. However, the wonder of the scientists is not over. On the anniversary of the nation’s day, human bodies were not only not attracted by the house in the usual manner but the bodies began to circumambulate the house in a line of procession. The old discovery seemed to be incomplete and so a little defective. Under certain other given conditions, bodies can move round the house, but these conditions themselves are not known. The frog scientists draw up a statistics of the days on which bodies are attracted to the house, the days on which they are repelled, and the days during which they move round the house. A year passes and the scientists hope to observe the same phenomena getting repeated the next year also. But it so happened that the holidays and the festivals did not fall on the same dates as during the previous year. The phenomena changed and all the discoveries of the earlier year fell flat. The frogs were surprised at the capricious nature of the house and they decided that the house seems to be governed by a law of indeterminism and no instruments available in the observatory could conduct the operations satisfactorily. And what do our human scientists tell us today of the internal structure of matter? That it is constituted of electrical particles, which may also be waves, and these wave-particles move erratically with a law of indeterminism, as the renowned physicist Heisenberg proclaimed many years ago. What was wrong with our frog scientists? They could observe only the effects and not the causes. They could not know why human beings should enter the house on certain days, not enter it on certain other days and also move round it on some days. Unfortunately for them, all this was not at all the property of the house or the building, which had nothing to do with the activity of human beings in respect of it, a secret of which the frog scientists were totally unaware. And so are we, wise men of this earth, patting ourselves on our backs and parading our ignorance before other ignoramuses whose satisfaction we regard and value as an achievement. Unless the causes, nay, the ultimate causes behind phenomena are known, knowledge cannot be said to be complete or adequate. There is not merely a cause behind an effect but there is what may be called a causal chain in which there are many links of which every succeeding link may be said to be an effect of the preceding one, so that the last link at the highest end of the chain would be the ultimate cause. But, suppose, the chain is circular, so that it has neither a beginning nor an end, and every link influences every other link. Which, in this situation, is to be considered as the cause, and which the effect? In a system of mutually determined relations, the causal explanation does not bring out the truth of things. Since the scientific approach is a special study in terms of cause-and-effect-relationship in a world of space-time, science cannot know the reality. To look at, see, observe or gaze at things is not the way of knowing their nature, even as the observations of our frog scientists, which were good enough, did not solve the riddle. It is really a surprise that science, which hates all dogmatic approach to things, should cling to the dogma that the causal explanation is the only possible one, and is all that constitutes knowledge. There is a cause behind man’s faith in causation. To think in terms of space, time and causality is a habit of the mind and the only way in which it can visualise the world. Space, time and cause are the very preconditions of human thinking. Since the mind is so made that it cannot think except in terms of these pre- suppositions, we should really doubt if our knowledge of the world is real at all. Space, time and cause cannot become the objects either of one’s perception or cognition, these being the constituents of the very ways of thinking. It is, therefore, impossible to know reality with the human mind, whatever be the methods it employs, whether inductive or deductive, sensory or rationalistic. Sense and reason are the faculties of human knowledge, and these are wound up in the laws of space, time and cause, which are the spectacles through which man sees creation and judges it with his reason. Even as the structure of the spectacles determines the nature and the form of the objects seen through them, man’s knowledge of reality is cast in the mould of the space-time-cause-relationship. It is with these glasses that man sees not only the world of external objects but also his own self as a personality and as an individual, due to which he neither knows the world nor himself properly. Even one’s concept of the Supreme Being is spatiotemporal, and it is viewed more or less as an immensely large object of the senses, though in imagination it may be held to be universal. That reality cannot be an object should have become clear, since it also includes the subject which tries to know it. Thus the scientific methods of knowledge, which are observational and experimental, have little to do with its true nature. THE PATH OF A SADHAKA(SRI SWAMI CHIDANANDA)In the history of mankind great people have graced all times and climes. When occasions arise, when there is need for some talent and need for some effort which is above the ordinary (where ordinary talent and effort would not suffice), then something above the ordinary, not necessarily miraculous, manifests itself. But it expands its energy and effort upon a widely varying field. Towering personalities have come, and there have been many who have dedicated their entire lives on earth for political purposes. Unique personalities like Lincoln and others gave up all they held dear in order to achieve emancipation of slaves. Others like Father Damien sacrificed themselves in trying to battle with diseases like leprosy. There have been eminent scientists who have given up their lives in effecting certain discoveries which they hoped will benefit humanity. Many great personalities have offered their entire lives for the cause of the freedom of their country. Mahatma Gandhi fought against untouchability and foreign rule in the land. But a unique function has been reserved for an exceptional class, the Children of Light, chosen by God, to awaken man from his sleep of materialism and to direct his eyes inward and upward, towards matters concerning higher life and freedom from the wheel of birth and death. This has been the special function of saints. The inspiring, awakening and guiding of seekers have been the prime motive behind Sri Swami Sivanandaji’s life-work. In Sri Swamiji we have such a one who has dedicated his entire life for this last-mentioned purpose. Let us see, what are the broad outlines upon which he would have us proceed, if we make realisation of the Self the goal of life. He has given us certain working methods inasmuch as practical ways and means are more to be attended to, rather than mere theory. The spiritual life is to be built upon and sustained by the important supports, viz., a well-conceived clear ideal, a definite programme of life and a background of thought. To proceed upon the spiritual life for any of us, the first requisite, naturally, which goes without saying, is that the individual should have an ideal. He should want something and he should aim at getting something. There are ideas and ideals. One makes up his mind to develop an extraordinary physique, to be the perfect figure; another has got the ideal of going round the world as many times as possible; another to amass a million. At the back of every human effort, there is some sort of an unconsciously accepted ideal. For the aspirant, he must have a spiritual ideal which he has set himself to achieve. This is the first requisite. Secondly, after having conceived of the ideal which he wants to reach, any haphazard method will never take him anywhere. It will be wastage of both precious life as well as fast ebbing energy, because energy travels in an arc- man begins with weakness, has got a heyday of energy in the middle, and afterwards it is a period of decline. So it is only in the latter portion in the middle age, in the form of youth, that man can devote all his energy to achieve some purpose. Therefore, unless it is properly directed, planned and channelised energy will become wasted. It is imperative that after having conceived an ideal, it is the duty of every aspirant (by the word ‘aspirant’, it is not necessarily meant a young Mumukshu, but everyone who wishes to attain the goal of life, be he 15, 50 or 75 in age, is an aspirant and, therefore, the word applies to all people), having conceived of a goal, to have a definite programme. Without programme it is impossible to achieve any progress. While working out this programme and putting it into effect, one will experience that it is not all smooth sailing. On the contrary it is a very rough going. Many a time one is compelled by overwhelming adverse forces to seek temporary refuge, just as a ship when caught up in a terrible storm, has to seek some port for safety. The aspirant who has worked out a programme of life to attain the ideal has to acquire certain means, when he has to seek some refuge. It is, Sri Swamiji Maharaj has advocated, to cultivate what is termed a concrete background of thought, because the aspirant’s struggles are endless, and he should have a recourse in which he can immediately take refuge, whenever occasion arises, and these occasions are many during the course of his spiritual Sadhana. A well-conceived ideal and a definite programme of life and then a concrete background of thought to sustain him in his struggle to work out the programme of life, are the three requisites which Swamiji has advocated. While working out this programme of life there are certain facts which are worth remembering, i.e., spiritual progress is very gradual and it is in the nature of a twofold conflict. Just as Swamiji has said, though physical wars between nations have ended on earth (at least for the time being), the war which has caused these external wars, which is man’s struggle against his lower nature, has not been concluded properly. If man were to attain victory over his lower nature, then he should have possession of himself and should not be the slave of his passions which lead to external, physical wars. While this inner war prevails, it has got a twofold aspect of offence as well as defence. Many a time a spiritual aspirant has got to carry on his fight against these two positive and negative sides. While he progresses on the path, he has to consistently protect himself from forces which assail him from inside. There is a class of insects called coleoptera. They have two sets of wings. The external wings will be stiff, thick and parchment-like, and they are not fit for flying. There are two film-like wings inside, which are used for flying. They serve the beetle wonderfully well. They take the insect up and forward, but they are so delicate, liable to be easily damaged that the external wings serve as the protecting armour. That set of wings which takes the Sadhaka forward on the path is intense aspiration and constant Sadhana. Unless the real fire of aspiration is maintained one cannot progress. And to protect this aspiration against temptation, one must have the other set of wings in the shape of Vairagya and Satsanga, and must constantly keep up the current of Vichara or discrimination. Vichara is the chief anchor of protection for the aspirant. It is only discrimination which can protect the aspirant against temptations. With aspiration and the protective covering of Vairgya and Satsanga, one will have to work out the programme of life. While working out the programme of life, one should have a background of thought. Unless the aspirant is established in this background, he will not be able to habituate his mind to slip back automatically into this background. Perhaps in the case of a Bhakti-Yogi, it will be the Lord; in the case of the Jnana-Yogi, it may be the Mahavakya, that he is the Absolute; in the case of a Japa-Yogi, it may be the Name. Thus to habituate himself to become established in the background of thought he should have what the Lord has prescribed in the Gita—constant Abhyasa (practice). Without constant Abhyasa one cannot expect to have any success in spiritual life. This fact I would have everyone of you to remember for ever, that is, in spiritual life it is either progress forward or slip back. There is no such thing as being in a static condition. One cannot say, “I have attained the goal. Now I cannot progress.” If you remain idle, you will slip back. Therefore, this Abhyasa is necessary to enable man to march forward, and forward constantly. In order to console the aspirant, sometimes Swamiji has said, “If you cannot progress much, do not be depressed. It does not matter.” That is only a consolation because the mind should never be depressed. An aspirant should always be wary to see that he always proceeds upwards, and has the protecting armour of Vichara, Vairagya and Satsanga, to achieve the ideal, while working out the programme of life. There is the tortoise. The moment an enemy approaches to harm it, it withdraws itself into the shell, immediately. This is the exact purpose which the background of thought serves the aspirant. He has to withdraw himself into it. There is one difference in this particular case: the tortoise goes into the shell and comes out in the same condition as when it went in but every time the aspirant takes refuge in the background of thought, he comes out with added strength. To sum up, in order to tread the path of spiritual life: 1. let the aspirant conceive of an ideal; 2. let him put up a general programme of life; 3. let him practise Abhyasa and Vairagya; and 4. let him have a background of thought in which he can take refuge in times of external stress. BEING POSITIVE(SRI SWAMI ATMASWARUPANANDA)There is a saying: “Whether you think you can, or whether you think you can’t, you are right.” In other words, those who are successful in life usually have within them a deep belief that they can succeed. They are fundamentally positive. Those who don’t succeed demonstrate, and very often express, “I can’t.” They sometimes demonstrate and express negativity so extreme that they are not able to function properly in this world. It is helpful for us as seekers to recognise that both positivity and negativity exist in the depth of our being. If we’re not aware of it, then we can allow a negative frame of mind to be there without it being recognised. Pujya Swami Chidanandaji often speaks about the presence of avidya maya and vidya maya in each one of us. Avidya maya is what takes us away from God. Vidya maya leads us back to God. Part of avidya maya is “I can’t.” Part of vidya maya is “I can! Somehow I can!” Both Gurudev and Pujya Swamiji recognise the difficulties of the spiritual life, but underlying that acknowledgement is always, “It is your birthright. You are made for it. You are Divine. So make effort. Never rest until the goal is reached.” They are always positive. The Divine is all goodness, which also means, all positivity. When we separate ourselves from the Divine, we loose that absolute positivity. Doubts begin to enter in. We unconsciously allow negativity to creep in. This is why we must never give up our sadhana. Sadhana puts us in touch with the positivity that is God, with the “I can” that is God. The ego saying “I can” and trying to pump itself up won’t work finally. What works is reuniting ourselves with that which is all positivity—the Divine. And it is our spiritual practice that helps us to do that. Therefore, we can specially understand the importance of repeating God’s name as much as we can. It puts us in continuous contact at a very subtle level with “I can,” with positivity. Positivity is both the way and the goal. We must turn our back on anything within us that is negative by placing ourselves in the divine presence of the Lord by all means which are at our disposal. Above all we should continuously offer whatever we’re doing to God as worship. God’s positivity will gradually take over—and then underlie—our relationship to ourselves positive and the world. EWS AND REPORTSNEWS FROM THE HEADQUARTERSANNOUNCEMENTIn so far, as H.H. Sri Swami Chidanandaji Maharaj’s usual monthly letter to the Members of the Divine Life Society and the Readers of the Divine Life Magazine is concerned, there is a very little possibility of its being revived. Gentle pressure is being put by a number of devotees. This is not likely to bring any positive result. Because, readers, members, devotees, etc., must understand that it is being discontinued NOT on account of any unwillingness on Most Worshipful H.H. Swamiji’s part but, it is actually due to his extremely unsatisfactory state of health and the extreme physical weakness resulting from it. Despite the foregoing H.H. Sri Swamiji Maharaj is considering the possibility of making it a quarterly in case his health improves somewhat. Secretary to President Swamiji Maharaj A SPECIAL ANNOUNCEMENTSubject: Correspondence with H.H. Sri Swami Chidanandaji Maharaj. We hereby inform all persons (in India as well as in any country in the world) that from henceforward H.H. Sri Swami Chidanandaji Maharaj will not be receiving any letters either by Ordinary Mail, Speed Post, Courier, Fax, Telegram or E-Mail, because due to his unsatisfactory state of health as well as old age he does not find it possible to read through any communication. Sub Note: Notwithstanding the above, there are few persons (may be 7 or 8) in different parts of India and outside, with whom H.H. Param Pujya Swamiji Maharaj himself has got some work or other which he has entrusted them with. With such particular persons H.H. Swamiji will keep his contacts according to his own requirements. Who these particular persons are, it is quite unnecessary to mention here because as and when needed, H.H. Sri Swami Chidanandaji Maharaj himself will ring them up and communicate with them. Secretary to President Swamiji Maharaj ANNOUNCEMENTAs per the President Swamiji Maharaj’s instructions, Sri Swami Sivachidananda Saraswati, All India organiser of The Divine Life Society Headquarters is scheduled to visit different DLS Branches all over India, for 15 days in a month starting from August, 2004. The main purpose of Swamiji Maharaj’s visit is to strengthen and expand the DLS branches with increase of membership and youth involvement. Hence all the office bearers and organisers of the DLS branches are hereby requested to extend their full co-operation to Sri Swamiji Maharaj for the success of the programme as a token of Guru Seva. Kindly contact Swamiji Maharaj in the address given below to finalise the programme in the concerned branches : Sri Swami Sivachidananda Saraswati SEVA THROUGH SIVANANDA HOMEVery often we come across people in need of medical care, who have neither anybody to take care of them, nor any place to go. For such persons Sivananda Home situated near the Laxman Jhula, Rishikesh which is a part of D.L.S. Headquarters activity, is a place of refuge and shelter. Worshipful Sri Swami Sivanandaji Maharaj manifests wherever His devotees are engaged in His Seva, and He takes care that all needs are fulfilled. This month, for example, Sri Gurudev arranged to provide for education. A teaching programme has been set up by a devoted Sevika for a small group of orphan girls (aged around 20 years), who were admitted on long-term basis in Sivananda Home. Though their daily coming together for studying involves some what serious work, at the same time it is a moment of relaxation and inquisitiveness, and it has brought a fresh inspiration in the daily routine in the Home and a new aspect in the rehabilitation process. Rehabilitation has as many different forms and meanings as there are different noses, hands and feet. But the essence can be described as a step in a movement from old to new, a revival, or to “come to oneself again”, as it is so nicely defined in Roget’s Thesaurus. Radha Devi Mataji, newly admitted to the Home this month, described her admission as a “coming back to her senses”. This 60 year-old mother narrated her life in a nut-shell as soon as she came in. She could not stop talking and kept on repeating and repeating. When she was a girl of 2 years, her mother passed away and one year later her father, too. When 7 years of age, she was put into marriage with an elderly and sick gentleman, who passed away shortly after. All her life she served, by cooking food, and whatever else possible, but never in her whole life she had experienced the love and care of a mother. Slowly and gradually her legs started becoming weak till both the legs became paralysed and she also lost control over her bladder and bowel function. Because hot water fell over her leg, it became seriously burned and infected. For twenty-two days she was completely without food, only having one spoon of salt water. Losing weight quickly and becoming weak, she felt completely desperate and could not help cursing God for leaving her like this. “Why not give up a useless life like this?” was her only obsessive thought with which she tried to come near to Holy Mother Ganga. Suddenly an unknown Babaji, whom she affectionately and respectfully called “my Param Pitaji”, approached her and got her admitted in a General Hospital, in a condition of paralysis of both the legs, open wounds and bedsores, continually exposed to the outflow of bladder and bowels. After 8 days of hospitalization, this good Samaritan Babaji, who had fed her all these days and arranged for her treatment, brought her to Sivananda Home for admission. And when bath, wound cleaning and dressing were done, and she was made to lie down on a special anti-decubitus mattress to prevent further bedsores, she prostrated with her hands to her “Param Param Pitaji," Lord Krishna, Whose photograph was kept on her bedside, asking for forgiveness for losing her faith and weeping from gratitude, from the bottom of her heart, that He had not forsaken His little child. While investigations and treatment are still going on, she sings Bhajans and even inspires others to sing and be joyful. No words can describe Sri Gurudev’s powerful and loving way of Rehabilitation. May He bless all of us with this real Re-habilitation, a coming back to our selves again and a constant abiding in our Real Blissful Self, is our humble prayer at His Holy Feet. Jai Gurudev! Jai Sivananda! “Feed the Hungry. Clothe the naked. Serve the sick. This is Divine Life.” —Swami Sivananda VALEDICTORY FUNCTION OF THE 46TH BASIC YOGA-VEDANTA COURSEThe Valedictory function of the 46th Basic Yoga-Vedanta Course was held at the Y.V.F. Academy of The Divine Life Society Headquarters on 29-4-2004. It commenced with Jaya Ganesh Prayer and recitation of Guru Stotras. Prof. Ved Prakash Groverji, Registrar of the Yoga-Vedanta Forest Academy, extended a warm welcome to all those present in the function. Revered Sri Swami Padmanabhanandaji Maharaj, Asstt. Registrar, presented the Report of the course. Some of the students expressed their impressions about the course. The students also did Vedic chanting. Thereafter, H.H. Sri Swami Nirliptananadaji Maharaj, Vice- President of the D.L.S. Headquarters, awarded the certificates and H.H. Sri Swami Yogaswaroopanandaji Maharaj, Vice- President of the Headquarters, gave Jnana Prasad to the students. The members of the faculty were honoured by H.H. Sri Swami Nirliptanandaji Maharaj. H.H. Sri Swami Yogaswaroopanandaji Maharaj in his blessing address said that the Basic Yoga-Vedanta course which the students had completed, was a short term course of two months duration. During the Course, they were given in brief the quintessence of Yoga and Vedanta. Swamiji said, in fact all spiritual instructions are given in brief only. Quoting from Sri Valmiki Ramayana, Swamiji said that when Sri Ramachandra became tired and exhausted in the battle with the demon Ravana, Sage Agastya manifested before Sri Ramachandra and initiated him into the holy Adityahridayastotra. When Sri Ramachandra repeated the Stotra and prayed to the Sun God, the Deity appeared before Sri Ramachandra and gave Updesha in one word “Tvara”. The Updesha in brief is, “be quick”, “be up and doing”. Swamiji said, similarly the knowledge the students have received from the course though brief, will bring about total transformation in their life style sooner or later. Even as a thread used in the making of garland acquires fragrance due to its association with the flowers, the students having stayed in the holy Ashram of Gurudev on the banks of mother Ganga have achieved substantially to “Be Good” and to “Do Good”. The students, Swamiji said, have to keep on practising the Yogasanas they have learnt during the course and also share the knowledge with others in their locality. Swamiji also advised that they should keep on studying Srimad Bhagavad Gita and help others to know the same. Thus, practising what was learnt and sharing with others will enrich their knowledge and they will become a source of inspiration to others in their family and in the society. Swamiji told them that five 'Gs' viz., Ganga, Govinda, Gita, Gayatri and Gurudeva should become integral part of their life. Concluding his talk, Swamiji invoked the blessings of Gurudev Sri Swami Sivanandaji Maharaj on all the students. H.H. Sri Swami Nirliptanandaji Maharaj at the outset of his blessing address congratulated the students for having successfully completed the course inspite of the difficult situations they had to face, due to the strict discipline in the Academy, the tight schedule and somewhat austere life in the Ashram. Swamiji also appreciated the soul elevating Vedic chanting done by the students with proper intonations etc. Swamiji also expressed appreciation for all the faculty members for the pains they took in conducting the course so well. Explaining the importance of Yoga and Vedanta, Swamiji said that Vedanta gives a correct vision or proper understanding of the values of human life and Yoga is the technique of implementing the knowledge in the day-to-day life, so that, life becomes meaningful. As the Bhagavad Gita contains both Vedanta and Yoga, it is called Brahmavidya and Yoga Sastra. Swamiji said that the students have got a brief exposure to both Vedanta and Yoga during the course. It is now upto them to try to develop this and make full use of the pains they took to come over here and to attend the course. Swamiji continuing his talk said that everyone is seeking unalloyed happiness knowingly or unknowingly. Whatever happiness we get from objects can only be finite and is mixed with pain and sorrow. Quoting from the Chhandogya Upanishad, Swamiji said that Absolute happiness is there only in the Infinite i.e., God and all other pleasures are a mixture of pain and pleasure. As such, the goal of human life is to achieve this absolute happiness or God-realisation. Swamiji said, the students should remember this and lead their day-to-day life in such a way that, while living a Dharmic life and enjoying the pleasures they should progressively move towards the ultimate goal of human life i.e. Realisation or Mukti. Invoking the blessings of God and Gurudev upon the students, Swamiji concluded his talk. The function ended with Saraswati Puja and Prasad distribution. INAUGURAL FUNCTION OF THE 47TH YOGA-VEDANTA COURSEThe 47th Basic Yoga-Vedanta Course of the Yoga Vedanta Forest Academy of the D.L.S. Headquarters commenced on the 3rd May, 2004. 43 students from 13 states joined the course. After Puja in Sri Durga Mandir and Sri Dattatreya Temple and prayer, Prof. Ved Prakash Groverji, Registrar of the Academy welcomed the Swamijis, Professors, Guests and the students. The students were introduced by Revered Sri Swami Padmanabhanadaji Maharaj, Assistant Registrar of the Academy. H.H. Sri Swami Yogaswaroopanandaji Maharaj, Vice-President and H.H. Sri Swami Jivanmuktanandaji Maharaj, General Secretary, The Divine Life Society Headquarters, graced the function. H.H. Sri Swami Yogaswaroopanandaji Maharaj lighted Deepa in token of the auspicious commencement of the course. H.H. Sri Swami Yogaswarupanandaji Maharaj after the usual invocation prayers, extended a warm welcome to the students who have come from different parts of India to the holy Ashram of Worshipful Gurudev Sri Swami Sivanandaji Maharaj, on the banks of holy mother Ganga. Swamiji said that the students are fortunate that the weather is fine now although it is summer season and they will have a nice stay in the Ashram. Swamiji also affirmed to them that though this is a residential course, the schedule is very tight, and the students will be confined to the campus, they need not worry about anything for they will be under the care of the Registrar and other faculty members. The faculty of the Academy, Swamiji said, is not like faculty of other educational institutions where the Professors share knowledge with the students whereas here the Swamijis and Professors will be sharing with love their Anubhava Jnana. Quoting from Srimad Bhagavad Gita, Swamiji said, the students who have come as seekers of knowledge “Jijnasu”, will be helped to understand the subtle truths about life and their desire for knowledge will be kindled further which in turn will help them to realise the ultimate truth sooner or later. Swamiji said, the very fact that the students have joined the course inspite of their social responsibilities and other commitments, itself is an indication of the meritorious acts done by them in the previous births as otherwise it would be impossible to join the course. Invariably the students of previous batches have mentioned to us about the benefit they have gained from the course. Narrating a story, Swamiji said that the students will remain absorbed in the programmes here and they will find that the two months time has run out quickly. Quoting Gurudev, Swamiji said, the course content is designed to prepare the students to negate the animal in man and to convert the human in man to the Divine. Swamiji requested the students to make the best use of the time during their stay in the Ashram by doing more Japa, meditation, Yogasanas etc. Swamiji concluded his talk invoking blessings of Gurudev on all. H.H. Sri Swami Jivanmuktanandaji Maharaj at the outset also extended a warm welcome to the students, who have come from the length and breadth of the country, to this holy Ashram of H.H. Sri Swami Sivanandaji Maharaj whose spiritual presence influences and guides every seeker who is here. Swamiji expressed appreciation for the students for the effort they are making to pursue a lofty and sublime goal, and wished them success in their mission. The two months training period here is of course short but the students will have ample opportunities to analyse their own personality. Swamiji said, here the subject of study is not objective but subjective analysis. The students will be imparted knowledge to examine their own personality, to find out the weaknesses in their physical and psychological structure so that they can get rid of the weaknesses and improve their total personality. This transformation will be going on every moment of their stay in the Ashram and when they go back they will realise they have changed a lot for the better and they will be a source of inspiration for others. Swamiji said, in order to discover the weaknesses they should do Japa and meditation which will reveal to them the vasanas they have. With a positive frame of mind and determined effort, the mind can be freed of all the impurities slowly. This calls for self-discipline and control over oneself. Quoting from Srimad Bhagavad Gita Swamiji said that those who cling to pleasure and power cannot have steadiness of mind. They will not be able to concentrate and meditate. Their mind will be restless and they will have no poised understanding. The course here will help the students to understand the nature of the World, their own nature and the intense relationship which will enable them to develop detachment to some extent. They will be able to sacrifice the lower values for the higher ones. Their life will become more purposeful and rewarding. Swamiji invoked the blessings of Lord Vishwanath and Gurudev on all students for their comfortable stay in the Ashram and successful completion of the course, so that they can go back to their respective destinations with a better understanding and insight into the goal and meaning of life. The function came to a close after Saraswati Puja and Prasad distribution. REPORTS FROM THE D.L.S. BRANCHESINLAND BRANCHESAhmedabad, Usmanpura ( Gujarat): During the month of March 2004, the Branch conducted biweekly Satsanga on Tuesdays and Fridays, Paduka Puja on the 7th, and Gayatri Yajna on the 14th. The daily class of Yogasana-Pranayama was continued. Ambala (Haryana): The Branch held daily Satsanga in the evening, Mahamrityunjaya Mantra Japa for half an hour on Sundays, and recitation of Sri Hanuman hymns on Tuesdays and Saturdays. On the fifth anniversary of the foundation day of the Satsanga Bhavan of the Branch, a Havan in the morning and Sundarakanda recitation in the evening were organised. Non-stop recitation of Ramayana for 24 hours was followed by Bhajan, Kirtan, Sri Hanuman hymns, Arati and Prasad on Sri Rama Navami. Homoeopathy Seva was rendered daily in the morning and evening at two different centres. Cold drinking water is arranged for distribution at two busy centres of the town. Badhiausta (Orissa): Special programmes were arranged by the Branch on the occasion of Sri Rama Navami. Ramayana Parayana took place from March 22 to 30 with Paduka Puja, Havan, recitation of Sri Vishnusahasranama Stotram, Bhagavad Gita and Narayana Seva on the opening day, and Nagar Sankirtan and Prasad distribution etc. on the concluding day. Bangalore (Karnataka): The Branch conducted Paduka Puja and Satsanga on Thursdays, and on Fridays, Matri-Satsanga with recitation of Sri Vishnu-sahasranama Stotram and Sri Lalita-sahasranama Stotram. The monthly special Satsanga was held on 7th March. Akhanda Kirtan was done for three hours on 21st March. A special musical programme of Inspiring Songs and Kirtans written by Gurudev Swami Sivanandaji Maharaj was held on 28th March. Ramayan Parayana, devotional music and other programmes were organised during Sri Vasanta Navaratri, with a special Satsanga on the concluding day. Barbil (Orissa): The Branch held the weekly Satsanga on Thursdays and mobile Satsanga on Mondays at the residence of devotees. Sivananda Charitable Dispensary gave treatment to 550 patients during the month. Bargarh (Orissa): The weekly Satsanga of the Branch was on Saturdays. On Sri Rama Navami, a Sadhana Day was organised with Paduka Puja, Ramayana recitation and other programmes. Sunday session of Gita Study Circle was held regularly. The Branch runs satisfactorily Sivananda Yoga School, a charitable Homoeopathy Dispensary and the monthly journal “Sivananda Vani”. The construction work of Sivananda Ashram and Viswanath Mandir is in progress. Bellary (Karnataka): The Branch conducted Puja twice a day and the weekly Satsanga on Sundays. On the lunar New Year Day, procession of Lord Vinayaka and other programmes were organised. Bhilai Nagar (Chhattisgarh): The Branch which was founded by H.H. Swami Devanandaji Maharaj at Jagannath Temple on 25-3-1979, organised various programmes at the same place on 25-3-2004 to celebrate its Silver Jubilee. Matri-Satsanga in Rama Mandir was continued as usual with recitation of Sri Hanuman Chalisa on Tuesdays, recitation of Lalita-sahasranama Stotram on Fridays and of Sri Vishnu-sahasranama and Bhagavad Gita on Ekadasis. Bhimkand (Orissa): The regular activities of the Branch were: daily Paduka Puja in the morning and special Satsanga in the evening, and the weekly Satsanga on Sundays. Bhubaneswar (Orissa): The Branch held daily Brahma Muhurta prayer session and Paduka Puja. It also arranged four mobile Satsangas. On Sri Rama Navami, 92 devotees joined the 6-hour non-stop group chanting of the Mantra "Sri Ram Jay Ram Jay Jay Ram". It was followed by reading of the episode of Sri Rama's birth from Ramayana, Puja, Archana etc. Chatrapur (Orissa): In addition to the daily evening Satsanga, the Branch held the weekly Satsanga on Sundays, Sundara- kanda recitation on Saturday mornings, and also four mobile Satsangas. On the lunar New Year Day, a special Satsanga was arranged in a temple. Paduka Puja was done on 8th and 24th March. On Sri Rama Navami, 120 devotees participated in special Puja and one lakh oblations with Sri Rama's Names. 50 devotees joined in the 9-day recitation of Ramayana from March 29 to April 6. Chennai, Annanagar (Tamil Nadu): In addition to the regular training session in Pranayama and meditation, the Branch has started twice-a-week Yogasana class for ladies with lady-instructors. Non-stop group chanting of Mantras for twelve hours was organised for invoking the Rain-god. Chennai, Thirumullaivoyal (Tamil Nadu): The monthly Satsanga of the Branch was held on Sri Rama Navami. It included a discourse on Ramayan, recitation of Sri Vishnu-sahsranama Stotram, Sankirtan for one hour, Arati etc. The morning Yogasana class was continued. Dharamgarh (Orissa): In addition to the daily Puja in the temple, the Branch conducted the weekly Satsanga on Thursdays and Paduka Puja on Sundays. During Sri Vasanta Navaratri, it organised various programmes including 9-day recitation of Ramayan, discourses on Ramayana by Revered Swami Sivanandagurusevanandaji for five days, non-stop group Kirtan for twenty-four hours by six groups, Narayana Seva etc. The Branch also held a Bhagavat Saptah with Swamiji earlier. Gandhinagar ( Gujarat): The regular activities of the Branch were:1. Satsanga-cum-Swadhyaya on Mondays, Thursdays and Saturdays; 2. Daily Yogasana practice sessions; 3. Yogasana training class from 1st to 10th of every month; 4. Swami Sivananda Library of spiritual books; 5. Financial aid to a leprosy colony and 6. Homoeopathic Clinic twice a month. In addition, a special Satsanga was organised on Sri Rama Navami. Ghatpadamur (Chhattisgarh): In addition to the daily programmes of prayer session and Yogasana session in the morning and Satsanga in the evening, the Branch also conducted Paduka Puja on Thursdays and recitation of Sundarakanda and Hanuman Chalisa on Saturdays. Special programmes of Holika Dahan and Bhajan- Kirtan were held on Holi. Ramayana recitation was done for nine days on Sri Vasanta Navaratri, and on its concluding day, special Puja and Havan were performed. Gumargunda (Chhattisgarh): The Branch conducted daily Puja-Arati in the morning, noon and evening, prayer session and Yogasana class in the morning, and Satsanga in the evening. Paduka Puja on Thursdays, recitation of Sundarakanda and Hanuman Chalisa on Saturdays, and hymns of Lord Siva on Mondays and of Sri Durga on Fridays were the weekly activities. On Holi day, Holika Dahan and Bhajan-Kirtan were organised. Special programmes of Sri Vasanta Navaratri included special Devi Puja in the morning and evening, daily reading of Sri Durga Saptashati, 9-day recitation of Ramayana, 12-hour Akhanda Kirtan of "Sri Ram Jay Ram Jay Jay Ram" Mantra, concluding with Havan and Kanya Pujan, etc. Jaipur (Rajasthan): The Branch continued its various regular activities as under:1. daily early morning discourses; 2. Swadhyaya of Srimad Bhagavatam daily afternoon; 3. Daily evening Satsanga for two hours that included half an hour collective Japa of Mahamrityunjaya Mantra on three days, of Mahamantra once, recitation of Sundarakanda and Sri Hanuman hymns on two days, meditation for half an hour etc.; 4. The weekly Satsanga on Sunday morning with Gayatri Havan and Swadhyaya; 5. The weekly Matri-Satsanga on Monday afternoon; 6. Sivananda Charitable Homoeopathic Clinic through which Dr. J.D. Saxena and Dr. S.S. Dalela treated 1687 patients during the month; 7. The daily class of Yogasana-Pranayama by Smt. Sarala Singhvi; 8. Food distribution to about 300 destitutes daily; 9. Supplying dry ration of 65 Kgs foodgrains and 18kgs of other edible items as monthly requirement of a leprosy colony; 10. Swami Sivananda Spiritual Library; 11. Scholarships to 75 students and doles to 26 poor widows. Special activities of March 2004 were: 1. 7-day meditation camp in two sessions of two hours where 200 Sadhakas participated; 2. Holika Dahan and Puja on Holi; 3. Abhisheka Puja, Archana etc., on Sri Rama Navami. Jeypore (Orissa): The Branch held Satsangas and a monthly Sadhana Day. Kantabanji (Orissa): The Branch conducted the weekly Satsangas on Thursdays. Khajuria (Orissa): The Branch runs Gopal Krishna Sevashram in which 50 orphan/destitute children are looked after properly. There is one hour prayer session both in the morning and evening. It conducted Paduka Puja in the morning on Thursdays and Sundays, Satsanga in the evenings in the Prayer Hall on Thursdays, and mobile Satsangas on Sundays. The monthly special prayer sessions were held on 24th as usual in the morning and evening. On Sri Rama Navami, the morning special Puja concluded with Arati at noon, and there was also a special Satsanga in the evening. On the Foundation Day anniversary of the Branch, a Sadhana Day was organised. Revered Swami Jnananandaji gave discourses. Kurnool (A.P.): In addition to the daily Satsanga and Swadhyaya and the weekly Satsanga on Sundays, the Branch conducted Paduka Puja on the 8th and on Thursdays. Also a special Paduka Puja was performed on the lunar New Year Day. On Sri Rama Navami, Puja and Arati were done. Manjhiguda (Chhattisgarh): Puja was performed daily at 4 am and 6 pm and was followed by prayers, Kirtan etc. The weekly Satsanga of the Branch was on Saturdays. The Branch organised various programmes during Sri Vasanta Navaratri,--daily reading of Ramayana and Durgasaptashati, Kirtan, 12-hour Akhanda Kirtan of "Sri Ram Jay Ram Jay Jay Ram" Mantra, Havan, Kumari Puja, special Satsanga, etc. Nabha ( Punjab): The Branch held mobile Satsangas at the residence of devotees on all Sundays. Nagercoil (Tamil Nadu): 150 devotees participated in collective Japa of Mahamrityunjaya Mantra for 2½ hours on 8th March. Food was distributed to the poor on 4th and 18th March being Pradosha days. Nalgonda (A.P.): The Branch held the weekly Satsanga-Swadhyaya on Wednesdays. On Sri Rama Navami, a special Satsanga was organised and fruits were distributed to the poor. Nandini Nagar (Chhattisgarh): The weekly Satsanga of the Branch included recitation of Sri Vishnusahasranama Stotram and also Sri Hanuman Chalisa. The monthly programmes of Akhanda Kirtan of Mahamantra for six hours and Ramayana recitation for two hours respectively were held on 3rd and 8th March. A month-long programme of daily Japa of Mahamrityunjaya Mantra concluded on 24th March with a Havan in which a large number of devotees were participated. Special Satsangas were organised on March 21st, 29th and 30th in connection with Sri Vasanta Navaratri. Nayagarh (Orissa): The Branch conducted Satsanga on Wednesdays, and recitation of Sundarakanda and Sri Hanuman Chalisa on Saturdays. Special programmes were organised on Sri Rama Navami. New Delhi , Lajpat Nagar Branch: The Branch continued to hold meditation session on five days of every week. The weekly Satsanga on Sundays included Sundarakanda recitation on 7th March, recitation of Sri Vishnu-sahasranama and Sri Laxmi Stotram on the 14th, Bhagavad Gita recitation on the 21st, and Paduka Puja, Bhajan and Sankirtan on the 28th. Nimapara (Orissa): In addition to the daily one hour programme of Mahamantra Kirtan and Bhagavad Gita recitation, the Branch conducted Paduka Puja and Satsanga on Thursdays. It also arranged mobile Satsanga on Sundays. A 10-day Jnana Yajna of discourses on Vedanta and Bhagavad Gita by Revered Swami Rameswaranandaji was organised from March 13th to 22nd. A special Satsanga was arranged in a nearby village on the 29th. On Sri Rama Navami, Brahma Muhurta prayer-meditation session, Yogasana, recitation of Sri Vishnu-sahasranama, Bhagavad Gita, various Stotras, Sri Hanuman Chalisa, Sundarakanda, Paduka Puja, Sri Rama Puja and other programmes were organised. Ningthoukhong (Manipur): In addition to the daily Paduka Puja in the morning and evening Satsanga, on Sundays the Branch conducted the weekly Satsanga and children's Satsanga. Special programmes were organised on Sri Gauranga Mahaprabhu Jayanti and the lunar New Year Day. Paralakhemundi (Orissa): The regular activities of the Branch were: 1. Daily Puja, 2. Paduka Puja on Sunday morning; 3. The weekly Satsanga on Sunday evening; 4. Mobile Satsanga on Thursdays; 5. Recitation of Sundarakanda on Tuesdays and Saturdays. Raipur (Chhattisgarh): The Branch had its weekly Satsanga on Sundays. On Ekadasis special Puja in the morning and Sri Vishnu-sahasranama recitation and Archana in the evening were done. Sri Rama Navami programmes included 12-hour Akhanda Japa, Havan and prayers. Rajkot ( Gujarat): The Branch conducted Satsangas daily in one centre and once a week in three other centres. A special spiritual camp and discourses were arranged on Sri Rama Navami. 1500 patients were treated free by the renowned homoeopath Dr. Meghani through four centres. The monthly eye camps at Jetpur and Rajkot were held on 25th March. Rourkela (Orissa): The Branch had Puja twice in a day in Sri Viswanath Mandir, and Paduka Puja on Thursdays and on March 8th, 24th and 25th. It held the weekly Satsanga at Sivananda Ashram on Thursdays, mobile Satsangas on Sundays, the monthly Matri-satsanga on 28th March, and an additional moblie Satsanga. The monthly visit to a blindmen's school included Satsanga, medical examination and distribution of medicines and the monthly financial dole. On 5th March, the Pratishtha day of Sri Viswanath Mandir, special Puja, Rudrabhisheka, Havan, Paduka Puja, recitation of Bhagavad Gita and Sri Hanuman Chalisa, etc. were arranged. On Sri Rama Navami, in addition to 9-hour programmes from 5 am, there was also a special mobile Satsanga. Sivananda Charitable Medical Clinic which gives free treatment to patients on Sundays, held a free health check-up camp. Paramhamsa Atmanandaji Maharaj (M.D. Medicine), Dr. S.K. Bansal (Diabetes specialist), Dr. D.C. Mishra (Consultant neuro psychiatry), Dr. C.S.K. Dash (M.S. Ophthalmology), Dr. B. Sahoo, and Dr. H.K. Shethi kindly rendered their selfless service. Provision was made for pathological test for urine and blood. Rourkela, Steel Township (Orissa): The Branch conducted weekly moblie Satsangas on Sundays and a special mobile Satsanga on 4th March. Sri Vasanta Navaratri 10-day programmes included daily recitation of Ramayana, daily Satsanga, Gana Ramayana and Narayana Seva on Sri Rama Navami. Salipur (Orissa): The regular activities of the Branch were: 1. twice-a-day Puja; 2. daily morning prayer session; 3. weekly Satsanga on Sunday for three hours; 4. Paduka Puja on Thursdays; 5. monthly programme of Bhagavad Gita recitation on 14th March; 6. Sivananda Day on 8th March with Paduka Puja and one hour Kirtan of "Om Namo Bhagavate Sivanandaya" and 7. Homoeopathy Dispensary twice a week where 254 patients were treated during March. Special programmes during the month were 1. Sri Rama Navami celebrations —Akhanda Kirtan of Sri Rama Mantra, for twelve hours and special Puja; 2. a special mobile Satsanga. Sambalpur (Orissa): The Branch organised various programmes on Sri Rama Navami, and Narayana Seva was done on all Mondays. Sivananda Charitable Dispensary treated 556 patients during the month of March. South Balanda (Orissa): The Branch conducted every week Satsangas for men and women seperately. Tekanar (Chhattisgarh): The Branch held daily 3-hour evening session of Satsanga and Mahamantra Kirtan. On Mondays, Rudrabhisheka and chanting of Siva Mantra were done for three hours. On Thursdays, Paduka Puja was performed. Vadodara ( Gujarat): The Branch observed 8th March as the monthly Sivananda Day with Paduka Puja, Narayana Seva and Japa of "Om Namo Bhagavate Sivanandaya" Mantra. Similar programmes took place on the 24th with the only change being Japa of Mahamrityunjaya Mantra. On Sri Rama Navami, Japa of Mahamantra was done. Medical Seva through Homoeopathy was given on four days a week and of Ayurveda on the remaining two days. Social service of distributing foodgrains to poor, biscuits to the patients and arranging free medicines to the poor in the main hospital was continued. Varanasi (U.P.): The Branch held fortnightly Satsanga on March 14th and 28th. Visakhapatnam (A.P.): The weekly Satsanga of the Branch also included recitation of Sri Vishnusahasranama Stotram, Sri Laxmiashtottarashatanama Stotram and Sri Hanuman Chalisa. In addition to the Pranic Healing Service for two hours on five days a week, the Branch conducted a special therapeutic meditation session on Purnima. OVERSEAS BRANCHESBristol ( U.K.): The monthly Satsanga of the Branch was held on 20th March. It included Bhajan, Kirtan, recitation of Stotras, Swadhyaya, meditation, Arati, etc. Hong Kong ( China): The Branch held its monthly Satsanga on 13th March. Daily class for Yogasana and Pranayama is continued. 50 persons joined the eight session course on Theory and Practice of Synthesis. Ten devotees visited the Headquarters in February. Batu Caves ( Malaysia): The monthly programme of distribution of food parcels to 20 poor and needy families was held on 8th February and 14th March. The annual Thaipusam festival was observed on 5th February. 200 devotees joined the Kavadi procession to Batu Caves, the abode of Lord Muruga. On the 4th and 5th day of the celebration food was served to 15,000 devotees. Devotees from Port Klang had volunteered the management, and did it with noteworthy enthusiasm and success. Ipoh Sub-branch celebrated the 48th anniversary of Pratishtha of Gurudev's Murty on 13th February. Revered Swami Guhabhaktanandaji conducted Paduka Puja, Bhajan, Kirtan, and there was also Bharatanatyam dance; Swamiji's spiritual talk, etc. were other highlights. Mahasivaratri programmes included Havan, Panchakshara Mantra Japa, talks, musical recitals, whole night Puja with Abhisheka and Siva Sahasranama Archana etc. In the family day programmes and dinner on 28th March, 300 devotees participated. On Sri Rama Navami, various programmes were organised in both the morning and evening. Rose Hills ( Mauritius): The regular activities of the Branch are 1. Daily Satsanga; 2. Paduka Puja on Thursdays; 3. Group study thrice a week; 4. Monthly Satsanga at Mahebourg on 4th Sunday, 28th March; 5. Monthly Havan on 7th March, the first Sunday; 6. Daily Yogasana class; 7. Sivananda Day on every 8th with Mahamantra chanting, Paduka Puja, feeding of the poor etc. and 8. Yoga Day on 3rd Sunday, 21st March with Mahamantra chanting, study of Bhagavad Gita and Satsanga. Special activity of the month was 10-day programme of Sri Vasanta Navaratri. Group listening to Devi Mahatmya daily was followed by special Satsanga. SPECIAL REPORTSSADHANA SHIVIR AT JAIPUR, RAJASTHANDivine Life Society, Raja Park Jaipur Branch organised a seven-day Yoga Sadhana Satsang and Pravachana Shivir from 22nd April to 29th April 2004 in the premises of Sidheshwar Temple under the guidance of Pujya Swami Jivanmuktanandaji Maharaj, General Secretary, D.L.S. Head-q uarters Rishikesh. Swami Vishwarupa- nandaji and Br. Sri Raghunathji, also accompanied Swamiji Maharaj. The Shivir Programme commenced at 7-30 p.m. on 22nd April with the lighting of the lamp by H.H. Sri Swami Jivanmuktanandaji Maharaj. After the presentation of soul-stirring Bhajans by Br. Raghunathji, Swamiji Maharaj blessed the devotees with his illuminating discourse. He inspired each and everyone to lead spiritual life. The Branch organised a special meditation class during the seven day Sadhana Week, from 6-00 am. to 6-30 a.m. Pujya Swami Jivanmuktanandaji Maharaj graced the occasion by offering an invaluable guidance on the technique and methodology of Meditation and enlightened the devotees on the importance of meditation by dispelling the doubts on the concept of meditation. Yoga and Pranayama classes were also organised everyday from 6-30 am. to 7-00 am., during the weeklong programme under the able guidance of Swami Vishwarupa- nandaji. Bhajan and Kirtan programme by Br. Sri Raghunathji in the evenings from 7-00 pm. to 7-30 p.m. added the necessary fragrance to the devotional atmosphere prevailed during the Sadhana Week. Pujya Sri Swami Jivanmuktanandaji blessed the devotees with his illuminating and enlightening discourses during the week long night Satsanga, wherein Swamiji Maharaj emphasised on the importance of meditation for the attainment of purity of mind. Swamiji Maharaj also stressed on importance of a spiritual preceptor in the life of an aspirant whose goal is God-realisation. Swamiji reminded the devotees the significance of 'Yoga of Synthesis', referring to some extracts from the Srimad Bhagavatgita. Swamiji concluded his week long discourse by appealing to devotees, to rededicate their lives in promoting Cosmic Love, the glorified vision of Cosmic Form. Swamiji Maharaj taking some time out from his brief stay in Jaipur, visited Tagore Public School--Shastrinagar and Mansarovar, Sivananda Public School, D.L.S. Branche-Malviya Nagar. In his blessing address to the children of Tagore Public School, Swamiji inspired their minds to inculcate the cultural and moral values of Indian heritage to progress as responsible and respectable citizens of the country. While addressing the D.L.S Malviya Nagar Branch, Swamiji Maharaj gave a discourse on the essence of Srimat Bhagavatgita and advised the devotees and Sadhakas to follow the path of selfless service which will purify their entire personality.The devotees of D.L.S. Raja Park Branch and Malviya Nagar Branch felt blessed and enlightened by the auspicious presence of Swami Jivanmuktanandaji Maharaj and are deeply touched by the discourses of Swamiji and expressed their heartfelt gratitude towards Revered Swamiji Maharaj. SPECIAL ACTIVITIES OF BRANCHESHere is the summary of the special activities of some Branches as per the reports which have been received late. 1. Special programmes on the Punyatithi of H.H. Swami Devanandaji Maharaj by Nalgonda Branch (A.P.); 2. Mahamrityunjaya Japa Yajna Akhanda Japa for 6 hours by Angul (Orissa), Nalgonda (A.P.) 24 hours, Nayagarh (Orissa) 24 hours, Purunagarh (Orissa) 13 hours, Rourkela (Orissa) 14 hours; 3. Prayer meeting on account of Mahasamadhi of H.H. Swami Premanandaji Maharaj, by Rourkela (Orissa) and Varanasi (U.P.), and special programmes on the Shodashi day by Rourkela (Orissa); 4. Mahasivaratri celebration, special programmes like Puja, Rudrabhisheka, Akhanda Japa and dis- courses by Bhimkand (Orissa), Dharamgarh (Orissa), Kantabanji (Orissa), Kurnool (A.P.), Nalgonda (A.P.), Rourkela (Orissa), South Balanda (Orissa) and Rajkot (Gujarat). Eye Camp at the HeadquartersRajkot (Gujarat) Branch organised an operative eye camp in Sivananda Hospital at the Headquarters in memory of Revered Swami Yajnavalkyanandaji Maharaj through Sivananda Mission, Virnagar and with the help of generous donation by Sri K.N. Shukla and family of United Kingdom. Volunteers from the Branch contacted interior remote villages for 15 days. 24 screening camps were conducted at different interior places for the patients. 1872 cataract patients were brought to Rishikesh and 220 patients were operated by phacoemulsification and I.O. lenses were fixed. Arrangements were made for the surgery of a 12-year-old girl who had lost vision for the past six years. Her vision was restored. Blankets, and sets of stainless steel plates & glasses were distributed to all the patients who were operated. The Branch donated furniture worth Rs. 15,000/- to a village school. Specially prepared Laddus (sweets) and Namkins were distributed in the leprosy colonies. Complan, protein biscuits and medicines were distributed to undernourished children. Two heart patients were given financial help. Inauguration of Chidananda Satsanga Bhavan Rourkela (Orissa) Branch had its Pratishtha Mahotsava and inauguration of Chidananda Bhavan on 26th January, Vasanta Panchami day. After Paduka Puja and Saraswati Puja, Gajapati Maharaj Sri Dibya Singha Debji performed Puja in Viswanath Mandir and inaugurated the Satsanga Bhavan. Revered Swami Sivaswarupa- nandaji, Revered Swami Brahma- sakshatkaranandaji, Revered Sri Gajapati Maharaj, Sri Rajguruji and others gave benedictory addresses. Inauguration of Yoga Bhavan Angul (Orissa) Branch organised a special function on Sri Vasanta Panchami day. in which Honourable Brig. K.P. Singh Deoji inaugurated the Yoga Bhavan of the Branch. |
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