Inspiring Talks of Swami Sivananda
JANUARY, 1949
3 RD JANUARY, 1949
JAPA YOGA SADHANA
A visitor wanted Purascharana-rules. He desired to perform a Purascharana of the Panchakshari. Siva explained to him the essential points.
‘Swamiji, I don’t know if I can every day spare so much time.’
‘It does not matter. Do Japa for about two hours in the morning and two hours in the night, and if possible increase this period. But, on that account, do not miss the morning and evening Satsang. Sit down on your Asan, pray to the Lord and then commence your Japa. Repeat the Mantra slowly. Keep a watch by your side one day and find out the rate at which you are repeating the Mantra. Then you can give up counting beads. Supposing, you find that you are able to do 30 Malas in one hour, calculated the number of Malas that you daily perform according to the time you have sat. This will prevent distraction in counting.’
NO CONTRACT WITH GOD
‘How many Malas of Japa should I do, Swamiji?’
‘Five Lakhs. But, to be sure, continue till you reach six lakhs. You should not have the contractor’s mentality with God. Do the Japa with Nishkamya Bhava. No rules will worry you.’
MIGHTY INTELLECT, BUT?
Sri R. Ramakrishna of Karachi (now at New Delhi) has come with a harmonium for the Ashram.
He narrated to Siva the gist of a thrilling lecture by an independent spiritual leader (what a contradiction in terms—one cannot be independent and a leader at the same time.)
‘Swamiji, Sri …. stresses on the immediate individual transformation to be brought about by Self-awareness, and asserts that the awakened individual will then be able to establish the right relationship with environments. His theme begins with an intellectual analysis of one’s own emotions which, through the mental process of naming them as such, become anger, lust, jealousy, etc. Then such feelings are recorded in memory. This triple process of experiencing, naming and recording the emotions, is the work of mind or self-projection, or thought-feeling. The separation of the Thinker from his thought, which is a mental process leads to the cessation of thought process. When the awakened individual is alive to the force behind his emotions, it is a state of Being called LOVE in which the individual experiences an inward richness and creative joy. He is face to face with the Reality which has no end and which is never static and, viewed from the relative standpoint of time, is ever new, ever fresh from moment to moment. When he says this, Swamiji, it is so convincing and inspiring. He does not have any organisation; and he actually condemns organisations, and also the institution of Guru and disciple. He does not believe in, or quote from, any scripture. He does not advocate any religion, but he says that he has arrived at the Truth independently himself. He does not like Kirtan and speaks of them derisively as the shouting-class.’
‘You should not attend such lectures,’ instantly came Siva’s reply. ‘What a travesty of truth. Lord Krishna has clearly said in the Gita that one should not unsettle another’s faith. That is why the Sastras emphatically declare the need for a Guru: the Guru alone will be able to understand the aspirant’s state and prescribe the proper Sadhana. The same instructions do not suit all: and if you enunciate some general principles, they should not be antagonistic to anyone else’s principles. These instructions are suitable only for the microscopic minority. For advanced students who are well-versed in psychology. Those who have faith in the Lord’s name, in Japa, Kirtan, and the Yoga of Synthesis, should not attend such lectures. Their faith in their own Sadhana will be shaken: they will not know exactly how to proceed on the new path: and torn between the two, they will simply collapse midway.’
‘Further, organisations are necessary if you want to do some real and substantial service to humanity. Everyone has his own organisation. Take the case of this Sri ….: is he not being looked after by the public? Does he not have a following? That is the organisation, though he may not call it so, and register it. If you have no selfish motives, there is no harm in having an organisation.’
LITTLE THINGS MATTER A LOT
In the evening Satsang, Rampremji had concluded today’s portion of Vinaya Patrika. Quietly, he folded the right-hand top corner of the particular leaf, to serve as a book-mark, and closed the book. But, Siva, of all people there, had noticed this.
‘No, no: Rampremji, don’t do that. If you go on doing so, the pages will start breaking. The book will be spoiled. This is a little thing: but it matters a lot. These little habits of carelessness and ease-loving nature you should try to overcome. Place a proper book-mark—a piece of paper.’
‘This is not the only one. There are people who, when they find it difficult to turn a leaf in the book, will bring their saliva to use. God did not intend saliva to be used for this. To prevent this only have the Sastras prohibited such practices as unholy. They are unhygienic, too.’
‘There are several other practices which a Sadhaka especially should avoid. Cracking the fingerjoints is one such thing. Spitting, especially when it is accompanied with a roaring throat-clearing sound, is another. When you are in others’ company, disturbing others, specially when they are in meditation, with curious noises is another. These little things go a long way in forming a Sadhaka’s character.’
6 th JANUARY, 1949
MANAGER SIVANANDA
A devotee came into the office to have Darshan of ‘Swamiji’. Siva greeted her with OM and folded palms, made her sit on the bench near-by and started enquiring about her health, the Yatra, etc. When Siva resumed his work, the lady quietly walked out, feeling a bit uneasy to sit in the office idly, where others were busy with their work.
Near the dispensary, she asked Sri Swami Chidanandaji: ‘Where is Swamiji? When can I see him?’
Chidanandaji was amused, as he had noticed that the lady came straight from the office where Siva was at the time.
‘Swamiji is in the office. Why, you are coming from there only. Have you not seen him?’
‘He, with a coat and spectacles, sitting there? Is he Swamiji? I thought he was the Manager of the Ashram!’
With tears in her eyes, she ran back and fell at Siva’s feet. The tears wash away the defective vision which sought to recognise saintliness only in externalities and to disregard the inner divinity clothed in an overcoat: and she beheld before her now the pure Satchidananda who, for the sake of sport, has clothed himself with the Koshas.
TRAINING IN EMOTION CONTROL
‘Satyanandaji Maharaj, nowadays you are not attending the morning class. Gradually you are becoming an Alasyanand, I think. You see: I come from my Kutir which is the farthest from the Bhajan Hall. But, you are not able to walk half the distance even!
‘It does not matter. You have already acquired an immortal fame through your brilliant lectures, thrilling songs, and plays. Have you copied that article? It is a masterly production. You have a tremendous brain. Though you look like a small boy, yet you have very well developed your intellectual faculties. Try to grow fat and fat. Then you will have an impressive physique. What is this? You have no moustache also. At least put on a false moustache. Then with all this pompous dress you will look like a Maharajah. You have now established a first-rate office for yourself. You look more like a Marwari business man, sitting at your desk. Very good: that is also necessary.’
A wonderful speech! Blowing hot and cold! S’s expression was worth watching, as it reacted to all that Siva was saying—one moment praising and the next moment pointing out a defect. That is the subtle way in which Siva trains his disciples. Instruction mixed with a lot of glorification, is highly palatable. The sugar-coating slowly melts away by constantly dwelling on what he said: and in a calm mood flashes the flowery sword. But then the edges are smoothened by this time, though it lodges itself deep inside the heart. We learn, but without the bitterness that naturally accompanies ‘learning’ in the world.
SHARP TONGUE
A Sadhaka had a grievance. He came into the office with a complaint against another inmate who had insulted him. Siva counselled forbearance. Later, it was pointed out to Siva by someone else that the offending party had a sharp tongue in truth.
‘Everybody has a sharp tongue. After all, we are all human beings only. But the beauty lies in controlling it. Before an offending word is uttered, you should introspect and check it. And, even if occasionally you happen to use the wrong expression, you should learn the art of smoothening the matter out at once. You should apologise to the man whom you had offended, talk to him sweetly, ask his pardon and pacify him. Gradually your very nature will be changed.’
7 th JANUARY, 1949
HUMAN NATURE
The room occupied by Sri Shamash had been vacated: and several chairs and tables had been put to other use. Aramudanji was sitting on a small chair brought from the vacated room. Siva was walking on the terrace opposite the D.J. Hall. Seeing A., he remarked:
‘There is a peculiar joy in using other people’s property, isn’t it? It is part of human nature. Even if we have good chairs, we will discard them and use others just because they belong to other people. Mysterious is the mind.’
Such objective analysis of human nature, without letting the emotional aspect of our own personality or any personal equation coming into the picture at all, serves to enlighten us, and saves us from the inevitable fault-finding nature apparently involved in it.
ITCHING HAND
‘Padmanabhanji! Bring me one rupee worth of small coins. Write the amount as charity. Whenever I go out, I should have some small coins in my pocket. I see poor people on the road, but I have nothing to give them. I used in Malaya always to keep a lot of small change in my pocket and distribute them to the poor. That gives me a great joy and peace. Bring the coins at once.’
P. at once brought some coins.
THIS IS MONEY?
‘What is this?’ asked Siva handling a half-anna coin.
‘Half-anna? I have never seen this. (This coin has been in use for a considerable time now.) I do not have any occasion, because I do not handle money. It is a peculiar shaped coin. Is it enough if I give a poor man only half-anna? What will he get for it?’
It was difficult to convince Siva that half-anna was also money.
8 th JANUARY, 1949
SUBTLE WAYS OF MAYA
‘Swamiji, I found these two rupees near the Brahmanandashram,’ Sri Menon handed Siva the coins.
‘You should have found out the owner. How can we appropriate the money to ourselves just because it lay on the road. Someone else will miss it.’
‘No, Swamiji: it was lying on the road. If I had not taken it, it might even have been lost in the sand. Here, Swamiji, the two rupees would be put to very good use; and in absentia the donor will receive the Lord’s blessings.’
‘Ohji, this is how Maya deceives man. You see: I have just written a story about a man who was told by his Guru to shun Kamini, Kanchana and Kirti, but who was later very gradually dragged into the very pit of temptations.’
Siva turned to another Sanyasin (not belonging to the Ashram) who was sitting near him.
‘Supposing you found five thousand rupees on the roadside. What will you do? Will you give them to me, for this divine work? Or ….(rocking with laughter) …. will you merely think, ‘I will give two thousands to Swamiji and utilise the rest myself. After all, I have my own needs. God has given this moment only for this purpose?’
This is much like saying that it was only because the amount was insignificant that the Sadhaka had the good sense of putting it to good use: otherwise, he might not be able to resist the temptation of evil. The mind will offer its own excuses: and will lead him astray.
Another strange coincidence which I could not fail to notice is this. Siva had just yesterday expressed his holy wish to have some small change always in his pocket for the purpose of ‘charity on the roadside’. Ere a rupee is exhausted there is this charity from the roadside! Strange are the ways of the divine and His messengers.
MAKES THE DUMB ELOQUENT
Siva has received a letter from the Kali Kamliwala Kshetra requesting his help in the matter of holding Kathas and Satsang under the auspices of the Kshetra. Siva had already deputed three Ashramites to deliver lectures on four days in the month. Swami X is in the Ashram today on account of the Birthdate celebration. Siva very tactfully (it will be impossible for anyone to narrate how this is done: you will have to see it for yourself, how an unwilling horse walks into harness without compulsion and of its own accord) persuaded the Swami to take part in the Kshetra’s programme. Part of the conversation I shall narrate here:
‘You deliver such thrilling lectures, Swamiji. How are you able to do so if you are not holding frequent Kathas and discourses? How do you remember all the stories and points? Many people lose touch with this faculty and it is dullened.’
‘I do not deliver any lectures and Kathas. But, I teach students if they come to me,’ replied the Swami.
‘But, yet, your discourses are like those of learned pundits who have made lecturing their profession.’
‘Swamiji,’ confessed the Swami: ‘but for your grace I would not have been able to deliver even one lecture in my life. It is only because you forced me in the first instance to deliver lectures that today I am able to hold an audience. Otherwise, I would have remained dumb, Swamiji. Your grace it is that has made me eloquent.’
MISINTERPRETATION OF SCRIPTURES
Topic drifted: and the Swami told Siva:
‘Swamiji, in his discourse that Acharya gave, a strange meaning to the Upanishadic Utterance,
Na Ayam Atma Pravachanene Labhyah
Na Medhaya, Na Bahuna Shrutena
He says that this decries the utility of Sravan, Manan and Hididhyasan. He interprets ‘Pravachana’ to affect Sravan: ‘Medhaya’ to affect Manan: and ‘Bahuna Shrutena’ to affect Nididhyasan. And, he has made out a queer meaning of this to the effect that the Atman is not to be attained by Sravan, Manan and Nididhyasan, but by the grace of the Lord alone. He says that this is the view of Visishtadwaita.’
Another student of Vedanta present in the office pointed out to Siva that the Dwaita Vadins have found a hidden ‘a’ in the quotation from Chandogya Upanishad where the Mahavakhya occurs. Atmaatattwamasi they have construed to mean ‘Atma Atatwamasi’, i.e., Thou art NOT That!’
Siva was greatly amused and he said:
‘You see: the Acharyas are not at fault. Ramanujacharya was great: and he has stressed the doctrine of grace and devotion, as he found that the vast majority of the people was not suited to direct Adwaitic initiation. These are all several rungs in the ladder. Dwaita, Visishtadwaita and then Adwaita. People should not indulge in these misinterpretations and ‘Khandana’. Philosophers and seers should always synthesise: and their followers should understand the spirit of the Acharya’s teachings and desist from condemning followers of other schools.’
EVER-READY TO SERVE
At 11 a.m. Siva was told that at 12 the foundation for a new Kutir (to be built by Sri Gajanan Sharma of Janjgir) was to be laid. Already Siva had made two rounds of the hillock: once in the morning for the class and again his usual trip to the cave. And, food was waiting: it was getting late. Yet, such is Siva’s readiness to oblige, Siva walked up all the way to bless the foundation-stone-laying ceremony.
9 th JANUARY, 1949
THE FORMIDABLE GULF OF SLIGHT DIFFERENCE
Govindasmawiji’s heart ached to see Siva clad in an overcoat worn out with age! It was once upon a time a good woollen coat. It had served its master well. Now, it looks like a gunny-bag. Suns and moons adorn its face, revealing the inner garments here and there. Yet, it was proud of the love that Siva bore towards it: and on Siva’s back it laughed—perhaps at a newer coat lying unused.
‘Swamiji, this coat is torn all over the back. It looks ugly also. Please wear the other, new coat.’
Siva looked up and smiled.
‘Achcha? It is torn? Very well: but it keeps the warmth all right.’
People are prone to imitate a saint when he enjoys certain creature comforts: they misunderstand the saint’s behaviour when they see that ‘he also wears good, nice clothes: he also takes sweetmeats.’ But they hardly understand the inner difference, the vital difference that there is between the saint’s attitude towards these and their own. The saint cares not if Prarabdha brings him silk gowns or dirty rags. He greets both with a happy smile. The dull-witted aspirant rejoices in fashionable dress and new clothes, and thinks that he is right in doing so—does not the saint wear these. He would preach to others that equanimity is the secret and that the costly wearing apparel does not taint him. But, ask him to wear a torn coat or a dirty dhoti: the old Abhiman will raise its head from within.
That is the difference. It is very subtle. It is like the deep chasm that separates the mountain-peaks very close to each other. From a distance the gulf appears to be very slight: and you think you can walk over it. When you approach it, you discover that the very sight of it makes your head reel. That is why Lord Krishna warned Sadhakas to obey His words and not to imitate His actions.
11 th JANUARY, 1949
SWAMI RAMANANDAJI
Today is Vaikuntha Ekadashi, a highly auspicious day.
Early in the morning, as we entered his room, we found Ramanandaji had passed away. He had been suffering from asthma for the past some weeks: but the end was sudden and unexpected. He had carried on his work till the very last day.
When Siva was told of it, he merely nodded his head. A little later, when we took out the body for giving it a bath, Siva saw the calm face. ‘He does not even show any signs of death. Don’t be hasty: first give some artificial respiration, administer a couple of injections: make sure that he is not merely in a swoon.’
Sadhaks rushed here and there. Two people rubbed R’s feet with liniment turpentine: two administered artificial respiration: Chidanandaji was giving injections. Siva himself sat beside the body and rubbed the chest with ‘Hare Rama’ Kirtan.
When Padmanabhan who was giving the artificial respiration let go the hand, R’s hand fell down on the ground just touching Siva’s foot.
After some time, it was declared that life was long ago extinct from the body. ‘All right, now say ‘Krishna Bhagavan ki Jai’ said Siva and permitted us to carry on with the last rites. Siva himself poured the first vesselful of Ganges-water on the body, with Panchakshari Kirtan.
Everyone talked about Ramanandaji: how very quietly he passed away: on such an auspicious day: without causing any inconvenience to anyone: in harness, working up to the last breath: etc., etc. Siva gave a quick reply:
‘Why! His entire life was most exemplary. He was a pucca Vedantin. He never had any connection with his Purvashram family after he came here. He never hankered after any comforts of good food. He never interfered with anyone else’s affairs. He had led a perfect life. He had convened three Divine Life Conferences in Rangoon, and one Religions’ Conference. He has rendered great service to humanity. What more do you want?’
Someone then remarked: ‘Swamiji, he has always been saying that he would prefer to die at Swamiji’s feet and that he would never leave the Ashram, whatever be the physical inconvenience.’
May his soul rest in peace.
12 th JANUARY, 1949
THE FOURTH RESORT
During the morning class, Siva taught us some very good sitting-pose exercises.
Asans and Pranayama have the body as their basis. Siva is never content to let them remain so. He would insist on the practitioner bringing his mind also into play. Thus, he prescribes certain Bhavanas, e.g., the Bhavana that the seminal energy is being converted into Ojas Shakti during the practice of Sirasasan and Sarvangasan. And, he insists that the Sadhaka should go on repeating some Mantra mentally all the time.
This morning he started with Uddiyana and Agnisara while sitting comfortably on Sukhasana.
‘Mentally, repeat TAT while drawing the abdomen in: and repeat SAT while resuming the normal position. This applies to Uddiyina and Agnisara Kriya.’
Then, the Yoga Mudra with a corresponding backward bend of the spine: first touching the floor with the nose and then in a swing bending the spine in the opposite direction resting on hands placed just behind the body. The same Mantra is repeated in the two processes.
Similarly, lateral twisting of the spine. First, a slight twist towards the left side, enough to enable you to place both palms on the floor to your left: then the same thing on the right side. The Mantra is to be repeated here also.
Then Bhastrika in the same posture.
‘You would have sat comfortably in Sukhasana and within a few minutes you would have revitalised the entire system. The little attention you pay to the body and the mind will be amply rewarded in physical and mental health.’
OM TAT SAT DRILL
OM we uttered while still sitting in Sukhasana.
Siva then taught us the following drill:
We assumed the arms-bent-forward position with clenched fists.
TAT: throw the hands forward in a line with the shoulder.
SAT: resume the clenched fist position.
TAT: throw the hands sideways in a line with the shoulder.
SAT: resume the clenched fist position.
TAT: raise the hands, straight, above the head.
SAT: resume the clenched fist position.
Thus, without taking the trouble of changing position or taking off your coat, you will be able to perform a very useful exercise.
SUPREME COMPASSION
Man is generally compassionate towards himself. He is then nearer the quadrupeds. A little wider-visioned man extends his compassion to his family. He has not yet crossed the border. Another man gradually envelopes the village, district and nation with his compassion. Selflessness to a degree is manifest in him: he is really a MAN. A saint’s compassion extends to humanity at large. A divine personality is compassionate towards all living beings—yet, within this world. What shall we call one whose compassion flows to planes other than this?
Such indeed is Siva.
After the morning class was over, he suddenly confronted us with a suggestion. ‘From now, the first of every month will be observed here as ALL SOULS DAY. We should offer special prayers for the peace of all departed souls. In this modernised materialistic world Dharma has long ago been lost. Many religions have come into being in India itself that condemn ancestor-worship, Sraddhas and Tarpana. The departed souls are in great grief. They naturally look to us to help them. We must do this.
Someone pointed out that a Spiritualist who had recently visited the Ashram had contacted several departed souls who declared that they were eternally grateful to Siva for his Kirtans and prayers for their peace. They said that they had received great benefit through his mercy.
Another incident has already been chronicled: Sri Gauri Prasadji’s granddaughter who rejoiced at Siva’s Kirtan.
‘The programme will be,’ Siva continued: ‘in the morning we should arrange for consecrated food-offerings to the departed souls. There will be a special Edkadasha Rudra Abhishekam at the temple. We can have poor-feeding and Sadhu Bhojan also. In the evening there will be a special Ganga Puja when lights will be floated on the waters of the Ganges in the name of the departed souls. There should be special illumination in the temple.
‘More expenses ....’ someone thought. The thought was at once read by Siva. ‘Ohji, don’t worry about the funds. They will come. When the Pitrus (manes) are pleased, they will goad their descendants to contribute to the Society. When old people hear of this arrangement, they will allot some portion of their properties to the Society in their Will. Our motive should be pure. We should always endeavour to serve all with selfless love. God will look after us.’
‘Swamiji, you are perfectly right,’ said an aged inmate. ‘We started the worship in the temple. Since then the Ashram has attained to rare heights of prosperity. Who would have expected the growth of the Ashram so rapidly? How many Kutirs, how many typewriters, how many books—it is no joke. Surely, all these are indications that the Devas are highly pleased: the Lord is highly pleased with the worship here.’
‘I told you: Lord Siva has run away from Kailas at the ceaseless chanting of Rudram and Chamakam here: and has taken his permanent abode in the Vishwanath Mandir.’
‘But, Swamiji,’ slowly put another aged devotee: ‘you are an Adwaitin. Why should you encourage these Karmas? Where are the departed souls: and how are we to please them?’
‘That is the mistake we commit. Do not mix up Absolute Truth with relative activities. So long as the body is there, so long as you think of the body, adorn it, feed it and look after it, you are in the relative plane only. You can by all means study and try to understand Vedanta: but you should not attempt to bring it into Vyavahara. When you have converted this body into a worn-out leather bag to be used or discarded at will, then you can discard all these Karmas also. Till then, you have to believe and carry on all these actions.’
15 th JANUARY, 1949
FROM MALAYA
A doctor from Malaya has arrived with his wife. After touching reverently the feet of saint Siva, he said:
‘Swamiji, I had the rarest good fortune of living in the same bungalow that was previously occupied by your Holiness.’
‘Is that so?’ enquired Siva with child-like curiosity.
‘And, Swamiji, the Tulasi that you had planted outside is still worshipped: and every day till I left Malaya I used to light the lamps placed around the Tulasi Peetham.’
It is customary in Hindu households to have a small Tulsi-altar in the courtyard. Tulasi is very sacred and is very dear to the Lord. Its glory has been sung by Indian sages: and, curiously enough, its glory is being sung by eminent doctors and scientists today. The prosperous Dr. Kuppuswami (as Siva was called in his Purvashram) was yet religious to the very core. And, he took great delight in observing all these religious customs that have been handed down from generation to generation.
‘Yes, yes: even after I had left Negri-Sembilan, Dr. Parsons used to tell me every time he visited the place that the Tulasi Peetham was being maintained. I am very glad to hear that.’
They then fell into a discussion of the good old days and about their mutual friends.
‘Swamiji, you know well that no one in Malaya, especially among those have gone from here, was free from these evils—wine, woman and tobacco. All over Malaya you alone have acquired the unique name of having been the single man who was untouched by these evils. It is a great marvel.’
17 TH JANUARY, 1949
HOW TO ATTAIN COSMIC CONSCIOUSNESS
An intellectual friend who accompanied Sri Pindi Dassji, Manager of the Kali Kamliwala Kshetra, had a desire to know about things concerning the Self. Even as both of them entered the Hall, Siva had welcomed them with his natural hospitality, entertained them with fruits and tea and then enquired about their health, etc.
‘Swamiji, I wish to ask you some questions on the spiritual side. May I?’
‘Of course, you are welcome to.’
‘I wish to know from you, Swamiji, how I can develop Cosmic Consciousness.’
Siva looked at the questioner, as though to measure him with his eyes. After a couple of minutes came the laconic reply:
‘Meditate on formulas like ‘I am not the body: I am not the mind: I am the Absolute Brahman, Omnipresent, Omnipotent, Omniscient, ….That is of the nature of Satchidananda.’ As this idea gets deeper and deeper into your mind, you will enjoy the Universal Consciousness.’
‘In that case, Swamiji, how am I to be sure that I am not merely hypnotising myself through these auto-suggestions? That which is beyond mind cannot be obtained through the mind’s working. In that case, even meditation becomes impossible.’
‘You are right: if you get into these arguments, you will come to an impossible state. Some sort of auto-suggestion is necessary in the beginning till you reach the state of intuitive perception. These formulas have to be culled from the Upanishads which are the utterances of seers and therefore eternal verities.’
At this stage Sri Pindidassji interrupted and asked: ‘Swamiji, how are we to ensure that this consciousness is kept up throughout? When we meditate, sometimes the consciousness is aroused. But, then, again we turn to work, this consciousness vanishes.’
‘You have to go on with the practice. Sadhana Chatushtaya Sampath is necessary. Mind does not want to meditate on God. It always flows down: but the Yogi tries to take it up to its own source. That is Yoga. You should have to coax it to do the meditation. Viveka and Vairagya are necessary: then Samadi Shat Sampath are necessary. Then Mumukshutwa will come. Then and then alone will the mind long to realise the Supreme.’
The visitor put another question: ‘Some Philosopher-Yogis say that the Atman is not attained through all these Sadhanas, Swamiji: their view seems to be, as I said, that That which is beyond the body, the mind and the intellect, cannot be attained through any amount of effort with these.’
‘Quite true: that is what the Sruthi says, too. ‘Na Ayamatma Pravachanana Labhyah ....’ Here the Sruthi positively hints at the doctrine of grace. God’s grace is necessary. Otherwise, nothing is possible.
Sri Pindidassji: ‘But how are we to deserve His grace, Swamiji?’
‘Exactly, that is the point. You have to deserve the grace and invite it to descend on yourself. Therefore, these Sadhanas are prescribed. First acquire Sadhana Chatushtaya. Then do Sravan, Manan and Nididhyasan and then you will have universal consciousness.’
Sri Pindidass: ‘That is a long, long process, Swamiji. We want a short-cut, a royal road.’
‘That short-cut and royal road is meditation. Get up at 4 a.m. It is very favourable for meditation. Meditate on Vedantic formulas. Try as far as possible to keep up the Bhavana throughout the day. Gradually, you will become established in it.’
They were convinced: it is curious to note in this connection that without enquiring about their method, Siva had administered the right medicine, the right method, suited to them!
Then the topic turned to Swami Ram Tirtha whose admirers they both were.
Sri Pindidass: ‘I have read almost all the works of Rama Tirtha and many other works on philosophy. But, you have very beautifully cleared my difficulties as no others could.
Siva said: ‘Rama Tirtha was at first a Bhakta and later turned into a Vedantin. I have heard that on the sands of Brahmapuri he used to dance with the tinklers around his ankles.
‘There is no difference between Bhakti and Vedanti. Bhakti leads to the same realisation of the Cosmic Consciousness. Tulasi Das, Kabir Das—all Para Bhaktas have had that Realisation.’
‘The mind wants something to base itself on. Therefore, has Patanjali insisted that a Yogi should have OM as his Mantra and he should meditate on Its significance. OM is the name of the Atman. OM is Satchidananda. OM is omniscience, omnipotence, etc., light, joy and peace. Meditate on these ideas— then you will have Brahmic Consciousness. No doubt about it. Behind all names and forms, you will then perceive the Nameless and Formless Brahman.’
Sri Pindidass then narrated his own story, his interest in philosophy since his student days in Jammu.
‘I had once been to Jammu also,’ said Siva.
‘Yes, Swamiji. I know. For it was at that time that Kirtan was started at Jammu. Before that there was no Kirtan Prachar in Jammu. Since the time you planted the seed of Kirtan there, I cannot describe to you what a great change has come over Jammu. Everywhere Kirtan. That was solely due to your work there. And, it went on till the very day of partition and the Pakistan troubles.’
18 th JANUARY, 1949
SANYASIN BEWARE!
The morning class again witnessed Siva burst forth in torrential thundering wisdom. Sivaratri is approaching. A few have applied for Sanyas initiation.
‘Sanyas is not a joke. When you embrace Sanyas you take upon yourself a tremendous responsibility. The glory or ignominy of the entire order of Sri Sankaracharya rests upon your shoulders.
‘Of course, I have always emphasised that more and more young people with vigorous limbs and health should come forward to embrace Sanyas and lead a life of complete self-dedication. There is very little purpose in a man taking Sanyas when he has a foot in the grave. If you take Sanyas when you are a blooming youth, you will have ample time to practise intense Tapasya, to do a lot of selfless service, to meditate, to study, to do Kirtan and Vichar, and realise the Self in this very birth.
‘But, then, you should constantly remember that you are living today in a vicious world. Maya assails you on all sides. Self-realisation is not an easy thing. Ignorance is the very nature of the universe: though in its essence it is Satchidananda. Name and form deceive you at every step. Beware. Even Arjuna, whom the Lord Himself characterised as of His own Amsa (Pandavanam Dhananjayah), who was so intimate with the Lord, who had seen the Viswarupa of the Lord which no one else had the good fortune to see, and who was personally instructed by the Lord in the Bhagavad Gita, even that Arjuna was afterwards the same man with the same nature.
‘Guru can only show you the path. He can only point the goal to you. You will have to tread the Path yourself. Guru will point out the pitfalls. You will yourself have to be cautious and avoid them. If you slip into them, remember it is not the Guru, but you yourself, that are in the pit. But, if you instead of treading the path of virtue, stray away into sin, you not only kill yourself, burn yourself and reduce yourself to ashes, but you bring into disrepute the Guru, the order and the illustrious founders of the Order. Now, do you understand clearly the great responsibility that rests upon your shoulders?
‘The foremost among the pitfalls is lust or sexual immorality. This is the greatest curse for a Sanyasin. It is a terrible fire which burns him instantly: not only that, its effects last for many, many births. A Sanyasin should beware.
Remember, the world will not be charmed with your erudition or knowledge of philosophy. Everyone will be watching you to find out if you have Sadhu-qualities. They will watch if you are gentle, humble and polite. If you have virtuous qualities, then you need not go and invite people to admire you. As the scented stick when lit wafts its smell all round without effort, so if you have virtuous qualities, people will feel themselves drawn to you. If you have the proper Bhavana, when people are walking on the road and when another Sadhu just stands there like a pole, you will remove glass-pieces from the road, you will run to the aid of a sick man or an old passerby.
‘Introspect and find out. Why do you want to take Sanyas? You will see that the mind craves for certain privileges. Egoism will be fattened. You will think: If I am a Sanyasi, people will respect me: everywhere people will call me ‘Swamiji, Aiye’: now I am looked down upon by some Sanyasins: they think that I am only a Brahmachari or a Grihastha. Ideals like this only impel most people to take Sanyas: not ideas like: I will renounce and regain my Self: I will realise the Self. When this foundation itself is not there, then all your construction will be futile.
‘When there is this desire to be respected, you will grow more and more sensitive. You will be very easily offended. You will be highly irritable. Fights and quarrels are the result. Intriguing, backbiting, scandal-mongering, fear, jealousy, hatred— all these come out of this one root. As you grow older, you will develop this evil more and more. ‘I have been a Sanyasin for forty years now: this little fellow has insulted me.’ Diseases will increase this sensitiveness. You will soon get exasperated.’
‘God will test you in a million ways. Why should He not? Is the goal you aim at a little thing? Even to a good many Ghaktas of great evolution God has given Darshan in the form of ass, buffalo and monkey. You do not aspire for that. You do not aspire even for a vision of the Virat that Arjuna had. You wish to go beyond that, beyond Hiranyagarbha, beyond Iswara, beyond Maya—you wish to realise that Supreme Self, the Paramatman. That is the meaning of Sanyas. Ask yourself: are you ready to sacrifice everything that is not this Supreme Self?’
‘You are already in an Ashram which acts as an impregnable fortress to protect you. Remain in white cloth and practise Sadhana. Eradicate all evil qualities. Cultivate virtues. Think that you are in reality a Sanyasin. That itself is sufficient.’
‘When you take Sanyas, you should make up your mind once and for all to stick to the path and bring glory to the Order. Never wander about. You get nothing by that and you expose yourself to all sorts of temptations. Never have anything to do with householders. You will realise too late that you have been led into the deep abyss of ruin.’
HINTS FOR SPIRITUAL ORGANISATION
This led Siva into thoughts about the future of the institution whose crest-jewel he is today.
Later in the day he gave some precious instructions to Swami Chidanandaji about the conduct of the Society’s affairs and the maintenance of the Ashram.
‘No one should feel estranged in the Ashram. Everyone has got so many faculties. There is capacity also to do something grand. The Will of God also guides them. But the difficulty is that when a man leaves his hearth and home, his wife and children, his parents and relatives, his wealth and position, he feels that he is entitled to be independent and refuses to be bossed over. We should appreciate that or at least recognise its existence. Personally, each Sadhaka should take care that this independence does not blossom forth into arrogance. But those who run the institution should not hurt the individual’s feelings, nor make him feel that he is being looked down upon. Each department, the moment you entrust it to a particular person, should be almost independent.’
‘There is a difficulty in this. For instance, there is the Ayurvedic Pharmacy, the League, etc., where saleable articles are stocked. If those who handle these things are left to themselves, Maya will spread her net over them and instigate them to pilfer, thus ruining themselves and the institution. The system should be fool-proof and there should be frequent checking also.’
‘This should not lead us into a suspicion-complex. If those who are responsible for the various departments feel that they are being watched with suspicion, their interest and zeal will be lost. Just once in a way, have an eye. It is not only good for the institution, but will prevent the individual from falling a prey to evil.’
‘Every Ashramite should be made to feel that this is his own home. Especially, those who do not belong to your own caste, creed, community or group should be specially looked after, lest they should feel that, ‘Because I am a Punjabi, I am neglected by these Madrassis.’ They should be made to feel that they are in fact looked after better here than they would be in an Ashram predominated by their own people.’
‘And, there should be a sort of tribunal to settle grievances and to listen to complaints. This should meet once in a way and iron out the differences that may crop up between man and man.’
‘Old workers, I mean both those who are aged and those who have served the institution for a long time, should be well looked after. If a Sadhak has served well for three or four years and has been very useful to us (like Krishnanandaji, for instance), the Society should attend to his needs till the end of his life. What little service they can render to the Society they should voluntarily do. There should be no extraction of work from them. They should be allowed to meditate and progress in their Sadhana.’
‘But, this should not bring about an effeminate nature in you. Some people have an intriguing nature. They will create parties, cliques, and troubles. With them you should be polite but firm. Say ‘OM Namo Narayanaya, Swamiji Maharaj, you can leave the Ashram.’ These vipers should not be allowed to poison the atmosphere, and create internal dissensions.’
‘These are just some thoughts that occurred to me. Keep them in mind. The organisation has grown world-wide beyond our own expectations. It is better, therefore, that we adhere to certain principles. The whole world looks to us for guidance. It is but essential that the main hub of the institution should be efficient and run on systematic lines.’
‘I have a feeling that even if all of us disappear from the scene, the Lord’s Will will work itself out through other instruments. But, that should not lead us into complacency. We should exert our utmost to do our bit.’
20 th JANUARY, 1949
ROOT OF DEPRESSION
Gazing at the beam in melancholy, A. stood before Siva. Siva’s torch searched him out. Just then the Hatha Yoga class of the Forest University was over and Siva was talking about radiant health.
‘Why is A., such a young Brahmachari, so melancholy and morose? ....(Turning to A.) ....Be happy and cheerful. Why, I have never noticed you laugh or in a happy mood even.’
A. was silent. After a pause Siva continued. ‘Something you are hiding and sup-pressing. This melancholy is the result of that. Be open and plain. Let the secret out. Then you will be happy and peaceful. Nothing will ever haunt you.
‘A young man of your age will be ever brisk and active, will be bubbling with joy and cheer. I have never seen a boy who is always gloomy.’
‘That shows you have not come here out of real Vairagya. If you had, you would immediately on your arrival here be full of joy and peace; for, here you have no anxiety to haunt you, no responsibilities to oppress you, no fear to frighten you, no nightmares, nothing at all that could ever make you feel depressed.’
‘Only when a boy runs away from the house after committing some sinful deed and even after going to an Ashram broods over it, he is depressed. Even this sort of Vairagya is good: but you should not brood over the past and thus spoil your future, too. Work, work strenuously. Take real interest in the work. Try always to engage yourself in some useful activity. You must have your finger in every kind of service. You must regularly go to the temple, prostrate before the Lord and ask His pardon for whatever you have done. There is no harm in telling me whatever the secret is. That will be a sort of Prayaschittha for the act and it will relieve the mental oppression a great deal. Everyone has got a secret or other. Nobody in the world is there who can boldly assert that he has not sinned at all. But, Kirtan, Japa Dhyana, Vichar, Seva and devotion to the Lord’s feet burn up even Brahma-Kathya Dosha. A dip in the Ganges washes away all your sins.’
‘Now, cheer up. Be bold, happy, peaceful and cheerful. Nothing will ever happen to you.’
FOOD WITHOUT WORK?
A young boy had left his house and has come to the Ashram. Siva noticed his presence in the Bhajan Hall during the morning class.
‘What for have you come here? How long do you want to stay?’
‘I have come here to become a Sanyasin, Swamiji. I shall stay here permanently.’
‘You? Sanyas? What for? You think that if you take Sanyas, you can have a comfortable living, free food and clothing? You wish to eat without work? Otherwise, why have you come here? You are afraid that you will not be able to earn your livelihood by working in some office. And, you imagine that you can deceive the world by taking upon yourself the robes of a Sanyasin and expecting the world to feed your laziness. Go back: do some service somewhere: earn your livelihood by honest means: then practise Sadhana side by side. You will get Moksha rapidly.’
REVITALISATION IN A FEW SECONDS
In the morning class Sri Vishnuji demonstrated Bhastrika and also explained the technique. Siva said:
‘This Pranayama is a great help to Sadhaks. It has innumerable advantages. The mind will be more easily concentrated during meditation if you sit after one or two rounds of Bhastrika. You can effectively drive off sleep and drowsiness during meditation with the help of this Pranayama. No tea or coffee is necessary. Lungs get thoroughly exercised and flushed. This Pranayama is a sure remedy for asthma. It increases the gastric fire, too. Digestion is improved. In a few moments the entire body and mind are revitalised. In cold places, even if you have no blankets, practise a few vigorous rounds of Bhastrika. You will be comfortable. The Pranayama will produce warmth in the body. Padmasan is the best Asan for practising Bhastrika and Kapalbhati.’
‘This is very much like Kapalabhati. In Kapalabhati breathing is automatically controlled by the pressure and relaxation of abdominal muscles. When the belly is drawn in, the diaphragm is thrown up and the lungs will automatically throw out the breath: similarly, when the abdominal pressure is relaxed, the diaphragm will descend thus creating a vacuum in the lungs and automatically the breath is taken in. There is no particular attention paid to breathing and hence, it is more diaphragmatic exercise. But in Bhastrika, besides the abdominal muscles, attention is also paid to breathing. Forced expulsions of breath characterise this Pranayama. The nostrils and the entire bronchial tube as also the lungs are vigorously cleansed. Here, special attention is paid to Rechaka alone: Puraka becomes an inevitable corollary. Puraka should be mild, short and automatic and just that much of breath is taken as would be sufficient for the next forcible expulsion. At the end, Bhastrika has a long, mild and full Puraka followed by a long Kumbhaka and then a full Rechaka. In Bhastrika the maximum number of expulsions per round is 20, and a Sadhaka is advised to do only three rounds per sitting. There should be a clear interval between two rounds. In Kapalabhati, the expulsions can go up to a maximum of 100 at a time.’
‘All of you should make it a point whenever you meet an asthmatic, to teach this Pranayama (Bhastrika) to him. You will be rendering a great service. You should teach this Pranayama to all those with whom you come into contact.’
21 st JANUARY, 1949
FIRST AID TO THE INJURED
The Sanskrit class was over in the morning at the Forest University.
Siva began his Kirtan: but, curiously enough, it was Jaya Ganesha Kirtan!
‘From this morning,’ said Siva: ‘we should have a First Aid Section in the University. Everybody should have a working knowledge of this most important branch of knowledge. When a man has cut his arm accidentally and he is bleeding profusely, a Sadhaka should not be standing near-by, gaping like a fool. He should at once rush to the aid of the injured. Without proper knowledge, he will be able to do nothing. If he has a knowledge of First Aid, he will at once be able to stop the bleeding and thus save the patient.’
‘First of all, this knowledge will be very useful to yourself. The body is an instrument provided by the Lord to enable the Jiva to achieve the goal of realising its unity with the Paramatman. It should be looked after well. Then only will the path be smooth. Diseases are obstacles to Sadhana. Everyone should, therefore, have a fair knowledge of simple remedies to ordinary diseases, besides First Aid. First Aid will enable you to know exactly what to do if a snake bit you or a wasp stung you. It is a great help to the Sadhaka himself.’
‘Secondly, you will always have your neighbours and friends. Even a renunciate Sanyasin cannot avoid having the acquaintance of one or two others. Food is necessary: clothing is necessary. Man is a social being. When your neighbour meets with an accident, you should not just stand there looking at him: you should at once render First Aid to him and thus relieve him of his suffering. There is no service greater than this.’
‘Thirdly, this branch of knowledge is the basis for a system of Yoga which effects the necessary purification for the dawn of Knowledge. Unless the Antahkarana is purified, the Light of God cannot shine in it. There is no greater purifying agency than helping a man out of pain. You will have to serve the patient with Narayana Bhav or Atma Bhav. Then the inner purification will be rapid.’
‘If a man has accidentally drowned himself, you should give him artificial respiration. You should learn the technique of getting the water out of the lungs and restoring the breathing. Normal breathing may not sometimes be resumed until after a few hours. You should go on persistently applying the artificial respiration.’
‘Even before that, you should know how to rescue a patient who is about to be drowned. If you do not know how to swim, you should throw a rope or a piece of cloth with the help of which the drowning man may reach the shore. Similarly, you should know what to do when a man is suffering from asphyxia.’
‘Then there are cases of snake-bite, scorpion-sting, etc. You should have presence of mind. You should be able to find out whether the snake was a poisonous one or not, from the wound. If it is non-poisonous, you should be able to restore courage to the patient by gently telling him that nothing will happen to him. More cases die of shock than of any actual causes.’
‘Then there are cases of poisoning. You should know what sort of emetics should be given or purgatives and antidotes. Millions of lives can be saved by timely help. Just imagine what a great help you will be to humanity.’
‘You should be able to attend to features and dislocations of bones. You should always use your commonsense. If the usual ready-made material is not available, you should rapidly improvise a splint by cutting pieces of thick card-board, etc.’
‘In the case of broken arteries or veins, you should know that bleeding from arteries will be in jerks and the blood will be of red colour and can be stopped by applying a bandage between the place and the heart. Bleeding from the veins will be of dark hue and will simply ooze out. If the bleeding is not immediately stopped, the patient will have a collapse very soon. You should know how to apply the triangular bandage.’
‘In the case of cuts and wounds you should know how to bandage them. You should know the use of tincture benzoine: this acts as a plaster on the wounds when applied over some cotton-padding. If the plaster gets stuck up, you should use spirit to remove it. You should also be able to treat cases of burnt or blistered skin, scratches, abrasion, etc.’
‘You should be ever prepared to rush to the aid of persons injured by accidents— car accident or tonga accident.’
‘You should know the methods of removing foreign matter which might have gotten into the ear, the nose or the eyes.’
‘Lastly, you should be able to treat cases of fatigue, fainting, shock and other forms of sudden collapse. In all these cases if proper First Aid treatment is rendered in time, the patient has every chance to revive. If this treatment is neglected, then the patient’s condition gets worse.’
‘You will by now have realised how very useful this science is. Every Sadhaka should have a thorough knowledge of First Aid, and some working knowledge of medicines, of household remedies, of hygiene and sanitation. He will not only help himself but help others and thus purify himself for the reception of divine light.’
PRAYER FOR SELF IN OTHERS
At the close of the morning University class, Siva announced that the entire class will repeat the Maha Mrityunjaya Mantra for the health and long life of Dr. Hetram Agarwal and family.
‘You may ask: why should we pray for the health and long life of other people, when we ourselves are trying to say that this world is a long dream, that the body and the other Koshas are imaginary coverings over the Eternal Atman which alone IS. These questions arise out of mere intellectual perversity. If it is, of course, your aim to become Jivanmukthas now and here, and after shuffling off off this body to become Videhamukthas and even then, so long as you are in this relative plane and not ever merged in the Absolute, you should also take into consideration the relative reality of this world. The world exists as an illusion. In this illusory play you have to act your part efficiently and well, according to Dharma.’
‘Secondly, as the Lord has said in the third chapter of the Gita, there is mutual dependence between the Devas and the men. When the Devas are pleased, they help men who in their turn offer Yajnas to the Devas. Similarly in the world, too. You cannot isolate yourself from the world, altogether: you cannot sit idly and expect to be looked after by the world. If you rise above all care for the body, then you can afford to ignore the world. Not till then. If you serve the people, the people will look after you. Therefore, from this point of view also, such prayer is essential.’
‘Thirdly, your aim is to realise that the same Atman, the same Satchidananda Brahman pervades the entire creation and is beyond that also. Sadhana should be a continuous process of expansion of the heart. When you pray for others, feel that you are praying for your own Self in them. By continuously dwelling on this Truth, you will soon realise the All-Pervading Self.’
ASHRAMS: INDISPENSABLE NEED
The First Aid class in the morning gave rise to a discussion after the class was over. Siva wanted that an examination should also be held in due course to qualify students for a Seva Yoga Certificate to be issued by the Forest University.
‘Everyone who comes here should be put through a rapid First Aid training. Even if he goes away later on, he will prove a real aspirant wherever he may be and his knowledge of First Aid will be of great help to himself and to humanity at large.’
‘Why: everything that the Lord has provided in this Ashram has a great significance in a Sadhak’s life. The library, the temple, the Bhajan Hall, the dispensary, the office and lastly the dense forest behind: all these put together constitute the best locality for practising intense Sadhana. You can render service at the dispensary: you can do some work in the office and the kitchen: you can do Akhanda Kirtan: you can worship in the temple: you can study in the library and then when you feel like it, you can seclude yourself in the jungle.’
‘Whatever you need you get here. You have been placed above wants by the Lord Himself. Elsewhere, you will have to suffer for want of proper food and creature comforts. If you wish to read a book, you will have to hunt for it in many libraries. Here the Society will order the book for you. Elsewhere if you need a langotee, you will have to run round a dozen rich men: even then they will say: ‘You are a Sadhu: why do you need a langotee? Those days are gone when the kings themselves used to look after Sanyasins. Now everywhere materialism has spread. It is a very bad time for Sanyasins and Sadhus. But, God will help them. Parivrajak life is not good nowadays. As the Sadhu will be woefully neglected, he will have always to be thinking of food, clothing and other necessities of life. There should be established Ashrams all over the country where renunciates can live and evolve.’
‘Occasionally Sadhaks may go out on Parivrajak life. They should not be prevented by public institutions or Government from doing so. But, the Government may insist on their having with them an identity card from a recognised spiritual leader. Thus, the ancient order will be protected: and no one will have any misgivings about the wandering Sadhu.’
AWAKENING OF KUNDALINI
Siva had paid a visit to Sri S.’s room after the class was over in the morning. S. was still in bed fast asleep. Siva’s Pranava Dhwani woke him up. Later in the day, Siva remarked:
‘S.! I think your Kundalini needs awakening by a new and special kind of Tadana Kriya! I should take a small stick and give a few good Tadanas so that the Shakti in you may get awakened. You are so young and yet so lazy. I have requested you so often to attend the class: you never care to listen. Even though you are in the next room, you do not attend the Kirtan in the office. You are slowly becoming a Thahappan Swami I think.’ (Thahappan Swami is a humorous way of saying ‘an undisciplined and disobedient disciple.’)
And, then turning to us, Siva said: ‘there are various methods of awakening Kundalini: through Hatha Yogic Kriyas, through Pranayama, through Vichar, through Guru’s grace, through devotion, through selfless service, etc. There is a special Shakti Sanchara Kriya, a Tadana Kriya. This method of Tadana has a special value. My Tadana Kriya is an entirely new method. It consists of taking a good stick and giving a few mild canings. Then Kundalini will get awakened and the aspirant will be brisk.’
RECIPE FOR PEACE
Chidanandaji was coming down after night Kirtan, along with Siva. Siva noticed this unusual feature and enquired of the reason.
‘Nowadays, Swamiji, I am taking my bed down.’
This is after he took over as the General Secretary of the Society.
‘Why?’
‘Much of the misunderstanding and ill-will among people has its origin in the kitchen, Swamiji. I spend most of my time in or near the kitchen nowadays so as to be on the spot to smoothen out matters.’
This moved the all-compassionate Siva. ‘No, no, Chidanandaji, do not worry yourself over these things. Kitchen is a tiresome business. You will waste all your precious energies on silly things. No, no: do not come down. Just supervise the work for a few minutes daily. You should go on with your meditation, study and other things. I myself have experience of the kitchen-politics. But I am indifferent. God’s will be done. If He wants, then people will remain here: otherwise, not.’
‘I am always peaceful. Because, I am prepared for anything. If all people go away, I will take my Bhiksha in the Kshetra or in some houses here and remain in a Kutir. I will serve the few sick patients that come to me. If some devotee would like to print, I will give him some of my writings. Best of the time will be my own. If just two or three hundred rupees come every month, then I will keep a few hard-working Sadhaks and run the show on a small scale. If lakhs and crores come, then I am prepared to expand the work to any magnitude. I am prepared for anything. So, I am always peaceful. You should also be indifferent to these things. From tomorrow remain in your Kutir and just supervise the work. Do not bother yourself always about finance and kitchen.’
Peace and courage have their origin in renunciation.
GO YE! AND SIN NO MORE!
As we were coming down after night Satsang, a discussion arose about discipline and Sanyas. Chidanandaji quoted several instances of Sanyasins quarrelling with their own Gurus or with others.
‘Sanyas is not an easy thing,’ said Siva. ‘I think in Sanyas-life, too, we shall see all the Lilas that characterise worldly life. Fights and quarrels, jealousy and hatred, passion and greed. Many Sanyasins have gone back to household life after they had embraced Sanyasa. They had all taken Sanyasa perhaps before they were fit for it. Some of them have again come back to a life of renunciation and thenceforward have been very good Sadhus. Sri K. who started the Satyasevashram was one such. Evil is there inside: man has got to be vigilant and to exert always to annihilate it. Sometimes this evil overpowers him: he goes astray. Then he wakes up again and comes back to the proper path. It is all His Maya. We should not condemn anything. The moment the Sadhu who is a Yoga-Bhrashta comes back to the proper path, the Lord takes him back with open arms and leads him on the right path. Only he should not relapse into evil ways.’
A significant point in this connection is that the above is the answer to an unasked question from me. In the afternoon, Swami Krishnanandaji and myself were discussing this very problems and were unable to arrive at a proper conclusion. It was of no great moment: so I did not broach the matter before Siva: but, the answer has come all the same.
22 nd JANUARY, 1949
TYPEWRITERS IN THE JUNGLE
The Commissioner of Paori has come with Sri Gauri Prasadji and the Mahant of Swarg Ashram.
After bowing to Siva, he occupied the chair opposite. Siva at once called Vishnuji and Padmanabhan. One brought fruits and the other brought books for presentation. Ever-ready to serve.
Within a few minutes, the visitors had their Prasad, for their body and soul. Siva asked them while handing over the Asan-chart: ‘Will you practise them?’
‘Sure: yes, Swamiji. I shall try.’
Then a few minutes later the Commissioner turned towards the office. He was astonished.
‘This is your office?’
Judge Saheb explained: ‘Yes, it is Swamiji’s office. You see it is here that the innumerable books, magazines, pamphlets and leaflets, and letters are produced. Swamiji has flooded the world with spiritual literature.’
30 th JANUARY, 1949
THAT LOOPHOLE
Siva is not a revolutionary. He understands that perfection is not attained in a day. He does not want anyone to break his habits all of a sudden. He does not advise anyone to jump from luxury into Virakti.
He is an evolutionary. He would not allow one Sadhaka to go on repeating from day to day the same old acts, without even TRYING to alter his attitude towards life and striving to change his habits.
Early in the morning before even coming into the office, Siva entered the bath-room. He found a few younger Sadhaks waiting for hot water for bath, along with more aged inmates.
Just a mere smile, an ‘OM Namo Narayanaya’ and ‘You are also taking bath in hot water?’ indicated to the young Sadhaka that a good invigorating and healthy plunge in the Ganges was indicated. A short sermon!
