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BIRTHDAY MESSSAGE Truth is always very simple. There is no mystery about it. The mystery is in the mind that is guided by relative experiences. When the mind transcends the apparent, its understanding is progressively widened into cosmic consciousness.
You feel that you exist, because God is in you. You feel that the world
is animate, because God is in it. Death does not please you, because perpetual
existence is your real nature. You do not wish to be hated, because love
is the sustaining grace of life.
Freedom is your birthright, not slavery. Mind and senses are your servants,
not masters. Truth is your inspiration, not impulses. Integration is your
ideal, not division. Understanding and good will are your objectives,
not prejudice and animus. Do not presume to be a gatekeeper of the heavens, if any church or creed raises you to the pulpit. No one holds any mandate from God to do this or that. Enlightened souls seek to convey the spirit of His reality. One serves Him by serving humanity. One loves Him by loving one's fellow beings.
God is not a spiritual sultan who sits on a throne in the skies, dispensing
justice to poor mortals. He is within your heart, in the hearts of all.
The purer the heart, the better one knows Him. He guides through the light
of one's conscience. Seek, and you shall find truth. Inquire, and you shall understand. Practise, and you shall experience. Meditate, and you shall realise. Live the divine life, and you shall find peace and happiness. Let your life be a continuous process of Yoga. Efficiency in action is Yoga. Serving without bondage is Yoga. Selfless work is Yoga. Balance of mind is Yoga. Ethical perfection is Yoga. Meditation is Yoga. Emotional integration is Yoga. Pure devotion is Yoga. Enlightenment is Yoga. Cosmic consciousness is Yoga. Come now, become a Yogi! May God bless you all. —Swami Sivananda CULTURE:
WHAT IT IS AND WHAT IT IS NOT We often hear and speak of ancient culture, modern culture, a cultured person, cultured behaviour, and the like, evidently with some faint feeling that it is good to be cultured. This will naturally mean that culture is that which is related to the good, which springs from the good and also promotes the good. Without entering into a discussion of the nature of the good, a knowledge of which, no doubt, is essential to have any idea of what true culture is, we may safely say that culture is the result of an understanding or at least of a real aspiration for an understanding of the position of man in the world. Culture is tilling, cultivating, refining, “the working of the ground in order to raise crops”, the condition consequent upon the development and strengthening of inherent powers and capacities,—physical, mental, moral or spiritual, the transformation of nature into a methodical structure of proportion and completeness, conducive to and responsible for the peace and happiness, not only of an individual, but of mankind as a whole. A certain type of education lies at the background of culture. Culture refers to whatever is the best and the highest that is capable of being known. It is said, many a time, that Indian culture is one of the most advanced, if not itself an ideal and a pattern to be emulated. And what are the characteristics of this culture? We know that almost every country in the world thinks in terms of power and pelf, while we in India are taught to adhere to the principles of right morality, and evaluate life in the light of the reality of a universal Spirit existing behind all things. Unselfishness and self abnegation are placed first, and then, the activities of life follow. The system of education, the concept of values, the rules of society, the aim of politics, the laws of the country, are all emanations from this comprehensive idea of the purpose of existence, which manifests itself in the endeavours for Dharma, Artha, Kama and Moksha—a technique of living an integrated life in every sphere of human activity. There is a spiritual psychology behind education and life. If we take Indian culture as the standard, it follows that the essence of true culture is in its being based on a spiritual sense of values and a spiritual outlook of life. The assertion of the divinity of man is its heart, and it rests on inner refinement, on the nurture and unfoldment of the spiritual spark in man. Right aspiration is the longing for Atma Svarajya or freedom in the universality of the Self, attainable through the conquest of the internal and the external nature. Self realisation becomes the goal. The gospel of life, then, is a gospel of non attachment, of the immortality of the soul, of the ultimate liberation of the soul in the Cosmic. This is the teaching of the all inclusive inwardness of existence. The indispensability of non attachment becomes obvious from the concept of the oneness of life, of the unity of the universe. If truth is one, attachment to outward forms is another name for clinging to falsehood, and a breach of truth, the inevitable result of which is misery. Culture tends to freedom, and freedom is only in impersonal life. Unselfishness and inward peace, or at least an effort to achieve this end, should mark the distinctive feature of culture, if it should last, and have any permanent significance. Knowledge which characterises such culture is not mere learning but faith and insight with an ethical background. This is not possible without freedom of the mind from prejudice and from craving for things that perish. Culture in India is synonymous with the blossoming of the faculty of the spiritual consciousness in different degrees, and by stages. Higher than the animal man is the normal man. Higher than the normal man is the good man. Higher still is the saintly man. But above all is the divine man or God man. To act without attachment, to perform without reluctance one's duties according to the station in which one is placed in society by one's capacity and aptitude, and to be inwardly unified with the Divine Being, even while living in the world, is what constitutes the way to peace. The Sthitaprajna of the Bhagavadgita is the Indian ideal of the highest type of culture. In a general sense, culture includes such processes as bodily training, the discipline of the psychological faculties, the development of the consciousness of right and wrong, and good and bad, etc., which go by the names of physical culture, mental or intellectual culture, will culture, memory culture, thought culture, moral and ethical culture, and the like. For culture is a progressive transfiguration of nature, a creative activity of the evolving mind of man to approximate itself to perfection, so far as it is possible for it with the knowledge and energy with which it is endowed at a given level of life. The individual is neither a body merely, nor only a mind. The human individual, at least, is a composite structure, a complex of physical forces, vital urges, emotional stresses, moral aspirations and rational needs. Nothing that does not comprehend these in its compass or contribute to the training and development of these aspects can be called an integral culture. Culture is the reflection of the soul in man, and it is complete in proportion as it answers to the original, viz., internal perfection. Pure thought, decent speech, nobility of character, impartial love, truthfulness, honesty, straightforwardness, forbearance,—such virtues as these are, therefore, the natural insignia of right culture, which can be regarded as an index of self fulfilment. According to sage Patanjali, perfection is a state that can be reached by steps—harmony in the body (Asana: bodily perfection), harmony in the vital forces (Pranayama), harmony in the senses (Pratyahara), harmony in the mind (Samyama),—which, we have to understand, has to be extended to family, society, nation and the world at large. All this is rooted in ethical discipline (Yama Niyama). Here, we have a statement of the highest conception of culture, and anything else that we say in this regard is only a commentary on this inviolable truth of the mysterious relation of man, the world and God. From the above it will follow that true culture is impossible without one's having a definite aim of life. Hindu scriptures speak of four aims—Dharma, Artha, Kama and Moksha—referring to the moral, economic, vital and spiritual values that are governing our very existence every moment. Here is a complete scheme of life, the anatomy of the background of a permanent culture. The principle of Rita and Satya (both terms meaning ‘truth') as enunciated in the Rig Veda, should be enough to enable us to mould ourselves into any pattern of culture. For, Rita is the unalterable law of the unity of the cosmos, and Satya is its relative manifestation in life, which takes into consideration the evolutionary structure of creation and the law of action and reaction that is regulating it. The range of this ‘Satya' as the determining power in Creation is wide enough to include all the laws of the world. In the moral realm it can be crystallised into the ‘categorical imperative' of the five Yamas or restraints. Culture is not diplomatic tactics, shrewdness to put on appearances, or ability to be one thing inside and another outside, in order to suit one's convenience. Culture is not opportunism, weather cock behaviour, or any kind of refined hypocrisy. Culture is not in dress, food, gait, gesture, or knowledge of any language or languages, though these may receive some impact of good taste due to habits engendered by inward regeneration which is the mark of culture. Culture is not affectedness of any sort, not superiority feeling of any kind, for culture is normal life. Culture is not also just literature, music and dancing, or sculpture, architecture, painting or drawing, or astronomy or mathematics. It is not also the scientific advancement visible in the West, not success in flying through air or swimming through water, not the so called control over Nature that we hear so much today, for no control is complete or meaningful without control over oneself. Culture may include science, art and literature, but it cannot be replaced by these in entirety. Culture is not what is implied in these days by the much abused slogan: ‘rule of the people, by the people, for the people', for culture cannot dispense with Truth, which cannot be identified with the group called ‘the people'. Truth is not a matter of votes by the majority. Truth is not any one stage, or even a few stages, but includes all stages, at every stage. Every situation is a universal situation. Indian culture recognises this. Here is its grandeur, and this ensures its permanency. The main difference between Western culture and Indian culture is that while the former lays stress on the individual and the social, the latter emphasises the universal as prior to the particular. The acquisition of power and material prosperity, recognised as a final aim, is the cause of deification of individual and social values. But this cannot be the highest aim of life, if only we will think a little more patiently and deeply. The sages of India considered the state of ‘Svarat' or Self King as the ideal. But this does not mean that the Indian ideal is opposed or even indifferent to the social and the individual good. Progress is not possible when any one stage is neglected or abandoned, for man's being extends from a localised body at one end to the immanent Spirit at the other, and all that lies between these is, also, equally essential for the onward march. Ancient Indian culture can be preserved while recognising the value of the present day ideals of the West. Culture is not of the East or the West, but of humanity. That we make such distinctions in it as Eastern and Western, ancient and modern, etc., shows that it has aspects and facets, degrees and stages, forms and patterns. Culture implies voluntary self restraint for the attainment of a higher goal. SOLVING THE MYSTERY
OF NON DUALITY IN THE MIDST OF DUALITY The Holy Master's sole mission in life was to make us aware of a reality beyond appearances, to make us aware that despite the visibly perceived and physically experienced multifarious names and forms surrounding us—in which we live our life—nevertheless, the absolute non duality of the Spirit is unaffected, for these appearances are merely momentary and temporary variations of the one, subtle, invisible transcendental Reality.
Due to the extreme cold of the two poles, the Arctic and Antarctic, the
formless water freezes and assumes the form of variegated, variously shaped
icebergs. There is a seeming duality created, but water alone exists.
There is no duality. No second thing has come into being. The one thing
that exists is water, which has assumed a temporary dimension and a name
and a form. Nevertheless, even though one is intellectually convinced due to the irrefutable and logical arguments put forward by those who have experienced the co existence of non duality in the midst of apparently seen and perceived multifariousness—One alone is even though we seemingly experience and perceive many—one is puzzled to explain it, and it becomes very hard to somehow or other reconcile oneself with the fact that it is possible for something to be very clearly perceived, seen by our vision, we are gazing at it, and yet not be there—they are like palaces and ships formed in the clouds of the sky. Sometimes when driving your car on an express highway on a hot summer day, you suddenly see in front of you a sheet of shimmering water. There is no water; it is all paved highway, yet apparently there is an expanse of water on the road. And it is said that such sights are not uncommon to travellers in the desert. Where there is nothing but hot sand for miles and miles, one can see an oasis with trees and water and even dwelling houses. They call it a mirage. Such sights, that are seen but do not exist as they are seen, as they are perceived, are called phantasmagoria. Well experienced desert travellers are not taken in or deceived by these mirages. They have their routes well marked out; they know where the oases exist in reality, and they do not get diverted by a false perception. They stick to the conventional routes from oasis to oasis. They carry their own provisions and camp in between if need be. So philosophers and other deep thinkers are puzzled and unable to explain how a thing that is clearly visible to human sight may yet not be what it is and not contradict the fact of non duality. This puzzle has been given the name of maya in Indian philosophy. They use the term to describe this inexplicable something. We can call it inexplicable phenomena; they use the term maya. Maya also means that it is not what it seems to be; it is not what it appears to be. This mysterious divine power which deludes the human being, making the human mind take the appearance for reality, the existence of multifariousness for the fact of non duality, this mysterious power is the cosmic power of the Supreme Being. The Lord has very clearly stated this by saying, “mama maya”: This is My inexplicable cosmic power. Mama is mine. My inexplicable, imponderable, hard to understand, divine power. He says that it is hard to understand and hard to overcome. Therefore, if you want to go beyond this deluding, seeming multifariousness of perceived names and forms, time and space, that are simply temporary, superimposed factors upon an ever existing, perennial, unchanging, non dual Reality, if you want to understand It and overcome It, “then make Me as your goal supreme, your ultimate spiritual destination. With all the powers of your being, approach Me, move towards Me, for I alone understand It, because I have created It. It is My cosmic power. “If thus you refuse to be deceived and beguiled by this appearance I have created by My cosmic power—and make yourself one pointed, withdrawing your mind and refusing to be distracted or drawn away from your chosen objective of experiencing Me, of God realisation—if you make this the sole objective of your life, the purpose of living and thus offer up your entire being to this great quest of the reality beyond appearances, you will then be able to overcome My distracting, deluding, cosmic maya. “And once you attain Me, you will be able to understand everything, because your limited understanding disappears and you get cosmic vision. You become one with Me in your consciousness, and omniscience becomes your consciousness. You attain omniscience. You become omniscient as I am, just as a river ceases to be a river and becomes the ocean the moment it crosses the bar and merges into the ocean. Flowing into the ocean, the river loses its riverness and oceanity alone prevails.” Thus the way to solve this mystery that has been given to us: “Come unto Me. Worship Me. Worship Me with your entire being. Make Me your goal. And when you attain Me, there is no longer any puzzle. There is no longer any confusion. There is no longer any delusion. Everything becomes clear.” Thus we have been given the solution for this seemingly unsolvable problem. The problem will be solved only when the Supreme Reality is realised. May the grace and blessings of Holy Master enable you all to realise that Supreme Reality, become omniscient, liberated from delusion, and attain to the experience of a non dual state of consciousness—and rejoice in that state for ever and ever. God bless you all! THE PROGRESSIVE
EVOLUTION OF MAN The human individual may be said to be in a state of psychological retardation, at present, in the process in which he is involved. It needs no mention that history has ever been a process of change, encompassing within itself not only the human species but everything in creation, not exempting even the physical elements which constitute the astronomical universe. Though the analytical reason is able to observe the process of change in all Nature, a peculiar structural pattern of the psychological organs of man prevents him from being conscious of this fact and makes him feel a sense of complacency in the notion that there is something permanent even among things that change, though, often, the idea of change never occurs to the mind at all. It may be said that man's mind is in a state of illusion when it is unable to adjust itself with the requirements of the change taking place in the universe, which we usually call evolution, and concentrates itself on a particular feature of changefulness which it regards as permanency, and due to which it attaches itself to persons and things in a bond of love or hatred, as the case may be,—a situation the ancients have termed Samsara, or the entanglement of earthly existence. Scientific opinion of a philosophical nature holds that the reason behind the inability of the mind to perceive change and transformation and its weddedness to the concept of permanency of the objects of the world,—which is the cause of emotion, attachment, aversion, etc., in one's life,—is the compromise that the mind makes with a set or collocation of frequencies of Vibration and Force in an act of perception which selects for its purposes only certain aspects of the features of Force and rejects others which are not suited to its personal aims; and the fact that this act of perception is made possible only by the agreement between the frequency in the movement of the mind and in the Force constituting the objects outside presents the illusion of permanency in the midst of the transience of objects. This sort of agreement and compromise between the mind and the object of perception is seen, for instance, though in a different way altogether, in the perception of a moving cinematograph film, where the structure of the optical organs through which the mind operates at that time is under the illusion of a permanency in the moving pictures projected on the screen, though it is well known that the moving film projects at least 16 pictures every second, a fact which the mind cannot catch up due to its affiliation to the organs of the eyes and its dependence on them. Though our reason knows that no picture of the moving film is static, the eyes delude it into the belief that there is staticity there; and though there is a contradiction between the reason and sensory perception obvious in this phenomenon, the reason allows itself to be duped by the perception of the eyes and charges one with this duped belief, so that a person's life itself can be changed into another pattern by this unwarranted acceptance on the part of the reason. A similar circumstance would be the explanation of our perception of permanent objects in this world. The truth that the Buddha proclaimed centuries ago, that everything is impermanent (Kshanika), is now corroborated by the observation of the modern physical apparatus of the laboratory which sees particles and forces dancing within an apparently static object, forming its very constituents. The personality of man is not excluded from the operation of this law, and every cell of his body may be said to be changing every moment of time. This condition of life, which comes to relief on a study of the involvements of human nature, awakens the mind to the need for a proper appraisal of the position or station which one occupies in the complex of the universe and the character of the function that one is required to perform in this set up of things. However, this appraisal is not without the difficulty of it not being possible for man to know the nature of Reality behind phenomena, inasmuch as the understanding faculty of man is inextricably woven into the fabric of phenomena. For instance, the conditions of space, time and gravitation, which have far deeper implications than what appears on the surface, and which control the very fibre of the make up of man's personality, as also that mysterious something which we usually call causation or causal necessity in the framework of things, restrict the freedom of the understanding. This difficulty does not merely end with itself, with no hopes beyond it, for while it indeed presents an apparently insoluble problem, it also, at the same time, directs the mind to a more fundamental presupposition, namely, that phenomena cannot be, if there is no Reality behind them as their support. This analysis and finding results in two discoveries: (1) that there ought to be something of a permanent nature behind the vicissitudes of the surface existence of things, and (2) that the very fact of it having been possible for the mind to come to the conclusion of there being a Reality behind phenomena is enough proof that the mind, though it is involved in phenomena, is also rooted in Reality; else, it could not have come to any conclusion at all even as to the very existence of such a thing as Reality. Man is, thus, both phenomenal and noumenal. He is at once mortal and immortal. As a philosopher humorously put it, man is God and brute crossed at one point. We seem to have a ray of hope that we can achieve our ends, since, in spite of our frailties incumbent upon our involvement in phenomena, we have affinities with Reality and, perhaps, we can reach God, the Absolute, in as much a nearness to ourselves as it can be in relation to anything in this world, perhaps more intensely and definitely, since we seem to be rooted in Reality, fixed in its very bosom; otherwise, how can we entertain in our minds the concept of Reality? This is the beginning of scientific adventure, philosophical enterprise and spiritual enlightenment. We proceed from science to philosophy and from philosophy to spirituality, which may be said to be broadly the stages of our ascent in the process of evolution. And this evolution is progressive, normally, though there can be occasional set backs or retrogressions due to errors of notion and blindedness of vision, which can, though rarely, confront and oppose man's endeavour in his search for Reality. The scientific approach, which is the first phase, takes into consideration man's external relationships, first of all, over and above the other features of his personality, and studies the physical, chemical, biological, psychological, social, political and cultural connotations of life as the foundations of human progress and achievement. Physical science discovers that the universe is a material arrangement of inorganic substance which is spread throughout the unending space, as the basis of the elements of earth, water, fire and air, as the substance of the whole solar system and the nebular dust,—sun, moon, stars, the milky way. The Newtonian physics held that space acts as a kind of receptacle to material substances such as the sun, planets, etc., and there is a force operating mutually among these material objects, named gravitation, which holds the objects in position and in their orbits. Not only this; it also, to some extent, determined their character and perhaps their constitution. Subsequent to Newton, physical discoveries began to announce the operation of facts quite different from and transcending the Newtonian concepts, stating that space is not a receptacle of things unconnected with it but may be regarded as a kind of an infinite electromagnetic field which entered into the very structure and function of all material objects. This discovery further led itself to more complicated theories of quantum mechanics, wave mechanics, etc., and finally to the Theory of Relativity, whereby we are informed that not only are things interconnected among themselves as forces in an electromagnetic field but that even the concept of force or energy is inadequate to a proper comprehension of the real nature of the universe. We are told that there are no things but only events, no objects but only processes, so that we are in a fluid universe of a four dimensional Space Time continuum wherein relativity reigns supreme. This principle of relativity reduces everything into an interdependence of all structural patterns and Space Time events, so that the universe is more of an organic living Whole, in which the idea of causality, as it is usually understood, is ruled out; because in an organic structure the parts are so related to one another in an internal affinity and connection that every part is as much a cause as an effect, for everything here determines everything else. We may even say that everything is everywhere. We need not go into further details of this great scientific doctrine, for we may suggest, with profit, to the students of philosophy and spiritual life an inquisitive reading of such texts as the Yoga Vasishtha, to bring out the practical implications of what are called relativity phenomena. Though science in its advanced physical observation brought out its conclusions in the form of such tremendous truths revealed by the Theory of Relativity, it could not shake itself free from the notion that the universe is physical, notwithstanding that a few of the later geniuses in science actually stumbled upon the acceptance of there being a Universal Mind or Consciousness as the substratum, or what may be called the ‘Observer', of all relativistic phenomena. The physical universe is regarded as the basis from which evolution begins. Indian philosophy, though it rose to the heights of recognising a conscious Creator of the universe, transcending phenomena, and its Vedanta system concluded that in the end the Creative Principle is non different from the created universe, did not rule out the fact of evolution of life from the stage of inorganic matter. Evolution was taken as valid in the empirical realm of experience, though the purpose of evolution is the realisation of the Supreme Aim of life, namely, the unity of the Absolute, which is the Existence of the Intelligence of the Creative Principle in its inseparable relationship with the universe. Life is above Matter, Mind is above Life, and Intellect is above Mind. An interesting and absorbing exposition of the modern scientific notion of the process of evolution can be found in Samuel Alexander's ‘Space, Time and Deity', in which he argues out the theory of evolution on the basis of the physical Theory of Relativity, according to which Space Time as a continuum is the matrix of phenomena. Space Time produces motion and matter which grossens itself into physical elements that we see and feel with our senses. Physical substances thus evolved from Space Time Motion are endowed with what are known as Primary Qualities such as dimension, weight, etc. They are assumed to be characterised by secondary qualities later on, such as colour, sound, etc., which are the product of the perceptual process emanating from the subjective consciousness of individual observers or experiencers of them.
Above Matter is Life. The characteristic of Life is organisation of individuality,
a seeking of self completeness in the centre of one's being and a tendency
to what we may call ‘awareness', which is not observable in inorganic
matter. The vegetable kingdom is the standing example of mere life above
matter but bereft of the thinking faculty which is the function of the
mind. Mind is above Life. Animals exhibit the presence of mind in them
in addition to life that has been inherited from the lower level. But
animal thinking is ‘indeterminate' and does not have the power of
logical judgement, the capacity for decision and rational understanding.
This latter feature is observable in the intellect which is the prerogative
of man. The highest human faculty is the intellect, the reason, which
makes him superior to the animal and vegetable kingdom, not to speak of
inorganic substances. Alexander's analysis posits a deity higher than
the level of the human intellect, a stage which is yet to be. But Alexander's
concept of deity is inadequate to the deep aspirations of man, which are
more satisfactorily provided for in the Taittiriya Upanishad, wherein,
in the context of the statement of the gradations of Bliss, the Upanishad
hints at larger and more inclusive levels than the human. According to
the Upanishad, higher than the level of man is that of the Gandharva;
beyond the Gandharva are the levels of the Pitri, the Deva, Indra, Brihaspati,
Prajapati and Brahman. It will be noticed that the higher one evolves
beyond the human level, the more intense does become the consciousness
possessed and the bliss experienced by the individual. Not only this;
the individuality becomes more and more transparent as it rises higher
and higher, more inclusive, capable of greater interpenetration, until
evolution reaches the stage of Brahman, the Absolute, wherein individuality
coalesces with universality. NEVER NEGLECT THE
FOUNDATION Pujya Sri Swami Chidanandaji Maharaj has frequently reminded us of the importance of this early morning meditation hour. He has also pointed out that all religions, no matter what their outer differences, come together in the higher reaches of meditation. It is a universal practice where the devotee, whatever his or her background, seeks to meet God face to face. Therefore, we should never underestimate the vital importance of meditation. But still more important, we should never underestimate the importance of the fundamentals of the spiritual life. We should never think that we have no need of them, that we have gone beyond them. Gurudev said, “Practise ahimsa, satyam and brahmacharya. This is the foundation of Yoga and Vedanta”. Indeed, he knew that these virtues are so important that he made their practice a condition of membership in the Divine Life Society. What most of us do not recognise is that the practice of these virtues can also be the basis for our higher spiritual practices. They can lead us to penetrating introspection; they can lead us to total surrender, and then be the basis of profound meditation. We should never dismiss them as being outer, preliminary practices, not as vital to our daily spiritual life as our selfless service, puja, japa, meditation and study. Rather we should recognise their power to take us to the gateway of liberation.
At the physical level, the practice of non injury, truthfulness and purity
can begin to bring about real changes in our lives, but it is their practice
at the mental level where we begin to see their potential to bring about
an inner revolution. They force us to recognise what is actually going
on inside and much of it is not pretty. After a period of this inner practice
we begin to see the depth of our depravity and to recognise our utter
helplessness. Finally, if we are fortunate, we will see that our only
way out is through complete surrender to God. Therefore, we must never underestimate, ignore or neglect the practice of ahimsa, satyam and brahmacharya. They have Gurudev's power behind them, and they have the potential to lead us to the culmination of our spiritual life. GOING BEYOND THE
GUNAS Worshipful homage to that Being who is beyond time—beginningless, endless—who is beyond space—boundless and limitless. Reverential homage to that Being who is not only all enveloping but also an immanent reality in this world in which we live—and further, an indwelling presence within, an indwelling divine splendour. Therefore, He is a Being, not somewhere there, but he is a Being who is now, here. We are only to awaken to this great fact. Physically you are very much awake, but there is another inner awakening that is higher than this physical awakening, greater and more important than this physical awakening. The physical awakening occurs daily until night when it ceases to prevail and sleep overcomes your consciousness. It has been going on thus since your birth till this moment. You awaken and again you go to sleep. But that inner higher and more important awakening is such that once it occurs then it always prevails—timelessly, eternally. Eternity upon eternity it always prevails. It is an awakening that, once it has occurred, never ceases to be. It is that awakening that is to be coveted. It is that awakening that the ancient illumined sages and seers of this great land called upon you to emerge into from your timeless slumber when they said, “uttishthata jagrata prapya varan nibodhata—Arise, awake and attain illumination, enlightenment. Attain bodhi.” They called upon you to awaken from your spiritual slumber. That Being, into whose awareness you have to emerge—whom you must become aware of in the innermost depth of your consciousness is referred to as trigunatita. He is beyond the three qualities of sattva, rajas and tamas that Lord Krishna has devoted an entire chapter to deal with in the Gita wisdom teachings. The three gunas, qualities, prevail in the lives of human beings. Tamas takes you downward, rajas binds you and gets you caught in the maya of this world phenomena and sattva liberates you, takes you higher, upward. It is from that view that this daily early morning spiritual gathering in Gurudev's spiritual presence is the best hour that you spend in each day of 24 hours. It is the very best for rising beyond the three gunas. That is what you are actually doing thanks to this spiritual coming together in Gurudev's presence. First and foremost, you have shaken off the tamas of your night's sleep, freed yourself from tamas. And having done that—the first victory—you come to sit here and overcome the constant restlessness of rajas by sitting in one place. You silence speech; you control the rajas of the body. You sit still, in silence, trying to quell and calm the restlessness of the mind by mental japa or directing it towards a single point and inner meditation. And thirdly, you are lifted up into sattva with a current of sattvic spiritual thought raised in this hall by the numerous people who are sitting here. They are in a sattvic mood, a devout mood, a pious mood. This is all sattva. It vibrates with the vibration of sattva. You are bathed in sattva; you are immersed in sattva. Sattva lifts up your consciousness. And if you go beyond sattva you can become trigunatita (beyond the three gunas) due to the constant hammering of the theme that you are beyond all modes of manifestation. You are a part of the supreme, all transcending, non dual Absolute, the cosmic Universal Being. You are a part of That as waves are a part of the ocean, as rays of the sun are no other than the sun, a part of the dazzling radiance of the sun. You are the Light of lights beyond all darkness. This is the constant theme. It is the constant one truth that is reiterated again and again in so many ways. You are beyond all limitation. You are beyond the three bodies—gross, subtle and causal. You are beyond the five sheaths—food, pranic, mental, intellectual and bliss. You are beyond all manifestation. You are beyond all the three gunas. You are beyond the three states of waking, dream and sleep. You belong to that ever wakeful state, turiya or the fourth state of spiritual wakefulness. So your transcendence is constantly brought home to you by these words. Your transcendence of all modes of manifestation is again and again placed before you to contemplate, to ponder and reflect upon. This takes you beyond the three gunas. Therefore, this is the best time in each day of your life for it takes you beyond the three gunas of sattva, rajas and tamas. It makes you aware of your true reality as being beyond these three gunas, beyond this world of manifestation, beyond all names and forms. Therein lies the value of this period. Therefore, it is not an exaggeration, but a statement of fact that one says that this is the best period of each day of your life. For it tends to take you to the supreme goal, which is the best of all attainments, the best of all achievements, the best and highest of all experiences. May the grace of the Divine and the blessings of the Holy Master help you in attaining this and becoming established in this state forever! God bless you all! THE MESSAGE OF SILENT
SOLITUDES CONQUER DEATH 1. Deep down in the heart is the flow of everlasting peace and bliss. 2. The most precious Atmic pearl is in the chamber of your heart. You do not know how to open the chamber, hence you are a bankrupt, and you are a pauper. 3. O Ram! Waste not life in idle gossip and undesirable company. Utilise every moment in prayer and meditation, while at the same time performing your duties with faith and devotion. 4. O Ram! feel at every moment that death is well nigh at your door. Prepare yourself to meet it with a smiling face. Attain wisdom of the Self. This is the only way to conquer death. 5. O Ram! death devours all. But one, who is endowed with knowledge of the Self, remains unaffected. He has gone beyond the body, mind and senses. Conquer death by means of regular meditation, Japa and prayer. 6. Welcome danger! Welcome pain! Welcome disease! Welcome death! I know now the mystery of life and death. I am the immortal, fearless, diseaseless, and deathless Self or Atman. 7. The relief obtained by remembering God during adversity indicates that there is a hidden power ever guiding us. 8. Words are great forces. Use them carefully. 9. Nothing will follow you at the time of death, except your own actions. 10. It is useless to look up at the sky to find the Divine. Turn your gaze within. 11. If you really want God, you will find Him. 12. All life's experiences are for your own good. Receive them as divine gifts from the Lord. 13. O Ram! do not depend on anyone. It is a great curse. It is disgraceful. Rely on your own inner Self, but never on others, whatever be your age or your condition. Welcome a hard, simple, self reliant life till your last hour. There is a vast magazine of power and hidden strength within you. NEED FOR A PRECEPTOR
A visitor who was one of those following the Master while he was proceeding
to attend Satsanga, sought clarification on a doubt. The Master said, “Do not read his books. You will be confused. He has already spoiled many by preaching a wrong philosophy. They have completely lost their hold on their previous beliefs, and are now hanging without any support. If you like you can also join them by reading his books. Who is he after all? A small man who boasts about his intellect. You should go to our sages for instructions. You should prostrate before the sages, serve them, and get your doubts cleared. The scriptures state that he who has devotion to God, and equal devotion to the Guru, to him alone knowledge is revealed. What more authority do you want? And such little intellectuals say that a Guru is not needed! He is a fool. Do not read his books. You will be confused.” LAZINESS NOT TOLERATED
The Master had occasion to issue instructions to the Ashram secretary
to warn a lazy inmate to mend her ways or leave the Ashram. This particular lady had a history behind her. In the early days of the Master's stay at Ananda Kutir, during the period 1936 37, she tried to serve him. The Master had no need for it, so she went away to Brindavan. She would come on and off to Rishikesh, and even indulge in abusing and criticising the Master. When she became too old to wander about, she took refuge at the Master's feet, and he readily gave her shelter. For quite a number of months she was supported without being asked to render any service. The lady recovered her health, but felt no inner urge to serve. She continued to lead a happy go lucky life. It was then that the Master had occasion to raise the rod of discipline. REAL MISTAKES While conversing with a devotee, the Master heard the word “mistake” coming from someone. At once he remarked, “To be in ignorance is the first mistake. To have a body is the second mistake. To be selfish is the third mistake. To think that the world is real is the fourth mistake. To see is a mistake. We should not see with the physical eyes. We should see only through our consciousness.” ON CONTROL OF MIND
A person complained to the Master that he was practising Pranayama but
was feeling no bliss.
The aspirant at once said, “Even when I do Kirtan my mind wanders
here and there.” HOW TO CONSOLE THE BEREAVED
A person from Rishikesh had lost his wife, and Sri C. wanted to go and
console him.
“You should thus praise her and share his sorrow. If on the other
hand you put to him Vedantic truths, he will not be consoled. The best
way to comfort a weeping man is to weep along with him. But if you cannot
weep, at least say some words expressing your sorrow. You can reserve
your Vedanta for some other occasion, when he has recovered a bit from
the shock caused by the death.” THE BUSINESS GHOST A businessman arrived at the Ashram for the Master's Darshan. While conversing with him, the Master said, “If you have earned four or five lakhs of rupees, do not aspire to earn a crore. Come to the Ganga bank and engage in spiritual practices. Beware! Business is like a ghost, which will not leave you once it gets you in its grip. You will be ever tempted to earn more and more, and will ever remain in the tight grip of the business ghost. So do not aspire to become a millionaire.” VARYING INSTRUCTIONS While in the office the Master said to the devotees who had assembled there for his Darshan, “To ninety percent of people I give the advice, ‘Let your mother be your God; let your father be your God', because their dispassion is dull. They are the third class type of aspirants. But to a few who have intense dispassion and aspiration, I give the advice, ‘You have no mother, no father, no relative, no brothers, no wealth, no house.' ” INFLUENCE OF ENVIRONMENT While returning to his cottage after office work, the Master smelt the aroma of something being cooked in the Ashram kitchen, which was on his way from his cottage to the office. He remarked, “Some appetising smell is coming. One should not practise meditation near the kitchen, for he will always be thinking of what is being prepared there. His mind will be on the kitchen, and the things being prepared. Environments influence concentration. That is why it is said that one should have a separate meditation room free from external distractions. But a developed soul can meditate in any surrounding. In an instant he can withdraw his thoughts from external objects, however tempting they may be. Till one is sufficiently advanced, one should practise meditation only in favourable environments.” SAINTS AT THE ASHRAM The Master was present in the Satsanga Hall well before the arrival of Sri Shankaracharya of Jyotir Math. The saint was received with due honour.
A few minutes later, Swami Akhandanandaji Maharaj of Brindavan arrived
and was received with ovation by all the Ashramites. “Serve the Guru. Then you will attain the goal quickly. It is the Guru who will show you the path and remove pitfalls. Serve him with intense devotion.
“Swami Akhandanandaji is a world famous exponent of the Bhagavatam.
The Bhagavatam contains the essence of Vedanta, Bhakti and Raja Yoga.
The essence of all the scriptures is contained in it. Serve the Guru.
Purify your mind. Remove arrogance. Remove impudence. Be simple and humble.
Cultivate virtues. Drink the nectar of immortality at the feet of the
Sadguru. You are all eager to hear the nectarine words from these great
souls. They will give you whatever you want. They will give you supreme
peace. Hear them with rapt attention.” “I saw him sing and dance in ecstasy, without the least sign of body consciousness. Ordinary people who have body consciousness, are generally weighed down by shyness and fear of public criticism, but Swamiji did not have the least tinge of any of these. “When he talked or lectured, he mostly used the English language. I thought that his incarnation was meant for the elevation of the English educated clerks and officers, who have lost touch with our ancient spiritual tradition. “In those days I used to read his most inspiring book, Mind—Its Mysteries and Control, which was translated into Hindi, and was being published in the Kalyan. I have learnt a lot from that great work. Even now I regard myself as one of his children and this Ashram as my own home.” The Satsanga terminated after Sri Shankaracharya gave a short discourse and some of the Ashramites had spoken. VEDANTA CLARIFIED Referring to the discourse of a great and learned scholar, the Master said, “I wish to clarify an important point made by him in his discourse. When he remarked that a dog, cat, donkey, stone, flower, man and woman are all Brahman and Brahman alone, it does not mean that you are to treat them all in the same manner. An incorrect understanding of this grand truth will lead to moral degeneration and a spiritual downfall. If everything is Brahman, then lust is Brahman, anger is Brahman. Under this misconception you will fall into great error and go astray. No, that is not the truth. “Then what is meant by ‘Sarvam khalvidam Brahma—all this is Brahman'? It means that the substratum of all these names and forms is Brahman. A dog, cat, donkey, stone, flower, man and woman are not Brahman. They are Maya. They are illusory appearances, and products of delusion. Taking them as Brahman would lead to great delusion. The substratum of all these is Brahman. When you realise the substratum, then the names and forms vanish. The dog is dog no longer, the man is man no longer, and the woman is woman no longer. The essence beyond name and form, the Truth transcending appearances, is then perceived. That Truth is the all pervading Brahman. The essence is Brahman, not the name and form, which is but Maya. A correct understanding of this truth will produce dispassion. Intense dispassion will lead to instant knowledge. You will then not be deluded by names and forms. You will perceive the substratum only, and rejoice in It. “May you all shine as liberated sages with the highest realisation of the truth—’Sarvam khalvidam Brahma'.” SMILE, LAUGHTER AND GUFFAW
While the Master was returning to his cottage after Satsanga, accompanied
as usual by devotees, he heard someone laughing. This made him put a question
to another devotee, “Do you know the difference between smile, laughter
and guffaw?” Then the Master himself answered the question, saying “They represent the different stages of joy expressed in three ways. The first stage is smile; second is laughter; the third and last stage is guffaw. “Smile relaxes the facial features and expresses joy. It is a silent, noiseless process. Laughter is a modification of a smile. When the smile becomes uncontrollable, it enters the second stage, called laughter. In laughter there is sound made to express joy, in addition to the facial features, more or less similar to those of a smile. When laughter becomes uncontrollable and gushes out like the waters of a river in flood, making a great noise, it is called guffaw or boisterous laughter. “When a person guffaws, no one near him will be able to do any work. Guffaw is very indecent. Spiritual aspirants should have control over their laughter. They should not indulge in guffaw. They can smile and laugh. One should not guffaw before great souls. “Smile is often more enjoyable than laughter or guffaw. It is controlled laughter or controlled guffaw. Some people seldom laugh or guffaw. They have control over their laughter. However happy they may be, they only smile. A sage smiles through his eyes. Artificial suppression of laughter is not desirable. One must be natural. Some people smile or laugh just for the sake of pleasing others. It is feigned smile or feigned laugh. Even when they have no peace of mind, they pretend to smile when they see others, by spreading their lips. One can easily distinguish a feigned smile from a genuine smile, as joy will not radiate from a feigned smile, though the person's lips may be wide. Smile and laughter are tonics to the body and mind. One should smile, laugh and dance in joy. It will bestow good health and long life. Depression and gloom are the causes of many diseases. He who taps the source—the Atman—through Japa and meditation will alone be happy.” MISERLINESS While the Master was in the office he said to some of his devotees, “Once a man performed mental worship of the Lord. Even in this worship he only offered two stale plantains and some chana to the Lord. He could have offered the best things in the world during his mental worship. Yet, because miserliness had struck such deep roots in him, he could not be generous even mentally in his gifts to the Lord. “Man's actions influence his thoughts very much. One who is a miser cannot be liberal even in his thoughts. One who is wicked cannot be good even in his thoughts. Hence it is absolutely necessary that one lives an exemplary life free from all kinds of taints. Then alone can he be pure in his thoughts. “Mental worship has a very important place. Once when Lord Krishna discovered that Arjuna was proud of his external ritual worship, He humbled him by taking him to Kailas, and showing the large quantities of flowers offered by Bhima to Lord Siva during his usual daily mental worship. “But everyone cannot do mental worship effectively. Only he who has done external worship effectively for some time, and who is free from miserliness and all other impurities, can do mental worship properly. Some people, who are idle by nature, try to evade the trouble of ritual worship. They argue that mental worship alone is worth doing, as it is many times more powerful than ritualistic worship. Little do they know that one cannot do mental worship with love and a heart ready to give everything to the Lord, unless one has actually practised worshipping the Lord with love and material gifts first. “Usually, while blessing a person, people say, ‘May you live for a full hundred years!' Why should they not bless him that he may live for all eternity? Be generous. Be liberal. Give up miserliness. Offer gifts to God and to the poor with spontaneous generosity. Then only will your heart get purified. Then alone will you be able to be a true devotee.” LANGUAGE OF THE STICK One morning all of a sudden the Master looked intently at the devotees surrounding him, and tapped the ground with his long walking stick. Like a telegraphic signal, he tapped the ground first once, then after a pause he tapped twice, and so on, till he reached four taps with the stick. The astonished devotees looked questioningly at him. “This is the language of the stick!” the Master explained. “What do you hear when I tap like this?” All the devotees were silent and the Master provided the answer. “A single tap, of course, means stick. Stick to your resolves; stick to the path; stick to the Guru. “A double tap means ‘do it now'. After these two are clearly understood, the aspirant, adhering firmly to his resolves, and possessing intense devotion to the Guru, practises his Sadhana diligently, never procrastinating or postponing. Then the treble tap comes. “The treble tap means Tat Tvam Asi—Thou art That. This is the Mahavakya. It reminds you of your essential divine nature. You are really the all pervading Brahman. You are not the body, not the mind, not even the little intellect. Your true nature is infinite, eternal bliss. But a theoretical understanding of this truth will not do. Therefore, the fourth tap comes. “The fourth tap means serve, love, meditate, realise. This is the way. This is Yoga. This is divine life. This will lead you to your ultimate goal.” MAN AND WOMAN For some days past the Master had been repeating the following scriptural verses soon after emerging from his cottage in the morning, when devotees gathered around him.
“The dacoits of lust, anger and greed are waiting in the body to
rob you of the jewel of wisdom—beware!” A young girl was there among the group of devotees, and to her the Master said, “The verse ‘there is no father, no mother' does not apply to you. In your case it will be ‘mother is your God; father is your God; preceptor is your God; guest is your God.' When you reach the threshold of intense renunciation, then you can change to ‘there is no father, no mother.' A false dispassion should not make you neglect your responsibility towards your parents. When dispassion dawns, then attachment to parents does not hinder your further progress. This is the secret.” Then the Master came to the portion, “wife is the source of misery,” and said, “Man is mysteriously attracted to a woman, and a woman is attracted to a man. But in reality there is no difference between the two. The skeletons of both a man and a woman are almost alike. Some males have the voice of a female; some females have male voice. By nature also, some men are effeminate, and some women are masculine. Some women have beards, and some men have extremely smooth chins. The appearance and behaviour of some men are like that of women, while some women look and behave like men. This itself proves that the differences between man and woman are only an illusion. A proper understanding of this truth will produce real, lasting dispassion in you.” POWER OF PASSION While in the office, the Master, stopping his work for a while, referred to the difficulty of attaining true renunciation and conquest of passion. “Saubhari, who had renounced the world and was living the life of a recluse, once happened to witness the worldly life of a mother fish and her numerous progeny. Tempted by the sight, he married and lived a householder's life. Though Saubhari was a man of great spiritual attainments, the subtle passion that lurked in his subconscious mind grew at once into irrepressible desire for sensual life when he saw the fish. So he suffered a downfall. “Even Rishis who lived on air, sometimes got excited and deviated from the spiritual path. If such was the case with great ascetics, how much more difficult it would be in the case of those aspirants who take plenty of sweetmeats and other rich and Rajasic foods! Aspirants should be ever vigilant and not give room for temptation to creep in. They should avoid all unholy sights and exciting foods.” AVOID MISERLINESS A young graduate had come to the Ashram to stay permanently. The Master asked him to do some work. The next day, while coming to the office, the Master brought some clothes for the graduate, as he had come with only one pair of pants and the shirt which he was wearing. The Master asked Sri T.K. Subramanyan to find the person and give him the clothes. “We do not know if he will stay in the Ashram or not,” said the Master. Sri Subramanyan suggested that a mark be put on the clothes, so that if he decided not to stay, the clothes could be identified and recovered. The Master disapproved of it, saying, “Do not be so miserly. Such miserliness is infectious. If we want to take back the clothes, we will have to always keep a watch on him as to where he is. Once a man lent his silken cloth to a friend. But he was so much attached to it that he was always anxious that it should not be spoiled by his friend. So he carried a piece of plank and, whenever his friend was about to sit while wearing the silken cloth, he would rush up with his plank, and request him to sit on it. So for the sake of the cloth he had to always carry the piece of plank, and follow his friend wherever the latter went. Worry and trouble are the lot of all such misers.” NEWS AND REPORTS NEWS FROM THE HEADQUARTERS DOUBLE DIAMOND JUBILEE TO BE CELEBRATED AT THE HEADQUARTERS As announced earlier, the Diamond Jubilees of the commencement of the Akhanda Mahamantra Sankirtan Yajna in the Bhajan Hall on 3rd December and of the consecration of the holy Sri Viswanatha Mandir on 31st December will be celebrated in the Headquarters Ashram in a devout manner with continuous Nama Sankirtan Yajna from 3rd October to 31st December 2003 as follows: First, the Akhanda Mahamantra Sankirtan will be held in the sacred Bhajan Hall of the Ashram for 60 days continuously from 3rd October (6 p.m.) to 3rd December 2003 (6 p.m.). This period will thus witness the continuous recitation of the divine Mahamantra "Hare Rama Hare Rama Rama Rama Hare Hare; Hare Krishna Hare Krishna Krishna Krishna Hare Hare" culminating on 3rd December, the Akhanda Mahamantra Kirtan Diamond Jubilee Day. Thereafter, that is from 6 p.m. on 3rd December, till 6 p.m. on 31st December 2003, the Akhanda Panchakshari Sankirtan will be held in the holy Sri Viswanatha Mandir. Thus during this period there will be the non stop chanting of the sacred Mantra “Om Namah Sivaya” concluding on 31st December, the Sri Viswanatha Mandir Pratishtha Mahotsav Diamond Jubilee Day. Sankirtan groups of the Divine Life Society Branches of India are cordially invited to participate in both the sacred Akhanda Nama Sankirtan Yajnas as above. The Akhanda Sankirtan will thus commence from 3rd October 2003 and as such separate Sankirtan groups will be appropriately scheduled, keeping in view the convenience of the participants. Accordingly, suitable accommodation is also to be arranged. Hence it is desirable that the intending Branches send the following information for making the necessary arrangements here: 1. Name of the Affiliated Branch. 2. Number of persons constituting the Sankirtan group (Male/Female with age). 3. Approximate days the group can participate. 4. The Name of the leader of the group. —The Divine Life Society MOST REVERED PRESIDENT SWAMIJI MAHARAJ INAUGURATES NEW S.P.L. BUILDING The Sivananda Publication League Book stall at the D.L.S. Headquarters has been shifted to an adjacent building, constructed specially for the purpose. H.H. Sri Swami Chidanandaji Maharaj, President of the D.L.S., inaugurated the new premises on the holy Sri Guru Purnima day, 13th July 2003. The spacious building complex called “Sivananda Bhagirathi Bhavan” has its main entrance on the road overlooking the bank of Divine Mother Ganga, thereby facilitating easy access to public. The Book stall is also aesthetically designed, displaying S.P.L. literature, photographs, audio / video cassettes and CDs in a prominent and elegant fashion. Paramapujya Swamiji Maharaj lighted the lamp as a symbol of auspiciousness and also blessed the commencement of transactions by personally signing the first receipt. Swamiji then went round the building, taking a keen look at the sale exhibits, and expressed his admiration for the good work done. Through the new Book stall, the S.P.L. will continue its service to the public more effectively. The building complex also houses a Meditation Hall on the first floor and a Yoga Hall on the top floor to cater to the needs of the inmates and visitors, providing them all these facilities right on the bank of the worshipful Ganga. Visitors and devotees are requested to make use of these new arrangements for their spiritual enrichment. May the blessings of Sadgurudev Swami Sivanandaji Maharaj be upon all. SADHANA WEEK PROGRAMME In the August 2003 Issue of THE DIVINE LIFE we had reported about the holy Sri Guru Purnima, Sadhana Week, and the 40th Punya Tithi Aradhana Celebrations at the D.L.S. Headquarters. As mentioned therein, among others, Revered Sri Swami Yogaswarupanandaji Maharaj, Vice President, and others had also addressed the Sadhaks during the Sadhana Week. The gist of some of the discourses is given here for the benefit of our dear Readers: Revered Sri Swami Yogaswarupanandaji Maharaj spoke on the importance of the repetition of God's Name (Japa) as an essential part of Sadhana. There are many names of God even though God is one. According to one's taste and temperament spiritual aspirants select the form of God for the sake of concentration. Generally there are three important Names of God as per Mantra Maharnava (Scripture on Mantras). They are ‘Om Namah Shivaya',—salutations to That absolute consciousness, ‘Om Namo Narayanaya',—salutations to That all pervading consciousness; and ‘Ram'—salutations to That Being who is the indweller in all names and forms. In the Ashtakshari Mantra ‘Om Namo Narayanaya', if you remove a letter ‘Ra' it gives contrary meaning to the Mantra. Similarly if you remove ‘Ma' from the Panchakshari Mantra ‘Om Namah Shivaya', that also gives the opposite meaning. The essence of Ashtakshari and Panchakshari Mantras is thus ‘Ram'. Rama is not merely the son of emperor Dasaratha and Kaushalya, He is in all names and forms and also beyond everything. If we repeat the Mantra in our Japa Sadhana with this understanding that God is beyond all names and forms and also the indweller in everything, our mind becomes peaceful and blissful. Japa purifies the mind and makes the mind concentrated towards the Divine. This is the purpose of Japa Yoga. Swamiji requested all Sadhakas to repeat God's Name as a part of Sadhana and concluded his speech by repeating these three Mantras. Revered Sri Swami Atmaswarupanandaji Maharaj spoke on the importance of the basics of the spiritual life. One of Gurudev's basic teachings was “The goal of life is God realisation”. If God realisation is the goal of life, then all other goals must be second. We are actually already what we are seeking, but it is not recognised because our attention is focused on our body and its desires rather than on the Spirit. To raise our consciousness we need to eliminate our animal nature and then sublimate the human into the Divine. To accomplish this we should renew our vows of ahimsa, satyam and brahmacharya that we all make when we join the Divine Life Society. These vows if properly understood and followed will lift our consciousness from the body, through the mind to the Spirit. From beginning to end, the spiritual life is a process of purification, and that purification is made effective and progressive by surrender to God. Purification and surrender are like two sides of the same coin. They take us to the door of God realisation. Revered Sri Swami Sivachidanandaji Maharaj highlighted the supremacy of devotion. ‘Everything is everywhere at every moment', says Worshipful Sri Swami Krishnanandaji Maharaj. God manifests in all living beings. One should realise this and live among fellow beings with universal love and brotherhood and with peace and bliss, having placed the Lord in the heart. One should be in the world but not of the world. If you think of others God will think of you. Only devotion is required to please and propitiate the Lord and nothing else. All other attributes have no place in the Lord's worship. As one thinks so shall he become. One should do all noble works instantaneously without postponement. One should have hands to work but give the mind to God. Constant remembrance of the Lord's Name is the easiest, surest, safest and quickest way for God realisation. Revered Sri Swami Vivekrupanandaji Maharaj explained how and why God as Mother loves Her creation, citing many examples. The highest manifestation of love is the love of the mother for her child, where nothing is reserved. It is unconditional and no sacrifice is greater. The examples of Veda Mata, Gita Mata, Ganga Mata, Guru Mata are stated to illustrate the greatness of the Divine Mother. To become simple and surrender to the Divine Mother, as She wants to take the child in Her lap, making one Advitiya (non dual) Brahman, is the task of every sincere Sadhak. Revered Sri Swami Radhakrishnanandaji Maharaj said that this world has been superimposed on Brahman just as the snake is on the rope, water on mirage and silver on the mother of pearl. The moment spiritual wisdom dawns in man, he at once comprehends this phenomenal existence as an unreal entity. Having attained Illumination, and thoroughly overcoming his dubious nature, emphatically he proclaims—I AM THAT. But to reach this sublime state of spiritual Blessedness, he has to pass through a series of hurdles and ordeals, which is known by the name of Sadhana. As long as he has not undergone this purificatory process of cultivating the virtues and eradicating the vices, and as long as he has not been able to fulfil these indispensable conditions in the path of his spiritual journey, his adamantine claim to the throne of Absolutism goes null and void, just as a minor, until and unless he becomes a major, does not have the capacity to enjoy the rich inheritance of his deceased father. Mere theorisation of Vedanta without concrete practice is tantamount to intellectual gymnastics and lingual warfare. One must mentally repeat the monosyllable (Om) ceaselessly and think of the indivisible, immanent, immutable and immortal Self constantly. Vedanta in practice can be perfectly learnt from the sandal tree that wafts its aroma even to the man who cuts it with an axe. Revered Sri Swami Nirakaranandaji Maharaj said that Sadhana with undistracted mind brings success. He recited Slokas of obeisance to Lord Dattatreya, Gurudev Swami Sivanandaji Maharaj and Sadguru, as well as Slokas that tell us that they are one with the Supreme and they can liberate individual souls. This Sadhana Week is organised on the occasion of Guru Purnima, and it was our great good fortune to have Pratyaksha Darshan (corporeal vision) of Paramapujya Sri Swami Chidanandaji Maharaj and receive his benedictions. Therefore, we should reflect and meditate upon his teachings. Swamiji Maharaj gives much importance to the morning meditation and has given hundreds of most inspiring messages after meditation. The central theme of all these messages is: “Awake, arise, ye children of the Divine! Come out of the slumber of forgetfulness of your real nature. You are the immortal Atman. Cast off your ignorance and experience your real nature of Satchidananda.” But we are unable to experience our real nature of perfect Bliss, Joy and Peace, because we are caught in the snare of Maya. Lord Krishna says, “Verily, this divine illusion of Mine is difficult to cross over; those who take refuge in Me alone, cross over this illusion.” A young housewife cooks food leaving her dear child to play with toys in the adjacent room. While her hands are busy in cooking, she listens to all the sounds he makes and remains intensely connected with him mentally. Even so, while you are doing the duties assigned to you in accordance with your past Karmas, a part of your interior should constantly remain connected with the Lord. We are eternally related to Him only, and we should not forget Him even for a single moment. Then only, the Jivatma will move straight towards its goal without any deviation and become united with It. This is the only real purpose of the sojourn on the earth plane. Attain it in this birth itself and make your journey successful. Revered Sri Swami Padmanabhanandaji Maharaj pointed out that in this Kaliyuga the path of devotion is considered to be the easiest and best suited for God realisation. Therefore many seekers practise Bhakti Yoga. To help the aspirants to move progressively towards the goal, the devotees are required to widen their vision and behold God in all living beings, as mentioned in the Srimad Bhagavata. Based on the distinctive traits the devotees are placed under three categories, the ordinary, the mediocre and the best. The devotee who adores and worships God only in idols and fails to see the presence of God in other living beings is the most ordinary devotee. The one who adores great men, is friendly to others who are equally placed, compassionate to the ignorant and indifferent to those who are hostile is a mediocre devotee. He is the foremost devotee dear to God who sees the presence of God in all beings. The spiritual Sadhaks who are following the path of devotion should gradually move from Prakrita Bhakti to the Uttama Bhakti. In the Bhagavadgita also, the Lord has said that the devotee who bears no hatred to any living being will definitely reach Him, as per Sloka 55 of Chapter 11, which is considered the essence of the whole teaching of the Gita. No one wants to be unhappy. We do not want others to do anything to us which will give us pain. It is therefore obligatory that devotees of God should not do anything which will cause unhappiness to others. The devotees should never cause pain to others by thought, word or deed. Revered Sri A. Hariharasubramanianji said that just as the rivers seek the ocean, the ocean also seeks the rivers. Aspirants need and eagerly seek a Guru. An enlightened being is also anxious to share his experiences and knowledge with earnest seekers, as was witnessed in the life of Sri Ramakrishna Paramahamsa. This is a commentary on the Taittiriya Upanishad Mantra: Aamaayantu Brahmacharinah Svaha: ‘May the aspirants come to me.' Vimaayantu Brahmacharinah Svaha: ‘May students of diverse types come to me' is the next statement. This is exemplified in the life of Sri Swami Sivanandaji Maharaj who embraced all who came to him: young and old, men and women, good or bad. Pramaayantu Brahmacharinah Svaha: ‘May they come in large numbers'. Swami Sivananda never allowed the weak financial position of the Ashram to be a reason for turning away the aspirants who sought him. He would welcome and retain all who came to the Ashram. ‘This is God's work. He would provide for it'. This was his firm conviction. And God did provide. ‘Yatha'pah Pravata Yanti, Yatha Masa Aharjaram, Evam Maam Brahmacharinah Dhatarayantu Sarvatah Svaha'. ‘As water flows to the lower level, as months rush to the year, O Creator, may the Brahmacharis come to me', says the Taittiriya Upanishad. Revered Sri Swami Yugalpriyananda Mataji, in her discourse, explained the meaning and significance of performing Aarati of the deity. Waving lights in unison with the divine vibrations of the sounding of conch, bells, drums, etc., fills the atmosphere with spiritual vibrations, which transports one into an ecstasy of divine bliss. Deriving its meaning from the ancient Vedic root, Aaraatrika / Aaraartika, she termed it as the Aarati Yoga. Citing Sadgurudev Swami Sivanandaji Maharaj, she said that the secret of Aarati is to receive illumination from the all illuminating supreme light, i.e., the Supreme Being, who illumines the heart with divine effulgence. It fills the heart of the devotee with ecstatic bliss and splendour and bestows purity and virtue, dispelling all evils and impurities of the mind. Sadgurudev Swami Sivanandaji Maharaj says, the incense or smoke coming out of the Aarati makes one feel the presence of the Lord; the atmosphere is sanctified; its ashes imply the end of the impurities; the melting of camphor implies the melting of ego and union with the Supreme Being. Thus the glory of the Aarati of the Lord is beyond description. ANNOUNCEMENT To all our honourable Readers we wish to make this Announcement on behalf of Most Revered and Venerable Sri Swami Chidanandaji Maharaj. Due to his old age, a somewhat undesirable heart condition and certain specific physical health problem associated with his old age Swamiji is not in a position to make himself available to visitors who wish to come and meet him. Swamiji Maharaj has instructed his assistants to discourage visitors and reply in the negative to telephone calls requesting for time to meet Swamiji. He is mostly confined to bed. He rarely leaves his bed except to go to the adjacent bathroom either for bath or toilet or for cleaning and brushing his teeth. Even then he takes the help of a walking stick. He is approaching his 87 years of age. On certain occasions only he permits people to meet him briefly. Upon such occasions he is taken in a wheelchair from his bedroom to the central hall. This also it is upon SUNDAYS ONLY. The other six days in the week he sees no one except certain people on medical grounds or those who have come for Official consultation and direction regarding some important and urgent matters connected with the Divine Life Society Headquarters. Unfortunately the above situation is misinterpreted by some devotees who have taken it to mean that Swami Chidanandaji Maharaj meets everyone on Sundays. They have taken it for granted that he is available to the public once in every week on each Sunday. This is a gross mistake and totally a wrong idea. Actually, Sri Swamiji Maharaj is not in a condition to meet anyone at all. But, despite his illness, out of his consideration for others he makes certain exceptions. For example, if a devotee has come for his Darshan from a distant foreign country like America or Australia or some country in Europe like France, Germany or Italy etc or UK, then Swamiji gives them some time. BUT ONLY ON SUNDAYS. Therefore, in the light of the above, please note that Swamiji's Sundays availability is not in the nature of a routine weekly program for the general public. But, it is meant for the above indicated exceptional people for certain special reasons with his permission only. Personal Secretary to: Sri Swami Chidananda, President, The Divine Life Society Headquarters. ANNOUNCEMENT We wish to inform all our Readers, Members and Devotees that the above Mool Dhana which exists since about twenty years has not been able to reach even half of its target figure. This is mainly because of two reasons. Firstly, contributions to this Fund are not being received as much as the contributions to other Funds. Secondly, the public is not aware of its importance and its indispensability. The term MOOL DHANA means a Corpus Fund. Monies that constitute a Corpus Fund cannot be spent. A Corpus Fund cannot be spent. They have to remain untouched and deposited in a bank like State Bank of India or otherwise invested in some sound public sector investment. Only the interest accruing out of the deposited amount can be spent. One of the duties of the management of Sivananda Ashram (which is the International Headquarters of the Divine Life Society) is to provide food to a) Its resident Sadhak inmates who are engaged selflessly in carrying out the work of the different important Departments of the Society's Headquarters. b) The number of visitors to the Ashram who visit us all the twelve months round the year for varying periods of stay for Peace, Spiritual Sadhana and Satsanga on the holy banks of the Sacred River Ganga. c) The paid staff of the Society employed in the Printing Press, Kitchen Cum Dining Department, Sivananda Charitable Hospital. d) Junior staff serving in other Departments like the packers in the Publication Department, the errand boys in the Accounts Department, certain personnel who work for salary plus food, and the Kitchen staff. A recent calculation shows that the daily expenditure at the Kitchen Cum Dining Hall works out at approximately Rs.15,000/ per day. This totals to or this means Rs.54,75,000/ per year expenditure. This amount indicates the annual interest that the CORPUS FUND must yield. The Annapurna Annakshetra Mool Dhana (Corpus Fund) must be an amount that will yield an annual interest of the above mentioned sum of Rs.54,75,000/ . The Society has a Corpus Fund for the Annapurna Annakshetra Department and requires your help and generous contribution of your donations for the Corpus Fund so that the interest may be utilised for the expenses of the Annapurna Annakshetra Department. The Readers, Members and Devotees can also approach financially well off persons in their local areas or cities and appeal to them to contribute to this Corpus Fund by sending their donations directly to the D.L.S. Headquarters. It may be noted that nobody is authorised to collect Funds from them on behalf of the D.L.S. The contributors may kindly send their donations directly to the Headquarters, specifying ANNAPURNA ANNAKSHETRA MOOL DHANA FUND in their communication. —The Divine Life Society Headquarters. REPORT ON THE FIFTH GLOBAL INTERNATIONAL 24 HOUR NON STOP JAPA YAJNA OF THE SACRED MAHA MRITYUNJAYA MANTRA Om trayambakam yajaamahe
sugandhim pushtivardhanam, The 5th Global International 24 hour Non stop Japa Yajna of the sacred Maha Mrityunjaya Mantra was conducted on Saturday, July 12, 2003. This Japa Yajna was offered for world peace, the spiritual upliftment of all mankind, and, because it was the eve of Guru Purnima, that we may all live in the light of the Guru's teachings. In India, the timing for the Japa Yajna was from 9 30 a.m. July 12, 2003, to 9 30 a.m. July 13, 2003, IST, and thus culminated during the sacred Paduka Puja of Worshipful Gurudev Sri Swami Sivanandaji Maharaj on Guru Purnima. Over 1,500 devotees from around the world and throughout India came together to pray for the welfare of all mankind. In Orissa, Baripada, Buguda, Deogarh, Hansuras and Narayanpur Branches all chanted the sacred Mantra for 24 hours non stop. The Divine Life Society Headquarters fully endorses these global 24 hours non stop Japa Yajnas, and is very grateful to all devotees and Branches who enthusiastically participated in this sacred Japa Yajna, as well as to the Divine Life Society Maryland for organising this noble event. The root cause of all fear, sorrow and suffering, religious intolerance, terrorism and war is ahamkara or ego, which separates us from God and our fellow human beings. Coming together—to sincerely and earnestly pray for the welfare of all—not only benefits the world at large, but is a powerful weapon against our own selfishness and ego. Constant repetition of such prayer and the harbouring of positive thoughts towards all can bring about an inner transformation in the one who prays, so that one becomes a centre of peace and goodwill that radiates to all beings. Chanting the Maha Mrityunjaya Mantra will also be immensely beneficial to the participating individual devotee and can also finally grant liberation from the ego forever—which is the highest good than can be offered to all of mankind. We therefore hope that all Branches and devotees will continue to fully participate in such Global Japa Yajnas and make them a grand success. SEVA THROUGH SIVANANDA HOME Over the years Sivananda Home, situated near Lakshman Jhula, has been a place of refuge for people who are in need of medical care and shelter, and do not have anybody to take care of them or any place t | ||||||||||||||||||||||||||||||||||||
