Born on the 8th September, 1887, in the noble family of Sage Appayya Dikshitar and several other renowned saints and savants, Sri Swami Sivananda had a natural flair for a life devoted to the study and practice of Vedanta. Added to this was an inborn eagerness to serve all and an innate feeling of unity with all mankind. Though born in an orthodox family, Swamiji was broad-minded and catholic, pious and devout.

His passion for service drew him to the medical career; and soon he gravitated to those parts of the world which most needed his service. Malaya claimed him. He had also commenced editing a Health Journal and wrote extensively on health problems. He discovered he espoused it as his own mission.

It was divine dispensation and the blessing of God upon mankind that the doctor of body an mind renounced his career and took to a life of renunciation to qualify himself for ministering to the soul of man. He settled down at Rishikesh in 1924, practised intense austerities and shone as a great Yogi, Saint, Sage and Jivanmukta.

Swami Sivananda dressed to cloth himself, ate to live, and to serve humanity. A small dilapidated Kutir, not resorted to by others, and infested with scorpions protected him from rain and sun. With all his intense Tapas, Swamiji, did not neglect service of the sick. He visited the huts of the Sadhus with medicines, served them and shampooed their legs. He begged food on their behalf and fed them with his own hands when they fell sick. When necessary, he kept vigil throughout the night by the side of the bed of the ailing Sadhus. He served the pilgrims and saw Lord Narayana in them.

Swamiji traveled the whole length and breadth of India during his Parivrajaka life. He conducted Sankirtan and delivered lectures. Swamiji, then, went on a trip to Kailas and Badri.

He returned after the pilgrimage and started the Sivanand Ashram in the year 1932 on the right bank of the holy Ganga. In 1936 was born The Divine Life Society. He found and old Kutir, dilapidated and disused, which looked like an abandoned cowshed. To him it was more than a palace. He cleaned the Kutir and occupied it. Then, the increasing number of disciples who sought his lotus feet, undaunted by forbidding conditions of living, necessitated expansion. They found more sheds vacant, but uninhabitable filthy. Thus began the early life of The Divine Life Society.

Sri Swami Sivananda believed in synthesis in everything, in Yoga as well as in the alleviation of human suffering. Swamiji radiated his divine and lofty message of service. Meditation and God-realisation to all parts of the world through periodicals and letters, through his books, running to more than three hundred. His devoted disciples were drawn from all religions, cults and creeds.

Swami Sivananda’s Yoga which he has significantly called the ‘Yoga of Synthesis’, effects a harmonious development of the ‘hand’, ‘head’, and ‘heart’, through the practice of Karma Yoga, Jnana Yoga and Bhakti Yoga. Widest possible dissemination of spiritual knowledge is the primary object of the Divine Life Society. Its illustrious founder Sri Swami Sivanandaji Maharaj tirelessly worked for three decades from his small hermitage on the bank of the Ganga in pursuance of this worthy goal.

On the 14th July 1963, the Great Soul, Sri Swami Sivanandaji Maharaj, entered Mahasamadhi in his Kutir on the bank of the Ganga, in Shivanandanagar.

Though Swami Sivananda attained Mahasamadhi, his spirit still guides the noble work initiated by him which is gathering momentum with every passing day. Senior monks of the Divine Life Society under the leadership of their present President, Sri Swami Chidananda, continue to work ever more vigorously for the spread of the Divine Life Gospel, summed up by the Master in six succinct words : "Serve, Love, Give, Purify, Meditate, Realise."

These twenty instructions contain the very essence of all Yoga Sadhana, Karma, Bhakti, Jnana and Yoga will all come to one who follows them whole-heartedly. They are the unfailing keys to quick and effective development and culture of the physical, mental, moral and spiritual self of man.

1. BRAHMAMUHURTA

Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for Sadhana. Do all your morning spiritual Sadhana during this period from 4 a.m. to 6:30 or 7 a.m. Such Sadhana gives quick and maximum progress.

2. ASANA

Sit on Padmasana (lotus pose), Siddhasana (adept's pose) or Sukhasana (any pose you like) for your Japa and meditation for half an hour, facing east or north. Increase the period gradually to three hours. Practice Sirshasana (headstand) and Sarvangasana (shoulderstand) for maintenance of health and Brahmacharya. Take light physical exercises as walking, etc., regularly. Do twenty rounds of easy, comfortable Pranayama (breathing exercises). Do not strain yourself while doing Pranayama.

3. JAPA

You can repeat any Mantra (sacred syllable), such as pure Om or Om Namo Narayanaya, Sri Ram, Sita Ram, Sri Ram Jaya Ram Jaya Jaya Ram, Om Namah Sivaya, Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Hari Om, or Gayatri (a sacred Vedic Mantra), according to your taste or inclination, from 108 times to 21,600 times daily. Devotees of Christ may repeat the name Jesus or Hail Mary, Mother of Jesus. Parsis, Sikhs and Muslims may select a name or Mantra from the Zend Avesta, Granth Sahib or Koran respectively.

4. DIETETIC DISCIPLINE

Take Sattvic food. Give up chillies, tamarind, garlic, onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet (Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a fortnight once or twice in a year. Eat simple simple food. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is a sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, dhal and bread without any pickle. Do not ask for extra salt for dhal, and sugar for tea, coffee and milk. People taking non-vegetaraian diet should try their best to gradually give up flesh-eating as completely as possible. They will be immensely benefited.

5. MEDITATION

Have a separate meditation room under lock and key. If this is not possible then a corner of the room should be set apart with a small cloth screen or curtain drawn across. Keep the room spotlessly clean.

6. SVADHYAYA

Study systematically the Gita, Ramayana, Bhagavatam, Vishnu-Sahasranama, Lalita-Sahasranama, Adityahridaya, Upanishads, Yoga Vasishta, Bible, Imitation of Christ, Zend Avesta, Quran, the Tripitakas, the Granth Sahib and other religious books from half an hour to one hour daily, and have Suddha Vichara (pure thoughts).

7. ELEVATE THE MIND

Get by heart some prayer - Slokas (prayer verses), Stotras (hymns) and repeat them as soon as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.

8. BRAHMACHARYA

Preserve the vital force (Veerya (seminal energy)) very, very carefully. Veerya is God in motion or manifestation (Vibhuti). Veerya is all power. Veerya is all money. Veerya is the essence of life, thought and intelligence. This instruction is not for bachelors only. Householders also must follow it as far as possible. They must be extremely moderate in their marital connections with their spouse. This is very important.

9. CHARITY

Do charity regularly, every month, or even daily according to your means. Never fail in this item. If necessary forego some personal wants but keep up this charity regularly.

10. HAVE SATSANG

Give up bad company, smoking, meat and alcoholic liquors entirely. Have constant Satsang (association with holy people). Do not develop any evil habits. Deliberately exert to develop positive virtuous qualities.

11. FAST

Fast on Ekadasi (11th day of the Hindu lunar fortnight) or live on milk and fruits only. Christians must fast on alternate Sundays, Muslims on alternate Fridays, and Parsis on a suitable day every fortnight.

12. JAPA MALA

Have a Japa Mala (rosary) around your neck or in your pocket or underneath your pillow at night. This will remind you of God. Twirl the beads during your leisure. You should repeat the Name at all times, whatever task you may be engaged in.

13. OBSERVE MOUNA

Observe Mouna (vow of silence) for a couple of hours daily. Do not make gestures and inarticulate noises during the period of silence.

14. DISCIPLINE OF SPEECH

Speak the truth at all cost. Speak a little. Speak sweetly. Always utter encouraging words. Never condemn, criticize or discourage. Do not raise your voice and shout at little children or subordinates.

15. BE CONTENT

Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a happy, contented life. Avoid unnecessary worry. Be mentally detached. Have plain living and high thinking. Think of those who do not possess even one-tenth of what you have. Share with others.

16. PRACTICE LOVE

Never hurt anybody. Ahimsa Paramo Dharmah (Non-injury is the highest virtue). Control anger by love, Kshama (forgiveness) and Daya (compassion). Serve the sick and the poor with love and affection. This is service of God.

17. BE SELF RELIANT

Do not depend upon servants. Self-reliance is the highest of all virtues.

18. HAVE SELF-ANALYSIS

Think of the mistakes you have committed during the course of the day, just before retiring to bed (self-analysis). Keep a daily spiritual diary and self-correction register as Benjamin Franklin did. Maintain a daily routine and resolve-form. Do not brood over past mistakes.

19. DO YOUR DUTY

Remember that death is awaiting you at every moment. Never fail to fulfil your duties. Have pure conduct (Sadachara).

20. REMEMBER GOD

Think of God as soon as you wake up and just before you go to sleep, and at all other times whether engaged in any work or not. Repeat His Name always. Surrender yourself completely to God (Saranagati).

This is the essence of all spiritual Sadhana. It will lead you to liberation. All these spiritual canons must be rigidly observed. You must not give any leniency to the mind.

O Adorable Lord of Mercy and Love !
Salutations and prostrations unto Thee.
Thou art Omnipresent, Omnipotent and Omniscient.
Thou art Existence-Consciousness-Bliss Absolute.
Thou art the Indweller of all beings.

Grant us an understanding heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptation and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.

Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.

For everyone's success in life and especially for an aspirant's success in spiritual life, it is essential that he should develop certain cardinal virtues. Virtue is strength, power and the key to peace. A virtuous man is ever happy, peaceful and prosperous. People ask me for the specific mention of the virtues that one should develop. The Song of Eighteen "Ities" enumerates the virtues that one should cultivate.

Take up any one virtue and develop it to a very high degree of perfection; eradicate in toto its opposite evil quality even in its most subtle form. Meditate on these virtues, on their benefits and the methods of cultivating them. Here is the Song of Eighteen "Ities":

Serenity, regularity, absence of vanity,
Sincerity, simplicity, veracity,
Equanimity, fixity, non-irritability,
Adaptability, humility, tenacity,
Integrity, nobility, magnanimity,
Charity, generosity, purity.
Practice daily these eighteen 'ities',
You will soon attain immortality.
Brahman is the only real entity,
Mr. So and so is a false non-entity.
You will abide in eternity and infinity;
You will behold unity in diversity;
You cannot attain this in the university.
You can attain this in the Forest University.

Introduction

(a) An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization.

(b) These thirty-two instructions give the essence of the Eternal Religion (Sanatana Dharma) in its purest form. They are suitable for modern busy householders with fixed hours of work. Modify them to suit your convenience and increase the period gradually.

(c) In the beginning take only a few practicable resolves which form a small but definite advance over your present habits and character. In case of ill-health, pressure of work or unavoidable engagements replace your active Sadhana (spiritual practice) by frequent remembrance of God.

HEALTH CULTURE

1. Eat moderately. Take light and simple food. Offer it to God before you eat. Have a balanced diet.
2. Avoid spicy and hot foods, like chilies, garlic, onions, tamarind, etc., as far as possible. Give up tea, coffee, smoking, betels, meat and wine entirely.
3. Fast on Ekadasi days or once in a fortnight. Take milk, fruits or roots only.
4. Practice Yoga Asana (Hatha Yoga exercises) or physical exercises for 15 to 30 minutes every day. Take a long walk or play some vigorous games daily.

ENERGY CULTURE

5. Observe silence (Mouna) for 2 hours daily and 4 to 8 hours on Sundays.
6. Observe celibacy according to your age and circumstances. Restrict the indulgence to once a month. Decrease it gradually to once a year. Finally take a vow of abstinence for whole life.

ETHICAL CULTURE

7. Speak the TRUTH. Speak little. Speak kindly. Speak sweetly.
8. Do not injure anyone in thought, word or deed. Be kind to all.
9. Be sincere, straightforward and open-hearted in your talks and dealings.
10. Be honest. Earn by the sweat of your brow. Do not accept any money, things or favour unless earned lawfully. Develop nobility and integrity.
11. Control fits of anger by serenity, patience, love, mercy and tolerance. Forget and forgive. Adapt yourself to men and events.

WILL CULTURE

12. Live without sugar for a week or month. Give up salt on Sundays.
13. Give up cards, novels, cinemas and clubs. Fly from evil company. Avoid discussions with materialists. Do not mix with persons who have no faith in God or who criticize your Sadhana (spiritual practices).
14. Curtail your wants. Reduce your possessions. Have plain living and high thinking.

HEART CULTURE

15. Doing good to others is the highest religion. Do some selfless service for a few hours every week, without egoism or expectation of reward. Do your worldly duties in the same spirit. Work is worship. Dedicate it to God.
16. Give 2 to 10 percent of your income in charity every month. Share what you have with others. Let the world be your family. Remove selfishness.
17. Be humble and prostrate yourself to all beings mentally. Feel the Divine Presence everywhere. Give up vanity, pride and hypocrisy.
18. Have unwavering faith in God, the Bhagavad-Gita and your Guru. Make a total self-surrender to God and pray: "Thy Will be done; I want nothing." Submit to the Divine Will in all events and happenings with equanimity.
19. See God in all beings and love them as your own Self. Do not hate anyone.
20. Remember God at all times or, at least, on rising from bed, during a pause in work and before going to bed. Keep a Mala (rosary) in your pocket.

PSYCHIC CULTURE

21. Study one chapter or ten to twenty-five verses of the Gita or your scriptures with meaning, daily. Learn the original language of your scripture, at least sufficient to understand it in original.
22. Memorize important and inspiring portions of your sacred scripture according to your capacity. Memorize also any inspiring quotations from other spiritual books. Keep a pocket version your scripture with you at all times.
23. Read the Ramayana, the Bible, the Quran, the Bhagavata, the Upanishads, the Yogavasishtha or other religious books daily without fail. Study more during holidays.
24. Attend religious meetings and seek Satsanga (company) with saints at every opportunity. If not, create opportunities. Listen to spiritual discourses from learned and holy people. If possible, organize such functions on Sundays or holidays.
25. Visit a temple or place of worship daily. Preferably before you leave and upon your return from work, even if only for 5 or 10 minutes.
26. Spend holidays and leave-periods, when possible, in the company of saints or practice Sadhana at holy places in seclusion.

SPIRITUAL CULTURE

27. Go to bed early. Get up at four o'clock. Answer calls of nature, clean your mouth and take a bath.
28. Recite some prayers and Kirtan Dhvanis (devotional songs). Practice Pranayama (breathing exercises), Japa (repetition of the Divine Name of God) and meditation in the early morning. Sit on Padma, Siddha, or Sukha Asana throughout, without movement, by gradual practice. While you meditate, forget the outside world totally. Gradually increase the period of meditation.
29. Perform the daily prayers of your religion. Do not fail to fulfil your obligatory duties.
30. Write your favourite Mantra or Name of God in a notebook for ten to thirty minutes, daily.
31. Sing the Names of God (Kirtan) and pray for half to one hour at night with family and friends.
32. Make annual resolves on the above lines. Regularity, tenacity and fixity are essential. Record your Sadhana in a spiritual diary daily. Review it every month and correct your failures.

Holy Padukaji of Gurudev Sri Swami Sivanandaji Maharaj

1.       Om sri omkara roopaya namah.

Om, Prostrations to the One whose real form is Omkara.

2.       Om sadgurave namah.

Om, Prostrations to the Sat-Guru.

3.       Om sakshacchankara roopadhrite namah.

Om, to the One who is veritable Lord Siva Himself.

4.       Om sivanandaya namah.

Qm, to Master Sivananda.

5.       Om sivakaraya namah.

Om, to Him who is the personification of Lord Siva.

6.       Om sivasayaniroopakaya namah.

Om, to Him who reveals the form of Lord Siva.

7.       Om hrishikesa nivasine namah.

Om, to HIM who resides in Rishikesh.

8.       Om  vaidyasastra visaradaya namah.

Om, to Him who is an expert in the knowledge of Medicines.

9.       Om samadarsine namah.

Om, to the One of equal vision.

10.     Om tapasvine namah.

Om, to the great ascetic, of great penance.

11.     Om premaroopaya namah.

Om, to the One who is a personification of Love.

12.     Om mahamunaye namah.

Om, to the great Muni (Sage).

13.     Om divya jeevana sangha pratishthatre namah.

Om, to the Founder of The Divine Life Society

14.     Om prabodhakaya namah.

Om, to the Great Awakener.

15.     Om geetananda svaroopine namah.

Om, to the very embodiment of the Bliss of the Bhagavad Gita.

16.     Om bhaktigamyaya namah.

Om, to the One who can be attained through devotion and love.

17.     Om bhayapahaya namah.

Om, to the Destroyer of Fear.

18.     Om sarvavide namah.

Om, to the Being who is All-Knowing.

19.     Om sarvagaya namah.

Om, to the One who is everywhere

20.      Om netre namah.

Om, to the One who leads.

21.     Om trayeemarga pradarsakaya namah.

Om, to the Expounder and Revealer of all the three Paths (Karma, Bhakti and Jnana).

22.     Om vairagya jnana nirataya namah.

Om, to Him who is established in Dispassion and Wisdom.

23.     Om sarvaloka hitotsukaya namah.

Om, to Him who is intent upon the welfare of the entire universe.

24.     Om bhavamaya prasamanaya namah.

Om, to Him who is the Allayer of the disease of this phenomenal existence (Birth and Death).

25.     Om samadhigrantha kalpakaya namah.

Om, to Him who has written the Book on Samadhi.

26.     Om gunine namah.

Om, to Him who is adorned by Divine qualities.

27.     Om mahatmane namah.

Om, to the Great Souled One.

28.     Om dharmatmane namah.

Om to the Righteousness-Incarnate.

29.     Om sthitaprajnaya namah.

Om, to the One who is established in firm Wisdom (Superconsciousness).

30.     Om subhodayaya namah.

Om, to the One who is an Auspicious beginning (in all things).

31.     Om ananda sagaraya namah.

Om, to Him who is an Ocean of Bliss.

32.     Om saraya namah.

Om, to the Essence, the Quintessence of all Beings.

33.     Om gangateerasramasthitaya namah.

Om, to Him who is residing on the bank of the holy river Ganga.

34.     Om vishnudevananda-datta

brahmajnana- pradeepakaya namah.

Om, to Him who shines with Brahma-Jnana (Divine Wisdom) conferred on him by his Sannyasa Guru, Swami Vishnudevananda (of Kailasa Ashram).

35.     Om sree brahmasootropanisad anglabhashya prakalpakaya namah.

Om, to Him who rendered the Brahma-Sutras and the Upanishads in the English language.

36.     Om visvananda charanayugma sevajata subuddhimate namah.

Om, to Him who attained the real Wisdom through the service of the two Holy Feet of Swami Viswananda, his Spiritual Guru.

37.     Om mantramoortaye namah.

Om, to Him who is the Personification of all Mantras.

38.     Om japaparaya namah.

Om, to Him who is immersed in Japa.

39.     Om tantrajnaya namah.

Om, to Him who is the Knower of the Tantras.

40.     Om manavate namah.

Om, to Him who is full of Humanity, of human qualities

41.     Om baline namah.

Om, to Him who is Powerful.

42.     Om umaramana padayugma satatarchana lalasaya namah.

Om, to Him who is ever eager to worship the Feet of the Lord of Uma.

43.     Om parasmai jyotishe namah.

Om, to the Transcendental Light.

44.     Om parasmai dhamne namah.

Om, to Him who is the Ultimate Transcendental Abode.

45.     Om paramanave namah.

Om, to the Supreme Atom, the Soul of even the Atom.

46.     Om paratparaya namah.

Om, to Him who is beyond even the Transcendental.

47.     Om santamoortaye namah.

Om, to Him who is the Personification of Peace.

48.     Om dayasagaraya namah.

Om, to Him who is the Ocean of compassion and Mercy.

49.     Om Mumukshu-hridayasthitaya namah.

Om, to Him who dwells in the Hearts of Seekers after Liberation.

50.     Om anandamrita samdogdhre namah.

Om, to Him who has obtained the Nectar of Supreme Bliss.

51.     Om appayyakula-deepakaya namah.

Om, to Him who is the Illuminer of the Lamp that lights the Family of the Sage Appayya.

52.     Om sakshibhootaya namah.

Om, to Him who is the Witness-Being

53.     Om rajayogine namah.

Om, to Him who is the Great Raja Yogin.

54.     Om satyananda svaroopine namah.

Om, to Him who is the Embodiment of Truth and Bliss.

55.     Om ajnanamayabheshajaya namah.

Om, to Him who is the Physician for the Disease of Spiritual Ignorance.

56.     Om lokoddharanapanditaya namah.

Om, to Him who is the Expert in saving Humanity

57.     Om yogananda rasasvadine namah.

Om, to Him who is ever tasting the nectar of the Yogic Bliss.

58.     Om sadachara samujjvalaya namah.

Om, to Him who is Effulgent, Radiant with noble conduct.

59.     Om atmaramaya namah.

Om, to Him who is ever Rejoicing in his own Self.

60.     Om sreegurave namah.

Om, to the Revered Guru.

61.     Om sacchidananda vigrahaya namah.

Om, to Him who is the Embodiment of Satchidananda.

62.     Om jeevanmuktaya namah.

Om, to Him who is Liberated even while Living.

63.     Om chinmayatmane namah.

Om, to Him who is Pure Consciousness.

64.     Om nistraigunyaya namah.

Om, to Him who is devoid of the Three Gunas.

65.     Om yateesvaraya namah.

Om, to Him who is the Chief among Renunciates.

66.     Om advaitasara-prakata veda-vedanta tattvagaya namah.

Om, to Him who has delved into the Wisdom of the Veda and Vedanta, expounding the Essence of non-dualism (Advaita).

67.     Om chidananda janahiada nrityageeta pravartakaya namah.

Om, to Him who causes great Rejoicing among people through his Ecstatic Song and Dance.

68.     Om naveenajana santratre namah.

Om, to Him who is the Saviour of the Modern Man.

69.     Om sree brahmamarga pradarsakaya namah.

Om, to Him who shows the Path to the Attainment of Brahman.

70.     Om pranayama parayanaya namah.

Om, to Him who is ever intent on Pranayama.

71.     Om nityavairagya samupasritaya namah.

Om, to Him who constantly takes Recourse to the Highest Dispassion.

72.     Om jitamayaya namak.

Om, to Him who has conquered Maya.

73.     Om dhyanamagnaya namah.

Om, to Him who is blissfully immersed in Deep Meditation.

74.     Om kshetrajnaya namah.

Om, to Him who knows entirely the Mystery of this Personality.

75.     Om jnanabhaskaraya namah.

Om, to Him who is the Sun of Wisdom.

76.     Om maha devadi devaya namah.

Om, to Him who is the God of Gods.

77.     Om kalikalmasha nasanaya namah.

Om, to Him who destroys the Impurity of this Iron Age (Kali Yuga).

78.     Om tusharasailayogine namah.

Om, to Him who is the Yogi of the Snow Peaks, the Himalayan Yogi.

79.     Om kotisoorya samaprabhaya namah.

Om, to the One whose Effulgence is equal to the Effulgence of a Million Suns.

80.     Om munivaryaya namah.

Om, to Him who is the Foremost among Ascetics and Sages.

81.     Om satyayonaye namah.

Om, to Him who is the Source of All Truth.

82.     Om paramapurushaya namah.

Om, to Him who is the Supreme Being.

83.     Om pratapavate namah.

Om, to Him who is endowed with Power.

84.     Om nama-sankeertanotkarsha prasamsine namah.

Om, to the Being who has glorified the Singing of the Divine Name.

85.     Om mahadyutaye namah.

Om, to the Great Radiance.

86.     Om kailasayatra samprapta bahusantushtachetase namah.

Om, to Him who has attained great Satisfaction of the soul by performing pilgrimage to Mount Kailasa.

87.     Om chatus sadhana sampannaya namah.

Om, to Him who is endowed with the Four Means of Liberation-I .Viveka (discrimination), 2. Vairagya               (dispassion), 3. Shad-Sampat (sixfold virtues-sama (tranquillity), dama (control of outer senses), uparati (renunciation), titiksha (endurance), sraddha (faith), samadhana (proper concentration), and 4. Mumukshutwa (intense longing for liberation).

88.     Om dharmasthapana-tatparaya namah.

Om, to Him who is intent on re-establishing Dharma.

89.     Om sivamoortaye namah.

Om, to Him who is the Form of Siva.

90.     Om sivaparaya namah.

Om, to Him who is ever devoted to Siva as the Supreme.

91.     Om sishteshtaya namah.

Om, to Him who is Dear to Good People.

92.     Om sivekshanaya namah.

Om, to Him who is a Lover of Siva.

93.     Om chaturanta medineevyapta suvisala yasodayaya namah.

Om, to Him whose Renown stretches to the Four Corners of the World.

94.     Om satyasampoOma vijnana sutattvaika sulakshanaya namah.

Om, to Him who is characterized by Truthfulness, All-Knowledge and Insight into Truth.

95.     Om sarvapranishu samjatabhratrubhavaya namah.

Om, to Him who has Created a Feeling of Brotherhood amongst all creatures.

96.     Om suvarchalaya namah.

Om, to Him who is lustrous (in face).

97.     Om pranavaya namah.

Om, to Him who is the Essence of the Pranava-Om.

98.     Om sarva tattvajnaya namah.

Om, to Him who knows all 24 Tattwas (Mysteries of the Universe).

99.     Om sujnanambudhai chandramase namah.

Om, to Him who is the Moon to the Ocean of Wisdom.

100.   Om inanaganga srotasnana pootapapaya namah.

Om, to the One whose sins or Impurities have been completely removed by bathing in the Source of the Ganga of Divine Wisdom which is God.

101.   Om sukhapradaya namah.

Om, to Him who is the Giver of Happiness.

102.   Om visvanatha kripa-patraya namah.

Om, to Him who has obtained the Grace of Lord Siva.

103.   Om sishya hrittapa taskaraya namah.

Om, to Him who steals away the Afflictions of the Hearts of his Disciples.

104.   Om kalyanaguna sampoOmaya namah.

Om, to Him who is full of Auspicious Good Qualities.

105.   Om sadasiva parayanaya namah.

Om, to Him who is ever Adoring Lord Sadasiva.

106.   Om kalpanarahitaya namah.

Om, to Him who is free from all Imaginations of the Mind.

107.   Om veeryaya namah.

Om, to Him who is Heroic with Spiritual Force

108.   Om bhagavadganalolupaya namah.

Om, to Him who is immersed in Singing the Praises of the Lord.

Om shree sadguru sivananda swamine namah. Om namo bhagavate sivanandaya.

To our Spiritual Master, Swami Sivananda, I offer adorations.

In the Vishnu Smriti, it is said the house holder cannot attain even by a hundred sacrifices, that state the Sannyasin attains by living properly even for one night. Hundred purified families may be ahead of him and three hundred purified families of his in the past, even in his line a single one takes to the path of Sannyas. The sun trembles when he sees a Sannyasin, he feels that Sannyasin will break the Surya-Mandala with his force of the soul and attain immortality.

The Narayan-Upanishad says “Na Karmananaprajayaadhanenatyagenaikaamrutatvamaanashahu”. Neither by work, progeny and wealth, but only by renunciation alone immortality is attained.

Even Yajnavalkya said to Maitreyi “Amrutattwasyatunaashaastivitteneti” sage Ved Vyasa in his great epic says O Yudhisthira,  "KaashayamaatradharopiyatihpoojyaYudhishthira”.  Even if a person wears merely the ochre robe, he is fit to be worshiped. Such is the glory of Sannyasa.

The realization of the Sannsyasa is focused in first mantra of Isavasya Upanishad “IsavasyamidamSarvam”.  All this is indeed pervaded by the cosmic spirit. The entire universe is an embodiment of God. All that lives and moves in this world is a member of a common universal family.

In earth, air, water and either in the woods and the glades, in the hills and the dales, in the brooks and the meadows, in the aged and the young – everywhere is God. The world no longer has any exclusive sphere of possession. It loses its illusive power of bondage, “I’m His and He is mine” becomes “I’m for all, and He is Thine! O Lord”.

This is the realization of Sannyasin. The spirit of renunciation enables him not to lose sight of the spirit in matter or the awareness of divinity in multitude of names and forms. His expansive, diffusive spirit can no more be held down to particular groove of life. His great longing to realize his consciousness from the limitation of evanescent values opens up before him broad vistas of universal spiritual realization.

Worshipful Revered Gurudev Sri Swami Sivanandaji Maharaj’s Sannyasin life was most ideal and exemplary model to the Sannyasin of present era – He said ‘I have to serve mankind, to sick, needy and downtrodden, they are Roginarayana, Dukhinarayana. Hence I can’t afford to wrap myself with blanket. He celebrated Sri Krishna’s, Sri Rama’s, birth day, whereas He celebrated Christmas also with great enthusiasm. He sung “My Krishna, Oh Lord, Khuda, Hai! Mery, Hai!l Jesus! with same enthusiasm and devotion. He experienced Brahman everywhere, in everything, at all times and in all conditions. He was unique in own-self and core to renunciation; Sivananda Ashram kept on expanding, number of buildings started springing up but He never left His small cowshed where He spent His all life in pursuing His spiritual sadhana.

On His birthdays gajamala a garland (which has to be lifted by elephant only) was brought every year from Madurai but He will pick some one’s rotten shoe and bang upon His own head forty two times and used to say “it is formula forty two”. Oh Mind, are you happy now? I’m keeping in balance and harmony intact, in case if you are exited with gajmala you must enjoy this “formula formula forty two, shoe beating also”. His was the very strange way of spiritual sadhana. It was all for keeping the mind under His control and not allow it to move from His goal of life that “I’m thine, thou art mine, thy will be done,” He sung Chidananda, Chidananda, Chidananda too..! in all conditions I’m bliss, bliss, bliss Absolute.

Gurudev rejoiced in the Lord. He experienced bliss in all condition, situation, starving and feasting also. He received the President of India as well Army General with most humbleness to His Kutir, where He served the leprosy, nursed the sick people and sick street dogs also.

His was the wonderful and ideal life. His life is worth knowing. If, possible it is worth practicing

OM Shanti! .

"Serve all. Love all. Service of humanity is worship of God. There is no greater yoga than service of mankind." These are the sterling utterances of  Gurudev. He was an embodiment of karma yoga. He served his father and mother when he was young. He served his teachers during his student days. He served his patients as Dr. Kuppuswami in Malaya.

Thus it was service all along. Even when he was a monk in absolute seclusion, not speaking to anyone, engaged in intense spiritual sadhana—penance, meditation, introspection, study, silence—he used to go and work one hour a day or more at a little medical dispensary in Laxmanjula. Being an embodiment of selfless service as well as a qualified doctor, he was an ideal servant of the suffering and the sick, the yatris and the sadhus living nearby. And events are narrated how far he went to make his service one hundred per cent perfect and complete.

One of the earliest books that Gurudev wrote was The Practice of Karma Yoga. And from those earliest days till the very end of his life, he urged everyone to purify their heart through selfless service. He said: "The almost insurmountable barrier standing between the individual soul and God is the personal ego-principle." In his short poem that begins: "Within you is hidden God. Within you is Immortal Soul. Within you is ocean of bliss. Within you is fountain of joy," he adds the most significant words, "Kill this little ‘I’. Die to live. Lead the divine life."

This means that the essence of divine life is the killing of this little "I". The essence of divine life is a total renunciation of the self and dedicating oneself to selflessness—a total renunciation of self and selfishness and self-centred living and dedicating oneself to total unselfish service of one and all, seeing God in all. "Kill this little ‘I’. Die to live. Lead the divine life." This is divine life—killing of the little "I", dying to live.

Most significant is the simple prayer of  Saint Francis who himself lived what he said in the concluding line of the prayer: "For it is in dying to the little self that we are born to eternal life." Again: "Then shall I be free, when ‘I’ shall cease to be." It is only when the "I" disappears that one can rise into the experience of real spiritual freedom.

All Gurudev’s life after Self-realisation, after becoming an enlightened sage and shining as a great light of the Himalayas, was a saga of selfless service—service of the poor, service of the suffering, service of the sick, service of the distressed, service of spiritual aspirants and seekers, service of all humanity, service of the whole world. In diverse, numerous ways, his entire life was one great, continuous stream of selfless service. He had even forgotten how to think of himself; he could only think of others. He lived thinking of others: "In what way can I be of benefit, in what way can I serve?" That was Gurudev Swami Sivanandaji Maharaj till the very last days.

Gurudev declared in one of his eighteen handwritten autobiographical epistles: "I live to serve, to feed the hungry, to clothe the naked, to raise the fallen, to console the distressed. This is my mission in life." And anyone who has known him, anyone who has lived with him, anyone who has seen him instantly recognised: "Here is a totally selfless, dedicated human being." He fulfilled to the very letter the scriptural description of this type of realised soul, who having attained illumination, having done everything that has to be done, having no desires because all their desires have been fulfilled through God-realisation, are seen to be, in the words of the Gita, "intent on the welfare of all creatures."

Rare it is to find a parallel to the type of life—of lofty, sublime selflessness and total, wonderful, dedicated selfless service of all God’s creatures—that Gurudev was and placed before us as an ideal. It is to this embodiment of selflessness and selfless service, this great expounder of nishkama-karma-yoga, who boldly declared, "Service of humanity is worship of God," that we pay our homage. May his blessings be upon us all!

Date: September 8, 2002,  Sunday

| 8.30 am to10.30 am | Jay Ganesh, Pratah Smaran, Guru Stotra, Sivananda Stuti, Vishnu Sahastranam, “Om Namo Bhagavate Sivanandaya”  Mantra Japa,   Gita Dhyanam, Chapter - 2, 12 & 15 |
| --- | --- |
| 10.30 am to 11.30 am | Sharing of thoughts of Sri Gurudev’s Wisdom teaching – by Pujya Sri Adhyatmanandji |
| 11.30 am to 12.00 Noon | Mid-day Meditation |
| 12 .00 pm to 2.00 pm | Lunch and Rest |
| 2.00 pm to 4.30 pm | Samuhik  Japa – of Sri Mrityunjaya Mantra |
| 4.15 pm to 4.45 pm | Tea  Break |
| 4.45 pm to 6 .00 pm | Satsang- sharing the thoughts by devotees. |
| 6.00 pm to  8.00pm | Sri Guru Paduka Pujan, Aarati, Prasad |

The 8th September will be Solemnly observed as the sacred 114th Birthday of H.H. Sri Swami Sivanandaji Maharaj. The Programme will commence with prayer and group meditation in the brahma-muhurta (early in the morning). Holy Paduka Pooja will be performed at Sri Astha Lakshmi Bhavan, discourses and satsang will be conducted consisting of Sankirtan and Bhajan etc.

Sri Swami Adhyatmanandaji Maharaj will be speaking on the occasion to bring home to the minds of the devotees, the significance of the mission of Sri Gurudev, which was to awaken man from the slumber of materialism, atheism, agnosticism and make him come to an awareness of the existence of a higher life. His teaching coupled with His personal life and His gospel is really a statement of His own life. He insisted that there should be a harmony in the growth of the human personality from all sides and there should not be any short of lop-sided development. It is an erroneous one-sidedness of emphasis that has made most people in the world traumatized neurotics, psychopathic patients anti-social elements and harbingers of violence to the brotherhood of man. The illness of man is rooted within him. As long as he is sick inside and this internal malady persists, he cannot be made happy. Economic progress, industrial advancement and military powers cannot make one happy, for these are only attempts to stitch in to a single fabric a tattered garment form to shreds, which can never have the substantiality of a whole. There should be a beautiful system of education which makes man grow like a strong tree, which does not grow merely in parts, so that his understanding, emotion, volition and activity are a harmonious manifestation of his true being and not a dissipated outburst of his uncontrolled urges. The eternal, the relative and the individual have to be recognized in their proper places. “God first, the world next and yourself last”, was a famous saying of H.H. Gurudev Sri Swami Sivanandaji Maharaj. Here is  an entire scripture in a few words for us. Om Shanti. Glory to Gurudev. Glory to Swami Sivanandaji Maharaj!

8th Maha Samadhi Day of H.H. Sri Swami Pavitranandaji (founder of Sivananda Ashram, Ahmedabad) will be solemnly observed with peace prayer and feeding to the poor on 8th of September (Samadhiday is on 7th September, but observed on 8th). Om Shanti.

A Friend, Philosopher and Guide
by
Swami Krishnananda

Spirit, which is veritably the power of God set in motion, keeps itself ever vigilant to maintain the purpose of creation, and it never sleeps even for a moment. It is always active in working to maintain the equilibrium and order necessary for the fulfillment of the aim of creation. It is always intolerant about excesses and extremes of any kind. Whenever and wherever there is an intolerable excess or extreme, an overstepping of boundaries and limits, the spirit begins to work forcefully and brings back the powers to move in the direction of the desirable, and sets things in tune with the purposes or aims which it has in view.

At the time when Sri Gurudev Sri Swami Sivanandaji Maharaj came to limelight in this world, sometime in the earlier part of this century, it could be observed that there were certain movements in human history which required rectification. History is nothing but the march of the intentions of the Time-spirit which vigorously adjusts and adapts itself to the ultimate aim and goal towards which the entire universe is moving. At the beginning of this century, there were two trends in the social movement, which went to excesses, and they had to be checked. There was, on the one side, an excess of traditional orthodoxy, while, on other side, there was an extreme in the materialistic and economic outlook of life .We had both these things visible not only in India but all over the world. There were two sections of mankind thinking in two departments of life altogether, one going to the one extreme and other going to the other extreme. The religious orthodoxy tended to isolate itself from the realities of life and set up an almost impossible set of ideals of religiosity, a type of religion which made it almost an other – worldly affair, perhaps having nothing to do with the present life, as also bordering upon social disparities and satisfactions of human society in a manner which could not have been regarded as healthy from the point of view of the aims of the Time –Spirit. On the other hand, there was the other side, viz., science, physics, technical developments and industrial revolution, all of which gripped the minds of the modern Indian youth, who gradually lost contact with the vital springs of Indian culture and began to feel enamored of the demonstrations of modern achievements in the fields of applied science and technology. So, there was a section of people, youngsters included, which moved in the direction of the exterior world of sense – contacts, social amusement and physical comfort, making it the be-all and end-all of life, as it were, ignoring the spiritual value of life altogether, on account of the glamour of the western civilization which had its impact upon Indian culture due to peculiar circumstances of history in which India found itself in the beginning of this century. As mentioned, there was religious orthodoxy, even untouchabilities of various types, which was definitely not in consonance with the aims of Time-spirit or the will of God. The balance of life was swinging between the devil and the deep sea.

And whenever such a gulf of difference arises in the lives of the people, whenever there is any intolerable movement of any kind, the spirit of time takes the rod in its hand; and it does its work in two ways. Sometimes it is harsh with people and punishes them with a tremendous revolution, an earthquake, cataclysm or massacre, _ it can do even that when it is angry. But , if its intentions are of different kind , it can bring about an inward revolution of a cultural and spiritual nature ( leading to the same aim , of course ) and it is this act of the Time-Spirit that was responsible , we may say , for the birth of such great spiritual masters like Sri Ramkrishna Paramahansa and Swami Vivekananda . In a sense, we may say that the activities of the Time-Spirit began with Raja Ram Mohan Roy himself, which marks the beginning of the revival of ancient Indian culture in the modern period. This kind of activity of invisible forces concretized itself in various ways of manifestation, and these manifestations were of various types, some visible and some invisible. The visible came in the form of stalwarts, geniuses and masters- stalwarts like Tilak and Gokhale, geniuses like Swami Dayananada, Mahatama Gandhi, and Aurobindo and masters like Ramana Maharishi and Swami Sivanandaji Maharaj. These great personages of modern times were the spirits of an inward revolution which was nothing but the hands of the Time-Spirit working for a cosmic purpose. Swami Sivanandaji Maharaj was an embodiment of the intentions of the Cosmic Spirit. It may safely be stated that he was Vedanta in daily life, and Yoga in daily life, philosophy in action, sage and saint combined, the highest idealism shaking hands with a down-to-earth realism. That was the peculiar touch which Swami Sivananda gave to the spiritual value of mankind.

Spirituality was then confined to masteries, Mahatmas and Yogis in sylvan areas and sequestered places. It had not become a part and parcel of day-to-day life. That was one aspect of the excesses. As mentioned earlier, there was other side of it, a complete oblivion in respect of spiritual values; a thorough westernization, taking in only the comfort-and satisfaction aspect of the western civilization and ignoring the logical, ethical and other valuable principles involved in that civilization. This dichotomy or gulf between the two excesses had to be bridged by a personality who could act as a liaison between these two aspects  of human nature and activity. So, persons like Sri Swami Sivanandaji Maharaj and Sri Aurobindo acted this role of bringing together the principles  of ancient tradition and wisdom in consonance with the presents-day requirements of modern logic and scientific approach. So there  was once again the success of the Time Spirit in its real form, not cutting itself off from the world, unapproachable and inaccessible to people, nor going to the other excess of downright crass materialism.

Sri Gurudev’s approach was therefore very comprehensive and his life was his teaching. some , at least , of his disciples regard themselves as thrice blessed for having had the rare privilege of living in the physical vicinity of this great master ; living with him for years and observing him was a greater lesson imbibed by his disciples and followers than a study of books . This is a fact, and it is a great truth. A few of the disciples who had the opportunity and good fortune to be with him for many years of there lifetime had this wonderful experience of living under the shade of a father , mother and divinity manifest in human form , goodness & compassion blended in one . This is why the life of Swami Sivanandaji Maharaj cannot be fully written from all its aspects. There were so many characteristics of his life, and his close associates like Swami Atmanandji Maharaj say that Gurudev had several of the characteristics of lord Krishna himself – the multifaceted manifestation of god – a personality inclusive of everything & anything valuable in life. Sri Gurudev possessed a goodness that reached the stature of the most magnificent divinity & spirituality, at the same time coming down to the level of the children in the primary school & the man in the street. He was like Lord Rama too in some aspects. Sri Rama was said to be ‘Purva – Bhashi’. Valmiki says, “Purva-Bhashi Tu Raghavah.” Many people assumes a dignity & a sense of prestige of there own which they maintain , on account of which they will not speak first , - they want to be spoken first , he would be the first to ask , “ how are you ?”  “If you do not speak, I will speak!” –that was Sri Rama’s attitude. Swami Sivanandaji Maharaj was like that. He would be the first to do Namaskara to you. It is not easy to recount all the many things his life – long disciples personally observed in his through going technique of self- effacement & obliteration of the ego. A Sannyasin, a Paramahamsa of the Sri Sankaracharya Order, inwardly nothing short of Jivanmukta, but outwardly behaving like anyone and everyone – Sri Swami Sivanandaji Maharaj was a surprise to many of the orthodox Sannyasins living in the same area. Many of them could not understand what his attitude meant. And they could not reconcile his behavior with the traditions which Sannyasins had to follow. A Sannyasin cannot touch the feet of a Grihastha, for instance. A sannyasin cannot prostrate him before a householder .It was all forbidden and regarded as heresy. Swamiji was just the opposite of it. He brought down the spirit of spirituality from its confines of fanatic orthodoxy in which many of the traditional sannyasins got caught up, & made it a part & parcel of the kitchen, the bathroom & the latrine, the street & the shop, so that the aroma of the spirit he expected to a spread itself in day- to – day life, in the office & the factories, not making any distinction between the boss & they subordinate, the worker & the employer. All this was a surprise & wonder indeed to people used to thinking in other ways. And Gurudev Swami Sivanandaji Maharaj came to over – step all barriers which separated man from man, barriers which cot off man from God himself. Thus was his great message to people demonstrated and manifested in his own life. God should not remain separated from man. God cannot be in vaikunth or heaven. He has to be with us, He has to be here & walk with us on the road when we stroll, & He must be the friend of us, now. He must be a ‘Sakha’ so that we are not to aspire for a remote God but to live in God, - here & now. Sri Swami Sivanandaji Maharaj’s coming was to completely revolutionize spiritual aspiration & practice, by making it an affair of the daily life of every human being. To conclude, he was Vedanta-in-daily life.

Spirit , which is veritably the power of God set in motion ,keeps itself ever vigilant to maintain the purpose of creation , and it never sleeps even for a moment . It is always active in working to maintain the equilibrium and order necessary for the fulfillment of the aim of creation. It is always intolerant about excesses and extremes of any kind. Whenever and wherever there is an intolerable excess or extreme , an overstepping of boundaries and limits , the spirit begins to work forcefully and brings back the powers to move in the direction of the desirable , and sets things in tune with the purposes or aims which it has in view.

At the time when Sri Gurudev Sri Swami Sivanandaji Maharaj came to limelight in this world , sometime in the earlier part of this century , it could be observed that there were certain movements in human history which required rectification . History is nothing but the march of the intentions of the Time-spirit which vigorously adjusts and adapts itself to the ultimate aim and goal towards which the entire universe is moving . At the beginning of this century , there were two trends in the social movement , which went to excesses , and they had to be checked . There was , on the one side , an excess of traditional orthodoxy , while , on other side , there was an extreme in the materialistic and economic outlook of life .We had both these things visible not only in India but all over the world . There were two sections of mankind thinking in two departments of life altogether , one going to the one extreme and other going to the other extreme . The religious orthodoxy tended to isolate itself from the realities of life and set up an almost impossible set of ideals of religiosity , a type of religion which made it almost an other – worldly affair , perhaps having nothing to do with the present life , as also bordering upon social disparities and satisfactions of human society in a manner which could not have been regarded as healthy from the point of view of the aims of the Time –Spirit . On the other hand , there was the other side , viz. , science , physics , technical developments and industrial revolution , all of which gripped the minds of the modern Indian youth , who gradually lost contact with the vital springs of Indian culture and began to feel enamored of the demonstrations of modern achievements in the fields of applied science and technology . So , there was a section of people , youngsters included , which moved in the direction of the exterior world of sense – contacts , social amusement and physical comfort , making it the be-all and end-all of life , as it were , ignoring the spiritual value of life altogether , on account of the glamour of the western civilization which had its impact upon Indian culture due to peculiar circumstances of history in which India found itself in the beginning of this century . As mentioned , there was religious orthodoxy , even untouchablilities of various types , which was definitely not in consonance with the aims of Time-spirit or the will of God . The balance of life was swinging between the devil and the deep sea .

And whenever such a gulf of difference arises in the lives of the people , whenever there is any intolerable movement of any kind , the spirit of time takes the rod in its hand ; and it does its work in two ways . Sometimes it is harsh with people and punishes them with a tremendous revolution , an earthquake , cataclysm or massacre , _ it can do even that when it is angry . But , if its intentions are of different kind , it can bring about an inward revolution of a cultural and spiritual nature ( leading to the same aim , of course ) and it is this act of the Time-Spirit that was responsible , we may say , for the birth of such great spiritual masters like Sri Ramkrishna Paramahansa and Swami Vivekananda . In a sense , we may say that the activities of the Time-Spirit began with Raja Ram Mohan Roy himself , which marks the beginning of the revival of ancient Indian culture in the modern period . This kind of activity of invisible forces concretized itself in various ways of manifestation , and these manifestations were of various types , some visible and some invisible . The visible came in the form of stalwarts, geniuses and masters- stalwarts like Tilak and Gokhale,geniuses like Swami Dayananada,Mahatama Gandhi,and Aurobindo and masters like Ramana Maharishi and Swami Sivanandaji Maharaj. These great personages of modern times were the spirits of an inward revolution which was nothing but the hands of the Time-Spirit working for a cosmic purpose. Swami Sivanandaji Maharaj was an embodiment of the intentions of the Cosmic Spirit. It may safely be stated that he was Vedanta in daily life and Yoga in daily life, philosophy inaction, sage and saint combined ,the highest idealism shaking hands with a down-to-earth realism.That was the peculiar touch which Swami Sivanandaji gave to the spiritual value of mankind.

Spirituality was then confined to masteries, Mahatmas and Yogis in sylvan areas and sequestered places. It had not become a part and parcel of day-to-day life. That was one aspect of the excesses. As mentioned earlier, there was other side of it, a complete oblivion in respect of spiritual values; a thorough westernisation,taking in only the comfort-and satisfaction aspect of the western civilisation and ignoring the logical,ethical and other valuable principles involved in that civilisation. This dichotomy or gulf between the two excesses had to be bridged by a personality who could act as a liaison between these two aspects  of human nature and activity. So, persons like Sri Swami Sivanandaji Maharaj and Sri Aurobindo acted this role of bringing together the principles  of ancient tradition and wisdom in consonance with the presents-day requirements of modern logic and scientific approach. So there  was once again the success of the Time Spirit in its real form, not cutting itself off from the world, unapproachable and inaccessible to people, nor going to the other excess of downright crass materialism.

Sri Gurudev’s approach was therefore very comprehensive and his life was his teaching. some , at least , of his disciples regard themselves as thrice blessed for having had the rare privilege of living in the physical vicinity of this great master ; living with him for years and observing him was a greater lesson imbibed by his disciples and followers than a study of books . This is a fact , and it is a great truth . A few of the disciples who had the opportunity and good fortune to be with him for many years of there lifetime had this wonderful experience of living under the shade of a father , mother and divinity manifest in human form , goodness & compassion blended in one . This is why the life of Swami Sivanandaji Maharaj cannot be fully written from all its aspects . There were so many characteristics of his life , and his close associates like Swami Atmanandji Maharaj say that Gurudev had several of the characteristics of  lord Krishna himself – the multifaceted manifestation of god – a personality inclusive of everything & anything valuable in life . Sri Gurudev possessed a goodness that reached the stature of the most magnificient divinity & spirituality , at the same time coming down to the level of the children in the primary school & the man in the street . He was like Lord Rama too in some aspects . Sri Rama was said to be ‘Purva – Bhashi’ . Valmiki says , “*Purva-Bhashi Tu **Raghavah* .” Many people assumes a dignity & a sence of prestige of there own which they maintain , on account of which they will not speak first , - they want to be spoken first , he would be the first to ask , “ how are you ?”  “ if you do not speak , I will speak !” –that was Sri Rama’s attitude . Swami Sivanadji Maharaj was like that . He would be the first to do Namaskara to you . It is not easy to recount all the many things his life – long disciples personally observed in his through going technique of self- effacement & obliteration of the ego . A Sannyasin , a Paramahamsa of the Sri Sankaracharya Order , inwardly nothing short of Jivanmukta , but outwardly behaving like anyone and everyone – Sri Swami Sivanandji  Maharaj was a surprise to many of the orthodox Sannyasins living in the same area . Many of them could not understand what his attitude meant . And they could not reconcile his behavior with the traditions which Sannyasins had to follow . A Sannyasin cannot touch the feet of a Grihastha , for instance . A sannyasin cannot prostrate himself before a householder .It was all forbidden and regarded as heresy . Swamiji was just the opposite of it . He brought down the spirit of spirituality from its confines of fanatic orthodoxy in which many of the traditional sannyasins got caught up , & made it a part & parcel of the kitchen , the bathroom & the latrine , the street & the shop , so that the aroma of the spirit he expected to a spread itself in day- to – day life , in the office & the factories , not making any distinction between the boss & they subordinate , the worker & the employer . All this was a surprise & wonder indeed to people used to thinking in other ways . And Gurudev Swami Sivanandji Maharaj came to over – step all barriers which separated man from man ,barriers which cot off man from God himself . Thus was his great message to people demonstrated and manifested in his own life . God should not remain separated from man. God cannot be in Vaikunth or heaven . He has to be with us , He has to be here & walk with us on the road when we stroll , & He must be the friend of us , now . He must be a ‘Sakha’ so that we are not to aspire for a remote God but to live in God , - here & now . Sri Swami Sivanandaji Maharaj’s coming was to completely revolutionize spiritual aspiration & practice , by making it an affair of the daily life of every human being . To conclude , he was Vedanta-in-daily life .

Guru and Disciple
by 
 Sri Swami Yagnavalkyananda

INTRODUCTION

Thousands of people flock to Ananda Kutir every year for the Darshan of Pujya Swami Sri Sivanandaji Maharaj and for his blessings. Majority of them address and take him as their Gurudev. Amongst these visitors are the royal families, ministers, officers, lawyers, doctors, professors, teachers, business people and even farmers and labourers. The intention with the majority is to seek the blessings of Gurudev for physical gain in one way or the other. All address him as Gurudev and claim to be his disciples. This question will vex anyone, whether by mere Darshan of Gurudev will shower his blessings. If not, what should be the path for the disciple if he wants to earn his blessings and how would one be fit for his blessings.

Once one man approached Gurudev for his blessings. Swamiji replied: "Blessings are not obtained so cheaply. One has to earn it. One has to do Sadhana. Then and then only, the grace of Guru flows." In short, Swamiji is stressing two points for the disciples.

SADHANA WITH RIGHT ATTITUDE

1. Every one has to do his Sadhana himself, Guru will direct him, make him aware of the pitfalls on the path but he cannot do Sadhana for the disciple.

2. This Sadhana should be done with proper Bhava (attitude). If the service is done with Bhava (Narayana Bhava) towards the sick and the afflicted, it would be first class Sadhana. But if the same service is done without that Bhava it brings almost no result. Look at the example of doctors and nurses. If they serve the patients with that Bhava they would be tremendously elevated but we see that this is not common because there is no such Bhava; work is done but because it is the part and parcel of the duty of service.

With this consideration one who wants to tread the path of Sadhana should become a pacca disciple and proceed step by step on the path with the determination not to step back even once. Remember again, two things, Bhava and Shraddha (faith) are essential for any progress. I humbly suggest the following stages.

HUMILITY

Stage I: Believe oneself to be the Sandals of the Guru.

One must believe firmly that one is no more than the shoes of Gurudev. This should be the real Bhava from the bottom of the heart and one should behave accordingly. To be fit to be the shoes of such a great man (Maha Manav), Sri Swami Sivanandaji Maharaj, is not a small thing. By being saturated with this Bhava, one gets some satisfaction that one is at the feet of Gurudev and that he is able to, or rather has been given, opportunity to protect his feet.

Just as shoes do not remain quite long on the feet of Gurudev, one is not able to maintain this Bhava for a longer time in the beginning. In being his shoes one learns the most important quality of humility and gets over the evil of Abhiman (ego). This Abhiman is the greatest hindrance to progress in any path, and more so in the spiritual path. Swamiji has stressed that the subtle Abhiman of being a Sannyasin is the worst of all the Abhiman. In similar way, one must guard oneself from that subtle Abhiman that one is a prominent disciple of Swamiji.

In this process one shall cultivate humility and eradicate Abhiman with all its possible forms.

When one thinks that one is well-established in this stage, then would begin the second stage.

INSTRUMENTALITY

Stage II: Believe oneself to be the Danda (stick) that Gurudev holds in his hand.

One must think oneself to be nothing more than a stick, as it were, in the hands of Gurudev. This stick does not do anything by itself. It only does the thing that is done by the hands of Gurudev. In the same way, cultivate the Bhav that one is only an instrument in the hands of Gurudev and whatever is done by that instrument is done by the life behind, i.e., Gurudev. One should thereby cultivate Nimitta Bhav (nominal disposition).

Keep fit so that the Guru can use you as his instrument as he chooses. If this Bhava gets established then the pride of "Doership"—"I did this," "I am doing such and such a thing," "I am going to do this thing next year" will vanish. The knife is cutting but cannot say that it is operating. It is the surgeon who operates, the knife being the instrument. One must become a sharp knife in the hands of the Master Surgeon, Sri Swami Sivanandaji Maharaj. He will do the finest operation of our "ego-dectomy."

Because of this Bhava of being the stick one may have the satisfaction of being of some service to him and one shall have the privilege of being in his hand. One is so lucky to be in his hand for which thousands crave.

SELF-SURRENDER

State III: Believe to be the pen with which he is writing.

One must write about him and for him. It is not the pen that is writing but the hand which holds the pen. Pen is only the instrument. It writes what the mind dictates. One must surrender the mind to Gurudev and only write what the Master Mind dictates to the pen,—oneself. His mind shall be the ruling mind. One should have no independent existence, i.e., complete surrender to Gurudev.

State IV: *Believe** to be his spectacles.*

If one's glasses are dirty, one cannot see properly. In the same way, by being Gurudev's glasses let us clean the dirt in ourselves first. This will make one quite pure. One must feel that his X'ray eyes would see the slightest dirt in ourselves and therefore the necessity of self-cleansing.

It is not the glasses that see but the eyes. Glasses are only an aid. If one is Gurudev's glasses one must see things as he sees. One must adjust one's vision according to his. In this Bhava one is in Gurudev's company for the greater part of the time as the glasses are in use for a long time and by this time one has raised oneself to that stage as to be in Sattvic mood for the greater period than in the beginning.

If one has passed through all these stages with proper Bhava, one may consider oneself to be the "upper cloth" for Gurudev and be always nearer to his heart. When one reaches nearer to Gurudev's heart, I think life's Sadhana is over. It is at this stage that Gurudev's real blessings will grace us. Let us be prepared to earn this now, in this very life only.

Swami Sivananda
" A Man Beautiful Within and Without "
by
Swami Adhyatmananda

The Himalayas and its peaks mount Everest are known for its heights but it does not have depth, where as pacific ocean has depth but does not have height.  Gurudev Shri Swami Sivananadaji Maharaj is worshiped and honored for his Himalayan height of purity, conduct, truth and service to the mankind and pacific depth of knowledge, devotion and abundant love and generosity to the mankind.

He was an unmatched and unparalleled gem. Born in unknown corner of South India in very tiny village named Pattamadai in Tirunelvelly district on the bank of Tampraparani River, today after 116 year, his name has become a household name to the yoga lovers & the seekers of truth. He is light beacon to all who seek guidance in the path of spirituality.

He was an ideal monk. He was able to do everything through his thought vibrations. Never did he become a head of any institution or association but a number of heads and presidents of socio-religious and political institution came to him for his guidance, grace and blessings.

Swami Sivananadaji Maharaj never toured to the west but people from all corners of the world came to him after being inspired by his writings. He preached by his exemplary life. His life was embodiment of teaching. His mere sight elevated the minds of thousands. He was a living assurance for others for the realization of the absolute. Many drew inspiration from the sight of him during his holy presence and even today many more get inspiration from his holy Samadhi shrine from his holy abode at Sivananda Ashram, Rishikesh.

He was beautiful within and without, ever absorbed in His inner being and beyond the realm of his thought vibrations yet controlling everything with it. He was strong indeed; His divine thoughts transmitted to the long distance & purified the world and enter the minds of thousands. The world will rejoice his memory for a long time to come.

He healed by suggestion. In spite of being a doctor, He gave drugfree treatment. By powerful suggestions, he cured many  people in the east & the west who sought refuge in him. He cured a variety of diseases. After having learned this great science of healing in his austerity, during his Tapasya, He always preached about the power of sincere prayer, prayers for peace and prosperities of mankind. He prayed for them, those who needed his prayer. He used to say, allopathic, homeopathy, ayurvedopathy or unanipathy may fail but NAMO PATHY- the holy name of the Lord will never fail. Sooner or later all prayers are answered. Such indomitable was his faith in prayers and power of the absolute with which he could move the mountain.

His mission of Divine Life stands for service and love to the mankind for charity, purity for meditation and finally the goal of self-realization. His very life itself was his message. He lived and breathed only for the good of the known and unknown countless people not only on this planet earth but perhaps also many other distant planets.

He lived through his physical and mental presence in small little thatched hut and most of his penance days hardly had square meal to satisfy his need but he has taken very tender care of each of his devotees & visitors providing them with the essential things.

He served sick and poor, cows and dogs, known and unknown, far and wide. His name was Sivananda but widely he was known as Givananda and SEVANANDA (having bliss in service).

Swami Sivanandaji’s compassion was boundless. The scorpions, lizards, mice or snakes, used to scroll around fearlessly in his room in front of him. He would not disturb them and they would not bother Him. What an understanding! What compassion! What a care! To him everything was Brahman! He used to say, “Sarvam Braham-mayam re-re ladaka Brahman! Ladaki Brahman! Gadha Ghadhi bhi Brahman!”. Everything is Brahman, Boys or Girls, donkey or monkey, everything is bliss bliss bliss! Absolute!!!

These were not merely funny words or attitude, but these were his very realization of the ultimate truth.

His life was a life of illumination and light. Divine qualities such as fearlessness and purity of the heart conferred liberation to him. The effect of Sattwa Guna made him established in truth and made him understand & distinguished between what is real and what is unreal.

Swami Sivananadaji Maharaj was an embodiment of pure Sattawa. Total purity. From head to foot he was heart, oozing with love and only love to serve and love, give and purify, meditate and realize. Though he breathed last on July 14th, 1963 , we experience his very presence even today and will experience it for ever, because his presence is not the presence of mere mortals but the presence of ultimate reality itself. It is said in the scripture that the knower of Brahman becomes Brahman himself.   He is here, now, as you read these lines.

OM SHANTI.!

Swami Sivananda—Personified Synthesis
of Dynamism and Renunciation
By
Swami Chidananda

The lives of great men are like so many lights removing the darkness that besets the highway of human progress. Their lofty actions are sources of perennial inspiration, not only to the people of their own immediate times, but for human beings in times to come as well. Their lives and actions serve to vivify the present and to supply perennial vitality to the future. Everything about them is so invested with unique power that during their life-time, as well as for long many years afterwards, their every word, act and example continue to exert a powerful influence over the lives of men and to carry a persistent message to all humanity.

The glorious Sannyasa Diksha anniversary that we have the privilege and joy to worshipfully celebrate this day (1st June), and which marks the supreme occasion of H.H. Satgurudev Swami Sivanandaji’s renunciation of a secular life and his entry into the holy order of Sannyasa, commemorates one such lofty and significant action in the Master’s life which is filled profusely with such exemplary and inspiring acts.

A Blend of Two Trends

I deem it a rare joy and a great privilege to be provided this sacred opportunity of paying my homage to Sri Satgurudev, in whom I see a unique and amazing confluence of two trends, viz., of renunciation and all the inwardness and detachment that it connotes, as well as the thrilling dynamism with all the outwardly expressed vigour of activity and active, sympathetic interest in human beings and their lives, implied by it. These two trends, seemingly so much mutually exclusive and far apart, would lead us to suppose our revered Gurudev to be a mixture of contradictions.

But no, rather, it is precisely to teach us that true renunciation and dynamism are not contradictory, and to bring home to us the lofty lesson that all inspired, altruistic activity for the common weal and welfare of mankind at large is actually based upon and springs forth from a whole and genuine renunciation of one’s self-centred life, and that is why our revered Master has taken to this ancient order and lived his noble life of unceasing good works and innumerable services unto all classes and sections of present-day humanity all over the world.

Signifacance of Renunciation

His renunciation represents, as it were, a fertile seed out of which has sprung forth the great tree of his later Sannyasa life, full of the flowers, fruits and the shade-giving foliage of a many-sided Lokasangraha or selfless service unto humanity upon the physical, mental, moral and spiritual fields of modern man’s life. The Master’s act of Tyaga (renunciation) and Sannyasa carries the message: "O Man! Give up thy little ‘I’ and thy petty, selfish life, and let thy selfless life flower into cosmic love, world-brotherhood and service unto all. Give up thy little self and give thyself, in body, mind and spirit, to the whole world. To renounce is, verily, to offer thyself as a gift unto the noble cause of human welfare." His Holiness’ act of renunciation and Sannyasa, done thirty-five years ago, has served during these years as an incontrovertible proof-positive that this ancient tradition of holy Bharatavarsha, that this ancient heritage received from our bygone seers and sages, is not a negative lapsing into a selfish and careless quiescence (as it is sometimes thoughtlessly misconstrued) or an unfeeling retreat from realities, but, on the contrary, it is an utmost, positive step, pregnant with the possibilities of unlimited human welfare and containing within it the seeds of selfless service of the most glorious type.

Fruits of Renunciation

It is a step by which man breaks out through the barriers of his little, limited and narrow life of selfishness and attachments, and soars high into the empyrean of world-consciousness, cosmic love and vision of world oneness. It transports him into the field of world-service of Loka-Seva. This is the dynamic structure of genuine renunciation and true Sannyas. It is vibrant with love and compassion, dynamic with worshipful service and divinely pervaded by Karma Yoga in the spirit of the Gospel of the Bhagavad Gita.

Such has been the exemplary Sannyasa life of our holy Gurudev Sivanandaji Maharaj and such is the significance of his Tyaga done full three and a half decades ago. The giving up of his secular life has come to mean the bestowal of lofty example of new divine life to countless thousands of people in this present age of restlessness and tension. His renunciation and Sannyasa has been a blessedness not merely to him as the renouncer, but a blessedness to countless thousands who have now come to receive the rare fruits of his renunciation.

The cultural genius of Bharatavarsha, her wondrous heritage of Yoga and Vedanta, and the ideals of Sanatana Dharma, received a tremendous fillip and became infused with new life through the fact of Swami Sivanandaji’s great renunciation and through the wave of spiritual forces released thereby. To those who could perceive it, it was an act according to the Divine plan. In the building of the New India within the set-up of this memorable and significant nuclear age, his renunciation was a constructive feature that has proved prolific and richly fertile in that it has showered the incomparable wealth from the treasure-house of India’s ethical and spiritual culture like bounteous life-giving rain to an impoverished world where all higher values and nobler ideals had been seared and scorched by the consuming flames of destructive, materialistic trends and God-denying ideologies.

Power That Transforms

The power that sprang out of his renunciation has outspread into the world of today, reached, into all points of the compass and, penetrating all lands and homes, has brought new life, hope, solace, light, strength, joy and inspiration to literally countless millions of souls throughout the modern world. Thus, the "loss" (if it can be termed as such at all) of one little family became the blessed reward for the entire universal family of mankind. Truly and factually, the great event, the anniversary of which we are celebrating here, constitutes a divine gift unto humanity. It is a heavenly bestowal. Saint Sivananda’s renunciation and Sannyasa can rightly be said an offering by God of divine manna to appease the spiritual hunger of His soul-famished children in this crucial century.

To us all, fortunate ones of this age, our Master’s glorious Sannyasa has, indeed, become synonymous with world-awakening. That almost unknown act which young Dr. Kuppuswamy did thirty-five years ago to become Swami Sivananda, at Rishikesh, was like unto a seed that contained the latent potency of bursting into a great and tremendous tree, towering high over the present-day scene, to waft the breeze of Yoga and Vedanta and a divine life of spiritualized human activity on earth. His renunciation and Sannyasa have become transformed into the spirit of the new age, the spirit of divine life.

Spiritual Brotherhood

Thus his Sannyasa has come to pervade the modern world in the form of a divine urge, a divine impulse, towards virtue, goodness and godliness. It has taken a concrete shape as this great institution (Divine Life Society), from where this lofty message of service, selflessness, purity, devotion and worshipful living radiate everywhere today. We, the devout votaries of the Master’s gospel of divine life who now sit at his feet and bask in the radiance of his holy presence, are directly the products of his renunciation and its powerful, creative dynamism. We are living witnesses to its positivism and potency. The worldwide spiritual brotherhood that has sprung up under his benign leadership and noble inspiration is the visible result and fruit of Gurudev’s glorious renunciation.

His Sannyasa has transformed itself into a spiritual force that holds within itself the hope and promise of the future world-welfare and world-order, based upon a divine life of love, compassion, virtue and goodness. This solitary act of his Sannyasa has become a swelling flood of self-giving that marks the stream of this saint’s dedicated life through the better part of the past half century. By this, he proclaims the grand idea that renunciation is not to be a single act at some momentous occasion but that it should characterize your entire life and mark every thought, word and act throughout your life.

Key to Peace and Happiness

You must literally live renunciation. This is the way of all attainment. This is the key to true and lasting happiness and peace. This is the secret of world-welfare and universal happiness. In renunciation lies the end of all strife and hatred. In renunciation lies the source of true peace and progress. This Sri Gurudev’s life proclaims. By his life, the modern Maharshi has given to the present and future humanity the new law of welfare saying, "O man, know ye that renunciation is the law of life. Renunciation is the path that leads to friendliness, co-operation and unity. Renounce selfishness, greed, hatred and egoism. Embrace love, humility, contentment and charity. You will have Rama Rajya or the Kingdom of Heaven here upon earth, right now".

May the world respond to this loving call! May the Master’s radiant life inspire one and all! May this anniversary mark the dawn of a new day in the life of modern man, wherein the spirit of renunciation and self-giving would replace greed and selfishness and bring happiness and joy into the lives of all!

What Gurudev is for US
by
Swami Chidananda

Adorable Presence Divine, worshipful homage unto Thee! We who are inseparable parts of Thy eternal, infinite existence, one with You in essential nature, have forgotten our eternal relationship with Thee Who art our adi, madhya and anta (beginning, middle and end), Who art our all in all. Through this forgetfulness we have alienated ourselves from Thee and thus find ourselves to be in a state deprived of the bliss, peace and light that is our birthright, that is what we are. We have deprived ourselves of this Self-experience, and we are living a spurious, false, counterfeit experience filled with love and hate, laughing and weeping, anxiety and tension, fear and bondage, fighting and quarrelling, self-centredness, selfishness, anger and jealousy. It is a kritrimavastha, a vishamavastha—an unnatural state, an abnormal state. It is not sahaja (natural) to us, but kritrima (unnatural).

At this moment, in the calm hours of this silent morning, in the spiritual presence of our beloved and worshipful Holy Master Guru Bhagavan Swami Sivanandaji, we offer adorations and homage to Your Feet. From the bottom of our hearts, human hearts, we pray that this separation, this alienation, this wandering away from Thee, may end. May this forgetfulness, this slumber of non-awareness of our own svarupa, our eternal relationship with You, which is the root cause of all pain, suffering, sorrow, misery, delusion and infatuation, come to an end by Thy grace.

May we be restored to our eternal, inner, divine oneness with Thee Who art the only reality in the midst of countess billions of half-realities and appearances. Then alone will sorrow give place to joy, restlessness and agitation give place to peace, delusion give place to knowledge and wisdom, and an insufficient, partial, existence give place to purnattva that is Brahmanhood.

In this morning hour we pray: “asato ma satgamaya, tamaso ma jyotirgamaya, mrityorma amritamgamaya.” Put an end to this separation for Thou hast clearly stated: “tam vidyad-duhkha-samyoga-viyogam yoga-samjnitam—It is the cessation of union with pain that is Yoga.” With Yoga, all pain ceases, all suffering ceases, all tapatraya ceases. No longer is there weeping and wailing; there is bliss, there is joy. Grant us the gift of that Yoga.

That is the call in the immortal wisdom teachings of the Srimad Bhagavad Gita, where among many messages, many teachings, many commandments, Thou Who art Narayana hast also uttered the call to Nara, to Arjuna, the representative man: “tasmat yogi bhava’rjuna.” And as Swami Sivananda Thou hast repeated this call again: “Come, come, become a Yogi. Why do you weep and wail? Why do you unnecessarily prolong this bondage? Come, come, become a Yogi.” Thus in his call to modern mankind of this twentieth century, Gurudev Sri Swami Sivanandaji has resounded that ancient call.

Worshipful spiritual presence, Gurudev, thou who art our light and guide in life, keep sounding that call again and again in our hearts. This is the supplication at thy feet of all the seeking souls who are gathered in your presence, drawn by your guru kripa, grace, morning after morning to this sacred Samadhi Hall of your Ashram.

Radiant Immortal Atman! As we approach the sacred punyatithi aradhana anniversary, we have been considering the heritage that Gurudev has left behind for us. We have mentioned this unique, most precious, invaluable facility of an Ashram on the banks of the Ganga. It is a fact, a felt, solid, tangible, material fact. No one can deny it. It is a facility of bhakti, jnana, dhyana, karma yoga and paropakara seva. Then there is jnana ganga, a vast body of inspiring, soul-arousing, illuminating, instructing spiritual literature. And he also gave us a certain pattern of life, an ideal, which he called divine life, not merely the gross physical life or subtle psychological life, but the divine life, a life qualified by our svarupa, qualified by our innermost essential nature, a life that is not merely an expression or of the nature of our non-essential upadhis, but a life that is the expression of the divinity which is the innermost reality of each and every one of us. He gave us the adesa and sandesa: “Live your life divinely, for that is what you are. If you manifest your upadhis, you are not manifesting yourself.”

Also, the quintessence of all the scriptures, the direction towards Divinity, was given a systematic shape. Gurudev said: “Its foundation is truth, purity and compassion, universal love. And the structure is ceaseless selfless service, devotional worship, discipline, concentration and meditation, ceaseless enquiry, aspiration, jijnasa, mumukshutva, vichara, viveka, investigation into the nature of the Reality behind and beyond appearances, sublating the nama and rupa which are ever-changing, never real, only appearance, and going beyond them to the asti-bhati-priya, into the satchidananda tattva, that which exists eternally, that which shines with luminous Self-consciousness, knowledge, light, and that which is very dear indeed for it is full of bliss.”

So the superstructure he has given us is seva, bhakti, dhyana and atma-jnana, upon the foundation of ahimsa, satyam and brahmacharva. But his unique bestowal to us is that he has given us a new identity. He said: “You are not here merely to wander about like a wayfarer, to get ditched somewhere, waylaid and stripped of everything by the dacoits of the five senses. Rather, you are here to attain union with the Supreme Being. You are engaged in that. This is the innermost meaning of life. It is a journey to put an end to the separation and once again attain union with the Divine. Then alone sorrow gives place to joy, putting an end to samyoga (contact) with duhkha (pain). Therefore become a Yogi.”

Thus, he gave us an identity: “You are all Yogis; you must live as Yogis. Life is Yoga. Life is a process of regaining that oneness, that connection, that inner relationship, that lost link with the divine source of your being. Therefore live as Yogis. Be aware of yourselves as Yogis.”

And this new identity was to be based upon a matter-of-fact pragmatic life. Merely imagining ourselves to be Yogis is not enough. Be practical Yogis. Practise Yoga *sadhana**. Be a sadhaka**. More than anything else, be a sadhaka. Whether you are a lawyer, engineer, doctor, professor, teacher, taxi-driver, businessman or a shopkeeper, no matter what you are, be a sadhaka. “Do real sadhana my dear children. Do real sadhana.” Do sadhana. Be a real sadhaka. Engage yourself in spiritual sadhana. Let it become an inseparable part of your day-to-day life. Let the day start with sadhana. Let the day end with sadhana. Let the day and all its activities be infilled with the spirit of sadhana—yat yat karma karomi tat tadakhilam sambho tavaradhanam *(Whatsoever work I do, O Lord, I offer unto Thee as worship).

This is the unique bestowal of Gurudev Swami Sivanandaji to the fortunate global humanity of the twentieth century. And, most fortunate of all are each of you who have come into direct contact with this bestowal, and who have decided to adopt that type of life, as a sadhaka. You are a *sadhaka** and you are a Yogi. That is a new birth he gave to you. That is a new identity he imparted to you, taking away the wrong identity: “I am so and so, I am such and such; I am a male, I am a female; I am a brahmin, sudra, kshatriya, vaisya; I am a brahmacharin, grihastha, sannyasin, vanaprastha.” Above all of these, he gave the identity: “I am a Yogi wanting to attain union with the Divine. I am a sadhaka; my life means for me sadhana. My life should be infilled with sadhana. If sadhana is taken away, I am a cipher; my life has ceased to be. There is no more life in me; I am a dead being, sava.” Like that he gave us this new identity of a sadhaka and of a Yogi, of a bhakta and paropakari, of a dhyani *and a Vedantin. “Be a Vedantin! Roar Om, Om, Om! Come out this cage of flesh and bones!” That is what he wanted.

So, he gave us a new consciousness, a new awareness of ourselves, a new identity purely in relation to God, connected with God directly, connected with Brahman directly. But above all he gave us the identity: “Live as a Yogi. Live as a sadhaka.” This is what you have inherited. This is what he left behind, a priceless treasure, a priceless heritage, which cannot be evaluated or estimated in terms of gold and silver and precious gems, which is atulya (incomparable), amulya (invaluable).

With this sharing, let us offer our worshipful adorations at the feet of Guru Bhagavan and offer our loving homage to that Being Whom he represented, Whose ancient call, which was sounded in the Gita jnana upadesa, he once again revived and gave voice to in this twentieth century: “Come, come, become a Yogi, attain Self-realisation, God-realisation, in this very life.”

That is Gurudev for us. That is what he shall ever be for those who have sincerely tried to ponder and tried to find out what we are to him, in what way we are related to him and what he has been to us—his life, his teachings. It is the maha samadhi anniversary of such a being that we are preparing to observe upon the twenty-fourth of this month. Let us fully appreciate who that being is whose maha samadhi we observe the navami (ninth day) after Guru Purnima. God bless you all!

This article is from  Awake! Realise Your Divinity ! - by Swami Chidananda

The Lofty Ideal of Renunciation

The glorious Sannyasa Diksha anniversary that we have the privilege and joy to celebrate this day, which marks the supreme occasion of H. H. Sadgurudev Swami Sivanandaji’s renunciation of a secular life and his early entry into the holy order of sannyasa, commemorates such lofty action. Master has taken to this ancient order and lived his noble life of increasing good works and innumerable services of humanity all over the world. In him, I see a unique and amazing confluence of two trends:

(1) Renunciation and all the inwardness and detachment.

(2) The thrilling dynamism with all the outwardly activity and active sympathetic interest in human beings.

Our holy Gurudev Swami Sivanandaji Maharaj’s act of tyaga and sannyasa carries the message: "O man! Give up thy little ‘I’ and thy petty selfish life; and let thy selfless life flower into cosmic love, world brotherhood and service unto all. Give up thy little self, and give yourself in body, mind and spirit to the whole world. To renounce is verily to offer yourself as a gift unto the noble cause of human welfare." Such was the exemplary life of our holy Gurudev! His renunciation represents, as it were, a fertile seed out of which has sprung forth a great tree. The giving up of his secular life has come to mean the bestowal of a lofty new Divine Life to countless thousands. The power that sprang out of his renunciation has outspread into the world, and has brought new life, hope, solace, light, strength, joy and inspiration to literally countless millions of souls. His renunciation can rightly be said to be an offering to God, to appease the spiritual hunger of His soul-famished children. It has indeed become transformed into the spirit of Divine Life to pervade the modern world in the form of a divine urge, a divine impulse towards virtue, goodness and godliness.

In renunciation lies the end of all strife and hatred. In renunciation lies the source of true peace and progress. By his life, the modern Maharshi has given to humanity the new law of welfare: "O modern man! Know ye that renunciation is the law of life. It is the path that leads to friendliness, cooperation and unity. Renounce selfishness, greed, hatred and egoism. Embrace love, humility, contentment, and charity. You will have the Kingdom of Heaven on this earth" May the Master’s radiant life inspire one and all!

-Swami Chidananda

Advice To Sannyasin
by
Sri Swami Sivananda

Every religion has a band of anchorites who lead the life of seclusion and meditation. There are Bikshus in Buddhism, Fakirs in Islam, Sufistic Fakirs in Sufism, Fathers and Reverends in Christianity. The glory of a religion will be absolutely lost if you remove these hermits or Sannyasins or those who lead a life of renunciation and divine contemplation. It is these people who maintain the religions of the world. It is these people who give solace to householders when they are in trouble and distress. They are the harbingers of divine wisdom and peace. They are the messengers of Atmic knowledge and heavenly messages. They are the disseminators of Adhyatmic (spiritual) science and Upanishadic revelations. They heal the sick, comfort the forlorn, nurse the bed-ridden. They bring hope to the hopeless, joy to the depressed, strength to the weak, courage to the timid by imparting the knowledge of Vedanta and the significance of the ‘Tat Tvam Asi’ Mahavakya.

A real Sannyasin is the only mighty potentate on this earth. He never takes anything. He always gives. It was Sannyasins only who did glorious, sublime work in the past. It is Sannyasins only who can work wonders in the present and in the future also. Sri Sankara’s name can never be obliterated so long as the world lasts. It was Ramakrishna Paramahamsa, Swami Vivekananda, Swami Dayananda, and Swami Rama Tirtha who disseminated the sublime teachings of the scriptures and preserved Hindu religion. A Sannyasin alone can do real Lokasangraha, because he has divine knowledge, he is a whole-timed man. One real Sannyasin can change the destiny of the whole world. It was one mighty Sankara who established the doctrine of Kevala Advaita philosophy. He still lives in our hearts.

Just as there are research scholars or post-graduate students in Science, Psychology, Biology, Philosophy, etc., so also there should be post-graduate Yogins and Sannyasins who will devote their time in study and meditation, in research over the Atman. These post-graduate Yogins will give to the world their experiences and realisations in the field of religion and spirituality. They will train students and send them into the world for preaching. It is the duty of householders, zamindars and the administration of the nation to look after the wants of these Sannyasins. These Sannyasins will take care of their souls and in turn they will have to take care of their bodies. Thus the wheel of the world will revolve smoothly. There will be Peace in the land.

Sannyasins should, on their part, be rooted in Advaitic Consciousness. Mere study of Vichara Sagar or Panchadasi cannot bring in the experience of pure, Advaitic Consciousness. Vedantic gossiping and idle, dry talk on Brahma Sutras and Upanishads cannot help one in feeling the unity or oneness of life. There is no hope for him to feel the Advaitic unity of consciousness—‘Sarvam Khalvidam Brahma’—‘all indeed is Brahman’, unless the aspirant destroys ruthlessly all sorts of Ghrina, hatred, petty-mindedness, jealousy, envy, ideas of superiority, and all barriers that separate man from man, by incessant, protracted service of humanity with the right mental attitude or Divine Bhava. Practical Vedanta is rare in these days. There are only dry discussions and meaningless fights over the non-essentials of various religions.

The central teaching of the Gita is Self-realisation in and through the world. The same thing is preached by sage Vasishtha to Sri Rama. To serve humanity,—God in manifestation,—and to think of God while living in the world amidst various activities, is superior to a cave life. Selfless work is Yoga. Work is Atma Pooja. There is no loss in Nishkamya Karma. Real spiritual progress starts with Nishkamya Karma Yoga.

Glorious Sannyasin! Serve everyone with intense love, without the idea of agency, without expectation of fruits, reward or even appreciation. Utilise this body-machine in selfless works. Feel that you are only Nimitta (instrument) in the hands of God or a Sakshi (witness) of Prakriti’s activities when you do Karma Yoga. Have no attachment to any place, person or thing. Keep up the mental poise amidst the toil and moil of the world without consideration of success or failure, gain or loss, victory or defeat, respect or disrespect, pleasure or pain. Have always a balanced mind. Have the mind firmly rooted in the Self amidst all activities. Then you will become a true Karma Yogi. Work elevates, when done in the right spirit. Even if people scoff at you, revile, beat, kill or taunt you, always be indifferent. Be steady in your Sadhana.

This Sadhana demands constant practice, steadfastness, patience, perseverance and endurance. Practice of combined Karma and Jnana Yoga in the world is far more difficult than the practice of pure Jnana Yoga in the cave of Himalayan retreats. The former Yogi will have no Vikshepa or tossing of the mind, while the latter will be easily disturbed by a little sound, or bustle of the city. To keep up meditation while performing actions is a different kind of difficult Sadhana. That Yogi who keeps up the meditation while performing actions is a powerful Yogi indeed. He has a different mind altogether.

Sannyasins do not want to remove Mala (impurities) by Nishkamya Karma Yoga. They think that service and Bhakti are nothing. They at once shave their heads, put on coloured clothes, remain in a cave and pose as great Munis or Yogins. They study a few books on Vedanta and style themselves as Jivanmuktas. This is a serious mistake. Even if there is one real Jivanmukta, he is a great dynamic force to guide the whole world. Some Sannyasins of the old, orthodox school think that a Jivanmukta is without powers. He can change or alter the destiny of the whole world.

A Sannyasin should understand that this body which is supported by the pillars of bones, bound by ligaments, which is plastered over with flesh and blood, and covered with skin, as the foul-smelling refuge of urine and excreta. He shall have to quit this bodily frame which is subject to old age and imbecility which is the abode of diseases, afflicted with pain and suffering, the transitory embodiment of material elements, characterised by the impure quality of Rajas and Tamas.

As a tree tumbles down from the bank of a river, as a bird quits a tree at daybreak, so does the self become liberated from this delusion of a body. Thus by gradually abandoning all associations, and becoming free from pairs of opposites, his self shall merge in the Great Brahman.

The knowledge of the Supreme Brahman, extinction of all feelings of ‘I’ or ‘Mine’ etc.; become patent to a Sannyasin only through the practice of unbroken meditation on the Supreme Brahman at all times. He who has not acquired this Knowledge of the identity of the individual with the Supreme Brahman will not obtain the highest good through mere dull meditation.

A Sannyasin must constantly mutter the sacred Mantras related to the Wisdom of Brahman and the sentences of the Vedanta which treat of the Eternal Truth. Brahman is the refuge of the all-knowing as well as ignorant beings. It is the final Goal of the aspirations of all who wish to become Immortal.

On account of the privilege of witnessing the Self, a Sannyasin gets freed from all work, and becomes indifferent to the pleasures of heavens as factors of embodiment and enchainment. By constantly brooding over the Supreme Brahman, the wise one attains the Highest Bliss.

Sannyasins, however exalted they may be in spirituality, should not eat meat, eggs, etc., and should not take tobacco, Ganja and opium. They should not smoke also. If they do so, they set up a very bad example to the public. They should lead an ideal exemplary life and advice the householders to give up meat, eggs, etc. Mind always imitates. If the Guru eats one pound of meat daily, the disciple will eat five pounds daily. ‘Yatha Guru Tatha Sishyal’—‘Just as the Guru is, so is the disciple.’

It is a great pity to see that some Sannyasins eat meat and eggs. They argue vehemently: "We are Paramahamsas. We can convert Tamasic foodstuffs into Sattvic ones. Meat helps our meditation. We do not care for public criticisms. For us vegetable and meat are the same. We will take whatever is served on the table. We see Brahman in everything. Eggs come under vegetable diet only." Very fine logic indeed! They can see equal vision in meat and vegetable but they cannot have equal vision in censure and praise, heat and cold, pleasure and pain. A single harsh word or slight disrespect will throw them out of balance!

Sannyasa is sterner stuff, indeed. Comfortable Sannyasa is very dangerous. It is no Sannyasa at all. All the rules prescribed for Sannyasins in the Narada-Parivrajaka-Upanishad should be rigidly followed by Sannyasins. Then only they can shine as true ideal Sannyasins. Then only they can set an example to the householders. Glory to the true, ideal Sannyasin, who leads an exemplary life! This world is in dire need of true, ideal Sannyasins who will serve the country and humanity with Atma Bhava and disseminate Self-knowledge and Bhakti, far and wide.

May Sannyasins, the repositories of divine knowledge, the torch-bearers of Truth, the beacon light of this world, the corner-stones of spiritual edifice and the central pillars of the eternal Dharmas of religion, guide the different nations of the world

THE LAST DAYS (of Sri Swami Sivananda Saraswati)

By Sri N. Ananthanarayanan

It was the year 1960. In the Sivananda Ashram, after Arati at the night Satsang, a few visitors were gathered around the Master. The Master made kind enquiries of each one by turn, and one of them told him that he was about to retire from service. This set the Master in an introspective mood and he suddenly asked, "Have I retired? Or am I retiring?" The words were spoken softly, but they had an ominous meaning.

Two years sped by. In May 1962, coming out of the Ashram office, the Master posed for the camera with a visitor. After the photograph was taken, the visitor thanked the Master, took leave and went away. The few people who were around were also preoccupied, and for a brief moment the Master was left alone in his chair, with only a close disciple standing nearby. All at once he turned to the disciple and said, "Na ham, na tum, daftar gum."

It was a favorite expression of the Master. He had voiced it many times before to many persons, to convey the ultimate Vedantic truth that the world ceases to exist for the man who attains the Turiya state; but strange to say, that day his abrupt utterance, intentionally directed perhaps, made such an impact on the disciple that the latter felt absolutely uncertain and unhappy.

Four months later, during his birthday festivities, the Master displayed great hesitancy in inviting the assembled devotees to the succeeding year’s birthday celebrations, though each year it was his usual wont to do so. Devotees thus got another clue as to what was in store for them.

The clearest indication came early in 1963, when at a night Satsang, the Master openly invited all who wanted Sannyas to get initiated on the Sivaratri Day in 1963 itself. "Who knows what may happen next Sivaratri?" he said.

A disciple protested that the Master should not speak in that strain, but the Master summarily silenced her, saying, "Oh, keep quiet! You don’t know a thing."

About April 1963, the Master became unaccountably serious-minded in his attitude to men and matters. His deeds began to take on an unusual complexion—for instance, the economy drive which he instituted in the Ashram administration. It was difficult to understand how the large-hearted Master could impose cuts even in the petty allowances of the Ashram workers, but he did it. He slashed many other items of expenditure, large and small, with such meticulous care that the institution debts fell steeply in just one month.

But the Master did everything so jokingly. "Economy sir, economy!" he used to say, whenever anyone went to him with an indent. No one, however, could sense a deeper purpose behind his actions. The truth was that the Master was preparing to leave, and wanted the Ashram to be free from financial problems.

On several occasions during May and June that year, the Master called for the calendar, each time from a different person. Once, he flung the sheets up to June at one stroke and started looking into July. When a disciple wondered what it was all about, the Master exclaimed, "Oh, you don’t know!" And after fingering through the dates, he returned the calendar to him. Few could guess at that time that the Divine Master was fixing the auspicious date and time for his own Mahasamadhi.

Starting from May 1963, the Master began to give daily tape-recordings on returning from the office. Unmindful of the strain, he would read loudly, forcefully and inspiringly from his printed books and typed sheets, and a disciple would record them on the tape. The Master was particular about this work. Once in ten days he would ask, "How much matter have I given? How long will it run?" He was so intensely eager to serve humanity even after he was gone from physical view.

This inordinate desire to serve people found its outlet in many ways. While the Master had all along been regularly contributing articles to several journals as a vital part of his programme of disseminating spiritual knowledge, during the months preceding his Mahasamadhi he sent an unusually large number of articles to an equally large number of journals—service unto the last, the maximum good to the maximum number.

Several times during the tape-recording days, the Master expressed sentiments such as these: "The sight is getting dim; take whatever you want on the tape now itself. The hearing is getting dull; tell whatever you want to tell now itself. The tongue is getting inarticulate; ask whatever you want to ask now itself."

As the Master was signing the letters one day, he said rather jokingly, "Sight is getting dim. Hereafter I can’t sign, sir," and he glanced at the disciple who held the signature pad, as if to ascertain whether the latter had understood the implication of what he said.

June 21, 1963 was to prove the last day that the Master attended the office in the Ashram’s Diamond Jubilee Hall. After work he came out as usual and, as he neared the neem tree outside the cashier’s office, he stopped for a while and deliberately looked around at the devotees following him. He exclaimed, with his characteristic sense of humour, "Oh! The celestial car is going to arrive from Brahmaloka. Who are all coming?"

Murari Lal, a Lucknow advocate, said at once, "Swamiji, I’ll follow."

Dr Devaki Kutty, another devotee, did not reply, but just smiled. The Master smiled back, "H’m, after some time." But as far as he himself was concerned, the celestial car was to come in just another twenty-three days.

Back in his room the Master developed a pain in the hip-joint and, as much as he wished, he could not attend the usual night Satsang. Diathermy was administered and some medicine given.

The next day again he could not go to the Ashram office. He attended to his correspondence, despatch of free book-packets and other work from where he was, but at night the pain grew more intense.

The following morning the Master came to the verandah of his cottage to see the mail, and to tape-record the day’s quota of spiritual exhortation. He gave a little dictation also, but went in early. His pain worsened and he was examined by Dr O.P. Kapur.

On a subsequent day, despite his illness, the Master began dictating as usual. After a few sentences he said, "Happiness comes when the individual merges in God." There was a pause—a minute, two minutes, three minutes—but the Master said nothing. The waiting disciple asked if he would proceed with the dictation.

"Porum," the Master uttered in cryptic Tamil. It meant "enough".

"Happiness comes when the individual merges in God." This was the last dictated sentence of Swami Sivananda, author of hundreds of inspiring books on man and his destiny. The peerless teacher had summed up his great teachings in that one sentence, and he was soon to practise what he preached. He was to totally merge in God, within weeks of the above sentence.

On the midnight of June 23-24, the Master wished to go to the toilet, but found a leg paralysed. Despite the handicap, he came out to the verandah on the 24th, at his usual morning hour. He had high blood pressure and could talk only with difficulty. In that condition he still wished to give a recording, but was gently prevailed upon by the devotees to desist from the attempt.

Earlier it was arranged that the Annaprasana ceremony of a devotee’s child would be performed that day in the Master’s presence. Rice kheer had been prepared for the occasion, and the ceremonial first feeding of cereals to the child was gone through as scheduled. The Master blessed the baby.

When the ceremony was completed, the manager of the Ashram press presented to the Master the first copy of a reprint of his Kundalini Yoga. He took the book in his hands and, full of appreciation for its neat get-up, fondled it as a mother would fondle her new-born. But as he tried to turn the pages, the onlooker could see the Master’s hand visibly shaking.

At the lunch table again, the Master could not pick up the towel with his left hand when he tried, nor could he perform his usual salutations to Mother Ganges after taking his meal.

On June 25, doctors from Dehra Dun and Lucknow examined him. The Master attempted to speak, but his articulation was not distinct. The Dehra Dun doctor spoke softly, "Swamiji, you should not worry about anything. You should not think anything."

Quick came the answer, "Oh! How can it be possible? I have to think of many things. I have to take care of so many people."

That was only one facet of the Master’s extraordinary personality, a facet which showed the shepherd’s concern for his flock. The other facet, the transcendental consciousness of the Divinity that was Swami Sivananda, was quite different. Only a year earlier, the Master had remarked to a disciple, quite casually, "I cannot think," hinting thereby that he had attained a realm which thought did not touch, and where the mind was no more.

At about noon, Colonel M. S. Rao, then personal physician to the Indian President, came hurrying from Delhi.

"How are you, Swamiji?"

To this kind query of the doctor the Master replied, "I am perfectly all right."

It was characteristic of the Master. Whenever anyone enquired about his health, he would invariably say, "Most wonderful!" How else could it be for one who was all the time in unbroken communion with the Lord?

The Master conversed affably with the doctor and took his food. The same evening, however, he had difficulty in swallowing. He was not able to take even the medicinal tablets. They were powdered, mixed with honey and then administered to him as a paste.

It was July 6, 1963, the Guru Purnima day. No one was permitted inside the Master’s Kutir. Ashram inmates and visiting devotees solemnly celebrated the sacred occasion in the Ashram premises outside.

The same afternoon, as a disciple helped the Master to turn in his bed, he asked him if he wanted anything.

"Nothing," said the Master, and after awhile, recited the following lines from the Brahma Sutras of Bhagavan Vyasa and the Yoga Darshana of Maharishi Patarnjali:

Tattu samanvayaat
Tasya vachakah pranavah
Sa tu deerghakala-nairantarya
Satkaaraasevito dridhabhoomih.

Could it be that the compassionate Master was giving the devotees his instructions on the most auspicious Guru Purnima through these scriptural utterances? Could anyone give better instructions, and in such a succinct manner? In those three verses the Master had instructed that Brahman was the goal, and that to attain the goal, one should repeat Om and engage in spiritual practice for a long period with faith and devotion.

From that day onward the Master’s condition began to improve. Again the disciples began to allow visitors inside his Kutir. On July 8, he was wheeled to the verandah, and at his bidding the doors of the verandah opening onto the river front were thrown open, enabling him to drink his fill of the beauty of the holy Ganges to his heart’s content. Ganges Darshan to him was always a spiritual feast.

As the Master sat gazing at the holy Ganges, a group of devotees gathered around him in sad silence. Some wished to see how far the Master was able to use his limbs. Paper, pen and spectacles were brought. The Master wrote in legible hand: "Serve, love, meditate, realise."

During his illness the Master’s condition seemed pathetic to the onlooker. One eye was closed, the mouth was sore, so that he could not talk properly; and one leg was completely paralysed. For days and nights he had to lie on the same bed. Evacuation had to be done from the bed itself. It proved a severe strain to his ailing body. Despite so much of physical suffering, not once did the Master murmur or show dejection in any manner. On the other hand, at every opportunity he cut jokes, making his attendants laugh. His inner joy was manifest in all that he said and did.

The Master’s body position had to be changed every two hours to prevent bed sores. Each time his body was turned, he must have suffered excruciating pain, but not once did a remark escape his lips over what was being done to his weak frame, nor did his face show a painful expression.

In health and in sickness, the Master’s gracious manners and natural kindness suffered no change. All who went to him during his last illness felt his irresistible love the same as ever.

When Nityananda, the horologist called, the Master asked him at once, "Has mother come?" Whenever Nityananda came to Rishikesh he used to bring his mother along, and the Master remembered it.

On the arrival of Pannalal, his beloved disciple, the Master greeted him with great affection, "It is a long time since I saw you." As the disciple devoutly prostrated and stood up, the Master patted him on the back many times, as much as to say, "Be bold. Be courageous." Tears trickled down his cheeks. On more than one occasion during his last days the Master showed in this way his feelings of deep affection for some of his dear disciples.

One day, the Master’s eyes rested on Vanamamalai, a devotee from Madurai in the far South. Immediately a question rang forth from the Master, "What about your sister’s marriage?"

Swami Sivananda was a Master of rare compassion. He was intimately familiar with the personal problems of his innumerable devotees. He remembered those problems in separate compartments of his memory, treating them as his own and helping in every case. Thousands loved him as much for this intensely human nature as for his spiritual guidance.

One day, the ailing Master was turned in his bed and made to lie on his back. A little while later, he called out, "Oh! Sarvanabhava ointment is falling from above. Each take a tube."

At what exalted level of consciousness the Master was at that time the human mind cannot conceive.

On another night the radio in an adjacent room was playing soft music. A noted Nadaswaram player was on the air in the national programme of the All-India Radio. The Master was in bed with eyes closed, and his disciples thought him to be asleep. Mark their pleasant surprise, when at the end of the recital, he opened his eyes, beckoned to a person standing nearby and instructed, "Oh! Write to the artiste that I enjoyed his recital. Convey my thanks to him."

Among those who called on the Master during his last illness was the then Indian Health Minister, Dr Sushila Nayyar. In spite of all his physical disability, the Master exchanged greetings with her, gave her books and breakfast, chanted the Maha Mrityunjaya Mantra for her health and welfare, and gave her his exquisite sermon of "serve, love, give, purify, meditate, realise". He finally invoked the Lord’s blessings on her.

On July 10, the Master expressed a desire to see the Ganges from where he lay in bed. An intervening wall obstructed the view. So the direction of the bed was suitably changed to enable him to view the holy Tirtha, which he loved so much, on whose banks he had lived for almost forty years, and on whose glory he had written a book.

On July 12, Dr Devaki Kutty gave a paper and pen to the Master. The Master wrote: "Remember; forget." The pad was raised to enable him to write more, but he gestured so as to say, "That is sufficient." He told the doctor, "Remember you are Devi, and not Devaki Kutty." First a piece of written instruction, and then a verbal explanation of that instruction to ensure correct understanding. It was love heaped upon love!

The same day the Master was given a sponge bath by nurse Sundara Behn. He presented her with a silk sari, as a token of his gratitude for her devoted service. It was almost a sacred principle with the Divine Master that he never let go unrewarded the slightest service done to him. The reward was in every case greater than the service rendered.

On the midnight of July 12-13, the Master did not sleep, but went on writing Om on his right thigh with his finger. Now and then he rested awhile and then started again in the same manner. Two fans were working in the room, besides an air-cooler. The attending disciple became concerned that the Master might suffer exposure, and covered his hand with a cloth whenever he stopped writing. But each time the Master threw the cloth aside to resume his writing of Om. The hand was thus covered a dozen times, and a dozen times he threw aside the covering. After 2am, however, the Master slept a little.

On July 13, he did not take his full breakfast but was content with an iddli, a little mango juice and some milk. At l0am he was brought to the verandah as usual. Normally he sat there for half an hour, but that day he rested for just ten minutes, with a straight gaze intently fixed on the Ganges. Then he said abruptly, "Well, go inside." He was taken in. In the afternoon he had diarrhoea and free functioning of the kidneys.

At about 9pm an electric massage was administered. The machine made a croaking noise. The Master commented, "You see, frog is crying!" People around were grieved over the Master’s health, but could not help letting out a smile at his remark.

Just then a close disciple of the Master came in. He was bare above the waist, and his bulging stomach showed to prominence. The Master saw him and exclaimed jocularly, "Oh! Put the machine on his belly."

His mood turned a little serious, however, when the doctors began to apply the electric massage to his face.

Overtired as he was, he said, "Enough, enough!" The attitude of the Master at that moment revealed extreme dispassion. He wanted nothing. After all, what could all the doctors in the world do when the call had come to him?

After many motions and free urination, the stomach became quite empty. He lay on his bed totally relaxed like a child, tapping the pillow with the fingers of his right hand. Or he moved his right palm lightly over his stomach in gentle circles. He had nothing to accomplish now; his work was over.

On July 14, Colonel Puri came to examine the Master. As he tapped with his rod to test the reflexes, the Master said, "Doctors are very cruel."

"Yes, Swamiji, what can be done? It is our duty," said the doctor, and added, "Swamiji, you will be all right shortly."

"Yes, I must," said the Master, "I have many things to do."

"You will do, Swamiji, but with a handicap."

The Master heard the doctor’s words clearly and gave him a steady look. Then in his unfailing hospitality saw to it that the doctor was offered uppama, coffee and books. He finally concluded with a farewell and an "Om Namo Narayanaya".

After the doctor had left, and before he could take his own food, the Master developed fever and began to shiver. The breathing hardened. He took two or three spoonsful of Horlicks, and at about 3pm asked for water. As was the usual practice the disciples wanted to give him barley water or jeera water, but he wished to have Ganges water, pure and simple. The water was brought. The Master, who had experienced difficulty in taking the smallest quantity of solid or liquid, gulped down half a glassful of Ganges water without apparent trouble—and with that the Being that was Swami Sivananda laid aside its mortal vesture. It was now 11.15pm.

The time the Master chose to merge with the Supreme proved to be a holy Muhurta of extreme auspiciousness. It presented an exalted planetary position on the last limit of Uttarayana, and just before the commencement of the "Southern Path". An expert horologist, who was also a capable astrologer, had mentioned only upon the morning of that fateful Sunday, that round about midnight there was going to be such an unparalleled and auspicious planetary conjunction that any Yogi who was getting ready to depart would never wish to miss it. The prediction proved correct and the Master chose the moment.

The end was so unexpectedly sudden that for a while the disciples were dazed. They knew that their Gurudev was gone, but the heart refused to believe it, the mind declined to recognize it. Time itself seemed to have come to an end. But soon the growing realization of what this staggering event meant to the outside world, gradually penetrated beyond the dazing shock, and immediately telephonic and telegraphic messages were sent in all directions.

YOGA is a perfect, practical system of self-culture. You can attain harmonious development of your mind, body and soul by the practice of Yoga. Yoga is an exact science. You can acquire absolute control over the whole nature by its practice. It helps the student to attain ethical perfection, perfect concentration of the mind and to unfold various psychic powers. It teaches applied psychology. It helps the practitioner to enter into conscious communion with the Lord through Samadhi, to separate himself from the three Gunas and to attain Kaivalya or independence eventually.

Yoga is the method by which the finite self or the individual soul is united with the Infinite Self or the Supreme Soul. Yajnavalkya defines Yoga, "Samyoga yoga iti ukto jivatma-paramatmano iti—the conjunction of the individual soul and the supreme soul is called Yoga."

Yoga is the discipline of the mind, senses and the physical body. Yoga helps in the co-ordination and control of the subtle forces within the body. Yoga brings in perfection, peace and everlasting happiness. Yoga can help you in your business and in your daily life. You can have calmness of mind at all times by the practice of Yoga. You can have restful sleep. You can have increased energy, vigour, vitality, longevity and a high standard of health. You can turn out efficient, work within a short space of time. You can have success in every walk of life. Yoga will infuse in you new strength, confidence and self-reliance. Through Yoga you can have complete mastery over the mind, passions, emotions, impulses, temper and tongue. The body and mind will be ever at your beck and call.

The aim of Yoga is to free man from the thraldom of matter and the fetters of Prakriti and make him realise his absolute independent nature or Kaivalya. Yoga prepares him for the beatific vision.

Yoga deals in detail with the process of restraining the Vrittis or waves of the mind and attaining Nirvikalpa Samadhi or the state of super-consciousness in which the Samskaras or the seeds of rebirth are fried in toto. The Yogi attains perfection or Kaivalya (independence).

Yoga advocates complete detachment from secular interests for the sake of practising uninterrupted meditation. It recommends meditation on the inner Light of the heart or anything that is pleasing to you. It prescribes that one should withdraw oneself from the ordinary affairs of life for the purpose of practising constant meditation. Yoga can also be practised at home by having a well-regulated life.

Yoga is the turning away of the senses from the objective universe and the concentration of the mind within. Yoga is eternal life in the soul or spirit.   Yoga transmutes a man into divinity. Yoga brings a message of hope to the forlorn, joy to the depressed, strength to the weak and knowledge to the ignorant. Yoga is the secret master-key to open the realms of bliss and deep abiding peace.

Yoga aims at restraining the mind and its modifications. The practice of Yoga disentangles the Jiva from the phenomenal world of sense objects. The Jivatma becomes identical with Paramatma. This union with Paramatma is the goal of human existence. The western philosophers like Plato, Emerson, Schopenhauer, Spinoza, Max Muller, Paul Duessen and others have eulogised the study of the science of Yoga very highly.

The practice of Yoga will help you to control the emotions and passions and will give you power to resist temptations and to remove the disturbing   elements from the mind. It will enable you to keep a balanced mind always and will remove fatigue. It will confer on you serenity, calmness, tranquillity and quietude and wonderful concentration. It will enable you to hold communion with the Lord and thus attain the summum bonum of existence.

You can develop many physical, mental and supernatural powers by means of Yogic discipline and restraint of mental modifications or waves in the Chitta. The physical body and the mind should be brought under control by Yogic exercises such as Yama, Niyama, Asana, Pranayama, Kriya Yoga, concentration and meditation. By these practices you will be free from restlessness of body and mind. You will secure high standard of vigour and vitality, prolonged youth and longevity and a steady and powerful mind.

The path of Yoga is an inner path whose gate is your heart. You must have courage, perseverance, patience, endurance and real burning aspiration if you want to tread this path. A timid man is absolutely unfit for this path.

An aspirant in the path of Yoga should be humble, simple, gentle, refined, tolerant, merciful and kind. He should seek Truth everywhere. He should show reverence to Sadhus, Sannyasins, Bhaktas, Mahatmas, and Sages and to the Srutis and the Scriptures.

Moral excellence or ethical perfection is not, however, the final goal of the Yogi. It is only a means to the attainment of the end of life. Ethical development is more difficult than the attainment of intellectual eminence, because the truth can only be grasped by the Yogi who possesses a pure or untainted heart.

The essentials of moral life are straightforwardness, honesty, mercy, humility, respect for life or tender regard for every creature that breathes, absolute unselfishness, truthfulness, celibacy, non-covetousness, absence of vanity, hypocrisy and cosmic love.

Lust for power, material greed, sensual excitement, selfishness, passion for wealth and lower appetites have drawn man from his true life in the Spirit into the materialistic life. He can again regain his lost divine glory if he practises in right earnest the principles of Yoga. Yoga transmutes animal nature into divine nature and raises him to the pinnacle of divine glory and splendour.

Sadhana means any spiritual or Yogic practice adopted by the aspirant to purify, steady and control the mind and attain the Sadhya or that which is   attained by Sadhana viz., Brahman or the Eternal, the goal of the Yogins.

There are various kinds of Yoga. It varies according to the temperament of the practitioner. Yoga in a generic sense refers to Karma-Yoga, Bhakti-Yoga, Raja-Yoga and Jnana-Yoga. In a restricted sense, it refers to the Raja-Yoga of Patanjali Maharshi. There is also another kind of Yoga called Hatha-Yoga. Hatha-Yoga is not separate form Raja-Yoga. Hatha-Yoga means the Yoga or union between ‘Ha’ and ‘Tha’. ‘Ha’ means the sun. ‘Tha’ means the moon. Prana is known by the name of sun. Apana is known by the name of moon. Hence Hatha-Yoga is the union of the Prana and the Apana. Hatha-Yoga prepares the student for the taking up of Raja-Yoga. It is only an auxiliary to Raja-Yoga.

Raja Yoga is an exact science. It concerns with the mind and the suppression of all its modifications. The mind being the cause for the existence of this phenomenal world, when annihilated, it will eventually lead the Yogic practitioner to the highest goal viz., Asamprajnata Samadhi, wherein he rests in complete peace and union with the Supreme Soul. So it is called Raja Yoga or the Royal Yoga or King of all Yogas.

Yogic students are classified under three degrees or classes viz., the first, the second and the third. Yogarudha is one who has climbed the highest summit of the hill of Yoga. He is established in the highest Asamprajnata Samadhi. He belongs to the first class. Sadasiva Brahmendra of Nerur (South India), Jnana Dev of Alandi (near Poona) belong to this class of Yogins. (Yogarudha may have been a Yoga Bhrashta in his previous birth—one who had fallen from Yoga. He had finished all the preliminary practices i.e., Yama, Niyama, Asana, Pranayama and Pratyahara in his previous births. He at once takes to meditation in this birth.) Yunjana is one who is deeply engaged in the practice of Yoga. He belongs to the second class. Arurukshu is one who is attempting to climb the various steps of Yoga. He belongs to the third class.

Yoga compares this mundane life to the rotation of a six-spoked wheel. The six spokes are Raga, Dvesha, virtue, vice, pleasure and pain. Man does various virtuous and vicious actions on account of the force of the two currents i.e., likes and dislikes and he reaps the fruits of his actions viz., pleasure and pain. Through memory of pleasure he gets attachment to sensual objects. From attachment he favours some persons and does harm to some others. From likes and dislikes, pleasure and pain crop up in the mind. Thus the wheel of Raga and Dvesha, virtue and vice, pleasure and pain revolves without any likelihood of its coming to a stop by itself. But the Yogi stops this wheel from rotating by destroying the five afflictions through the practice of Asamprajnata Samadhi.

The arduous practice of Yoga demands an abundance of energy and nerve-power on the part of the Yogic student. If one conserves the seminal energy only, he can have abundance of energy and nerve-power. Therefore, the practice of Brahmacharya is of paramount importance, if one desires to practise Yoga and achieve the highest end of Yoga quickly.

If there is slackness and irregularity in the practices, a fit of passion or wordliness may blow away the little good result which the Yogic student had   achieved and then it would be very difficult for him to rise again to the original height to which he had ascended. That is the reason why one has to do arduous practice of Yoga, till he is established in the highest Samadhi. That Yogi who has controlled his mind through the arduous practice of Yoga for several years will be able to cognise the immutable Reality that is behind this empirical existence or the world of names and forms. That is the reason why Patanjali also says: "Practice becomes fixed and steady, when practised for a long time, without any break and with perfect devotion." (Ch. 1-15).

Yoga does not consist in sitting cross-legged for six hours or stopping the pulse or beatings of the heart or getting oneself buried underneath the ground for a week or a month. These are physical feats only. Many people think that there is nothing beyond this in the path of Yoga. Real Yoga is something more and something higher. Real Yoga is the attainment of the highest divine knowledge through Nirvikalpa Samadhi or conscious communion with the Lord by controlling the Indriyas and the mind.

For the practice of Yoga, a Guru or a teacher is indispensable. But you will have to be careful in the selection of your teacher. In the field of Yoga or spirituality, there are many self-imposed Gurus who do more harm than good. A Yogi or an adept who has already trodden the path will be able to take you safely to the goal. He will point out to you the snares and pitfalls on the way and remove obstacles in the path. If you are not able to get a realised Guru, you can get the help from advanced senior students in the path of Yoga. If you can live with your teacher for some years, till you are perfectly moulded, it is all the more better. But it is necessary for you to live with your Guru or teacher for some time at least, get lessons from him and practise them. Later on you can have Yogic practices at home and can keep correspondence with your Master. Whenever you get holidays you can remain with him. If you are not able to get a teacher, follow the elementary instructions contained in books written by realised Yogis. They will certainly inspire you, remove your doubts and guide you. If the authors are living, keep correspondence with them and see them during your holidays.

If you have a curiosity to get psychic powers or strange mystic experiences you cannot have success in Yoga. You must have ardent love for the Eternal. You must have intense aspiration for the Truth. Then alone, you can ascend the rungs of the ladder of Yoga and reach the summit of Nirvikalpa Samadhi. You must have burning dispassion also. Without dispassion you cannot have Self-realisation and without Self-realisation you cannot have freedom, perfection or Eternal Bliss.

A right understanding of the nature of the Self, through enquiry of "Who am I?" and study of Upanishads, a strong conviction that this world is illusory and unreal—arrived at through discrimination and consequent birth of dispassion—a strong yearning for liberation or attainment of the goal and regular practice of meditation will undoubtedly produce an attitude of detachment to the world and sublimate not only the desire for augmenting mental and physical powers but also all sorts of mundane desires.

Hatha Yoga, Raja Yoga, Karma Yoga, Bhakti Yoga—all these Yogas—prepare the aspirant for the attainment of knowledge of the Self and culminate in Jnana Yoga. Therefore he should have a comprehensive understanding of all the Yogas. He should march on to the goal steadily, practising one particular Yoga which suits his taste and temperament. He can take such points from the other Yogas which will help him to attain progress and reach the goal quickly. In other words, every aspirant can make a happy combination of the above Yogas taking care not to confuse one with the other at any stage of his practices. Ho should use his common-sense at every stage. He must be able to find out for himself whether he is progressing or not by careful introspection and self-analysis.

Act now. Live now. Know now. Realize now. Be happy now.

Every death is a reminder. Every bell that rings says, "The end is near". Every day robs off from you one part of your precious life. Therefore, you should be very earnest in plunging yourself in constant Sadhana.

Never fall a victim to fruitless regret. Today is the best day. Today is the day of your new birth. Start Sadhana now. With folded palms, bid good-bye to past mistakes and faults. You have learnt your lessons. March forward now with new hope, determination, and vigilance.

Waver not. Fear not. Doubt not. Do something substantial in the path of Sadhana instead of wasting your time in idle pursuits and lethargy. You have infinite strength within you. There is a vast reservoir of power within you. Therefore, do not lose heart. Obstacles are stepping stones to success. They will develop your will. Do not allow yourself to be crushed by them. Defects remind you of perfection. Sin reminds you of virtue. Chose the positive path.

If you think, "I will take a bath when all the waves of the sea subside", this is not possible. The waves will never subside and you will never take a bath. Even so, if you think, "I will start spiritual Sadhana or meditation when all my cares, worries and anxieties cease, when all my sons are fixed up in life, when I have ample leisure after retirement", this is not possible. You will not be able to sit even for half an hour when you become old. You will have no strength to do any rigorous Tapas  when you are in advanced senility.

You must start vigorous spiritual practices when you are young, whatever your conditions, circumstances and environments may be. Then only you will reap a rich spiritual harvest when you become old. You will enjoy the everlasting peace of the Eternal.

INTRODUCTION

Sadhana is spiritual movement consciously systematized. Sadhana is the purpose for which we have come to this place.

Abhyasa and Sadhana are synonymous terms. The object of Sadhana is to release life from the limitations with which it is bound.

Sadhana is a lifelong process. Every day, every hour, every minute, is an onward march. Obstacles are innumerable in this great voyage. But, so long as you hold God as thy guide, there is nothing to worry about. You are sure to reach the other shore.

Some people have curiosity for the spiritual line. They have no real thirsting for liberation. They think that they will get certain powers or Siddhis (psychic powers) if they do some Yogic practices. When they do not attain the powers, they lose patience and give up the practices, abandon the spiritual path, and pooh-pooh the Yogis and Yoga.

Mere curiosity will not help you to attain any spiritual progress. Curiosity-mongering is more abominable than mischief-mongering. Introspect. Analyze your thoughts and find out whether you have real spiritual hunger or mere curiosity-mongering. Transmute curiosity-mongering into real thirsting for salvation by constant Satsang (association with the wise), study of good religious books, prayer, Japa, and meditation.

You must have interest and liking in your Sadhana. You must understand well the technique and benefits of Sadhana. You must select a Sadhana that is suitable for you. You must have the ability and capacity to do Sadhana. Then alone you will have joy in do ing the Sadhana and full success in it.

ASPIRATION AND ACHIEVEMENT

Good intentions alone will not do. They must be backed up by good actions. You must enter the spiritual path with the best intention of attaining Atma-Jnana (Self-knowledge), but unless you are vigilant and diligent, unless you do intense and rigorous Sadhana, unless you guard yourself against lust, anger and egoism and selfishness, the good intentions alone will not enable you to achieve success.

Moral purity and spiritual aspiration are the first steps in the seeker's path. Without a strong conviction in moral values, there can surely be no spiritual life, or even a good life.

Stern self-discipline is absolutely essential. Self-discipline does not mean suppression, but taming the brute within. It means humanization of the animal and spiritualization of the human.

You will have to break the virgin soil before you sow the seed. The seed breaks itself before it sprouts out as a plant. Destruction precedes construction. This is the immutable law of nature. You will have to destroy your brutal nature first before you develop divine nature.

The spiritual path is rugged, thorny, and precipitous. The thorns must be weeded out with patience and perseverance. Some of the thorns are internal; some are external. Lust, greed, wrath, delusion, vanity, etc., are the internal thorns. Company with evil-minded persons is the worst of all the external thorns. Therefore, shun ruthlessly evil company.

During the period of Sadhana, do not mix much; do not talk much; do not walk much; do not eat much; do not sleep much. Observe carefully the five 'do-not's'. Mixing will cause disturbances in the mind. Talking much will cause distraction of the mind. Walking much causes exhaustion and weakness. Eating much induces laziness and sleepiness.

DANGERS OF MIXING WITH WOMEN (OR MEN) AND WORLDLINGS

During the period of Sadhana, avoid the company of women (or men in the case of women). You must never mix with young ladies (or men), however strong you may be. Maya works through under-currents so stealthily that you may not be aware of your actual downfall.

Keep the mind fully occupied with spiritual pursuits. Keep yourself at the farthest distance from everything that would stir up your passions. Then only you will be safe.

Do not live with householders. Do not test your spiritual strength and purity when you are a beginner on the spiritual path. Do not rush into evil associations when you are a spiritual neophyte to show that you have the courage to face sin and impurity. It will be a serious mistake. You will be running into a grave danger. You will have a quick downfall. A small fire will be very easily extinguished by a heap of dust.

Mind has a great power of imitation. This is the reason why a spiritual aspirant is prohibited from mixing with householders. His mind will try to imitate the minds of worldlings. Downfall will ensue.

If an aspirant moves with rich people, Zamindars, and Rajas, his mind begins to imitate the luxurious habits of these people and, ere long, he gets an unconscious downfall. Certain bad habits creep in him unconsciously. And he finds it difficult to tear out or remove these bad habits.

An aspirant can live only for a short time in his native place if there is an urgent call. Yogic rules and laws cannot permit him to stay there for a sufficiently long period, however suitable the place may be and whatever may be the degree of Vairagya of the aspirant. The force of impressions is tremendous. Unless all the Samskaras are thoroughly burnt through Nirvikalpa- Samadhi, it is not safe for one to stay for a long time in one's own native place. He is still within the danger zone.

THE SPIRITUAL PATH

The spiritual path may, in the beginning, appear to be very hard, thorny, precipitous and slippery. Renunciation of objects gives pain at the outset. If you struggle hard to tread the path, if you once make a strong determination and firm resolve, then it becomes very easy. You get interest and new joy. Your heart expands. You have a broad outlook of life. You have a new, wide vision. You feel the help from the invisible hands of the Indweller of your heart. Your doubts are cleared by themselves by getting answers from within. You can hear the shrill, sweet voice of God. There is an indescribable thrill of divine ecstasy from within. There is deep, abiding, everlasting joy and unruffled peace. There is ineffable, unabating, undiminishing, undecaying spiritual bliss. This gives new strength. The footing in the path becomes firmer and firmer. The Jivanmuktas, Yogins, Nitya- siddhas, Amara -purushas, and Chiranjivis lend their helping hands to the struggling aspirants. The aspirants feel this actually. The feeling of loneliness and of being neglected and forsaken vanishes entirely.

You are backed up at all times by a mighty power that works everywhere in the cosmos. Therefore you have nothing to fear. Take care of the details in Sadhana. The major factor will take care of itself.

Some aspirants leave Sadhana after some time. They expect great fruits quickly. They expect many Siddhis within a short time. When they do not get some, they give up the Sadhana. There are several ranges of consciousness between the ordinary human consciousness and the supra-consciousness of Brahman. Different veils have to be torn down on the way; many lower centres have to be opened up; many hurdles have to be crossed before the final goal is reached.

SPIRITUAL PROGRESS IS LIKE A SPIRAL

You have to plod on and scale many hills. You cannot climb the Everest in one jump. There is no jumping on the spiritual path.

Self-realization is not like a six-year post-graduate course. It is the result of intense protracted Sadhana.

There is no short-cut in the spiritual path. There is no royal road to the kingdom of immortal bliss. There is no half-measure in the divine path. Strict, hard discipline is wanted. Then alone you can conquer Maya. Only then can you control the mind.

Saints and Yogins will never think that they have controlled the mind. Only the deluded Sadhaka will imagine he has controlled the mind and get a terrible downfall. It is the very nature of life, mind, and Prakriti to be constantly in motion. When there is the idea in the mind that the highest goal is yet to be achieved, you will always move towards it. If you imagine that you have got to the top, you will anyhow have to move, and that movement will be downward. You will have a downfall. Aspire for higher realization till the breath ceases in the nostril.

Spiritual progress is slow, as the spiritual Sadhana is difficult and laborious. It is like the spiral. In the beginning, great striving is needed. Gradually, the circle becomes smaller and smaller. So also, the striving becomes less and less. The aspirant gains spiritual strength slowly. He marches faster and faster. Finally, he does not go by furlongs after furlongs. He proceeds by mile after mile. He gallops and gallops. Therefore, be patient; be persevering; be steady.

SIGNS OF SPIRITUAL PROGRESS

The gradual inward progress is mostly silent and unseen, like the quiet unfolding of a bud into a flower in the hours of the night. Therefore, do not be dejected. Do not depress yourself with the idea that you are not progressing. Real spiritual progress is really and accurately measured by the peacefulness, serenity, and calmness that you manifest in waking state. You will have a healthy body and mind, the excretions will be scanty, the voice will be sweet, the face will be brilliant, the eyes will be lustrous. You will be ever calm, tranquil, and poised; you will be ever cheerful, fearless, and contented. You will be dispassionate and discriminative. There will be no attraction for the world. Things that used to upset you before will not upset you now. You will have an unruffled mind. You will have introversion. Things that used to give you pleasure produce disgust or a reverse effect now. You will have a one-pointed, sharp, subtle mind. You will be longing to have more meditation. You will experience lights, visions, divine smell, divine taste. The idea that all forms are forms of the Lord will get stronger and stronger in you. You will feel everywhere the presence of God. You will experience the nearness of God. You will have a very steady Asana. You will develop a burning desire for selfless service.

Watch whether you are stationary in the spiritual path, retrogressing, or advancing. If your Japa, meditation or Vedantic Vichara thickens your veil and fattens your egoism, it is not then a spiritual Sadhana. Remember this point well. It is only a kind of occult practice. Watch, introspect. Practice self-analysis and kill ruthlessly this formidable egoism. This is important Sadhana. Egoism will lurk like a thief and assume various forms like a chameleon or a Bahurupi (a dramatic actor).

Do not stop the Sadhana when you get a few glimpses of realization. Continue practice till you are fully established in Bhuma, the unconditioned Brahman. This is important. If you stop practice and move about in the world, there is every likelihood of a downfall. The reaction will be tremendous. Examples are not lacking. Numerous persons have been so ruined. A glimpse cannot give you perfect safety. Do not be carried away by name and fame. You can renounce your wife, children, parents, house, friends, and relatives. It is very, very difficult to renounce the intellectual pleasure, the pleasure from name and fame. I seriously warn you. A man who can draw happiness from the Atman within, will never care a jot for this trivial, paltry affair. The world is a mighty big thing for a worldly man. It is a straw for the Knower of Brahman. It is a mustard, a pin's point, a dot, a bubble, an airy nothing for a Brahma-jnani (Knower of Brahman). Be circumspective. Ignore all these trivial things. Be steady with your practice. Never stop the practice till the final beatitude is reached. Never cease Sadhana till you can constantly dwell in full Brahmic consciousness.

Do not let failures discourage you, but go on doing your best. Do not brood over your past mistakes and failures, as this will only fill your mind with grief, regret and depression. Do not repeat them in future. Be cautious. Just think of the causes which led to your failures and try to remove them in future. Strengthen yourself with new vigour and virtues. Develop slowly your will-power.

Every temptation that is resisted, every evil thought that is curbed, every desire that is subdued, every bitter word that is withheld, every noble aspiration that is encouraged, every sublime thought that is cultivated, adds to the development of will-force, good character, and attainment of eternal bliss and immortality.

Every bit of Sadhana done is surely recorded without fail in your hidden consciousness. No Sadhana ever goes in vain. Every bit of it is credited immediately towards your evolution. This is the law. Think not negative thoughts, but calmly go on with the Sadhana. Be regular at it. Without missing a single day, proceed onward with your spiritual practices. Little by little, the power accumulates and it will grow. Ultimately, the cumulative force of all the continuous earnest Sadhana done perseveringly and patiently over a long period of life has its inevitable grand consummation at the supreme moment when it bears fruit in the form of blissful Realization.

Let the Sadhana be regular, continuous, unbroken, and earnest. Not only regularity, but also continuity in Sadhana and meditation is necessary if you want to attain Self-realization quickly. A spiritual stream once set going does not dry up, unless the channel-bed is locked, unless there is stagnation. Be vigilant eternally. Meditate regularly. Annihilate the under-current of Vasanas.

OBSTACLES TO SPIRITUAL PROGRESS

Sometimes the aspirant gets stuck up. He cannot proceed further in his path. Sometimes he is side-tracked through Siddhis. He loses his way and walks in some other direction. He misses the goal. Sometimes he is assailed by temptations and various oppositions. Sometimes he gets false contentment. He thinks he has reached his goal and stops all Sadhana. Sometimes he is careless, lazy, indolent. He cannot do any Sadhana. Therefore, be eternally vigilant, like the captain of a ship, like the surgeon in the operation theatre.

The spiritual path is full of hurdles. If you conquer one obstacle, another obstacle is ready to manifest. If you control the sense of taste, another Indriya is simply waiting to assault you with redoubled force and vigour. If you remove greed, anger is waiting to hurl you down. If you drive egoism through one door, it enters through another door. Great patience, perseverance, vigilance, and undaunted strength are needed.

Be frim, steady, and steadfast. People will mock at you; be silent. People will insult you; be silent. People will spread evil rumours about you; be silent. Stick to the spiritual path. Do not swerve. Seek the truth wherever it may lead you to, and whatever be the cost and sacrifice.

START SADHANA NOW

Act now. Live now. Know now. Realize now. Be happy now.

Every death is a reminder. Every bell that rings says, "The end is near". Every day robs off from you one part of your precious life. Therefore, you should be very earnest in plunging yourself in constant Sadhana.

Never fall a victim to fruitless regret. Today is the best day. Today is the day of your new birth. Start Sadhana now. With folded palms, bid good-bye to past mistakes and faults. You have learnt your lessons. March forward now with new hope, determination, and vigilance.

Waver not. Fear not. Doubt not. Do something substantial in the path of Sadhana instead of wasting your time in idle pursuits and lethargy. You have infinite strength within you. There is a vast reservoir of power within you. Therefore, do not lose heart. Obstacles are stepping stones to success. They will develop your will. Do not allow yourself to be crushed by them. Defects remind you of perfection. Sin reminds you of virtue. Chose the positive path.

If you think, "I will take a bath when all the waves of the sea subside", this is not possible. The waves will never subside and you will never take a bath. Even so, if you think, "I will start spiritual Sadhana or meditation when all my cares, worries and anxieties cease, when all my sons are fixed up in life, when I have ample leisure after retirement", this is not possible. You will not be able to sit even for half an hour when you become old. You will have no strength to do any rigorous Tapas  when you are in advanced senility.

You must start vigorous spiritual practices when you are young, whatever your conditions, circumstances and environments may be. Then only you will reap a rich spiritual harvest when you become old. You will enjoy the everlasting peace of the Eternal.

Just as Kirtan-Sadhana has been made the special Kali-Yuga Sadhana for quick God-vision, even so herein you have the New Yoga, a Yoga most eminently suitable for this age of doubt and scepticism, pride and egoism. It is Guru-Bhakti Yoga. This Yoga is marvellous. Its power is tremendous. Its efficacy is most unfailing. The true glory of Guru-Bhakti is indescribable. It is the Yoga par excellence for this age, which makes God appear here before you in flesh and blood and move with you in this very life. The hard Rajasic ego is the arch enemy of the Sadhaka. Guru-Bhakti Yoga is the surest and best Sadhana to destroy arrogance and to dissolve the vicious ego. Just as a particular deadly germ can be annihilated only by a certain specific chemical germicide, even so, to destroy Avidya and Ahankara, this unique Guru Bhakti-Yoga is the peerless specific. They are the gravest ‘Mayacide’ and ‘egocide’. They become quite powerless and no longer afflict the fortunate soul who saturates himself with the spirit of Guru-Bhakti-Yoga. Blessed indeed is the man who earnestly takes to this Yoga; for he will obtain crowning success in all other Yogas. To him will accrue the choicest fruits of perfection in Karma, Bhakti, Dhyana and Jnana.

The qualification for taking to this Yoga is the simple trio of sincerity, faith and obedience. Be sincere in your aspirations for Perfection. Be not vague or half-hearted. Then have perfect faith in the one you have accepted as your Guru. Do not allow even so much as a shadow of doubt to approach you. When once you have reposed absolute faith in him, then know that what he instructs you is indeed for your highest good. Therefore, obey his word implicitly. Follow his teachings to the letter. Be earnest in doing thus, and take my word: you will attain Perfection; I assure you emphatically.

Devotion to Guru

Worship the Guru with the flowers of faith and devotion. Satsanga with the Guru is the first pillar in the temple of Self-realisation. Grace of God takes the form of Guru. To see the Guru is to see God. Blind is the man who has not seen the divine Master. There is but one religion, the religion of devotion and love to Guru. Devotion to Holy preceptor arises when you have no worldly hope. The company of spiritual teacher will simplify your struggle. Rest in Guru and do the right. Have faith in your Guru’s grace and do your duty. Disobedience to Guru is digging your own grave. A Satguru is a continuous blessing for a disciple. The heart of a Jagad Guru is a shrine of beauty.

Complete Surrender

An earnest and sincere disciple gives his whole heart and soul to the service of his preceptor. An earnest disciple finds means to serve his Guru, under all circumstances. He who endures all the difficulties while serving his Guru conquers his lower nature. Disciple must be ever grateful to his Guru who has shown the path to peace. An ungrateful disciple is a miserable wretch on this earth. His lot is pitiable, lamentable and deplorable indeed.

Meditation on Guru

Meditate in the early morning between 4 and 6 a.m. on the form of your Guru; then only you will get his grace. Place a picture of your Guru in front of you. Sit in a meditative posture, concentrate gently on the picture, rotate the mind on his Lotus-Feet, legs, hands, chest, neck, head, face, eyes, etc., then close the eyes and try to visualise the picture in the same manner. Repeat the process again; then you will have good meditation. During meditation on the form of the Guru, you will get rapture, ecstasy, thrill, peace and joy. Company of worldly people, overeating, self-asserting Rajasic nature, sleep, lust, anger and greed, are all obstacles for meditation on the Guru. The chief obstacles in the meditation on the form of the Guru are sleep, tossing of mind, raising up of latent desires, building castle in the air, laziness, disease and spiritual pride. The Guru is the abode of all auspicious attributes. The preceptor is the summum bonum of life to a disciple. Devotion to Guru destroys birth, old age and death. Devotion to Guru is the only means to win the grace of the Lord.

The Grace of Guru

You can control your mind through the Guru’s grace and grace alone. You can be established in Samadhi or Superconscious state only by Guru’s grace. Without dispassion or non-attachment or indifference to sensual enjoyments no one can have Guru’s grace.  The senses cannot do anything without the co-operation of the mind which can be controlled only by Guru’s grace. Disciple’s mind turns away from the sensual pleasures when he lives under the guidance of the preceptor. Sattva increases through the association of the Gurus, saints, study of religious books, Sattvic food, repetition of Lord’s Name, etc. A Rajasic man cannot serve his Guru with his whole heart and soul.  Recitation of Guru’s name makes the mind inward. Study the scriptures under a Guru who is Brahma-Srotriya and Brahma Nishtha. Then only you will get Moksha. Brahmacharin’s main duty is to serve his preceptor.

Pathway to Immortal Bliss

Everyone who longs to transcend misery and obtain joy and happiness in life should sincerely practise Guru-Bhakti Yoga. True lasting happiness can be had by taking recourse to Guru Seva Yoga. But not in external perishable objects. Is there no escape from the unceasing cycle of births and deaths, pleasure and pain, joy and misery? Listen, O disciple, there is one sure way; turn away your mind from the sensual objects which are perishable and take recourse to Guru Seva Yoga which takes you beyond dualities. Real life begins when a man takes recourse to Yoga of Guru-Bhakti which bestows on the practitioner the everlasting happiness here and hereafter. Practice of Guru-Bhakti Yoga gives you immeasurable and immense joy. Guru-Bhakti Yoga bestows on the practitioner longevity and bliss eternal. The mind is at the root of Samsara or world process. The mind is the cause for bondage and freedom; pleasure and pain. This mind can be controlled only by practice of Guru-Bhakti Yoga. Guru-Bhakti Yoga confers immortality, eternal bliss, freedom, perfection, perennial joy and everlasting peace.

The Guru is the boat
To cross this ocean of Samsara;
The Guru is the passport
To the kingdom of Eternal bliss;
The Guru is the ladder
To lift you to the peak of perfection.
Serve your Guru well with Bhakti.
You will obtain his grace
And reach the goal of life.

To him offer your heart and soul,
Sacrifice your body and life itself:
He will take care of your soul;
You can transcend Maya to rest in peace.

Sankirtan is the Svarupa (essential nature) of God. Dhvani is Sankirtan. Sankirtan is the essence of the Vedas. The four Vedas originate from sound. There are four kinds of sound, viz., Vaikhari (vocal), Madhyama (from the throat), Pasyanti (from the heart) and Para (from the navel). Sound originates from the navel. Vedas also originates from the navel. Sankirtan and Vedas are born from the same source.

People sit together and sing the names of the Lord with harmony and concord, and with Suddha or Divine Bhava (feeling). This is Sankirtan. Sankirtan is accompanied by the play of musical sounds as the word 'San' precedes 'kirtan.' Sankirtan is an exact science. It elevates the mind quickly and intensifies the Bhava or divine feeling to a maximum degree.

Nama and Nami are inseparable. Nama means Name (Name of God). Nami means 'that which is denoted by the Nama or Name'. Nama is greater than the Nami. Even in worldly experience the man dies but his name is remembered for a long time. Kalidasa, Valmiki, Tulsidas, etc., are remembered even today. Nama is nothing but Chaitanya. Sankirtan is singing God's name with Bhava, Prem or divine feeling.

Sankirtan Yoga is the easiest, quickest, safest, cheapest and best way for attaining God-realization in this age. People cannot practice severe austerities now-a-days. They do not have the strength of will to practice Hatha Yoga. They cannot maintain perfect life-long Brahmacharya. They do not have the prerequisites for Raja Yoga. They are not endowed with the keen intellect necessary for Jnana Yoga or Vedantic Sadhana. But this Sankirtan Yoga or the Yoga of Singing Lord's Names is within the reach of all.

There is infinite Sakti or power in the Lord's Names. It will remove all impurities from your mind. Vedantins say that there are three kinds of obstacles to Self-realization - Mala, Vikshepa and Avarana. To remove them they prescribe Nishkamya Karma (selfless service), Upasana (worship) and Vedantic Nididhyasana (intellectual enquiry). This Sankirtan alone can achieve all these together. Sankirtan removes the impurities of the mind (Mala); it steadies the mind and checks its tendency to vacillate (Vikshepa); and ultimately it tears the veil of ignorance too (Avarana), and brings the Sadhaka (aspirant) face to face with God.

Maya is so powerful that she deludes you every moment. Every moment she makes you feel that there is pleasure only in the sense-objects and nowhere else. You mistake pain for pleasure. This is the work of Maya. Beware. Remember Janma-mrityu-jara-vyadhi-duhkha-dosha, - this world is full of the pains of birth, death, old age, disease and misery. There is no pleasure in these finite objects. Yo Vai Bhuma Tat Sukham. You can have Bliss in the Infinite alone. Sankirtan will enable you to realize this Infinite here and now. Sankirtan will save you from Maya, from delusion. Therefore sing the Names of the Lord always.

Let us, therefore, sing the Maha Mantra:

Hare Rama Hare Rama
Rama Rama Hare Hare,
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare.

This is the great Mantra which is specially meant for the people of Kali Yuga (this modern age of destruction) . Narada went to Lord Brahma and said: "O Lord, the people of Kail Yuga will not be able to practice austerities, nor to perform the Yajnas (sacrifices), nor to pursue the path of Vedanta. Kindly have mercy on them and tell me some easy way by which they can attain God." Lord Brahma in His Supreme Compassion and Mercy gave this Maha Mantra by repeating which people of the Kali Yuga will attain Self-realization. Therefore, sing the Lord's Names; serve, love, give, meditate, realize; be good and do good (this is the essence of all scriptures); be kind and be compassionate; enquire "Who am I ?", know the Self and be free. May God bless you all with health, long life, peace, prosperity and Eternal Bliss.

In Me the universe had its origin,
In Me alone the whole subsists;

In Me the universe had its origin,
In Me alone the whole subsists;
In Me it is lost Siva,
The Timeless, it is I Myself,
Sivoham! Sivoham! Sivoham!
Salutations to Lord Siva, the vanquisher of Cupid, the bestower of eternal bliss and immortality, the protector of all beings, destroyer of sins, the Lord of the gods, who wears a tiger-skin, the best among objects of worship, through whose matted hair the Ganga flows.
Lord Siva is the pure, changeless, attributeless, all-pervading transcendental consciousness. He is the inactive (Nishkriya) Purusha. Prakriti is dancing on His breast and performing the creative, preservative and destructive processes.
When there is neither light nor darkness, neither form nor energy, neither sound nor matter, when there is no manifestation of phenomenal existence, Siva alone exists in Himself. He is timeless, spaceless, birthless, deathless, decayless. He is beyond the pairs of opposites. He is the Impersonal Absolute Brahman. He is untouched by pleasure and pain, good and evil. He cannot be seen by the eyes but He can be realised within the heart through devotion and meditation.
Siva is also the Supreme personal God when He is identified with His power. He is then omnipotent, omniscient active God. He dances in supreme joy and creates, sustains and destroys with the rhythm of His dancing movements.
He destroys all bondage, limitation and sorrow of His devotees. He is the giver of Mukti or the final emancipation. He is the universal Self. He is the true Self of all creatures. He is the dweller in the cremation-ground, in the region of the dead, those who are dead to the world.
The Jivas and the world originate from Him, exist in Him, are sustained and rejected by Him and are ultimately merged in Him. He is the support, source and substratum of the whole world. He is an embodiment of Truth, Beauty, Goodness and Bliss. He is Satyam, Sivam, Subham, Sundaram, Kantam.
He is the God of gods, Deva-Deva. He is the Great Deity Mahadeva. He is the God of manes (Prajapati). He is the most awe-inspiring and terrifying deity, Rudra, with Trisul or trident in His hand. He is the most easily pleased (Asutosha). He is accessible to all. Even the untouchable Chandalas and the illiterate rustics can approach Him.
He is the source of all knowledge and wisdom. He is an ideal Yogi and Muni. He is the ideal head of an ideal family with Uma as His devoted wife, Lord Subrahmanya, the brave general of strength and courage, Lord Ganesa, the remover of all obstacles.

Philosophy of Symbols

Lord Siva represents the destructive aspect of Brahman. That portion of Brahman that is enveloped by Tamo-Guna-Pradhana Maya is Lord Siva who is the all-pervading Isvara and who also dwells in Mount Kailas. He is the Bhandara or store-house for wisdom. Siva minus Parvati or Kali or Durga is Nirguna Brahman Himself. With Maya-Parvati He becomes the Saguna Brahman for the purpose of pious devotion of His devotees. Devotees of Rama must worship Lord Siva for 3 or 6 months before they take to worship of Rama. Rama Himself worshipped Lord Siva at the famous Ramesvaram. Lord Siva is the Lord of Ascetics and Lord of Yogins, robed in space (Digambara).

His Trisul (trident) that is held in His right hand represents the three Gunas—Sattva, Rajas and Tamas. That is the emblem of Sovereignty. He wields the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru.

The crescent moon indicates that He has controlled the mind perfectly. The flow of the Ganga represents the nectar of Immortality. Elephant represents symbolically pride. His wearing the skin of the elephant denotes that He has controlled pride. Tiger represents lust; His sitting on tiger’s skin indicates that He has conquered lust. His holding a deer on one hand indicates that He has removed the Chanchalata (tossing) of the mind. Deer jumps from one place to another swiftly. His wearing of serpents denotes wisdom and eternity. Serpents live for a large number of years. He is Trilochana, the three-eyed One, in the centre of whose forehead is the third eye, the eye of wisdom.

‘Hoam’ is the Bija Akshara of Lord Siva.

He is Sivam (auspicious, Subham), Sundaram (beautiful), Kantam (effulgent). “Santam Sivam Advaitam” (Mandukya Upanishad).

I bow with folded hands crores of times at the lotus-feet of that Lord Siva who is non-dual, who is the Adhishthana, or support for the world and all minds, who is Sat-Chit-Ananda, who is the Ruler, the Antaryamin, the Sakshi (silent witness) for everything, who is self-effulgent, self-existent and self-contained (Pari-purna), who is the remover of the primitive Avidya and who is the Adi-Guru or Parama-Guru or Jagad-Guru.

That Lord Siva I am in essence. Sivoham, Sivoham, Sivoham.

Snake on the Body of Siva

Serpent is the Jiva or the individual soul which rests upon Siva, the Paramatman or the Supreme Soul. The five hoods mean the five senses or the five Tattvas, viz., earth, water, fire, air and ether. They also represent the five Pranas, which hiss in the body like the serpent. The inhalation and exhalation are like the hissing of the serpent. Lord Siva Himself became the five Tanmatras, the five Jnanendriyas, the five Karmendriyas and other groups of five. The individual soul enjoys the worldly objects through these Tattvas. When the individual attains knowledge through control of the senses and the mind, he finds his eternal resting abode in Lord Siva, the Supreme Soul. This is the esoteric significance of Lord Siva wearing the snake on His body.

Lord Siva is absolutely fearless. Srutis declare, “This Brahman is fearless (Abhayam), Immortal (Amritam).” Worldly people are afraid even at the very sight of a snake but Lord Siva is wearing serpents as ornaments on His body. This indicates that Lord Siva is absolutely fearless and immortal.

Generally serpents live for hundreds of years. Wearing of serpents by Lord Siva signifies that He is Eternal.

Significance of Bhasma, Nandi,etc.

Namassivaya is the Mantra of Lord Siva. ‘Na’ represents earth and Brahma; ‘Ma’ represents water and Vishnu; ‘Si’ fire and Rudra; ‘Va’ Vayu and Mahesvara; ‘Ya’ Akasa and Sadasiva and also the Jiva.

Lord Siva has white complexion. What is the significance of white colour? He teaches silently that people should have pure heart and entertain pure thoughts and should be free from crookedness, diplomacy, cunningness, jealousy, hatred, etc.

He wears three white-lined Bhasma or Vibhuti on His forehead. What is the significance of this? He teaches silently that people should destroy the three impurities, viz., Anava (egoism), Karma (action with expectation of fruits), and Maya (illusion), and the three desires or Eshanas, viz., desire for landed property, desire for woman, desire for gold, and the three Vasanas, viz., Lokavasana, Dehavasana and Sastravasana, and then attain Him with a pure heart.

What does the Balipitha or altar which stands in front of the sanctum sanctorum of the Siva’s temple represent? People should destroy their egoism and mineness (Ahamta and Mamata) before they attain the Lord. This is the significance.

What does Nandi or the bull which is in front of Sivalinga represent? Nandi is the attendant or doorkeeper of Siva. He is the vehicle of Lord Siva. He represents Satsanga. If you make association with the sages, you are sure to attain God-realisation. Sages will show you the way to reach Him. They will remove pitfalls or snares that lie on your path. They will clear your doubts and instil in your heart dispassion, discrimination and knowledge. There is no other safe boat than Satsanga to reach the other shore of fearlessness and immortality. Even a moment’s Satsanga or association with the sages, is a great blessing to the aspirants and the worldly-minded persons. They get firm conviction in the existence of God through Satsanga. The sages remove the worldly Samskaras. The company of sages is a formidable fortress to protect oneself from the temptations of Maya.

Lord Siva represents the destructive aspect of the Godhead. He is seen absorbed on the mountain peak of Kailas. He is an embodiment of serenity, renunciation and indifference to the world. The third eye in the centre of His forehead represents His destructive energy which when let loose destroys the world. Nandi is His favourite. He is the door-Keeper. He is seen hushing all nature, so that the Lord may not be disturbed in His Samadhi. The Lord has five faces, ten hands, ten eyes, two feet.

Vrishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is His vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

Deer represents the Vedas. Its four legs are the four Vedas. Lord Siva is holding the deer in His hand. This indicates that He is the Lord of the Vedas.

He has sword in one of His hands. This signifies that He is the destroyer of births and deaths. The fire in one of His hands shows that He protects the Jivas by burning all fetters.

Philosphy of Abhisheka

Salutations and adorations to the blissful Lord Siva, the lover of Uma or Parvati, the Lord of all beings (Pasupati).

“Alankarapriyo Vishnuh, Abhishekapriyah Sivah—Lord Vishnu is very fond of Alankara (fine dress, beautiful ornaments, etc.); Siva is fond of Abhisheka.” In Siva temples, a pot made up of copper or brass with a hole in the centre is kept hanging over the image or Linga of Siva, and water is falling on the image throughout day and night. Pouring over the Linga, water, milk, ghee, curd, honey, cocoanut water, Panchamrita, etc., is Abhisheka. Abhisheka is done for Lord Siva. Rudra is chanted along with the Abhisheka. Lord Siva is propitiated by Abhisheka.

Lord Siva drank the poison that emanated from the ocean and wore the Ganga and moon on His head to cool His head. He has the fiery third eye. Constant Abhisheka cools this eye.

The greatest and the highest Abhisheka is to pour the waters of pure love on the Atmalinga of the lotus of the heart. The external Abhisheka with various objects will help the growth of devotion and adoration for Lord Siva and eventually lead to internal Abhisheka with pure abundant flow of love.

Abhisheka is a part of Siva Puja. Without Abhisheka, worship of Siva is incomplete. During Abhisheka Rudra, Purushasukta, Chamaka, Maha-mrityunjaya Japa, etc., are chanted in a particular rhythm and order. Monday is very important day for Lord Siva and the thirteenth day of the fortnight (Pradosha) is very sacred. On these days, devotees of Siva worship Him with special Puja, Abhisheka with Ekadasa-Rudra, Archana, offering plenty of Prasad, and illumination.

In Ekadasa-Rudra Abhisheka, every Rudra is chanted with distinctive articles for Abhisheka. Ganga water, milk, ghee, honey, rose-water, cocoanut water, sandal paste, Panchamrita, scented oil, sugarcane juice and lime juice are made use of for Abhisheka. After every Abhisheka, pure water is poured over the head of Siva. When Rudra is repeated once, the different articles of Abhisheka are made use of after every stanza of the Rudra. The Abhisheka water or other articles used for Abhisheka are considered very sacred and bestow immense benefits on the devotees who take it as the Lord’s Prasad. It purifies the heart and destroys countless sins. You must take it with intense Bhava and faith.

When you do Abhisheka with Bhava and devotion, your mind is concentrated. Your heart is filled with the image of the Lord and divine thoughts. You forget your body and its relation and surroundings. Egoism gradually vanishes. When there is forgetfulness, you begin to enjoy and taste the eternal bliss of Lord Siva. Recitation of Rudra or Om Namassivaya purifies the mind and fills it with Sattva.

If you do Abhisheka with Rudrapatha in the name of a person suffering from any disease he will be soon freed from that disease. Incurable diseases are cured by Abhisheka. Abhisheka bestows health, wealth, prosperity, progeny, etc. Abhisheka on Monday is most auspicious.

By offering Panchamrita, honey, milk, etc., to the Lord, thoughts of your body diminish. Selfishness slowly vanishes. You derive immense joy. You begin to increase your offerings unto the Lord. Therefore, self-sacrifice and self-surrender come in. Naturally, there is an outpouring from your heart, “I am Thine, my Lord. All is Thine, my Lord”.

Kannappa Nayanar, a great devotee of Lord Siva, a hunter by profession, did Abhisheka with the water in his mouth for the Linga at Kalahasti in South India and propitiated Lord Siva. Lord Siva is pleased by pure devotion. It is the mental Bhava that counts and not the outward show. Lord Siva said to the temple priest: “This water from the mouth of Kannappa, my beloved devotee, is more pure than the water of the Ganga”.

A devotee should be regular in doing Abhisheka for the Lord. He should get by heart Rudra and Chamakam. Ekadasa Rudra is more powerful and effective. In Northern India, every man or woman takes a lota of water and pours it on the image of Siva. This also causes beneficial results and brings about the fulfilment of one’s desire. Abhisheka on Sivaratri day is very effective.

May you all recite Rudrapatha which describes the glory of Lord Siva and His manifestations in every living being, in every animate and inanimate being! May you do Abhisheka daily and thus obtain the grace of Lord Siva! May Lord Visvanatha bless you all!

Fruits of Abhisheka and Rudra Japa in Siva's Temple.

Chamaka is divided into eleven sections. Each of these is then combined with Namaka (Rudra) and repeated. This is called Rudra. Eleven such Rudras make one Laghu Rudra. Eleven Laghu Rudras make one Maharudra. Eleven Maharudras make one Atirudra.

Rudra is to be repeated after performing the initial Sankalpa, Puja, Nyasa, Anga. Panchamritasnana and Dhyana. The fruit of Rudra Japa is stated as shown below:

| No. of Japa | Fruit of Japa |
| --- | --- |
| 1 Rudra | Freedom from Bala graha (diseases common to children). |
| 3 Rudra | Freedom from imminent difficulties with  which one is faced. |
| 5 Rudra | Freedom from the evil effects of certain  planets occupying unfavourable positions. |
| 7 Rudra | Freedom from great fear. |
| 9 Rudra | The fruit of one Vajapeya sacrifice; and also attainment of peace of mind. |
| 11 Rudra | Getting the favour of kings and great  wealth. |
| 33 Rudra | Attainment of wishes for objects and having no enemies. |
| 77 Rudra | Enjoyment of great happiness. |
| 99 Rudra | Attainment of son, grandson, wealth, grain, Dharma, Artha, Kama and Moksha and freedom from death. |
| 1 Maharudra | Attainment of the favour of kings and becoming the Lord of great wealth. |
| 3 Maharudra | Fulfilment of impossible tasks. |
| 5 Maharudra | Acquirement of vast lands. |
| 7 Maharudra | Attainment of the seven worlds. |
| 9 Maharudra | Freedom from births and deaths. |
| 1 Atirudra | Becoming God. |

Materials for Abhisheka: Pure water, milk, sugarcane juice, ghee, honey, waters of sacred rivers, sea water.

For getting rain, Abhisheka should be done with pure water. For freedom from diseases, and for begetting a son, Abhisheka should be done with milk. If Abhisheka is done with milk, even a barren woman begets children. The person also attains plenty of cows. If Abhisheka is done with Kusa water, one becomes free from all diseases. He who desires wealth, should perform Abhisheka with ghee, honey and sugarcane juice. He who desires Moksha, should do Abhisheka with sacred waters.

The Meaning of Satsanga

The word ‘Satsanga’ is the combination of the two words ‘Sat’ and ‘Sanga.’ ‘Sat’ means existence absolute, which is Brahman. ‘Sat’ is the essential nature of Brahman which is permanent in things that change, which is the only reality that upholds the world of appearance.

The same ‘Sat,’ with the accidental attributes of omnipresence, omniscience and omnipotence is called Isvara or Paramatman. In brief, ‘Sat’ refers to Isvara as well as Brahman, both ultimately being the one and the same reality.

‘Sanga’ literally means company or union. To be always in the company of the Lord, or to be established in Brahman, is the literal meaning of the word ‘Satsanga.’ But, as long as ignorance or Avidya remains, the direct realization of Brahman is impossible. When ignorance is destroyed by wisdom, the real nature reveals itself. This is the highest Satsanga.

The next possibility is to please God so much by our unflinching devotion that He has to sport with us assuming a gentle form according to our desire, even as He did in the case of the Gopis. But the means to the realization of this blessed end is also called Satsanga or the company of the wise. The means being essentially not different from the end, is also named after the end. Because the company of the wise leads to the realization of Brahman (with attributes or without attributes), it is also termed as Satsanga. In this sense, Satsanga means the company of the Satpurushas. Satpurushas are those who have realised truth as well as those who are aspirants after truth. Those people who have renounced egoism, greed, lust, etc., are Satpurushas. Those people who have attained equal vision, balanced mind, unflinching devotion to the Lord, are Satpurushas. Those people who are endowed with peace, bliss, contentment, simplicity, fearlessness, humility, powerful voice, a face beaming with the glow of saintliness, etc., are Satpurushas.

Grace of God Alone Makes Satsanga Possible.

It is very, very difficult to come into contact with a Satpurusha or a saint. It is more so to recognize a saint. A man of worldly Samskaras wants to weigh the saintliness of a sage by his own conceptional balance, and finding him lacking in weight, discards him as a false saint and thereby he does not get the instantaneous benefit arising out of the contact of the sage. But, even then, the company of the saint exerts an inexorable influence on the person concerned, which he realizes sooner or later. Bhagavan Narada says in his Bhakti Sutras: “The company of the great is very difficult, inaccessible, but infallible.”

Companionship of the great ones is difficult of attainment. It is hardly possible to assign how and when men may be taken into the society of the great. But, once obtained, association with the great ones is infallible in its operation. Love of God is obtained principally and undoubtedly by the grace of the great ones, or in other words, from the touch of divine compassion. Companionship of the great ones is gained by the grace of God alone, because there is no distinction between Him and His men.

There is no difference between God and a realized Bhagavata. Both are identical. A sage is God Himself. The Upanishad declares: “He who knows Brahman becomes Brahman.” The glow of a sage is infinite and eternal as that of Brahman.

Light on the Relationship Between God and His Devotee.

Lord Krishna declares in the Gita: “The same am I to all beings: to Me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them.” Though the rays of the sun fall equally on one and all, it is the faces of the diamonds that dazzle more than anything else. Though a man may possess hundreds of rooms in his house, he delights only in his drawing room which is well decorated. Even so, though God is equally for one and all, He manifests more vividly in the heart of a sage, which is made transparent by purity, which is decorated by the rare jewels of compassion, mercy, self-control, equal vision and wisdom.

The relationship between God and His devotee has been described in three ways. Firstly, both are non-different, because a saint has no separate existence apart from the Lord. The will of the Lord is the will of the sage. The reflection of the sun has merged in the real sun. The salt-doll has become one with the ocean. The dew-drop has slipped into the shining sea. The Jiva has merged in the Lord. When the egoism has vanished, there is no difference between the Lord and the sage.

From another standpoint, the Lord is considered to be greater than a saint, because a saint is but the way. One is not satisfied with the Darshan of a sage; he asks, “O Maharaj! Please show me the way to God-realisation. How am I to conduct myself for the attainment of the highest Purushartha or liberation?” This proves that the Lord is greater than the saint. But this is a relative standpoint. A person still in bondage may come into contact with a sage, but it is very difficult for him to realize the consciousness of the sage which is non-different from the Lord. As long as he does not realize this, a sage appears to be merely a way to a certain goal. But, in reality, he is the way as well as the goal.

And as far as the sage is both the way and the goal, he is even considered greater than the Lord Himself. Saint Tulasidasji says, “I have firm belief that a devotee of Rama is greater than Him.” All the saints declare thus unanimously.

Though the Lord is everywhere, without the grace of a Guru, He is not to be realized. The saint or Guru alone is the way. There is absolutely no other way leading to escape from Samsara.

Saints are the living manifestations of the Lord. Seeing a sage, meditating on him, remembering him, touching his feet, talking with him, etc., bring about a sudden inflow of God’s grace into the individual, by which the latter quickly attains the lofty peak of spiritual knowledge.

Tulasidasji sings the glory of Satsanga in glowing terms: “O dear one! Should you keep the happiness of heaven and of all the higher worlds in one pan of the balance and the happiness that arises out of Satsanga in the other, the latter will outweigh the former.”

There is no boat other than Satsanga to take you across the ocean of Samsara. Blessed is he who has come into contact with a Satpurusha, a realised sage. More blessed is he who has cultivated unflinching devotion to his feet. And the most blessed is he who has attained communion with the consciousness of the sage.

In case contact with a sage is not possible, one should try to be in contact with sublime books like the Upanishads, the Gita, the Yoga-Vasishtha, the Ramayana, the Bhagavata, etc. He should try to take resort to holy places and there engage himself in discoursing upon, or hearing of, the glory of God. This also is Satsanga for him. Whatever helps one towards the attainment of purity of heart should be considered as Satsanga.

The Power of Satsanga

The glow and power of Satsanga, association with the wise, saints, Yogis, Sannyasins and Mahatmas is indescribable. Even a moment’s company is quite sufficient to overhaul the old vicious Samskaras of the worldly people. The magnetic aura, the spiritual vibration, and the powerful currents of developed adepts produce a tremendous influence on the minds of worldlings. Service of Mahatmas purifies the minds of passionate men very rapidly. Satsanga elevates the mind to magnanimous heights. Just as a single matchstick burns huge bundles of cotton in a few seconds, so also, the company of saints burns all thoughts and Samskaras of passion within a short time. The only potent specific for inducing burning Vairagya and burning desire for liberation is Satsanga and Satsanga alone.

The association with the holy sages is quite enough to instill in a soul wisdom and love. Vidya originates in those whose faults have been washed away by the mighty force of Satsanga which has independent power of destroying all faults and originating Vidya.

Those who hear the life-giving words of good men have their heads that are tainted with evil, purified. They ultimately reach the lotus feet of the Lord. This shows that the words of good men have the power of purifying the soul and carrying it to the feet of the Master.

How Satsanga Gradually Leads to the Vision of God

First comes keeping company of the righteous and good men and serving them. By such company and service, there dawns the knowledge of the essential nature of one’s own self and of the divine or supreme Self. Then comes Vairagya or a total disgust for everything of this world and of the next, with a yearning for the Lord. This is Bhakti. When Bhakti becomes strong, the man becomes the beloved of the Lord, and because of such dearness to Him, he is chosen by Him. Then comes the direct vision of the Lord.

Vivekananda attended the Satsanga of Ramakrishna Paramahamsa. Jnanadeva had the Satsanga of Nivrittinath. Gorakhnath attended Satsanga of Matsyendranath. The practice of feeling His presence in everything, of seeing God in every face and in every object is, in itself, a grand sublime Satsanga. Hail, hail to Mahatmas who hold Satsanga and to sincere devotees who attend them! Very often, devotion is kindled by association and talk with devotees. As flame is enkindled by flame, so heart catches fire from head. Says Sri Krishna: “The wise adore Me in rapt devotion. “The wise adore Me in rapt devotion. With their minds wholly in Me, with their life absorbed in Me, enlightening each other, ever conversing about Me, they are satisfied and delighted.”

In the East, students are always advised to seek the company of holy men and listen to their conversation, thus fanning into flame a little spark of love and earnestness. Only a strong soul can keep itself glowing in isolation, and the beginner will do well to take the opportunity that comes in his way to strengthen his own aspirations by communion with others who share them.

- Have a separate meditation room under lock and key. Never allow anybody to enter the room. Burn incense there. Wash your feet and then enter the room.

- Retire to a quiet place or room where you do not fear interruption, so that your mind may feel secure and at rest. Of course, the ideal condition cannot always be obtained, in which case you should do the best you can. You should be alone, yourself, in communion with God or Brahman.

- Get up at 4 a.m. (Brahmamuhurta) and meditate from 4 a.m. to 6 a.m. Have another sitting at night from 7 p.m. to 8 p.m.

- Keep a picture of your Ishta Devata in the room, and also some religious books—the Gita, the Upanishads, the Yoga Vasistha, the Bhagavata, etc. Spread your Asana in front of the picture of your Ishta Devata.

- Sit in Padma, Siddha, Sukha, or Svastika Asana. Keep the head, neck and trunk in a straight line. Do not bend either forward of backward.

- Close your eyes and concentrate gently in the Trikuti, the space between the two eyebrows. Lock the fingers.

-  Never wrestle with the mind. Do not use any violent effort in concentration. Relax all the muscles and the nerves. Relax the brain. Gently think of your Ishta Devata. Slowly repeat your Guru-Mantra with Bhava and meaning. Still the bubbling mind. Silence the thoughts.

- Make no violent effort to control the mind, but rather allow it to run along for a while, and exhaust its efforts. It will take advantage of the opportunity and will jump around like an unchained monkey at first, until it gradually slows down and looks to you for orders. It may take some time to tame the mind, but each time you try, it will come around you in a shorter time.

- SAGUNA AND NIRGUNA DHYANA: To meditate on a Name and a Form of the Lord is Saguna-Dhyana. This is concrete meditation. Meditate on any form of God you like, and repeat His Name mentally. This is Saguna-Dhyana. Or repeat OM mentally and meditate on abstract ideas like Infinity, Eternity, Purity, Consciousness, Truth, Bliss, etc., identifying these with your Self. This is Nirguna-Dhyana. Stick to one method. In the initial stages, Saguna-Dhyana alone is suitable for the vast majority of persons.

- Again and again withdraw the mind from worldly objects when it runs away from the Lakshya, and fix it there. This sort of combat will go on for some months.

- When you meditate on Lord Krishna in the beginning, keep His picture in front of you. Look at it with steady gazing without winking the eyelids. See His feet first, then the yellow silken robe, then the ornaments around His neck, then His face, earrings, crown on the head set with diamonds, then His armlets, bracelets, then His conch, disc, mace and lotus. Then come again to the feet. Now start again the same process. Do this again and again for half an hour. When you feel tired, look steadily at the face only. Do this practice for three months.

- Then close your eyes and mentally visualise the picture and rotate the mind in different parts, as you did before.

- You can associate the attributes of God, as omnipotence, omniscience, purity, perfection, etc. during the course of your meditation.

- If evil thoughts enter your mind, do not use your will-force in driving them. You will only lose your energy. You will only tax your will. You will fatigue yourself. The greater the efforts you make, the more the evil thoughts will return with redoubled force. They will return more quickly, also. The thoughts will become more powerful. Be indifferent. Keep quiet. They will pass away soon. Or, substitute good counter-thoughts (Pratipaksha-Bhavana method). Or think of the picture of God and the Mantra, again and again, forcibly. Or, pray.\

- Never let a day pass without meditation. Be regular and systematic. Take Sattvic food. Fruits and milk will help mental focusing. Give up meat, fish, eggs, smoking, liquors, etc.

- Dash cold water on the face to drive off drowsiness. Stand up for 15 minutes. Tie the tuft of hair on the head with a piece of string, to a nail above. As soon as you begin to doze, the string will pull you up. It will wake you up. It will serve the part of a mother. Or, lean upon an improvised swing for 10 minutes and move yourself to and fro. Do 10 or 20 mild Kumbhakas (Pranayama). Do Sirshasana and Mayurasana. Take only milk and fruits at night. By these methods you can combat sleep.

- Be careful in the selection of your companions. Give up going to talkies. Talk a little. Observe Mouna for two hours daily. Do not mix with undesirable persons. Read good, inspiring, religious books. (This is substitute for good company, if you do not get positive good company). Have satsanga. These are all auxiliaries to meditation.

- Do not shake the body. Keep it as firm as a rock. Breathe slowly. Do not scratch the body every now and then. Have the right mental attitude as taught by your Guru.

- When the mind is tired, do not concentrate. Give it a little rest.

-  When an idea exclusively occupies the mind, it is transformed into an actual physical or mental state. Therefore, if you keep the mind fully occupied with the thought of God alone, you will get into Nirvikalpa Samadhi very quickly. Therefore, exert in right earnest.

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Origin of Bhagavata
Sri Vyasa was meditating on the sacred banks of the Sarasvati. His heart was in a disturbed condition. He had no satisfaction and peace. He reflected within himself, “I have observed strict Brahmacharya. I have paid due regard to the study of the Vedas, to the worship of preceptors and sacred fires. I have obeyed the commands of my preceptors. I have explained the meaning of the Vedas in the form of the Mahabharata wherein Dharmas and other things can be clearly understood by women, Sudras and others. Still I think my work is not fully done.”

At this juncture Narada appeared before Sri Vyasa. Narada said, “You have fully known all that is knowable. You have written the excellent Bharatam which contains everything. How is it you feel uneasy and dissatisfied?”
Sri Vyasa said, “I quite agree with what you say. Still I have no satisfaction. I want to know the cause of it from you. You are born of Brahma and you possess infinite knowledge.”
Narada said: “O great Muni! Thou hast treated of Dharma and other things but thou hast not recited the glory of Vaasudeva. For this reason, I think, the Lord is not satisfied. Therefore, O blessed one! write about the various glorious deeds of Lord Krishna, so that all people may obtain the final emancipation by knowing them. This universe is also an aspect of Bhagavan, because its creation, preservation and dissolution proceed from Him. Thou knowest all this thyself. But thou hast shown to others only a portion of this Truth. Therefore, O sage! sing the glory of the Omnipresent Hari, by knowing which even the wise reach the end of their quest. The wise know this alone and no other to be the remedy for the miseries of beings that are repeatedly tossed into Samsara.” Thereupon Sri Vyasa wrote Srimad Bhagavata and attained perfect peace of mind. He taught it to his son, Suka.

The Bhagavata Purana

The Puranas hold a unique place in the history of religious literature of the Hindus. They contain mine of knowledge and information on all philosophical and religious topics. Srutis or Vedas cannot be easily understood by the common people. So the all-merciful Vedavyasa composed the eighteen Puranas for the benefit of mankind and explained in an easy way the subtle truth and the deep problems of the Srutis. They are indeed an encyclopaedia of Hindu religion and ethics.

The Puranas contain fables, fairy-tales, philosophy, religion, myth and legend. A Western reader can hardly appreciate the teaching and value of our Puranas unless he is conversant with the methods employed by the Indian Rishis in inculcating the truths of philosophy and religion. The task of the Puranas is to popularise the Vedic truths by means of narratives, stories and anecdotes.

Bhagavata is a practical guide for all. It teaches that God-realisation alone can give salvation for man, and shows the ways to attain God-consciousness. It teaches that God alone really exists and that God-realisation is the be-all and end-all of life. It teaches us to realise God everywhere and always and in every situation of life. It is indeed a wonderful book. It is a great treasure for man.

Bhagavata is the solace of life. It is unique in its beauty and charm, in its diction and philosophy. It is a valuable treasure-house of divine knowledge. A study of this book inspires devotion, instills knowledge and Vairagya. The glories of Lord Vaasudeva are vividly described in this book.

The author of this book is the great Vyasa. He taught this to his son, Suka. There are many commentaries on this book. Sridhara Swami’s commentary is the most famous and authoritative one.

The Bhagavata is the most popular and exalted of all Puranas. It is held in the highest esteem by the Vaishnavas in all parts of India. It is a monumental work amongst the devotional works which are the pride and glory of the Sanskrit literature. Vyasa himself says that Srimad Bhagavata is the quintessence of that gigantic work Mahabharata and it is the ripe fruit of the whole Vedic literature.

It is the most favourite book with preachers and religious teachers. The book is worshipped in all Hindu houses. It is recited all over India by learned Pundits, Sadhus and Sannyasins.

Jnana, Bhakti and Karma are assigned their respective places in this book. Karma is prescribed for those who are very much attached to the body and this world. Jnana is prescribed for those who are detached and dispassionate (Virakta). Bhakti is prescribed for those who are neither very much attached nor very much detached and who are indifferent. It teaches all about Bhagavata Dharma or the religion of love.

All that is noble and inspiring in Hindu Religion, philosophy and culture is found in Bhagavata. The highest truths of religion and philosophy and the highest principles of ethics are beautifully explained in this marvellous and unique book.

Attractive stories are a means employed by the Hindu Rishis and sages for teaching morality, philosophy and religion. The author of the Bhagavata has taken recourse to this method. The stories and anecdotes goad and lure the mind to the truths of religion. They are like sugar-coated tablets. They serve the purpose of entertaining the people of undeveloped minds.

Translation of this great book into a foreign language can never bring the charm and beauty of the original, however erudite, skilful and powerful the translator may be.

The Bhagavata consists of eighteen thousand Slokas, three hundred and thirty-two chapters and twelve Skandhas. The book is named Bhagavata because it speaks of the glory of Bhagavan or Vishnu. It is one of the most authoritative of Hindu scriptures. It is a work of great repute in India. It exercises a direct and powerful influence on the opinions and feelings of the people. It has acquired a wonderful hold on the minds of Hindus. It contains the essence of all the Puranas.

In Bhagavata Purana alone the history of the universe is systematically dealt with.

Lord Krishna is the central figure of this unique book. It is an authoritative book on devotion. Bhagavata teaches devotion that is associated with Jnana (Bhaktiytikta-Jnana). It does not divorce knowledge from Bhakti. It teaches that Jnana is extremely helpful to its perfect attainment. In Bhagavata the treacle of Bhakti is mixed with the elixir of Jnana.

The teachings given by Lord Krishna to Uddhava on the eve of His departure from this world, are wonderful. These are contained in the eleventh Skandha. Sri Krishna clears all the doubts of Uddhava, His friend, foremost disciple and the chief of the Yadavas. He gives instructions on a variety of subjects. But the one ringing note is: “See Me in everything. Surrender yourself to Me. Do all actions for my sake. Cut off all sorts of attachments. Have perfect unswerving devotion to Me. Sing My glories.”

The Bhagavata Dharma as taught by the nine sages to King Nimi in the beginning of the eleventh Skandha, is thrilling and soul-stirring. The tenth Skandha contains all the Lilas of the Lord. The youthful sports and pastimes, the funs and frolics of the divine child Sri Krishna, Kumara Lilas, Brindavan Lilas, Mathura Lilas, Dwaraka Lilas, Kurukshetra Lilas and Prabhasa Lilas are described in this Skandha. It contains 90 chapters.

The tenth Skandha cannot be understood by those whose hearts are filled with passion and lustful tendencies. The aspect of lover and beloved found in every religion cannot be comprehended by people who are immersed in worldliness. The tenth Skandha contains the outpourings of the heart or the expressions of rapturous love of the human soul when it is freed from the impurities of the mind. When the impurities of the mind are removed, and the heart is thoroughly purified, the human soul is naturally drawn or attracted towards the Lord and is finally absorbed in Him.

The Bhagavata prescribes various kinds of meditation to suit different types of aspirants. A beginner is asked to meditate on the Virat Purusha. He must think that the whole universe is the body of the Lord. This is given in the second Skandha. In the same Skandha and in the third also, meditation on the form of the Lord in the heart, and on His various limbs beginning from the feet, is described. In the eleventh Skandha meditation on the lotus of the heart with three layers, Agni as the first, Surya as the second, and Moon as the third, one over the other, is prescribed. In the same Skandha one is asked to meditate on the form of Lord Krishna first, and then to fix the mind on ether or the supreme cause, and finally to merge it in the Para-Brahman.

Bhagavata Saptahas are held all throughout India. The whole Bhagavata is recited within seven days. This provides a good occasion for listening to and understanding the whole of Bhagavata. You should conduct Saptaha in your house once every year. This will contribute to your happiness and prosperity. Every one of you should have a copy of the Bhagavata in your house.

Taken from "Lord Sri Krishna, His Lila & Teachings"- by Sri Swami Sivananda

Develop virtues like generosity, forgiveness and love. Mere Yogic Kriyas alone will not help you much. Do self-analysis daily and eradicate your faults and evil, slavish habits. Rectify your defects such as selfishness, pride, jealousy and hatred. You must cultivate a compassionate and loving heart first. At all times you must share what you have with others and practice selfless service. Then only will you get purity of heart.

Yoga is unity, identity, homogeneity, oneness and sameness with God.

Many aspirants neglect these preliminaries and jump, out of curiosity, to Yogic Kriyas for getting psychic powers. It is really a serious blunder. They will have a hopeless downfall. Therefore, be careful. Mere Yogic Kriyas cannot bring about the desired results. The purification of the heart is of paramount importance. The aspirant must free himself from lust, anger, greed, jealousy, hatred, egoism, vanity, attachment, pride and delusion. This is more difficult than control of breath or the practice of Yoga Asanas.

Virtuous qualities such as mercy, tolerance, adaptability, courage, patience, balance state of mind and cosmic love should be assiduously cultivated. Sages have always laid great stress on selfless service, generous charity, purity and simple living.

With firm faith, application, perseverance, careful attention to even small details, and fortitude in trials, you must set foot and proceed on the path of Sadhana.

Yoga is not hidden in caves, not sequestered in thick Himalayan forests. It is not in taking mountain herbs. God is not a coward to run away from towns, cities and villages. Practice Yoga in your own home. When the desire to practice Yoga comes, it means that liberation is near at hand. Now, take the plunge.

It is a blessing to be a Yogi. Practice Yoga and preach. Hatha Yoga ensures good physical and mental health. You must utilize this to the best advantage by deep meditation on the Atman or inner Self. Self-realization should be your goal. This should be achieved by the constant remembrance of God, by righteousness, by a life of virtue and by the practice of Yoga.

Becoming a Yogi does not involve the abandonment of anyone or neglect of any duties. It means switching over from a life of purpose-lessness to the path of God. It entails a change of your attitude towards life and in the methods pursued for liberating yourself. True and lasting renunciation is, after all, a matter of the attitude of the mind.

There is only one institution for you which can train you to evolve into a full-bloom Yogi, and that is where Providence has placed you-your own home. Mind is indeed the cause of bondage and liberation; a restless mind will find rest nowhere except in its own annihilation. The mind should be attacked on all sides with every possible type of weapon-with the repetition of God’s Name, study of religious scriptures, devotion, practice of silence, service. Pranayama, Japa, prayer, Kirtan and meditation. All these should be combined.

Do not look upon Yoga as something beyond you or as calling for any extraordinary efforts. You can remain in your station of life, carry on your work and at the same time embark on the Yogic path. Do Japa, prayer, Kirtan, meditation and Asanas regularly.

Any effort in the direction of Yoga never goes in vain. You will realize thereby the fruits of even a little Yogic practice.

Yes, there is a popular notion that Yoga is only for the intelligentsia. It is not so. Yoga is for all. Everyone can and should practice Yoga from his own station in life.

I can impart to your noble self training in one of the most ancient Hindu medicine - the great miracle panacea for all ills-Yoga. Become a Yogi from this moment.

The aim and end of Yoga is Self-realization. Yogic methods should not be applied for mere material gains.

Yoga does not consist in just reading books and discussion at a club table. It consists in practicing what you already know.

Every activity - from the rearing of children to the management of the home - can be readily converted into Yoga. Kindly study the first six chapters of the Gita again and again. Merely running away from crowds is not a sign of Yoga. The performance of all actions as an instrument in His hands, and with the consciousness that this world is pervaded by Him, the Supreme Spirit, is called Yoga.

Yoga of Synthesis is suitable for the vast majority of persons. It is a unique Yoga.
Man is a strange complex mixture of will, feeling and thought. He is a triune being. He is like a tricycle or a three-wheeled chariot. He wills to possess the objects of his desires. He has emotion; and so he feels. He has reason and so he thinks and ratiocinates. In some the emotional element may preponderate, while in some others the rational element may dominate. Just as will, feelings and thought are not distinct and separate, so also, work, devotion and knowledge are not exclusive of one another. He must, therefore develop his heart, intellect and hand. Then alone can he attain perfection. Many aspirants have lop-sided development. They do not possess an integral development, as they neglect one or the other of these aspects of their personality.
One-sided development is not commendable. Religion and Yoga must educate and develop the whole man - his heart, intellect and hand. Then only he will have integral development.
In the mind there are three defects, viz., Mala or impurity, Vikshepa or tossing, and Avarana or veil. The impurities of the mind should be removed by the practice of Karma Yoga, by selfless service. The tossing should be removed by worship or Upasana, by Japa and devotion. The veil should be torn down by the practice of Jnana Yoga, i.e., by study of Vedantic literature, enquiry, self-analysis, service to the Guru, and deep meditation. Only then Self-realization is possible.
If you want to see your face clearly in a mirror, you must remove the dirt in the mirror, keep it steady, and remove the covering also. You can see your face clearly in the bottom of a lake only if the turbidity is removed, if the water that is agitated by the wind is rendered still, and if the moss that is lying on the surface is removed. Even so is the case with Self-realization.
Action, emotion and intelligence are the three horses that are linked to this body-chariot. They should work in perfect harmony or unison. Then only the chariot will run smoothly. There must be integral development. You must have the head of Sankara, the heart of Buddha, and the hand of Janaka.
The Yoga of Synthesis alone will develop the head, heart and hand, and lead one to perfection. To become harmoniously balanced in all directions is the ideal of religion and of Yoga. This can be achieved by the practice of the Yoga of Synthesis.
To behold the one Self in all beings is Jnana, wisdom; to love the Self is Bhakti, devotion; to serve the Self is Karma, action. When the Jnana Yogi attains wisdom, he is endowed with devotion and self less activity. Karma Yoga is for him a spontaneous expression of his spiritual nature, as he sees the one Self in all. When the devotee attains perfection in devotion, he is possessed of wisdom and activity. For him also, Karma Yoga is a spontaneous expression of his divine nature, as he beholds the one Lord everywhere. The Karma Yogi attains wisdom and devotion when his actions are wholly selfless. The three paths are, in fact, one in which the three different temperaments emphasize one or the other of its inseparable constituents. Yoga supplies the method by which the Self can be seen, loved and served.
Hence everyone should have one Yoga as the basic Yoga and combine other Yogas. You can combine Nishkama Karma Yoga, Hatha Yoga, Raja Yoga, Bhakti Yoga, Sankirtan Yoga, etc., with Jnana Yoga as the basis. This is my Yoga of Synthesis, which will ensure rapid spiritual progress.
A little practice of Hatha Yoga (Asanas and Pranayamas) will give you good health. Raja Yoga will steady your mind. Upasana and Karma Yoga will purify your heart and prepare you for the practice of Vedanta. Sankirtan will relax your mind and inspire you. Meditation will take you to liberation.
Such a Yogi has all-round development. The Yoga of Synthesis will help you to attain God-realization quickly. Upanishads, Gita and all other scriptures speak of this Yoga. Therefore, O Mokshapriya, practice this unique Yoga of Synthesis and attain Self-realization quickly.
Here is my little song of the Yoga of Synthesis, for your daily practice:

Eat a little, drink a little
Talk a little, sleep a little
Mix a little, move a little
Serve a little, rest a little
Work a little, relax a little
Study a little, worship a little
Do Asana a little, Pranayama a little
Reflect a little, meditate a little
Do Japa a little, do Kirtan a little
Write Mantra a little, have Satsang a little
Serve, Love, Give, Purify, Meditate, Realize
Be good, Do good; Be kind, Be compassionate
Enquire 'Who am I ?', Know the Self and be Free

What is Karma ?
How Karma is Fashioned
Kinds of Karma
The Law of Karma
What is Karma Yoga ?
Practice of Karma Yoga
Qualifications of a Karma Yogi
Benefits of Karma Yoga
Related Links

WHAT IS KARMA ?

Karma is a Sanskrit term. It means action or deed. Any physical or mental action is Karma. Thinking is mental Karma. Karma is the sum total of our acts, both in the present life and in the preceding births.

Karma means not only action, but also the result of an action. There is a hidden power in Karma or action termed 'Adrishta' which brings in fruits of Karmas for the individual. The consequence of an action is really not a separate thing. It is a part of the action and cannot be divided from it.

Karma, according to Jaimini Rishi, is the performance of Agnihotra and other Vedic rituals. According to the Gita, any action done with Nishkamya Bhava is Karma. Lord Krishna says: "Work incessantly. Your duty is to work but not to expect the fruits thereof." The central teaching of the Gita is non-attachment to work. Breathing, eating, seeing, hearing, thinking, etc., are all Karmas. Thinking is the real Karma. Raga-dvesha (likes and dislikes) constitute real Karma.

HOW KARMA IS FASHIONED

Man is threefold in his nature. He consists of Iccha, Jnana and Kriya. Iccha is desire or feeling. Jnana is knowing. Kriya is willing. These three fashion his Karma. He knows objects like chair, tree. He feels joy and sorrow. He wills - to do this, or not to do that.

Behind the action, there are desire and thought. A desire for an object arises in the mind. Then you think how to get it. Then you exert to possess it. Desire, thought and action always go together. They are the three threads, as it were, that are twisted into the cord of Karma.

Desire produces Karma. You work and exert to acquire the objects of your desire. Karma produces its fruits as pain or pleasure. You will have to take births after births to reap the fruits of your Karma. This is the Law of Karma.

KINDS OF KARMA

Karma is of three kinds, viz. Sanchita or the accumulated works, Prarabdha or the fructifying works, and Kriyamana or the current works. Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires. Prarabdha is that portion of the part of Karma which is responsible for the present body. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana.

In Vedantic literature, there is a beautiful analogy. The bow-man has already sent an arrow; it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrow in the quiver on his back is the Sanchita. The arrow he has shot is Prarabdha. And the arrow which he is about to shoot from his bow is Agami. Of these, he has perfect control over the Sanchita and the Agami, but he must surely work out his Prarabdha. The past which has begun to take effect he has to experience.

Actions are of three kinds, viz., good, bad and mixed. Good Karmas make you a god or angel in heaven. Bad Karmas throw you in lower wombs. Mixed actions give you a human birth.

Every work is a mixture of good and evil. There can be neither absolute good work nor absolute bad work in this world. This physical universe is a relative plane. If you do some action, it will do some good in one corner, and some evil in another corner. You must try to do such actions that can bring the maximum of good and the minimum of evil.

THE LAW OF KARMA

The Doctrine of Karma forms an integral part of Vedanta. The Law of Karma is one of the fundamental doctrines not only in Hinduism, but also in Buddhism and in Jainism.

As a man sows, so he shall reap. This is the Law of Karma. It expounds the riddle of life and the riddle of the universe. It brings solace, satisfaction and comfort to one and all. It is a self-evident truth. Fortunately, the Westerners have also begun now to acknowledge its importance and veracity. The Americans have now full belief in this doctrine. Every sensible man will have to accept it. There is no other go.

A close study of this law gives encouragement to the hopeless man, to the desperate and ailing. Destiny is created by man's thoughts, habits and character. There is every chance for his correction and improvement by changing his thoughts and habits. The scoundrel can become a saint; the prostitute can become a chaste lady; a beggar can become a king. This mighty law provides for all this.

The Doctrine of Karma only can explain the mysterious problem of good and evil in this world. The Doctrine of Karma only can bring solace, contentment, peace and strength to the afflicted and the desperate. It solves our difficulties and problems of life. It gives encouragement to the hopeless and the forlorn. It pushes a man to right thinking, right speech and right action. It brings a brilliant future for that man who lives according to this universal law. If all people understand this law correctly and discharge their daily duties carefully, they would rise to sublime heights in the ladder of spirituality. They will be moral and virtuous and have a happy, peaceful, contented life. They can bear the burden of Samsara with patience, endurance and strength of mind. There will not be any room for complaint when they see the inequalities in birth, fortune, intelligence, capacities, etc. There will be heaven on earth. All will rejoice even in suffering. Greed, jealousy, hatred, anger, passion will vanish. Virtue will reign everywhere. We will have a glorious Satya Yuga now with peace and plenty everywhere. Blessed is the man who understands and lives in the Law, for he will soon attain God-consciousness and become one with the Law-giver! Then the Law will no longer operate on him.

WHAT IS KARMA YOGA ?

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.

Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.

Action of some kind or the other is unavoidable. You cannot keep quiet without doing anything. What binds you to phenomenal existence or Samsara is not the action but the idea of doership and enjoyership. Karma binds when it is done with a selfish motive, with the expectation of fruits. But when action is done without the expectation of fruits, it is liberating. If you act as an instrument in the hands of the Lord, as a participant in the cosmic activity of Nature, without expectation of fruits, that Karma will not bind you. Karma, then becomes Karma Yoga. Work unselfishly. Feel that you are only an instrument and that the Lord is working through you. Surrender the actions and their fruits to the Lord. You will be freed from the bonds of Karma and enjoy peace.

The practice of Karma Yoga prepares the aspirant for the reception of knowledge of the Self. It makes him a proper Adhikari (aspirant) for the study of Vedanta. Ignorant people jump at once to Jnana Yoga, without first having a preliminary training in Karma Yoga. That is the reason why they fail miserably to realize the Truth. Various impurities lurk in the fourfold mind (Antahkarana). The mind is filled with likes and dislikes, jealousy, etc. They only talk of Brahman. They indulge in all sorts of useless controversies, vain debates and dry, endless discussions. Their philosophy is only on their lips. In other words, they are lip-Vedantins. What is really wanted is practical Vedanta through ceaseless, selfless service. Selfless service is the only way to remove the impurities lurking in the mind.

Two things are indispensably requisite in the practice of Karma Yoga. The Karma Yogi should have non-attachment to the fruits of actions. He will have to dedicate his actions at the altar of God with the feeling of Ishvararpana. Non-attachment brings freedom from sorrow and fear. Non-attachment makes a man absolutely bold and fearless. When he dedicates his actions at the Lotus Feet of the Lord, he develops devotion to God and approaches Him nearer and nearer. He gradually feels that God works directly through his Indriyas or instruments. He feels no strain or burden in discharge of his works now. He is quite at ease. The heavy load which he felt previously on account of false notion has vanished out of sight now.

PRACTICE OF KARMA YOGA

The practice of Karma Yoga does not demand that you should possess enormous wealth. You can serve with your mind and body. If you find a poor sick man lying on the road side, give him some water or milk to drink. Cheer him up with sweet, encouraging words. Put him in a carriage and take him to the nearest hospital. If you have no money to pay for the carriage, carry the patient on your back and see that he is admitted into the hospital. If you do service like this, your heart will be purified. God is more pleased with such sort of service for the poor helpless people than with the service done by rich people with pomp and vanity.

If any one is suffering from acute pain in any part of the body, at once shampoo the affected part very quickly. Feel, when you massage, that you are shampooing the body of the Lord (Virat). Repeat your Ishta Mantra or any name of the Lord while shampooing. Pray also from the bottom of your heart: "O Lord! Remove the pain of this man. Let him rest in peace. Let him possess good health." Feel, when you massage, that the energy from the cosmic source, Hiranyagarbha, is flowing continuously through your hands. Some neophytes are afraid their energy will be depleted by massaging another person. This is a serious mistake. The more you give, the more yu will get. You will be in tune with the cosmic energy or the Infinite. This is the divine law.

QUALIFICATIONS OF A KARMA YOGI

A Karma Yogi should be absolutely free from lust, greed, anger and egoism. Even if there are traces of these Doshas, he should try to remove them. He should not expect any kind of fruits for his actions herein and hereafter. He should not have any desire for name and fame, approbation, thirst for applause, admiration and gratitude. He must have a spotless character. He should try to possess this gradually. He should be humble and free from hatred, jealousy, harshness, etc. He should always speak sweet words. How can a proud and jealous man, who expects respect and honour from others, serve others ? He should be absolutely fearless. A timid man is absolutely unfit for Karma Yoga. He is fit to assist his wife in cleaning utensils in the kitchen in the morning and in washing her clothes in the evening.

A Karma Yogi should have large heart. He should be free from crookedness, meanness, miserliness and selfishness. He should be absolutely free from greed, anger and egoism.

A Karma Yogi should have an amiable, loving social nature. He should be able to move and mix with everybody without distinction of caste, creed or colour. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust with the habits and ways of others. He should have an all-embracing and an all-inclusive heart. He should always have a cool and balanced mind. He should have presence of mind also. He should have equal vision. He should rejoice in the welfare of others. A man who is easily irritable and who can easily be offended for trifling things is absolutely unfit for the path of Karma Yoga. He should have all the organs under perfect control. He should lead a very simple life. He should bear insult, disrespect, dishonour, censure, infamy, disgrace, harsh words, heat, cold and the pain of diseases. He should have absolute faith in himself, in God, in scriptures and in the words of hid Guru. If he leads a life of luxury, if he wants everything for himself, how can he share his possessions with others ? He should burn his selfishness to the very root. Let me remind you the words of the Gita: "Restraining and subduing the senses, regarding everything equally, rejoicing in the welfare of all, these alone come to Me." Such a man becomes a good Karma Yogi and reaches the goal quickly.

BENEFITS OF KARMA YOGA

By doing selfless service you purify your heart. Egoism, hatred, jealousy, ideas of superiority and all the kindred negative qualities will vanish. You will develop humility, pure love, sympathy, tolerance and mercy. Sense of separateness will be annihilated. Selfishness will be eradicated. You will get a broad and liberal outlook on life. You will begin to feel oneness and unity. Eventually you will obtain knowledge of the Self. You will realize One in all and All in one.

Generally people are impatient and they expect Siddhis after doing a little service. The real Karma Yogi who serves people with humility and Atma Bhava (seeing God in every face) becomes a real ruler of the world. He is honoured and respected by all. The more service you do with Atma Bhava the more power, energy and capacity you get. Practice this and feel.

If you really want to grow in the spiritual path you must do all sorts of service daily till the end of your life. Then only you are safe. Do not stop doing service when you have become a famous Yogi. The spirit of service must enter every nerve, cell, tissue and bone of your body. It must become ingrained in you. Then only you will become a real, full-blown, practical Vedantin. Is there any greater Vedantin or Karma Yogi than Lord Buddha ? He still lives in our hearts, because that spirit of service was ingrained in him and he spent his whole life in serving others in a variety of ways. He is indeed a magnanimous soul, one without a second. You can also become a Buddha if you apply yourself diligently to selfless service with the right mental attitude.

In the practice of Nishkama Karma Yoga, there is no loss of effort. There is no harm. There is no transgression also. Even a little of this practice can protect you from great fear of rebirth, of death with its concomitant evils. You will reap the fruits of Karma Yoga, viz. Jnana. There is no uncertainty here. The path of Karma Yoga eventually leads to the attainment of Bliss of the Self.

May you all attain purity of heart through constant selfless service. May you all shine as dynamic Karma Yogins radiating joy, peace and bliss everywhere. May you all rejoice in the welfare of all beings. May your minds be fixed in the Lord while your hands are in the service of humanity. May you all understand the principles and techniques of Karma Yoga. May all your actions become offerings unto the Lord. May you all attain Kaivalya Moksha through the practice of Karma Yoga in this very birth.

What is Bhakti ?
Types of Bhakti
How to Cultivate Bhakti
Bhavas in Bhakti
Nava-Vidha-Bhakti
Fruits of Bhakti

WHAT IS BHAKTI ?

The term Bhakti comes from the root 'Bhaj', which means 'to be attached to God'. Bhajan, worship, Bhakti, Anurag, Prem, Priti are synonymous terms. Bhakti is love for love's sake. The devotee wants God and God alone. There is no selfish expectation here. There is no fear also. Therefore it is called 'Parama Prem Rupa'. The devotee feels, believes, conceives and imagines that his Ishtam (tutelary deity) is an Ocean of Love or Prem.

Bhakti is the slender thread of Prem or love that binds the heart of a devotee with the lotus feet of the Lord. Bhakti is intense devotion and supreme attachment to God. Bhakti is supreme love for God. It is the spontaneous out-pouring of Prem towards the Beloved. It is pure, unselfish, divine love or Suddha Prem. There is not a bit of bargaining or expectation of anything here. This higher feeling is indescribable in words. It has to be sincerely experienced by the devotee. Bhakti is a sacred, higher emotion with sublime sentiments that unites the devotees with the Lord.

Mark how love develops. First arises faith. Then follows attraction and after that adoration. Adoration leads to suppression of mundane desires. The result is single-mindedness and satisfaction. Then grow attachment and supreme love towards God.

In this type of highest Bhakti all attraction and attachment which one has for objects of enjoyment are transferred to the only dearest object, viz., God. This leads the devotee to an eternal union with his Beloved and culminates in oneness.

TYPES OF BHAKTI

Bhakti is of various kinds. One classification is Sakamya and Nishkamya Bhakti. Sakamya Bhakti is devotion with desire for material gains. A man wants wealth with this motive practices Bhakti. Another man wants freedom from diseases and therefore does Japa and offers prayers. A third one wants to become a Minister and does Upasana with this aim. This is Sakamya Bhakti. Whatever you want the Lord will certainly give you, if your Bhakti is intense and if your prayers are sincerely offered from the bottom of your heart. But you will not get supreme satisfaction, immortality and Moksha through Sakamya Bhakti.

Your Bhakti should always be Nishkamya Bhakti. God has already given you a good position, a good job, wife and children and enough wealth. Be contented with these. Aspire for Nishkamya Bhakti. Your heart will be purified and the Divine Grace will descend upon you. Be in communion with the Lord, you will become one with the Lord and you will enjoy all the Divine Aisvaryas (Divine attributes like wisdom, renunciation, power, etc.). All the Vibhutis (Special forms in which the Lord manifests) of the Lord He will give you. He will give you Darsan. He will help you to dwell in Him. At the same time He will give you all the Divine Aisvaryas also.

Another classification of Bhakti is Apara-Bhakti and Para-Bhakti. Apara-Bhakti is for beginners in Yoga. The beginner decorates an image with flowers and garlands, rings the bell, offers Naivedya (food-offerings), wave lights; he observes rituals and ceremonies. The Bhakta here regards the Lord as a Supreme Person, who is immanent in that image and who can be propitiated through that form only.

He has no expanded heart. He is a sectarian. He dislikes other kinds of Bhaktas who worship other Devatas. Gradually, from Apara-Bhakti, the devotee goes to Para-Bhakti, the highest form of Bhakti. He sees the Lord and Lord alone everywhere and feels His Power manifest as the entire universe. "Thou art all-pervading; on what Simhasana shall I seat Thee ? Thou art the Supreme Light, in whose borrowed light the sun, the moon, the stars and the fire shine; shall I wave this little Deepa or light before You ?" - thus the devotee recognizes the transcendental nature of God. Para-Bhakti and Jnana are one. But every Bhakta will have to start from Apara-Bhakti. Before you take your food, offer it to God mentally; and the food will be purified. When you pass through a garden of flowers, mentally offer all the flowers to the Lord in Archana (offering flowers in worship). When you pass through the bazaar and see a sweetmeat shop, offer all the sweetmeats as Naivedya to the Lord. Such practices will lead to Para-Bhakti.

Bhakti is also classified into Gauna-Bhakti and Mukhya-Bhakti. Gauna-Bhakti is the lower Bhakti and Mukhya-Bhakti is the higher type of Bhakti.

Go from stage to stage. Just as a flower grows in the garden, so also gradually develop love or Prem in the garden of your heart.

The enemy of devotion is egoism and desire. Where there is no Kama or desire, there alone will Rama (the Lord) manifest Himself. The enemies of peace and devotion are lust, anger and greed. Anger destroys your peace and your health also. When a man abuses you, keep peaceful. When blood begins to boil, it is impoverished. You lose vitality if you become a prey to fits of temper.

HOW TO CULTIVATE BHAKTI

It would be a gross mistake if you consider Bhakti as merely a stage of emotionalism, while it is actually a thorough discipline and training of one's will and the mind, a sure means to intuitive realization of God Almighty through intense love and affection for Him. It is a means to thorough apprehension of the true knowledge of Reality, beginning from the ordinary form of idol worship right upto the highest form of cosmic realisation of your oneness with Him. You can achieve this by following the eleven fundamental factors which Sri Ramanuja had prescribed. They are Abhyasa or practice of continuous thinking of God; Viveka or discrimination; Vimoka or freedom from everything else and longing for God; Satyam or truthfulness; Arjavam or straightforwardness; Kriya or doing good to others; Kalyana or wishing well-being to all; Daya or compassion; Ahimsa or non-injury; Dana or charity; and Anavasada or cheerfulness and optimism.

People put a question: "How can we love God whom we have not seen ?"

Live in the company of saints. Hear the Lilas of God. Study the sacred scriptures. Worship Him first in His several forms as manifested in the world. Worship any image or picture of the Lord or the Guru. Recite His Name. Sing His glories. Stay for one year in Ayodhya or Brindavan, Chirakut or Pandhapur, Benares or Ananda Kutir. You will develop love for God.

Every act must be done that awakens the emotion of Bhakti. Keep the Puja(worship) room clean. Decorate the room. Burn incense. Light a lamp. Keep a clean seat. Bathe. Wear clean clothes. Apply Vibhuti (sacred ash) or Bhasma, and Kumkum on the forehead. Wear Rudraksha or Tulasi Mala. All these produce a benign influence on the mind and elevate the mind. They generate piety. They help to create the necessary Bhava or feeling to invoke the Deity that you want to worship. The mind will be easily concentrated.

Practice of right conduct, Satsanga, Japa, Smarana, Kirtan, prayer, worship, service of saints, residence in places of pilgrimage, service of the poor and the sick with divine Bhava, observance of Varnashrama duties, offering of all actions and their fruits to the Lord, feeling the presence of the Lord in all beings, prostrations before the image and saints, renunciation of earthly enjoyments and wealth, charity, austerities and vows, practice of Ahimsa, Satyam and Brahmacharya - all these will help you to develop Bhakti.

BHAVAS IN BHAKTI

When the devotee grows in devotion there is absolute self-forgetfulness. This is called Bhava. Bhava establishes a true relationship between the devotee and the Lord. Bhava then grows into Maha-Bhava wherein the devotee lives, moves and has his being in the Lord. This is Parama-Prema, the consummation of love or Supreme Love.

There are five kinds of Bhava in Bhakti. They are Shanta, Dasya, Sakhya, Vatsalya and Madhurya Bhavas. These Bhavas or feelings are natural to human beings and so these are easy to practice. Practice whichever Bhava suits your temperament.

In Shanta Bhava, the devotee is Shanta or peaceful. He does not jump and dance. He is not highly emotional. His heart is filled with love and joy. Bhishma was a Shanta Bhakta.

Sri Hanuman was a Dasya Bhakta. He had Dasya Bhava, servant attitude. He served Lord Rama whole-heartedly. He pleased his Master in all possible ways. He found joy and bliss in the service of his Master.

In Sakhya Bhava, God is a friend of the devotee. Arjuna had this Bhava towards Lord Krishna. The devotee moves with the Lord on equal terms. Arjuna and Krishna used to sit, eat, talk and walk together as intimate friends.

In Vatsalya Bhava, the devotee looks upon God as his child. Yasoda had this Bhava with Lord Krishna. There is no fear in this Bhava, because God is your pet child. The devotee serves, feeds, and looks upon God as a mother does in the case of her child.

The last is Madhurya Bhava or Kanta Bhava. This is the highest form of Bhakti. The devotee regards the Lord as his Lover. This was the relation between Radha and Krishna. This is Atma-Samarpana. The lover and the beloved become one. The devotee and God feel one with each other and still maintain a separateness in order to enjoy the bliss of the play of love between them. This is oneness in separation and separation in oneness. Lord Gauranga, Jayadeva, Mira and Andal had this Bhava.

A Caution: Madhurya Bhava is absolutely different from conjugality of earthly experience. One should not be mistaken for the other. Earthly conjugality is purely selfish and is undertaken only because it gives pleasure to one's own self. But in love for God it is because it gives pleasure to God and not for the sake of the devotee. Divine love is not selfish. It is born of sattva. But earthly lust is born of rajas and attachment to bodies. Earthly conjugality is the outcome of egoisitc self-regarding egoistic feeling, while divine communion is the outcome of other-regarding feeling devoid of egoism. Strong selfishness is the root of worldly passion; divine love is the product of loss of egoism. This is the greatest difference between lust (kama) and divine love (prema). The two are related as darkness is related to light. No development of earthly affection, however perfect it may be, can lead one to supreme joy of divine communion. Lust lurks in the heart due to the passion that burns in the core of things. Divine love is unknown to the man of the world, however religious he may be. The secret of divine love cannot be understood, and should not be tried to be understood, so long as man is only a man and woman only a woman. The austere transformation of the human into the divine is the beginning of true love for God.

NAVA-VIDHA-BHAKTI

Devotion to God is developed in nine different ways. It is supreme attacment to God through a Bhava predominant in the devotee. Intense love is the common factor in all the nine modes. Exclusive love for God is expressed through various methods. All Bhaktas of this type are above the formalities of the world. They are untouched by the laws of human Dharma and are out and out concerned with God.

Good conduct which is in accordance with perfect moral law is an auxiliary to pure Bhakti and it follows the true Bhakta wherever he goes. One cannot develop true devotion to God if he is crooked in his heart, if he has got objects of love in this world, if he is tempted by charming worldly things, if he wishes to take care of his wife, children and relatives, if he wishes to feed his body well, if he wishes to earn a great name in the world, if he wants to establish a permanent fame on earth, if he does not like to part with the alluring contents of the world. Perfect detachment from all objects is a preliminary to real devotion. Vairagya is the product of real love for God. One who has love for the world cannot have love for God. Where there is Kama, there cannot be Rama and where there is Rama there cannot be Kama. Love for the world and love for God are diametrically opposite things. One has to be renounced for the attainment of the other. This renunciation can be acquired through the nine forms of Bhakti.

In the Srimad-Bhagavata and the Vishnu Purana it is told that the nine forms of Bhakti are

Sravana (hearing of God's Lilas and stories),
Kirtana (singing of His glories),
Smarana (remembrance of His name and presence),
Padasevana (service of His feet),
Archana (worship of God),
Vandana (prostration to Lord),
Dasya (cultivating the Bhava of a servant with God),
Sakhya (cultivation of the friend-Bhava) and
Atmanivedana (complete surrender of the self).
A devotee can practice any method of Bhakti which suits him best. Through that he will attain Divine illumination.

Sravana is hearing of Lord's Lilas. Sravana includes hearing of God's virtues, glories, sports and stories connected with His divine Name and Form. The devotee gets absorbed in the hearing of Divine stories and his mind merges in the thought of divinity; it cannot think of undivine things. The mind loses, as it were, its charm for the world. The devotee remembers God only even in dream.

The devotee should sit before a learned teacher who is a great saint and hear Divine stories. He should hear them with a sincere heart devoid of the sense of criticism or fault-finding. The devotee should try his best to live in the ideals preached in the scriptures.

One cannot attain Sravana-Bhakti without the company of saints or wise men. Mere reading for oneself is not of much use. Doubts will crop up. They cannot be solved by oneself easily. An experienced man is necessary to instruct the devotee in the right path.

King Parikshit attained Liberation through Sravana. He heard the glories of God from Suka Maharishi. His heart was purified. He attained the Abode of Lord Vishnu in Vaikuntha. He became liberated and enjoyed the Supreme Bliss.

Kirtana is singing of Lord's glories. The devotee is thrilled with Divine Emotion. He loses himself in the love of God. He gets horripilation in the body due to extreme love for God. He weeps in the middle when thinking of the glory of God. His voice becomes choked, and he flies into a state of Divine Bhava. The devotee is ever engaged in Japa of the Lord's Name and in describing His glories to one and all. Wherever he goes he begins to sing and praise God. He requests all to join his Kirtana. He sings and dances in ecstasy. He makes others also dance.

Smarana is remembrance of the Lord at all times. This is unbroken memory of the Name and Form of the Lord. The mind does not think of any object of the world, but is ever engrossed in thinking of the glorious Lord alone. The mind meditates on what is heard about the glories of God and His virtues, Names, etc., and forgets even the body and contents itself in the remembrance of God, just as Dhruva or Prahlada did. Even Japa is only remembrance of God and comes under this category of Bhakti. Remembrance also includes hearing of stories pertaining to God at all times, talking of God, teaching to others what pertains to God, meditation on the attributes of God, etc. Remembrance has no particular time. God is to be remembered at all times without break, so long as one has got his consciousness intact.

Padasevana is serving the Lord's Feet. Actually this can be done only by Lakshmi or Parvati. No mortal being has got the fortune to practice this method of Bhakti, for the Lord is not visible to the physical eyes. But it is possible to serve the image of God in idols and better still, taking the whole humanity as God. This is Padasevana. Padasevana is service of the sick. Padasevana is service of the whole humanity at large. The whole universe is only Virat-Swarupa. Service of the world is service of the Lord.

Archana is worship of the Lord. Worship can be done either through an image or a picture or even a mental form. The image should be one appealing to the mind of the worshipper.

Worship can be done either with external materials or merely through an internal Bhava or strong feeling. The latter one is an advanced form of worship which only men of purified intellect can do. The purpose of worship is to please the Lord, to purify the heart through surrender of the ego and love of God.

Vandana is prayer and prostration. Humble prostration touching the earth with the eight limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or prostration to all beings knowing them to be the forms of the One God, and getting absorbed in the Divine Love of the Lord is termed prostration to God or Vandana.

The ego or Ahamkara is effaced out completely through devout prayer and prostration to God. Divine grace descends upon the devotee and man becomes God.

Dasya Bhakti is the love of God through servant-sentiment. To serve God and carry out His wishes, realizing His virtues, nature, mystery and glory, considering oneself as a slave of God, the Supreme Master, is Dasya Bhakti.

Serving and worshipping the Murtis in temples, sweeping the temple premises, meditating on God and mentally serving Him like a slave, serving the saints and the sages, serving the devotees of God, serving poor and sick people who are forms of God, is also included in Dasya-Bhakti.

To follow the words of the scriptures, to act according to the injunctions of the Vedas, considering them to be direct words of God, is Dasya Bhakti. Association with and service of love-intoxicated devotees and service of those who have knowledge of God is Dasya Bhakti. The purpose behind Dasya Bhakti is to be ever with God in order to offer service to Him and win His Divine Grace and attain thereby immortality.

Sakhya-Bhava is the cultivation of the friend-sentiment with God. The inmates of the family of Nandagopa cultivated this Bhakti. Arjuna cultivated this kind of Bhakti towards Lord Krishna.

To be always with the Lord, to treat Him as one's own dear relative or a friend belonging to one's own family, to be in His company at all times, to love Him as one's own self, is Sakhya-Bhava of Bhakti-Marga. How do friends, real friends, love in this world ? What an amount of love they possess between one another ? Such a love is developed towards God instead of towards man; physical love turned into spiritual love. There is a transformation of the mundane into the Eternal.

Atma-Nivedana is self-surrender. The devotee offers everything to God, including his body, mind and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He has given up his self for God. He has become part and parcel of God. God takes care of him and God treats him as Himself. Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach himself to them. He considers himself as a puppet of God and an instrument in the hands of God.

This self-surrender is Absolute Love for God exclusively. There is nothing but God-consciousness in the devotee. Even against his own wishes, the devotee shall become one with God and lose his individuality. This is the law of being. The highest truth is Absoluteness and the soul rises above through different states of consciousness until it attains Absolute Perfection when it becomes identical with God. This is the culmination of all aspiration and love.

The nine modes of Bhakti are the ways in which a devotee attains the Supreme Ideal of life. A devotee can take up any of these paths and reach the highest state. The path of Bhakti is the easiest of all and is not very much against the nature of human inclinations. It slowly and gradually takes the individual to the Supreme without frustrating his human instincts. It is not direct assertion of God, but a progressive realization of Him.

FRUITS OF BHAKTI

Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge.

The fruits of Bhakti is Jnana. Jnana intensifies Bhakti. Even Jnanis like Sankara, Madhusudana and Suka Dev took to Bhakti after Realization to enjoy the sweetness of loving relationship with God.

Knowledge or wisdom will dawn by itself when you practice Bhakti Yoga. Bhakti is the pleasant, smooth, direct road to God. Bhakti is sweet in the beginning, sweet in the middle and sweet in the end. It gives the highest, undecaying bliss.

Kindle love divine in thy heart, for this is the immediate way to the Kingdom of God.

Pray to the Lord. Sing His glory. Recite His Name. Become a channel of His grace.

Seek His will. Do His will. Surrender to His will. You will become one with the cosmic will.

Surrender unto the Lord. He will become your charioteer on the field of life. He will drive your chariot well. You will reach the destination, the Abode of Immortal Bliss.

Introduction
Brahman and Maya
Sadhana Chatushtaya
The Seven Stages of Jnana
Practical Hints

INTRODUCTION

Jnana is knowledge. To know Brahman as one's own Self is Jnana. To say, "I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness," is Jnana. To behold the one Self everywhere is Jnana.

Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, " I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son," is Ajnana. Jnana alone can destroy Ajnana, even as light alone can remove darkness.

Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord's energy manifesting itself as the world-process.

Just as space appears to be of three kinds - absolute space, space limited by a jar, and space reflected in the water of a jar, - so also there are three kinds of intelligence. They are absolute intelligence, intelligence reflected in Maya, and intelligence reflected in the Jiva (the individual soul). The notion of the doer is the function of intelligence as reflected in the intellect. This, together with the notion of Jiva, is superimposed by the ignorant on the pure and limitless Brahman, the silent witness.

The illustration of space absolute, space limited by a jar and space reflected in water of a jar, is given to convey the idea that in reality Brahman alone is. Because of Maya, however, It appears as three.

The notion that the reflection of intelligence is real, is erroneous, and is due to ignorance. Brahman is without limitation; limitation is a superimposition on Brahman.

The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad 'Tat Tvam Asi' - 'That Thou Art'. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear.

Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge.

BRAHMAN AND MAYA

Brahman is Sat, the Absolute, Reality. That which exists in the past, present and future; which has no beginning, middle and end; which is unchanging and not conditioned by time, space and causation; which exists during the waking, dream and deep sleep states; which is of the nature of one homogeneous essence, is Sat. This is found in Brahman, the Absolute. The scriptures emphatically declare: "Only Sat was prior to the evolution of this universe."

This phenomenal universe is unreal. Isvara created this universe out of His own body (Maya), just as a spider creates a web from its own saliva. It is merely an appearance, like a snake in a rope or like silver in mother-of-pearl. It has no independent existence.

It is difficult to conceive how the Infinite comes out of Itself and becomes the finite. The magician can bring forth a rabbit out of a hat. We see it happening but we cannot explain it; so we call it Maya or illusion.

Maya is a strange phenomenon which cannot be accounted for by any law of Nature. It is incapable of being described. Its relation to Brahman is like that of heat to fire. The heat of fire is neither one with it nor different from it.

Does Maya really exist or not ? The Advaitin gives this reply: "This inscrutable Maya cannot be said either to exist or not to exist".

If we know the nature of Brahman, then all names, forms and limitations fall away. The world is Maya because it is not the essential truth of the infinite Reality - Brahman. Somehow the world exists and its relation to Brahman is indescribable. The illusion vanishes through the attainment of knowledge of Brahman. Sages, Rishis and scriptures declare that Maya vanishes entirely as soon as knowledge of the Supreme Self dawns.

Brahman alone really exists. The Jiva, the world and this little "I" are false. Rise above names and forms and kill the false egoism. Go beyond Maya and annihilate ignorance. Constantly meditate on the Supreme Brahman, your divine nature.

The world is unreal when compared to Brahman. It is a solid reality to a worldly and passionate man only. To a realized sage it exists like a burnt cloth. To a Videhamukta (disembodied sage) it does not exist at all. To a man of discrimination it loses its charm and attraction.

Do not leave the world to enter a forest because you now read that the world is unreal. You will be utterly ruined if you do this without proper qualifications. Be first established in the conviction that the world is unreal and Brahman alone is real. This will help you to develop dispassion and a strong yearning for liberation. Stay in the world but be not worldly; strive for liberation by the practice of Sadhana Chatushtaya.

SADHANA CHATUSHTAYA

Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences.

A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the "four means of salvation". They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation - Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these four qualifications.

These four means are as old as the Vedas and this world itself. Every religion prescribes them; the names differ from path to path but this is immaterial. Only ignorant people have the undesirable habit of practicing lingual warfare and raising unnecessary questions. Pay no attention to them. It is your duty to try to eat the fruit instead of wasting time in counting the leaves of the tree. Try now to understand these four essential requisites for salvation.

Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self. Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in countless births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. The door to the higher mind is flung open when there is an awakening of discrimination.

There is an eternal, changeless principle amidst the ever-changing phenomena of this vast universe and the fleeting movements and oscillations of the mind.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.

Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

Vairagya is dispassion for the pleasures of this world and of heaven. The Vairagya that is born of Viveka is enduring and lasting. It will not fail the aspirant. But the Vairagya that comes temporarily to a woman when she gives birth to a child or when one attends a funeral at a crematorium, is of no use. The view that everything in the world is unreal causes indifference to the enjoyments of this world and the heaven-world also. One has to return from heaven to this plane of existence when the fruits of good works are all exhausted. Hence they are not worth striving for.

Vairagya does not mean abandoning one's social duties and responsibilities of life. It does not mean abandoning the world, for life in a solitary cave of the Himalayas. Vairagya is mental detachment from all worldly objects. One may remain in the world and discharge all duties with detachment. He may be a householder with a large family, yet at the same time he may have perfect mental detachment from everything. He can do spiritual Sadhana amidst his worldly activities. He who has perfect mental detachment in the world is a hero indeed. He is better than a Sadhu living in a Himalayan cave, for the former has to face innumerable temptations every moment of his life.

The third requisite is Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana. All these six qualities are taken as one because they are calculated to bring about mental control and discipline, without which concentration and meditation are impossible.

Sama is serenity or tranquillity of mind which is brought about through the eradication of desires.
Dama is rational control of the senses.
Uparati is satiety; it is resolutely turning the mind away from desire for sensual enjoyment. This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.
Titiksha is the power of endurance. An aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain, etc.
Sraddha is intense faith in the word of the Guru, in Vedantic scriptures and, above all, in one's own self. It is not blind faith but is based on accurate reasoning, evidence and experience. As such, it is lasting, perfect and unshakable. Such a faith is capable of achieving anything.
Samadhana is fixing the mind on Brahman or the Self, without allowing it to run towards objects. The mind is free from anxiety amid pains and troubles. There is stability, mental poise and indifference amid pleasures. The aspirant has neither like nor dislikes. He has great inner strength and enjoys unruffled peace of mind, due to the practices of Sama, Dama, Uparati, Titiksha and Sraddha.
Mumukshutva is intense desire for liberation or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications (Viveka, Vairagya and Shad-Sampat), then the intense desire for liberation will come without any difficulty. The mind moves towards the Source of its own accord when it has lost its charm for external objects. When purification of mind and mental discipline are achieved, the longing for liberation dawns by itself.

The aspirant who is endowed with all these four qualification should then approach the Guru who will instruct him on the knowledge of his real nature. The Guru is one who has a thorough knowledge of the scriptures and is also established in that knowledge in direct experience. He should then reflect and meditate on the inner Self and strive earnestly to attain the goal of Self-realization.

A Sadhaka should reflect and meditate. Sravana is hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant and profound meditation. Then comes Atma-Sakshatkara or direct realization.

THE SEVEN STAGES OF JNANA

There are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread - threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. The sixth stage is Padartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage.

Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of 'I' or 'he', existence or non-existence, is Turiya.

PRACTICAL HINTS

Purify the Chitta by doing Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment of Viveka and Vairagya. Acquire the four qualifications (Sadhana Chatushtaya), - Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have Sravana, Manana and Nididhyasana. Study carefully and constantly the twelve classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya 'Tat Tvam Asi'. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do not allow any worldly thoughts to enter the mind. Vedantic realization comes not through mere reasoning but through constant Nididhyasana, like the analogy of Brahmarakita Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadiyata, Talleenata (Oneness, identity).

Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha-Vakyas, 'Aham Brahma Asmi' or 'Tat Tvam Asi'. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. This Bhavana is a sine qua non, very very important. Silence the conscious mind. Repeat mentally, feel constantly:

All-pervading ocean of Light I am OM OM OM
Infinity I am OM OM OM
All-pervading infinite Light I am OM OM OM
Vyapaka Paripoorna Jyotirmaya Brahman I am OM OM OM
Omnipotent I am OM OM OM
Omniscient I am OM OM OM
All Bliss I am OM OM OM
Satchidananda I am OM OM OM
All purity I am OM OM OM
All glory I am OM OM OM
All Upadhis (limiting adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of heart, viz., Avidya, Kama and Karma - ignorance, desire and action) will be cut asunder. The thin veil, Avarana, will be pierced. The Pancha Kosha Adhyasa (superimposition) will be removed. You will rest doubtless in Satchidananda state. You will get highest Knowledge, highest Bliss, highest Realization and highest end of life. 'Brahma Vit Brahmaiva Bhavati'. You will become Suddha Satchidananda Vyapaka Paripoorna Brahman. Nasti Atra Samsayah', there is no doubt of that.

There is no difficulty at all in Atma-Darshan, in Self-Realization. You can have this within the twinkling of an eye as Raja Janaka had, before you can squeeze a flower with fingers, within the time taken for a grain to fall when rolled over a pot. You must do earnest, constant and intense practice. You are bound to succeed in two or three years.

Now-a-days there are plenty of 'Talking Brahman'. No flowery talk or verbosity can make a man Brahman. It is constant, intense, earnest Sadhana and Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava or Sakshatkara) wherein he sees Brahman just as he sees the solid white wall in front of him and feels Brahman, just as he feels the table behind him. Practice, practice, practice and become established in Brahman

The Philosophy of Yoga
Yoga Sutras of Patanjali
States of the Mind
Afflictions
Obstacles in Meditation
Three Classes of Aspirants
Ashtanga Yoga
Further Reading

The Philosophy of Yoga

It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy. Vyasa has explained the original aphorisms or Yoga Sutras of Patanjali and this has been further elaborated through a gloss by a learned author named Vachaspati Mishra, and through the celebrated writings of Vijnana Bhikshu.

The Yoga, in allegiance to the Sankhya, holds that there is an eternal and omnipresent inert Prakriti and a plurality of omnipresent Conscious Purusha. The Yoga accepts a third principle, viz., Ishvara. The contact of the Purusha with Prakriti makes the latter evolve itself into its various effects. The Purusha, due to Aviveka (non-discrimination), feels that it is an individual on account of its identification with Prakriti and its modifications.

The Yoga concerns itself with the method of freeing the Purusha from this bondage through right effort. Yoga is, thus, more a practical way of attainment than a philosophical excursion into the realms of the Spirit. As a Darsana, it is Sa-Ishvara Sankhya, i.e., it sanctions the twenty-five Tattvas of the Sankhya and adds one more, Ishvara. In doing so, Yoga fulfills its own characteristic of being an utterly practical system of Sadhana. When covered over by the veil of ignorance (Aviveka), the Purusha imagines that He is imperfect, incomplete, and that fulfillment can be had only in His conjunction with Prakriti. The Purusha then, so to say, begins to gaze at Prakriti; and in the light of His consciousness, the inert Prakriti commences its kaleidoscopic display of objects. The Purusha, due to Prakriti-Samyoga, appears to desire for enjoyment of these objects. He acts, as it were. He seems to grasp the objects. Now bondage, though not e ssential to the Purusha, is complete and the vicious circle is kept up. Transmigration of the individual is the consequence of Aviveka and its effects. Yoga by its scientific processes cuts these three knots one by one and leads to Kaivalya Moksha which is the realization of the true Purusha as independent of Prakriti and its evolutes.

Deep within everyone there is an abiding faith in a Supreme Being, someone to whom a Sadhaka can look up for help and guidance, for protection and inspiration. But the ego does not allow this to happen. Disentanglement of the Purusha from the ego alone can lead to Its release from the snares of Prakriti. The ego can hardly be subdued by subjective analysis only; but it is easy to discriminate this ego as separate from the Purusha when it is voluntarily offered as a sacrifice at the altar of self-surrender to a Supreme Being, Ishvarapranidhana. This is the hypothesis of the Yoga, in addition to its exhortation to put forth effort (Sadhana-Marga).

Yoga Sutras of Patanjali

Raja Yoga is the king of Yogas. It concerns directly with the mind. In this Yoga there is no struggling with Prana or physical body. There are no Hatha Yogic Kriyas. The Yogi seats at ease, watches his mind and silences the bubbling thoughts. He stills the mind, restraints the thought-waves and enters into the thoughtless state or Asamprajnata Samadhi, Hence the name Raja Yoga. Though Raja Yoga is a dualistic philosophy and treats of Prakriti and Purusha, it helps the student in Advaitic Realization of oneness eventually. Though there is the mention of Purusha, ultimately the Purusha becomes identical with Highest Self or Purusha, or Brahman of Upanishads. Raja Yoga pushes the student to the highest rung of the spiritual ladder of Advaitic realization of Brahman.

Patanjali's Yoga system is written in Sutras. A 'Sutra' is a terse verse. It is an aphoristic saying. It is pregnant with deep, hidden significance. Rishis of yore have expressed philosophical ideas and their realization in the form of Sutras only. It is very difficult to understand the meaning of the Sutras without the help of a commentary, a gloss or a teacher who is well-versed in Yoga. A Yogi with full realization can explain the Sutras beautifully. Literally, Sutra means a thread. Just as various kinds of flowers with different colours are nicely arranged in a string, to make a garland, just as rows of pearls are beautifully arranged in a string to form a necklace, so also Yogic ideas are well-arranged in Sutras. They are arranged into Chapters.

The First Chapter is Samadhi-pada. It deals with different kinds of Samadhi. It contains 51 Sutras. Obstacles in meditation, five kinds of Vritti and their control, three kinds of Vairagya, nature of Ishvara, various methods to enter into Samadhi and the way to acquire peace of mind by developing virtues are described here.

The Second Chapter is Sadhana-pada. It contains 55 Sutras. It treats of Kriya Yoga, viz., Tapas, study and self-surrender to God, the five Kleshas or afflictions, the methods to destroy these afflictions which stand in the way of getting Samadhi, Yama and Niyama and their fruits, practice of Asana and its benefits, Pratyahara and its advantage, etc.

The Third Chapter is Vibhuti-pada. It contains 56 Sutras. It treats of Dharana, Dhyana and various kinds of Samyama on external objects, mind, internal Chakras and on several objects, to acquire various Siddhis.

The Fourth Chapter is Kaivalya-pada or Independence. It contains 34 Sutras. It treats of the independence of a full-blown Yogi who has perfect discrimination between Prakriti and Purusha, and who has separated himself from the three Guna. It also deals with mind and its nature. Dharmamegha Samadhi also is described here.

States of the Mind

Raja Yoga is mainly concerned with the mind, its modifications and its control. There are five states of the mind - Kshipta, Mudha, Vikshipta, Ekagra and Niruddha. Usually the mind is running in various directions; its rays are scattered. This is the Kshipta state. Sometimes it is self-forgetful, it is full of foolishness (Mudha). When you try to practice concentration, the mind seems to get concentrated but gets distracted often. This is Vikshipta. But with prolonged and repeated practice of concentration again and again, and repeating Lord's Name, it becomes one-pointed. This is called the Ekagra state. Later on, it is fully controlled (Niruddha). It is ready to be dissolved in the Supreme Purusha, when you get Asamprajnata Samadhi.

To have peace of mind, you will have to cultivate the four great virtues - Maitri, Karuna, Mudita and Upeksha. Maitri (friendliness), you should have towards equals. You should have Karuna (compassion) for those who are in distress. You should have Mudita (complacency) towards those who are superior to you. Complacency will destroy jealousy. All are your brothers. If a man is placed in a better position, feel happy over it. When you come across wicked people, be indifferent to them. This is Upeksha (indifference). By these methods, you will have peace of mind.

Afflictions

The five kinds of afflictions are: Avidya (ignorance), Asmita (egoism), Raga (attraction), Dvesha (aversion) and Abhinivesha (clinging to mundane life). Samadhi destroys all this. Raga and Dvesha have five states - Udara (fully manifest), Vicchinna (hidden), Tanu (thinned out), Prasupta (dormant) and Dagdha (burnt). In worldly-minded people who are sunk in worldliness, Raga and Dvesha assume an Udara Avastha; they are in an expanded state i.e., they have a full and unhampered play. Vicchinna Avastha is that state in which Raga and Dvesha are hidden. The husband and wife sometimes quarrel; then love is temporarily hidden. Again she smiles; then love comes back. This is Vicchinna Avastha. Some people do a little bit of Pranayama, Kirtan and Japa. In them Raga and Dvesha become thinned out (Tanu Avastha). Sometimes, on account of unsuitable conditions, they lie dormant (Prasupta Avastha). In Samadhi they are burnt - Dagdha. Raga and Dvesha constitute this Samsara. They constitute the mind. Mind is a force which has no real entity but appears to be for the time being, and deludes the Jivas. It is superior to Prana. It is superior to matter. But, above the mind there is discrimination. Discrimination can control the mind; enquiry into your real nature or Atma-Vichara can control the mind. If you destroy the Raga-Dvesha through meditation and Samadhi, the mind will be annihilated. Your effort should be daily to practice concentration, even for five or ten minutes; then you will be able to control the mind and enter into Samadhi.

Obstacles in Meditation

There are several obstacles to meditation. Vedanta describes the obstacles to be Laya, Vikshepa, Kashaya and Rasasvada. Patanjali says: "Disease, dullness, doubt, carelessness, laziness, worldly-mindedness, illusion, missing the point, unstability - these are obstacles in Yoga." Grief, melancholy, tremor of the body, inhalation and exhalation are auxiliaries to these main obstacles. You will have to remove all these obstacles. During meditation, if you are overpowered by sleep, stand up, dash cold water on the face, practice a few Asanas and Pranayama. Sleep will go. Another age-old practice is, for those who have a 'choti' (tuft of hair), to tie the tuft to a nail of wall by means of a thread - if you doze during meditation, the nail on the wall will pull you up. Take light food at night. Abhyasa and Vairagya are the best means of avoiding obstacles. Vairagya is not running away from the world. Vairagya is a mental state. Analyze your thoughts. Scrutinize your motives. Give up the objects that your mind likes most, at least for some time. When the craving for them has vanished, then you can take them, as a master.

Three Classes of Aspirants

Raja Yoga is the royal road to freedom from misery. It treats of the four great principles: misery, its cause, freedom from misery and the means. The practice of the methods prescribed in Raja Yoga leads to the cessation of all miseries and attainment of eternal bliss. Practice from today. Never miss a day. Remember each day brings you nearer to the end of earthly existence as human being. You have wasted many days, many months and many years. You do not realize it because you have drunk the liquor of Moha. Therefore, you do not understand the real cause of the miseries of this earthly life.

The cause of this misery is Avidya. When the sun of discrimination arises within, the Purusha realizes that He is distinct from Prakriti, that He is independent and unaffected. Raja Yoga gives you a most practical method of bringing about this exalted state.

According to Raja Yoga, there are three types of aspirants - Uttama, Madhyama and Adhama Adhikaris. To three classes of aspirants Raja Yoga prescribes three kinds of Sadhana. To the Uttama Adhikari (first-class aspirant) Raja Yoga prescribes Abhyasa and Vairagya. He practices meditation on the Self; he practices Chitta-Vritti-Nirodha (restraining the modification of the mind-stuff) and soon enters into Samadhi. This is practice (Abhyasa) sustained by Vairagya. To the Madhyama Adhikari (middling aspirant) Raja Yoga prescribes the Kriya Yoga - Tapas, Svadhyaya and Ishvarapranidhana. Tapas is austerity. Egolessness and selfless service are the greatest forms of Tapas. Humility and desirelessness are the greatest forms of austerity. Practice these through ceaseless, untiring, selfless service. Practice the three kinds of Tapas mentioned in the Gita. Disciplinary practices like fasting, etc., also come under Tapas. Svadhyaya is study of spiritual literature and also Japa of your Ishta Mantra. Ishvarapranidhana is self-surrender to the Lord and doing all actions as Ishvararpana, as offering unto the Lord. These three form the Sadhanas of the Madhyama Adhikari who enters into deep meditation very soon and attains Kaivalya Moksha. To the Adhama Adhikari, lowest kind of aspirant, Raja Yoga prescribes Ashtanga Yoga or the eightfold Sadhana - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Ashtanga Yoga

Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved. These eight limbs are:

Yama or Eternal Vows:
Ahimsa (non-violence)
Satya (truth)
Asteya (non-stealing)
Brahmacharya (continence) and
Aparigraha (non-avariciousness);
Niyama or Observances:
Saucha (purity)
Santosha (contentment)
Tapas (austerities)
Svadhyaya (study) and
Ishvarapranidhana (surrender to God);
Asana (firm, comfortable meditative posture);
Pranayama (the regulation of the Vital Force);
Pratyahara (abstraction of the senses and mind from objects);
Dharana (concentration);
Dhyana (meditation); and
Samadhi (superconscious state or trance)
These eight limbs have been scientifically arranged and dealt with. They are the natural steps in the ladder which takes man from his human to the real divine nature. From the gross to the subtle, all the chords that bind the Purusha to Prakriti are cut asunder. This snapping of the ties releases the Purusha to enjoy his Independence, Kaivalya Moksha. This is the goal of Raja Yoga.

Yama and Niyama purify the individual's actions and make them more Sattvic. Tamas and Rajas which are the pillars of Samsara are pulled down through the practice of the Ten Canons of Yama and Niyama. Inner purity is increased. The individual's nature itself is made Sattvic. Asana gives the individual control over the Rajasic impulses; and at the same time it forms the foundation of the grand structure of Antaranga Sadhana, or the Inner Yoga-process. Pranayama brings the aspirant face to face with the Life-Principle. Control of this Life-Principle gives him an insight into its motive force. He is made aware of the fact that it is desire that sustains the life-force. Desire is the cause of externalization of the mind. Desire is the bed of Vrittis. Vrittis together form the mind, and it is the mind that links Purusha with Prakriti. The mind or the Chitta is the subtlest form of Prakriti's manifestations. If mind is to be destroyed, Vrittis are to be eradicated. If Vrittis are to be eradicated, desire is to be rooted out. The Yogi than rapidly withdraws all the rays of the mind from their external propulsion (Pratyahara). To find the root of the mind, the Seed-Desire, he needs the light of the whole mind. At the same time, prevention of the externalization of the mind breaks the vicious circle, as desire is deprived of its active manifestation. This concentrated beam of light is then directed towards the root of the mind itself (Dharana); and the mind is held in check. Now the consciousness which had so long been flowing outward collects itself and flows back into its source - the Purusha within, which is Dhyana. The link with Prakriti is gone. The Purusha experiences the transcendental state of independence - Kaivalya - in Nirvikalpa Samadhi. Now ignorance is destroyed. The Purusha realizes that it was only His consciousness that gave Prakriti its power to please Him, to give Him joy, to delude Him, and to bind Him. He enjoys the bliss of His own nature and remains for ever independent and blissful. All thought ceases once for all in Nirvikalpa Samadhi. The seeds of Desire and Vasanas and Samskaras are fried in toto; this is Nirbija Samadhi. The Yogi in this supreme state loses all external consciousness, all awareness of duality and multiplicity; he loses even the I-idea (Asmita) in Asamprajnata Samadhi. That is the Supreme State where the Seer (Purusha) is established in His own Svarupa.

Do not imagine that you are an Uttama Adhikari and that you have only to sit in meditation and enter into Samadhi. You will have a terrible downfall. Even after years of practice you will find you have not progressed an inch forward, because there are deep within you lurking desires and cravings, evil Vrittis which are far beyond your reach. Be humble. Make a searching analysis of your heart and mind. Even if you are really a first-class aspirant, think you are an aspirant of the lowest class and practice the eightfold Sadhana prescribed by Raja Yoga. The more time you spend in the first two steps, viz., Yama and Niyama, the less will be the time needed to attain perfection in meditation. It is the preparation that takes very long. But do not wait for perfection in Yama and Niyama, in order to take up the higher practices of Asana, Pranayama and meditation. Try to get established in Yama and Niyama, and at the same time practice Asana, Pranayama and meditation as much as you can. The two must go hand in hand. Then success will be rapid. You will soon enter into Nirvikalpa Samadhi and attain Kaivalya Moksha. What that supreme state is no one has described, and no words can describe. Practice, O bold aspirant, and realize it for yourself. May you shine as a Yogi in this very birth!

These twenty instructions contain the very essence of all Yoga Sadhana, Karma, Bhakti, Jnana and Yoga will all come to one who follows them whole-heartedly. They are the unfailing keys to quick and effective development and culture of the physical, mental, moral and spiritual self of man.

1. BRAHMAMUHURTA

Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for Sadhana. Do all your morning spiritual Sadhana during this period from 4 a.m. to 6:30 or 7 a.m. Such Sadhana gives quick and maximum progress.

2. ASANA

Sit on Padmasana (lotus pose), Siddhasana (adept's pose) or Sukhasana (any pose you like) for your Japa and meditation for half an hour, facing east or north. Increase the period gradually to three hours. Practice Sirshasana (headstand) and Sarvangasana (shoulderstand) for maintenance of health and Brahmacharya. Take light physical exercises as walking, etc., regularly. Do twenty rounds of easy, comfortable Pranayama (breathing exercises). Do not strain yourself while doing Pranayama.

3. JAPA

You can repeat any Mantra (sacred syllable), such as pure Om or Om Namo Narayanaya, Sri Ram, Sita Ram, Sri Ram Jaya Ram Jaya Jaya Ram, Om Namah Sivaya, Om Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Hari Om, or Gayatri (a sacred Vedic Mantra), according to your taste or inclination, from 108 times to 21,600 times daily. Devotees of Christ may repeat the name Jesus or Hail Mary, Mother of Jesus. Parsis, Sikhs and Muslims may select a name or Mantra from the Zend Avesta, Granth Sahib or Koran respectively.

4. DIETETIC DISCIPLINE

Take Sattvic food. Give up chillies, tamarind, garlic, onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet (Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a fortnight once or twice in a year. Eat simple simple food. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is a sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, dhal and bread without any pickle. Do not ask for extra salt for dhal, and sugar for tea, coffee and milk. People taking non-vegetaraian diet should try their best to gradually give up flesh-eating as completely as possible. They will be immensely benefited.

5. MEDITATION

Have a separate meditation room under lock and key. If this is not possible then a corner of the room should be set apart with a small cloth screen or curtain drawn across. Keep the room spotlessly clean.

6. SVADHYAYA

Study systematically the Gita, Ramayana, Bhagavatam, Vishnu-Sahasranama, Lalita-Sahasranama, Adityahridaya, Upanishads, Yoga Vasishta, Bible, Imitation of Christ, Zend Avesta, Quran, the Tripitakas, the Granth Sahib and other religious books from half an hour to one hour daily, and have Suddha Vichara (pure thoughts).

7. ELEVATE THE MIND

Get by heart some prayer - Slokas (prayer verses), Stotras (hymns) and repeat them as soon as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.

8. BRAHMACHARYA

Preserve the vital force (Veerya (seminal energy)) very, very carefully. Veerya is God in motion or manifestation (Vibhuti). Veerya is all power. Veerya is all money. Veerya is the essence of life, thought and intelligence. This instruction is not for bachelors only. Householders also must follow it as far as possible. They must be extremely moderate in their marital connections with their spouse. This is very important.

9. CHARITY

Do charity regularly, every month, or even daily according to your means. Never fail in this item. If necessary forego some personal wants but keep up this charity regularly.

10. HAVE SATSANG

Give up bad company, smoking, meat and alcoholic liquors entirely. Have constant Satsang (association with holy people). Do not develop any evil habits. Deliberately exert to develop positive virtuous qualities.

11. FAST

Fast on Ekadasi (11th day of the Hindu lunar fortnight) or live on milk and fruits only. Christians must fast on alternate Sundays, Muslims on alternate Fridays, and Parsis on a suitable day every fortnight.

12. JAPA MALA

Have a Japa Mala (rosary) around your neck or in your pocket or underneath your pillow at night. This will remind you of God. Twirl the beads during your leisure. You should repeat the Name at all times, whatever task you may be engaged in.

13. OBSERVE MOUNA

Observe Mouna (vow of silence) for a couple of hours daily. Do not make gestures and inarticulate noises during the period of silence.

14. DISCIPLINE OF SPEECH

Speak the truth at all cost. Speak a little. Speak sweetly. Always utter encouraging words. Never condemn, criticize or discourage. Do not raise your voice and shout at little children or subordinates.

15. BE CONTENT

Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a happy, contented life. Avoid unnecessary worry. Be mentally detached. Have plain living and high thinking. Think of those who do not possess even one-tenth of what you have. Share with others.

16. PRACTICE LOVE

Never hurt anybody. Ahimsa Paramo Dharmah (Non-injury is the highest virtue). Control anger by love, Kshama (forgiveness) and Daya (compassion). Serve the sick and the poor with love and affection. This is service of God.

17. BE SELF RELIANT

Do not depend upon servants. Self-reliance is the highest of all virtues.

18. HAVE SELF-ANALYSIS

Think of the mistakes you have committed during the course of the day, just before retiring to bed (self-analysis). Keep a daily spiritual diary and self-correction register as Benjamin Franklin did. Maintain a daily routine and resolve-form. Do not brood over past mistakes.

19. DO YOUR DUTY

Remember that death is awaiting you at every moment. Never fail to fulfil your duties. Have pure conduct (Sadachara).

20. REMEMBER GOD

Think of God as soon as you wake up and just before you go to sleep, and at all other times whether engaged in any work or not. Repeat His Name always. Surrender yourself completely to God (Saranagati).

This is the essence of all spiritual Sadhana. It will lead you to liberation. All these spiritual canons must be rigidly observed. You must not give any leniency to the mind.

Who is God? What is God? Is there a God? Where is God? How to realise God? Man wants an answer to these eternal questions. Certainly there is God. God exists. He is the only reality. God is your creator, saviour and redeemer. He is all-pervading. He dwells in your heart. He is always near you. He is nearer to you than your jugular vein or nose. He loves you. He can talk to you. You cannot find God by the intellect. But, you can find Him by feeling, meditation, experience and realisation.

Who Is God?

The Petromax does not talk, but it shines and sheds light all round. The jessamine does not speak, but it wafts its fragrance everywhere. The lighthouse sounds no drum, but sends its friendly light to the mariner. The Unseen beats no gong, but Its omnipresence is felt by the dispassionate and discriminating sage.

Behind all names and forms is the one nameless, formless Essence. Behind all governors is the one Supreme Governor of governors. Behind all lights is the one Light of lights. Behind all sounds, there is the soundless Supreme Silence. Behind all teachers is the one Supreme Guru of Gurus.

Behind all these perishable objects is the one imperishable Absolute. Behind all these motions is the one motionless Infinite. Behind time, minutes, and days is the one timeless Eternity. Behind hatred, riots and wars is the one hidden Love.

God is the totality of all that exists, both animate and inanimate, sentient and insentient. He is free from ills and limitations. He is omnipotent, omniscient and omnipresent. He has no beginning, middle, or end. He is the indweller in all beings. He controls from within.

God is all in all. God is the only reality in this universe. The existence of things is by the light of God.

God is ever living. All depend on Him. He is not depending on any. He is the Truth.

God is the end or goal of all Yoga Sadhanas. He is the centre towards which all things strive. He is the highest purpose or highest good of the world. You have the urge of hunger. There is food to appease the hunger. You have the urge of thirst. There is water to quench the thirst. There is the urge to be always happy. There must be something to satisfy this urge. This something is God, an embodiment of happiness. God, Immortality,Freedom, Perfection, Peace. Bliss, Love are synonymous terms.

What Is God?

What is God? It is hard to tell. But, when I look at the Ganga, I know it is God. When I see the jessamine, I know it is God. When I behold the blue sky, I know it is God. When I hear the chirping of birds, I know it is God. When I taste honey, I know it is God.

The Supreme is indefinable, though scholars give intellectual accounts of It which are not absolutely true.

Every man has his own conception of God. The God of a military man wears a helmet. The God of a China-man has a flat nose and a pipe for smoking opium. The God of a Hindu has marks on his forehead, and wears a rosary and a garland of flowers. The God of a Christian wears a Cross. For some, God has wings. A buffalo will think that God is a very big buffalo.

Such an anthropomorphic conception of God is obviously puerile. The greatest and most important thing in all the world is to get a right concept of God. because your belief about God governs your entire life.

Is There a God?

God is beyond human imagination, but He is a living reality. Brahman is no metaphysical abstraction. It is the fullest and the most real being.
The existence of God cannot he proved by scientific experimentation. The Absolute baffles the mind of even the greatest scholar. It eludes the grasp of even the mightiest intellect. It is experienced as pure consciousness, where intellect dies, scholarship perishes, and the entire being itself is completely lost in It. All is lost, and all is found.
You want laboratory proofs? Very fine, indeed! You wish to limit the illimitable, all-pervading God in your test-tube, blow-pipe, and chemicals. God is the source for your chemicals. He is the substratum for your atoms, electrons and molecules. Without Him, no atom or electron will move. He is the inner ruler.

It is God who lends power to our senses, perception to our mind, discernment to our intellect, strength to our limbs. It is through His Will that we live and die. But man vainly imagines that he is the actor and the enjoyer. Man is a mere nothing before the almighty, governing Power that directs the movement in the universe.

God's Will expresses itself everywhere as law. The laws of gravitation, cohesion, relativity, cause and effect, the laws of electricity, chemistry, physics, all the psychic laws, are expressions of God's Will.

As we explain everything within nature by the law of cause and effect, so also, nature as a whole must be explained. It must have some cause. This cause must be different from the effect. It must be some supernatural entity, i.e., God.

Nature is not a mere chance collection of events, a mere jumble of accidents, but an orderly affair. The planets move regularly in their orbits; seeds grow into trees regularly; the seasons succeed each other in order. Now, nature is Jada, insentient. It cannot order itself. It requires the existence of an intelligent being-God-who is responsible for it. Even Einstein, the scientist, was strongly convinced of the creation of the universe by a Supreme Intelligence.

Though you do not see the stars in the daytime, yet they do exist. Though you cannot see the sun during a cloudy day, yet it does exist. Even so, though you cannot see God with these physical eyes, yet He does exist. If you get the divine eye or the eye of intuition by the practice of meditation, you will behold Him.

God is self-proved. He does not want any proof, because He is the basis for the act or process of proving.

Where Is God?

Where is God? There is nowhere where He is not. Just as one thread penetrates all the flowers in a garland, so also, one Self penetrates all these living beings. He is hidden in all beings and forms, like oil in seed, butter in milk, mind in brain, Prana in the body, foetus in the womb, sun behind the clouds, fire in wood, vapour in the atmosphere, salt in water, scent in flowers, sound in the gramophone records, gold in quartz, microbes in blood.

God dwells in all beings as life and consciousness. God is in the roar of a lion, the song of a bird, and the cry of a babe. Feel His presence everywhere.

See God in the wings of a butterfly, in the letters Alpha and Omega, in the cough of a patient, in the murmur of a brook, in the sound of a bell. Behold the wonder of the Lord's Face in every object of this world.

Every breath that flows in the nose, every beat that throbs in the heart, every artery that pulsates in the body, every thought that arises in the mind, speaks to you that God is near.

Every flower that wafts fragrance, every fruit that attracts you, every gentle breeze that blows, every river that smoothly flows, speaks of God and His mercy.

The vast ocean with its powerful waves, the mighty Himalayas with its glaciers, the bright sun and stars in the wide sky, the lofty tree with its branches, the cool springs in the hills and dales, tell you of His omnipotence.

The music of the sweet singers, the lectures of the powerful orators, the poems of the reputed poets, the inventions of the able scientists, the operations of the dexterous surgeons, the utterances of the holy saints, the thoughts of the Bhagavad Gita, the revelations of the Upanishads, speak of God and His wisdom.

Everything is God. Good is God. Misfortune is God. Greet Him in everything and rest peacefully in bliss.

God pervades the entire universe. He walks in the garbs of a beggar. He moans in pain in the guise of the sick. He wanders in the forest clad in rags. Open your eyes. See Him in all. Serve all. Love all.

Feel the Divine Presence everywhere--in every form, in every thought, in every feeling and in every sentiment in every movement, in every emotion.

God, seen through the senses, is matter. God, seen through the intellect, is mind. God, seen through the spirit, is Atman or the Self.

Thou art indwelt by the Lord. He is the inner ruler, Antaryamin, guarding and controlling your life. He is in you and you are in Him. He is quite close to you. He is not very far, but is nearer to you.

than you are to yourself. You were thinking in the beginning that He could be found only in Mount Kailas, Ramesvaram, Mecca, Jerusalem, sky or heaven. You had very vague ideas. This body is His moving temple. The sanctum sanctorum is the chamber of your own heart. Close your eyes. Withdraw your Indriyas from the sensual objects. Search Him in thy heart with one-pointed mind, devotion and pure love. You will surely find Him. He is waiting there with outstretched arms to embrace you. If you cannot find Him there, you cannot find Him anywhere else.

How to Realise God?

God is a question of supply and demand. If you really yearn for His Darshan, He will reveal Himself to you in an instant.

You need neither art nor science, neither study nor erudition for God-realisation, but faith, purity and devotion.

Combine all the love you cherish towards all worldly objects-wife, son, wealth, property, relatives, friends-and then apply this combined love towards God. You will realise in this very second.

To serve God and Mammon at the same time is impossible. You cannot enjoy the bliss of the Self and the sensual pleasure in one and the same cup.You cannot have light and darkness at the same time. The Lord demands your whole heart.

Reduce yourself into zero before God. Only then will God completely take care of and guide you. Only then surrender becomes complete.Forget your own interests, your own longings, your own desires. You will attain the bliss of the Supreme Self. Crucify, sacrifice the lower self, if you wish to have union with God. Empty your egoism. You will be filled with God. Lose your personality. You will find the Divine Life. You will realise God.

Christmas is known to all men the world over historically as the memorable day of the birth of Jesus, the Saviour. Though it is true that Christmas is thus celebrated as the day of the advent of Christ into this world, yet it also symbolises a very deeply significant truth of the spiritual life. Jesus Christ lived and symbolised Divine Consciousness. He is the very personification of Divinity. He was born at a time when ignorance, superstition, greed, hatred and hypocrisy prevailed upon the land. The rulers were arrogant and unrighteous. The people were avaricious, indolent and heedless. Purity was forgotten. Morality was neglected. They were intent upon worshipping mammon than adoring God. There was no idealism.

In the midst of these conditions, Christ was born and He worked a transformation in the lives of people. He gave a new and a spiritual turn to the lives of man. There came a change upon the land. People started upon a new way of life. Thus a new era dawned for the world.

Those conditions of darkness, impurity and materialism that prevailed before the coming of Christ signify to you the inner state of the seeker’s personality before discrimination had dawned upon him and before a spiritual awakening had taken place. In that period the seeker has no thought of God or higher spiritual life. He is immersed in the pursuit of the material things of this external physical world. He is the slave of his senses. He has no spiritual ideal in life. He is desire-ridden. Arrogance, avarice and sensuality characterise his personality. He lives a life of lust, anger, greed, deluded attachment, pride and jealousy.

If this state of things must cease and the seeker must enter into a new life of spiritual aspiration, purity and devotion, then the Christ-spirit must take its birth within his heart. That is the real Christmas when the Divine element begins to express itself in the heart of the man. From then onward, light begins to shine where darkness was before. Ignorance gives place to the beginning of wisdom. Impurity is replaced by purity. Hatred ceases and love begins to blossom forth.

In his innermost core, man is essentially Divine. But upon this field of human personality two forces keep acting. They are the forces of good and evil, of light and of darkness. The Divine and the undivine both operate in the human consciousness of man. To completely overcome and eradicate the undivine elements and to fully manifest the supreme Divine element in all its radiant light and glory is to be achieved only through the living of the Christ-life, in the utmost faithful detail. This is spiritual life. This is Yoga. This is Sadhana (spiritual practice). This is the method of Self-realisation. This is the great Path which leads us to Immortality, Supreme Bliss and Eternal Peace.

If the Christ-life is to be lived, first of all, the child-Christ has to be born in us. Then only the real spiritual life commences for the aspirant. The first manifestation of the Divine urge in the form of spiritual aspiration and the recognition of the spiritual ideal signifies the birth of the infant Jesus within the seeker’s being. From hence starts the living of the Christ-life in all its spiritual details of sublime purity, faith in Divinity, mercy, compassion, love, selflessness, desirelessness, prayerfulness, etc. Hence starts the life of earnest Yoga and Sadhana, of self-restraint and simplicity, of unbroken serenity and peace, balance of mind, unflinching courage in the face of all oppositions and perfect dedication to the worship of God through the service of man. This is the spiritual implication within of the Christmas that is celebrated without.

With the advent of this Christ-spirit within the heart of the seekers, all human desires come to an end and they are replaced by pure higher Divine aspiration, Spirituality overcomes materialism. You break free from your slavery to the senses. You begin to live a new life, a divine life of purity, love, renunciation, humility, non-attachment and selflessness. Your life becomes sublime like the life of Christ. You begin to live a life of complete faith and dependence upon God. You always think of God, talk of Him and live for Him. Helping others becomes a real joy to you. You become a living witness of the Divine. All your life’s activities flow towards God.

Here a very small, but very beautiful, point of deep significance is to be noted without fail. It reveals a deep spiritual Law. It is the time and the manner of the birth of the Lord upon the holy Christmas day. Jesus Christ was not born in a grand palace. He was not born to very wealthy or learned parents. Also He was not born in the full blaze of daylight with the knowledge of all men. Jesus Christ was born in a simple lowly place, a corner of a stable. He was born to humble and poor parents, who had nothing to boast about, except their own spotless character and holiness. Also He was born in the darkness in the obscure hour of midnight, when no one even knew about it, except a few Divinely blessed people.

The above point of deep significance tells you that the spiritual awakening comes to the seeker, who is perfectly humble and “meek” and “poor in spirit.” The quality of true humility is one of the indispensable fundamentals. Then we find simplicity, holiness and the renunciation of all desire for worldly wealth and pride of learning. Thirdly, even as Christ was born unknown to the world and in the obscurity of darkness, even so, the advent of the Christ-spirit takes place in the inwardness of man when there is total self-effacement self-abnegation. Where self-aggrandisement and vanity abide, there the descent of Divinity cannot occur, for these expressions of egotism are ever a bar to the unfoldment of the Divine consciousness. Empty thyself and I shall fill thee—is the Divine admonition of the Lord. The Kingdom of Heaven within is for the lowly in spirit. Thus, true humility and self-effacement are the beautiful harbingers, the dawnlights, as it were, that herald the break of the joyous new day, the advent of the new era of a life in Spirit. When they appear within you, then the holy Christmas takes place. There is a new birth then.

This is the birth into a Divine Life. It was the secret of this birth that centuries ago the Lord Jesus sweetly explained to the good Nicodemus. The good man did not quite understand what precisely Christ meant when He taught that a man must be born again if he is to attain the Kingdom of God. “How can this be?” Nicodemus asked. Then it was that Christ explains that this birth is inward, not of the body, but in the Spirit. Such inner spiritual birth is essential if the Supreme is to be attained, if true bliss is to be experienced. Rejoicing takes place only when Christmas has come.

O humanity! O modern age! Hearken to this significant inner message of Christmas. May the true implication of the Divine Christ Personality dawn upon your hearts! Realise fully that so long as the thirst for mammon and the arrogance of power infects the nature of man, so long the Christ-spirit of peace, blessedness and true happiness cannot enter into your life. When Christmas is being celebrated all over the Continent and in England, America and in the entire Christian world, may this be borne in mind that, “unless ye be born again, ye cannot enter into the Kingdom of Heaven,” and that unless the simplicity and the purity of heart of the little children come to indwell the hardened, unregenerate nature of the modern man, the advent of the Divine Grace as peace, prosperity, universal well-being and concord are indeed far, far away. As with the individual, even so with the nations of the world, the fundamentals of true faith, true charity, genuine humility and a spiritual rebirth alone can usher in true bliss and brotherhood upon this earth. It is when such a transformation occurs in the nations of men and it is when they renounce their policies of hatred and greed that the modern world will truly enjoy the blessings of the real, universal Christmas. Then will be the advent of the Blessed Christ into this despairing world. Till then Christmas will be but a travesty of the real glory of the Lord’s advent. Be born again and live anew, O World of Today! May the bliss and radiance of the Lord’s advent permeate the earth!

But seekers, mark this! When Divinity is to manifest, welcome it with open arms. Do not be so engrossed in the world and deny place to the Lord. At His blessed advent the land was so engrossed in counting men and reckoning of money that the inns and houses of Bethlehem were so crowded out that there was hardly any place left to receive the Lord. The census and the taxation signify the soul’s bondage to and preoccupation in earthly human relationships and attachments and its engrossment with lucre. Let the aspirant beware of these two vital mistakes. Turning away inwardly from all pursuit of earthly wealth and overcoming all attachment, be thou ever fully receptive to the expression of the Divine Spirit within.

Beloved seekers, usher in now the real and spiritual Christmas within your being, become desireless. Conquer egoism. Become embodiments of true humility. Develop meekness and lowliness of spirit by humble surrender unto the Lord. Be courageous to overcome all obstacles. Joyously renounce mammon. Welcome the descent of the Light of Grace within. Rejoice in the advent of the Divine. Thus celebrate the Christmas that ultimately leads you on the glorious climax of Transfiguration, Resurrection and Ascension. Be crowned with Divine glory. Attain immortality, perfect freedom and be for ever steeped in infinite bliss. Through Christmas realise the Christ-consciousness and the radiant light of Atmic (divine) Wisdom. Amen.

God's plan for man's evolution is work.
Love of God and service of man is the secret of true life. The meaning of true life is service and sacrifice. Life is meant for service, and not for self-seeking Sacrifice! Do your duties well, sincerely. Your privileges will follow unasked.

Hold your life for the service of others. The more the energy you spend in elevating and serving others, the more the divine energy which will flow to you.

Serve. You will rule. Serve humanity with divine Bhava. The cancer of individuality will be dissolved.

Selfless Service Purifies
What is the object in Seva or service? Why do you serve poor people and the suffering humanity at large? Why do you serve the society and the country? By doing service, you purify your heart. Egoism, hatred, jealousy, idea of superiority vanish. Humility, pure love, sympathy, tolerance, and mercy are developed. Sense of separateness is annihilated. Selfishness is eradicated. You get a broad outlook of life. You begin to feel oneness or unity of life. You develop a broad heart with broad, generous views. Eventually, you get Knowledge of the Self. You realise the 'One-in-all' and 'all-in-One'. You feel unbounded joy.

The first step in the spiritual path is selfless service of humanity. Selfless service is the watchword along the road to salvation. Selfless service of humanity prepares the aspirant for the attainment of cosmic consciousness, or the life of oneness or unity with God. Aspirants should direct their whole attention in the beginning towards removal of selfishness by protracted selfless service.

Through selfless service and charity, develop the heart and cleanse the lower mind. Purify your heart by selfless and humble service of the poor and the afflicted, and make it a fit abode for God to dwell. Selfless service alone can purify your heart and fill it with divine virtues. Only the pure in heart will have the vision of God.

Grow in love, purity, and self-sacrifice. Live for others. You will attain the state of blessedness. Selfless service and cosmic love are the Ganga and the Yamuna that irrigate the field of the human heart
and enable the rich harvest of peace, joy, prosperity, immortality, and Atma-jnana to be reaped.
Opportunities for Selfless Service
The world is yourself. Therefore love all, serve all, be kind to all, embrace all. Behold the Lord in the poor, the down-trodden; the oppressed and lowly ones.

Become a servant of humanity. This is the secret of attaining God-realisation. Seek out the lowly and the miserable; cheer up and bring a ray of comfort to them by serving them unstintingly. Console the disconsolate. Comfort the distressed. You will be blessed.

Serve your parents, elders, teachers, and guests with divine Bhava. Wash the clothes of your parents, elders, the sick, and the Mahatmas.

Feed the hungry, nurse the sick, comfort the afflicted, and lighten the sorrow of the sorrowful. God will bless you. Clothe the naked. Educate the illiterate. Feed the poor. Raise the down-trodden. The world is burning with misery and suffering. Wake up, 0 man! Serve! Serve with love. Serve untiringly. Attain the peace of the Eternal.

Have a knowledge of homoeopathy or Dr. Schussler's Twelve Tissue Remedies. Now serve the sick and the needy. And with first-aid knowledge, always give first help in all cases of emergency. Get medicine from the hospital or the dispensary for the helpless and deserving neighbours. Visit a hospital daily, if you can, or weekly, and give your best attention to the non-paying wards. Distribute oranges, if you can. Sit' by the side of the patient and speak a few encouraging words. Smile awhile. Repeat, if you can, the Sahasranama of the Lord or the like. Tell him that you will meet him 'tomorrow'; and meet him.

Collect some old clothes and distribute them to the needy.

Distribute a few pies to the lame, the blind, and to the hungry mouths as you walk along the street.

Serve any social institution for one hour daily without any remuneration.

Meet your friends and the members of your society in a common place once a week or a fortnight for Satsanga and Kirtana. Develop an understanding heart. Help your younger brothers in the spiritual path. Lift them up. Throw light on their path; Do not expect perfection from them. Be kind to them. They are doing their best, as you are yourself doing yours. You will grow by helping them.

Finally, think for yourself, how best you can utilize your energy, your intellect, your education, your wealth, your strength, or anything you possess, for the betterment of others who are low-placed in life, and for society in general.

O Blessed Friend! When will you wake up from this deep sleep of ignorance and enter into the reality of your true real nature—Divine Nature? You are not merely the body and intellect.

Come, come, wake up now. Claim your birthright. Recognise your identity. Enter into experience of the Divine Joy, Peace and Wisdom which is your Eternal Svarupa (essential nature). O beloved friend! O Radiant Atman! Do it now. You are indeed Divine. You are unchangeable, infinite, immortal Atman.

Life is Sadhana. Living is spiritual process. All actions—mental, verbal and physical—constitute Yajna. Yajna or self-giving is the fundamental principle and PAROPAKARA (doing good to others) is the Mulamantra (the basic sacred formula) of this life.

Live with understanding and wisdom. Understand the meaning and purpose of life. Understand your real nature and why you are here. Here on earth you are but a passing traveller. Here all things are temporary. All things pass. Therefore seek the eternal. Your real nature is not earthly. It is spiritual and deathless. To realise your Reality, your eternal identity is the purpose of your life. While you strive diligently for this inner experience cultivate Ideal Relationship with the world around you. To all beings relate yourself with nobility, sympathy, kindness, love, selflessness and the desire to serve all.

Compassion to all is the key to blessedness. Humility is the highest virtue. Truthfulness is the greatest treasure. Self-control is the supreme wealth to possess. Egoism is the worst blemish and hence to be eradicated in toto.

Be an ideal individual. Become a spiritually-illumined soul. Thus crown your life with Wisdom, Peace and Blessedness. You will then become a blessing to all mankind. I wish you joy and peace.

Oneness of Humanity

"The Upanishads say: 'All this is verily the Atman. The One, blissful Self indwells all beings.' The spiritual oneness of all humanity is a great lesson man needs today. Whatever has been and whatever will be in the future, all this is verily the one, eternal Being alone. The Message of Divine Life is: 'See God in all faces. Serve all. Love all. Be kind to all. Be compassionate. Feel everyone to be your own. Serve your fellow beings in the spirit of worship offered to the Divine which indwells them. Service of man is truly the worship of God.' Let this message ring freedom from end to end in every land. Let this message enter into every home and into the heart of everyone.

"All great religions of the world do verily declare this divine message of the spiritual basis of man's life. They do verily declare the universal brotherhood of man under the fatherhood of the Almighty Lord. Know well that the heart of the Vedas, the heart of the Bible, the holy Koran, the sacred Gathas and all the world scriptures are in truth one and sing in unison the sweet message of love and concord, goodness and kindness, service and worship. Discard the barriers of name and form. Seek the oneness at the heart of all beings. Include within your spiritual embrace entire humanity. Live for peace. Live for universal love. Live in the Life Divine."

Swami Sivananda

Selfless service can reveal to you the identity of humanity, can expand your heart and take you to the door of intuition. Therefore, do unceasing selfless service and thus purify your heart. Have a definite aim. Live with a definite purpose. Realise that life is meant for service and not for self-seeking.

Absence of work or occupation is not rest. Change of work gives rest. A vacant mind is ever distressed. It is the devil's, workshop. The life of the aspirant is one long series of renunciation and daily sacrifice. He lives to serve others and make them happy. He forgets all about himself. He has no selfishness and ego.

Lord Krishna, the ruler of the three worlds, allotted to Himself, and actually performed, the task of washing the feet of the guests who assembled in the Rajasuya Yajna. 0 aspirants! follow the example of the Lord, 0 'proud lip-Vedantins! Open your eyes now. Serve and purify your heart first.

Build your life on the great ideal of selfless service. All other ideals will manifest in life through this ideal of selfless service. Be actively pure, helpful and self-sacrificing. Discipline .the body and the mind again and again for fiery service. Discipline of the body and the mind is the first stage in practical Yoga.
See God in every living creature and within you. Feel His presence everywhere. You will experience immense bliss, strength and indescribable joy.

Nishkamya Seva is the keystone to Karma Yoga, Cultivate humility, love, truth in thought, words and deeds. Abandon pettiness, narrow outlook, selfishness, jealousy and anger.

Actions which are of a binding nature lose that nature when you do them with equanimity or evenness of mind through the help of pure reason, which has lost all attachment to sensual objects and which is resting in the Self. You will have to cultivate and develop this pure reason and equanimity of mind. God has given this marvellous machine, to man for service of humanity and thereby attaining an immortal life. If he uses this body for satisfaction of petty desires and selfish ends, he becomes an object of pity and condemnation. He is caught up in the wheel of birth and death. Rest the mind in the Self or Ishvara when you perform any action. He who has developed pure poised reason and who is resting in the Self, is quite aware that all actions are done by the Divine Actor within (Antaryamin). He is perfectly conscious that God really operates in this body-machine and moves this machine. This Yogi of equanimity or evenness of mind now understands fully the fundamental principles that govern all bodily actions. He performs all actions for God’s sake in fulfilment of His purpose without desire for fruit and eventually attains the everlasting peace.

Work Without Any Motive

Man generally plans to get the fruits of his works before he starts any kind of work. The mind is so framed that it cannot think of any kind of work without remuneration or reward. This is due to Rajas. Human Swabhava is always like this. When discrimination dawns, when the mind is filled with some more Sattwa or purity, this nature changes slowly. The spirit of selflessness slowly creeps in. The quality of Rajas creates selfishness and attachment. A selfish man has no large heart. He has no ideal. He is petty-minded. His mind is full of greed. He always calculates. He cannot do any service in a magnanimous manner. He will say: "I will get so much money. I must put forth so much work only." He will weigh the work and money in a balance. He cannot do a little more work. He will be ever watching the time for stopping his work. He is mercenary. He is hired for money. He is actuated by the hope of reward. He is greedy of gain. Selfless service is unknown to him. He has no idea of God. He has no glimpse of Truth. He cannot imagine of an expanded, selfless life. He has got into a narrow, circumscribed circle or groove. He dwells within this small grove. His love extends to his own body, his wife and children. That is all. Generosity is unknown to him.

If you expect fruits for your actions, you will have to come back into this world to enjoy such fruits. You will have to take birth again. A Nishkamya Karma Yogi says: "Do all works without expectation of fruits. This will produce Chitta Suddhi. Then you will get knowledge of the Self. You will get Moksha or eternal bliss, peace and immortality." This is his doctrine. That is the reason why Lord Krishna says to Arjuna:

Karmanyeva adhikaraste ma phaleshu kadachana
Ma karmaphalahetur bhurma te sangostvakarmani.

"Thy business is with the action only, never with its fruits; so let not the fruits of action be thy motive, nor be thou to inaction attached." Gita: Chapter II-47.

God dispenses the fruits of actions according to the motive. If the motive is pure, you will get Divine Grace and purity. If the motive is impure, you will get rebirth in this Mrityuloka to reap the fruits of your actions. Again you will do virtuous and vicious actions through the force of Raga-dwesha (likes-dislikes). You will be entrapped in the never-ending wheel of birth and death.

But you should not remain in a state of inertia also (Akarmani) thinking that you will not get the fruits if you work selflessly. You must not say: "What is the use of my work now? I can’t get any fruits. I will keep quiet." This is also bad. You will become Tamasic and dull. There will be mental inactivity. You will get purity of mind if you work in the spirit of Nishkamya Karma Yoga. This is a very great reward for your actions. You cannot imagine the exalted condition of a man of pure mind. He has unbounded peace, strength and joy. He is very near to God. He is dear to God. He will soon receive the divine light. Work without any sort of motive and feel its effects, purity and inner strength. What an expanded heart you will have! Indescribable! Practise, feel and enjoy this state.

No Loss In Karma Yoga

You do not lose anything in Karma Yoga. Even if you do a little service to the country or to the society or to poor sick people, it brings its own advantages and benefits. It purifies your heart and prepares the Antahkarana (mind, intellect, ego and subconscious mind) for the reception of knowledge of Atma. The Samskaras or impressions of these good actions are indelibly imbedded in your subconscious mind. The force of these Samskaras will again propel you to do some more good actions. Sympathy, love, the spirit of patriotism and service will be developed. Nothing is lost when the candle burns.

In agriculture you may manure and plough the land. Your efforts will be rendered futile if you do not get rain in the year. This is not the case in Nishkamya Karma Yoga. There is no uncertainty here regarding the result of any effort. Further there is not the least chance of getting harmed by practising this Karma Yoga. If the doctor is injudicious, if he administers the medicine in over-dosage, some harm will certainly result. This is not the case in the practice of Karma Yoga. Even if you do a little service, even if you practise a little Nishkamya Karma Yoga in any form, it will save you from great fear, from the fear of Samsara and of birth and death with its concomitant evils. That is the reason why Lord Krishna Says to Arjuna:

Nehaabhikramanaasosti pratyavaayo na vidyate
Svalpamapyasya dharmasya trayate mahato bhayat.

"There is no loss of effort here, there is no harm. Even a little of this service delivers one from great fear." Gita: Chapter II-40.

The path of Karma Yoga, which eventually leads to the attainment of the infinite bliss of the Self, cannot be futile.

Ignorant people say that one cannot work without any motive. It is a great pity that they have not understood the essence and truth of Karma Yoga. Their minds are saturated with all sorts of fantastic desires and selfishness, and as a result, their minds are very impure and clouded. They cannot grasp the underlying truth of Karma Yoga. They judge others from their own standpoint. Selflessness is a thing unknown to them. Their minds and brains are rendered callous and so they cannot vibrate properly to understand what a motiveless action is. Passionate householders cannot dream of doing any work without expecting some gain for themselves and their families.

When the thought of doing good becomes part and parcel of a man’s very being, he will not entertain any motive at all. He takes immense delight in serving others, in doing good to others. There is a peculiar joy and Ananda in the practice of vigorous Karma Yoga. The Karma Yogi gets inner spiritual strength and power by performing motiveless and selfless actions.

He should understand the secret of Karma Yoga. He should plunge himself in selfless work. He must work incessantly. He must nurse people with Atma Bhava. He must serve society in a variety of ways. Gradually he will understand the glory and splendour of unselfish work. He will become a changed being with divine effulgence and sweet Yogic fragrance. Many of his actions may be selfish in the beginning of his Yogic career. It does not matter. He should not be discouraged on this score. But, slowly when he grows in purity, some of his actions will turn out to be unselfish. In the long run all his actions will be unselfish. He should patiently work with indefatigable energy. He has to destroy his old mind of selfishness and build a new mind of selflessness. This is doubtless up-hill work. This demands struggle and constant effort with asinine patience and iron determination. Selfless work elevates and brings freedom. Selfish work retards spiritual progress and fastens one more chain to your feet. If you find it difficult to work without any motive, have one strong motive for freedom when you work. This will not bind you. This will destroy all other lower selfish motives and will eventually die by itself, just as the stick used in burning a dead body burns the dead body and is itself consumed in the end. The joy of a developed Karma Yogi is really unbounded. Words cannot adequately describe his exalted state and inward happiness.

Look at the stupendous and magnanimous work turned out by Lord Buddha, Sri Sankara and other Karma Yogis of yore. Their names are handed down from posterity to posterity. Their names are still remembered. The whole world worships them with reverence. Can you attribute an iota or grain of selfish motive to their actions? They lived for doing service to others. They were examples of absolute self-abnegation.

Expand. Purify your heart. Live in the true spirit of Karma Yoga. Live every second for the realisation of the ideal and goal of life. Then and then alone will you realise the true glory of Karma Yoga. Keep before you the examples of the great Karma Yogis who served mankind and thus radiated peace, bliss and wisdom unto all.

START SADHANA NOW

Act now. Live now. Know now. Realize now. Be happy now.

Every death is a reminder. Every bell that rings says, "The end is near". Every day robs off from you one part of your precious life. Therefore, you should be very earnest in plunging yourself in constant Sadhana.

Never fall a victim to fruitless regret. Today is the best day. Today is the day of your new birth. Start Sadhana now. With folded palms, bid good-bye to past mistakes and faults. You have learnt your lessons. March forward now with new hope, determination, and vigilance.

Waver not. Fear not. Doubt not. Do something substantial in the path of Sadhana instead of wasting your time in idle pursuits and lethargy. You have infinite strength within you. There is a vast reservoir of power within you. Therefore, do not lose heart. Obstacles are stepping stones to success. They will develop your will. Do not allow yourself to be crushed by them. Defects remind you of perfection. Sin reminds you of virtue. Chose the positive path.

If you think, "I will take a bath when all the waves of the sea subside", this is not possible. The waves will never subside and you will never take a bath. Even so, if you think, "I will start spiritual Sadhana or meditation when all my cares, worries and anxieties cease, when all my sons are fixed up in life, when I have ample leisure after retirement", this is not possible. You will not be able to sit even for half an hour when you become old. You will have no strength to do any rigorous Tapas  when you are in advanced senility.

You must start vigorous spiritual practices when you are young, whatever your conditions, circumstances and environments may be. Then only you will reap a rich spiritual harvest when you become old. You will enjoy the everlasting peace of the Eternal.

INTRODUCTION

Sadhana is spiritual movement consciously systematized. Sadhana is the purpose for which we have come to this place.

Abhyasa and Sadhana are synonymous terms. The object of Sadhana is to release life from the limitations with which it is bound.

Sadhana is a lifelong process. Every day, every hour, every minute, is an onward march. Obstacles are innumerable in this great voyage. But, so long as you hold God as thy guide, there is nothing to worry about. You are sure to reach the other shore.

Some people have curiosity for the spiritual line. They have no real thirsting for liberation. They think that they will get certain powers or Siddhis (psychic powers) if they do some Yogic practices. When they do not attain the powers, they lose patience and give up the practices, abandon the spiritual path, and pooh-pooh the Yogis and Yoga.

Mere curiosity will not help you to attain any spiritual progress. Curiosity-mongering is more abominable than mischief-mongering. Introspect. Analyze your thoughts and find out whether you have real spiritual hunger or mere curiosity-mongering. Transmute curiosity-mongering into real thirsting for salvation by constant Satsang (association with the wise), study of good religious books, prayer, Japa, and meditation.

You must have interest and liking in your Sadhana. You must understand well the technique and benefits of Sadhana. You must select a Sadhana that is suitable for you. You must have the ability and capacity to do Sadhana. Then alone you will have joy in do ing the Sadhana and full success in it.

ASPIRATION AND ACHIEVEMENT

Good intentions alone will not do. They must be backed up by good actions. You must enter the spiritual path with the best intention of attaining Atma-Jnana (Self-knowledge), but unless you are vigilant and diligent, unless you do intense and rigorous Sadhana, unless you guard yourself against lust, anger and egoism and selfishness, the good intentions alone will not enable you to achieve success.

Moral purity and spiritual aspiration are the first steps in the seeker's path. Without a strong conviction in moral values, there can surely be no spiritual life, or even a good life.

Stern self-discipline is absolutely essential. Self-discipline does not mean suppression, but taming the brute within. It means humanization of the animal and spiritualization of the human.

You will have to break the virgin soil before you sow the seed. The seed breaks itself before it sprouts out as a plant. Destruction precedes construction. This is the immutable law of nature. You will have to destroy your brutal nature first before you develop divine nature.

The spiritual path is rugged, thorny, and precipitous. The thorns must be weeded out with patience and perseverance. Some of the thorns are internal; some are external. Lust, greed, wrath, delusion, vanity, etc., are the internal thorns. Company with evil-minded persons is the worst of all the external thorns. Therefore, shun ruthlessly evil company.

During the period of Sadhana, do not mix much; do not talk much; do not walk much; do not eat much; do not sleep much. Observe carefully the five 'do-not's'. Mixing will cause disturbances in the mind. Talking much will cause distraction of the mind. Walking much causes exhaustion and weakness. Eating much induces laziness and sleepiness.

DANGERS OF MIXING WITH WOMEN (OR MEN) AND WORLDLINGS

During the period of Sadhana, avoid the company of women (or men in the case of women). You must never mix with young ladies (or men), however strong you may be. Maya works through under-currents so stealthily that you may not be aware of your actual downfall.

Keep the mind fully occupied with spiritual pursuits. Keep yourself at the farthest distance from everything that would stir up your passions. Then only you will be safe.

Do not live with householders. Do not test your spiritual strength and purity when you are a beginner on the spiritual path. Do not rush into evil associations when you are a spiritual neophyte to show that you have the courage to face sin and impurity. It will be a serious mistake. You will be running into a grave danger. You will have a quick downfall. A small fire will be very easily extinguished by a heap of dust.

Mind has a great power of imitation. This is the reason why a spiritual aspirant is prohibited from mixing with householders. His mind will try to imitate the minds of worldlings. Downfall will ensue.

If an aspirant moves with rich people, Zamindars, and Rajas, his mind begins to imitate the luxurious habits of these people and, ere long, he gets an unconscious downfall. Certain bad habits creep in him unconsciously. And he finds it difficult to tear out or remove these bad habits.

An aspirant can live only for a short time in his native place if there is an urgent call. Yogic rules and laws cannot permit him to stay there for a sufficiently long period, however suitable the place may be and whatever may be the degree of Vairagya of the aspirant. The force of impressions is tremendous. Unless all the Samskaras are thoroughly burnt through Nirvikalpa- Samadhi, it is not safe for one to stay for a long time in one's own native place. He is still within the danger zone.

THE SPIRITUAL PATH

The spiritual path may, in the beginning, appear to be very hard, thorny, precipitous and slippery. Renunciation of objects gives pain at the outset. If you struggle hard to tread the path, if you once make a strong determination and firm resolve, then it becomes very easy. You get interest and new joy. Your heart expands. You have a broad outlook of life. You have a new, wide vision. You feel the help from the invisible hands of the Indweller of your heart. Your doubts are cleared by themselves by getting answers from within. You can hear the shrill, sweet voice of God. There is an indescribable thrill of divine ecstasy from within. There is deep, abiding, everlasting joy and unruffled peace. There is ineffable, unabating, undiminishing, undecaying spiritual bliss. This gives new strength. The footing in the path becomes firmer and firmer. The Jivanmuktas, Yogins, Nitya- siddhas, Amara -purushas, and Chiranjivis lend their helping hands to the struggling aspirants. The aspirants feel this actually. The feeling of loneliness and of being neglected and forsaken vanishes entirely.

You are backed up at all times by a mighty power that works everywhere in the cosmos. Therefore you have nothing to fear. Take care of the details in Sadhana. The major factor will take care of itself.

Some aspirants leave Sadhana after some time. They expect great fruits quickly. They expect many Siddhis within a short time. When they do not get some, they give up the Sadhana. There are several ranges of consciousness between the ordinary human consciousness and the supra-consciousness of Brahman. Different veils have to be torn down on the way; many lower centres have to be opened up; many hurdles have to be crossed before the final goal is reached.

SPIRITUAL PROGRESS IS LIKE A SPIRAL

You have to plod on and scale many hills. You cannot climb the Everest in one jump. There is no jumping on the spiritual path.

Self-realization is not like a six-year post-graduate course. It is the result of intense protracted Sadhana.

There is no short-cut in the spiritual path. There is no royal road to the kingdom of immortal bliss. There is no half-measure in the divine path. Strict, hard discipline is wanted. Then alone you can conquer Maya. Only then can you control the mind.

Saints and Yogins will never think that they have controlled the mind. Only the deluded Sadhaka will imagine he has controlled the mind and get a terrible downfall. It is the very nature of life, mind, and Prakriti to be constantly in motion. When there is the idea in the mind that the highest goal is yet to be achieved, you will always move towards it. If you imagine that you have got to the top, you will anyhow have to move, and that movement will be downward. You will have a downfall. Aspire for higher realization till the breath ceases in the nostril.

Spiritual progress is slow, as the spiritual Sadhana is difficult and laborious. It is like the spiral. In the beginning, great striving is needed. Gradually, the circle becomes smaller and smaller. So also, the striving becomes less and less. The aspirant gains spiritual strength slowly. He marches faster and faster. Finally, he does not go by furlongs after furlongs. He proceeds by mile after mile. He gallops and gallops. Therefore, be patient; be persevering; be steady.

SIGNS OF SPIRITUAL PROGRESS

The gradual inward progress is mostly silent and unseen, like the quiet unfolding of a bud into a flower in the hours of the night. Therefore, do not be dejected. Do not depress yourself with the idea that you are not progressing. Real spiritual progress is really and accurately measured by the peacefulness, serenity, and calmness that you manifest in waking state. You will have a healthy body and mind, the excretions will be scanty, the voice will be sweet, the face will be brilliant, the eyes will be lustrous. You will be ever calm, tranquil, and poised; you will be ever cheerful, fearless, and contented. You will be dispassionate and discriminative. There will be no attraction for the world. Things that used to upset you before will not upset you now. You will have an unruffled mind. You will have introversion. Things that used to give you pleasure produce disgust or a reverse effect now. You will have a one-pointed, sharp, subtle mind. You will be longing to have more meditation. You will experience lights, visions, divine smell, divine taste. The idea that all forms are forms of the Lord will get stronger and stronger in you. You will feel everywhere the presence of God. You will experience the nearness of God. You will have a very steady Asana. You will develop a burning desire for selfless service.

Watch whether you are stationary in the spiritual path, retrogressing, or advancing. If your Japa, meditation or Vedantic Vichara thickens your veil and fattens your egoism, it is not then a spiritual Sadhana. Remember this point well. It is only a kind of occult practice. Watch, introspect. Practice self-analysis and kill ruthlessly this formidable egoism. This is important Sadhana. Egoism will lurk like a thief and assume various forms like a chameleon or a Bahurupi (a dramatic actor).

Do not stop the Sadhana when you get a few glimpses of realization. Continue practice till you are fully established in Bhuma, the unconditioned Brahman. This is important. If you stop practice and move about in the world, there is every likelihood of a downfall. The reaction will be tremendous. Examples are not lacking. Numerous persons have been so ruined. A glimpse cannot give you perfect safety. Do not be carried away by name and fame. You can renounce your wife, children, parents, house, friends, and relatives. It is very, very difficult to renounce the intellectual pleasure, the pleasure from name and fame. I seriously warn you. A man who can draw happiness from the Atman within, will never care a jot for this trivial, paltry affair. The world is a mighty big thing for a worldly man. It is a straw for the Knower of Brahman. It is a mustard, a pin's point, a dot, a bubble, an airy nothing for a Brahma-jnani (Knower of Brahman). Be circumspective. Ignore all these trivial things. Be steady with your practice. Never stop the practice till the final beatitude is reached. Never cease Sadhana till you can constantly dwell in full Brahmic consciousness.

Do not let failures discourage you, but go on doing your best. Do not brood over your past mistakes and failures, as this will only fill your mind with grief, regret and depression. Do not repeat them in future. Be cautious. Just think of the causes which led to your failures and try to remove them in future. Strengthen yourself with new vigour and virtues. Develop slowly your will-power.

Every temptation that is resisted, every evil thought that is curbed, every desire that is subdued, every bitter word that is withheld, every noble aspiration that is encouraged, every sublime thought that is cultivated, adds to the development of will-force, good character, and attainment of eternal bliss and immortality.

Every bit of Sadhana done is surely recorded without fail in your hidden consciousness. No Sadhana ever goes in vain. Every bit of it is credited immediately towards your evolution. This is the law. Think not negative thoughts, but calmly go on with the Sadhana. Be regular at it. Without missing a single day, proceed onward with your spiritual practices. Little by little, the power accumulates and it will grow. Ultimately, the cumulative force of all the continuous earnest Sadhana done perseveringly and patiently over a long period of life has its inevitable grand consummation at the supreme moment when it bears fruit in the form of blissful Realization.

Let the Sadhana be regular, continuous, unbroken, and earnest. Not only regularity, but also continuity in Sadhana and meditation is necessary if you want to attain Self-realization quickly. A spiritual stream once set going does not dry up, unless the channel-bed is locked, unless there is stagnation. Be vigilant eternally. Meditate regularly. Annihilate the under-current of Vasanas.

OBSTACLES TO SPIRITUAL PROGRESS

Sometimes the aspirant gets stuck up. He cannot proceed further in his path. Sometimes he is side-tracked through Siddhis. He loses his way and walks in some other direction. He misses the goal. Sometimes he is assailed by temptations and various oppositions. Sometimes he gets false contentment. He thinks he has reached his goal and stops all Sadhana. Sometimes he is careless, lazy, indolent. He cannot do any Sadhana. Therefore, be eternally vigilant, like the captain of a ship, like the surgeon in the operation theatre.

The spiritual path is full of hurdles. If you conquer one obstacle, another obstacle is ready to manifest. If you control the sense of taste, another Indriya is simply waiting to assault you with redoubled force and vigour. If you remove greed, anger is waiting to hurl you down. If you drive egoism through one door, it enters through another door. Great patience, perseverance, vigilance, and undaunted strength are needed.

Be frim, steady, and steadfast. People will mock at you; be silent. People will insult you; be silent. People will spread evil rumours about you; be silent. Stick to the spiritual path. Do not swerve. Seek the truth wherever it may lead you to, and whatever be the cost and sacrifice.

START SADHANA NOW

Act now. Live now. Know now. Realize now. Be happy now.

Every death is a reminder. Every bell that rings says, "The end is near". Every day robs off from you one part of your precious life. Therefore, you should be very earnest in plunging yourself in constant Sadhana.

Never fall a victim to fruitless regret. Today is the best day. Today is the day of your new birth. Start Sadhana now. With folded palms, bid good-bye to past mistakes and faults. You have learnt your lessons. March forward now with new hope, determination, and vigilance.

Waver not. Fear not. Doubt not. Do something substantial in the path of Sadhana instead of wasting your time in idle pursuits and lethargy. You have infinite strength within you. There is a vast reservoir of power within you. Therefore, do not lose heart. Obstacles are stepping stones to success. They will develop your will. Do not allow yourself to be crushed by them. Defects remind you of perfection. Sin reminds you of virtue. Chose the positive path.

If you think, "I will take a bath when all the waves of the sea subside", this is not possible. The waves will never subside and you will never take a bath. Even so, if you think, "I will start spiritual Sadhana or meditation when all my cares, worries and anxieties cease, when all my sons are fixed up in life, when I have ample leisure after retirement", this is not possible. You will not be able to sit even for half an hour when you become old. You will have no strength to do any rigorous Tapas  when you are in advanced senility.

You must start vigorous spiritual practices when you are young, whatever your conditions, circumstances and environments may be. Then only you will reap a rich spiritual harvest when you become old. You will enjoy the everlasting peace of the Eternal.

Sankaram Sankaracharyam Kesavam Badarayanam;
Sutra-Bhashya-Kritau Vande Bhagavantau Punah Punah

I adore Lord Siva, Lord Vishnu, Bhagavan Vyasa and Sri Sankaracharya. I again and again prostrate to Sri Vyasa who wrote the Vedanta Sutras, and to Sri Sankaracharya who wrote the commentaries thereon (Guru Vandanam).

The full-moon day in the month of Ashada is the extremely auspicious and holy day of Guru-Purnima. On this Ashada Purnima Day, sacred to the memory of the great sage Sri Vyasa Bhagavan or Sri Krishna Dvaipayana, Sannyasins settle at some place to study, do Vedantic Vichara, and discourse on the thrice-blessed Brahma Sutras composed by Maharshi Vyasa. Sri Veda-Vyasa has done unforgettable service to all humanity for all time by editing the four Vedas, writing the eighteen Puranas, the Mahabharata and the Bhagavata. We can attempt to repay this deep debt of gratitude we owe him only by constant study of his works and practice of his teachings imparted for the regeneration of humanity in the iron age or Kali Yuga. In honour of this divine personage, all Sadhakas and devotees perform Vyasa Puja on this day; aspirants worship their Guru. Mahatmas and Sadhus are honoured and entertained, and acts of charity done by all Grihastis with deep faith and sincerity. Chaturmasa for Sannyasins begins from this day. Sannyasins stay in one place during the rainy season for four months, study the Brahma Sutras, and practise meditation.

Significance Of The Guru-Purnima Day

Mark fully the deep significance of this great day. Ashada Purnima heralds the Chaturmasa, or the setting in of the eagerly awaited rains. The water, drawn up and stored as clouds in the hot summer, now manifests in plentiful showers that usher in the advent of fresh life everywhere. Even so do you all begin seriously to put into actual working all the theory and philosophy that you have stored up in you through patient study. Commence practical spiritual Sadhana right from this day. Generate fresh waves of spirituality. Let all that you have read, heard, seen and learnt become, through Sadhana, transformed into a continuous outpouring of universal love, ceaseless loving service and continuous prayer and worship of the Lord seated in all beings.

Live on milk and fruits on this day and practise rigorous Japa and Dhyana. Study the Brahma Sutras and do some lakhs of Japa (Anushthana or Purascharana) of your Guru Mantra or Ishta Mantra, during the Chaturmasa. You will be highly benefited.

As the day of Guru-Puja or worship of one’s preceptor this is a day of pure joy to the sincere aspirant. Thrilled by the expectation of offering his reverent homage to the beloved Guru, aspirant awaits this occasion with eagerness and devotion. It is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence. The Sruti says: “To that high-souled aspirant, whose devotion to the Lord is great and whose devotion to his Guru is as great as that to the Lord, these secrets explained, become illuminated.” Guru is Brahman or Isvara Himself. He guides and inspires you from the innermost core of your being. He is everywhere.

Behold The Entire Universe As Guru-Svarupa

Have a new angle of vision. Behold the entire universe as Guru-Svarupa. See the guiding hand, the awakening voice, the illumining touch of the Guru in every object in this Creation. The whole world will now stand transformed before your changed vision. The Virat Guru will reveal all the precious secrets of life and bestow wisdom. The Supreme Guru, manifest in visible Nature, will teach you the most valuable lessons of life. Worship daily this Guru of Gurus, the Guru who taught even Avadhuta Dattatreya. The silent all-enduring earth with its lofty forbearance, the shady fruit-bearing tree with its willing self-sacrifice, the mighty Banyan tree (Pipal) reposing with patience in the tiny seed, the dripping drops whose persistence wears away the rocks, the planets and the seasons with their orderly punctuality and regularity are divine Gurus to him who will look, listen and receive.

Purify And Progress

Become a personification of receptivity. Empty yourself of your petty ego-sense. All the treasures locked up in the bosom of Nature will become yours! You will have progress and perfection in an amazingly short time. Become pure and unattached as the mountain breeze. As the river flows continuously, steadily and constantly towards its goal, the ocean, by moving every moment of your life towards the Supreme State of Existence-Knowledge-Bliss, let all your thoughts, all your words, all your actions be directed only towards the Goal.

The moon shines by reflecting the dazzling light of the sun. It is the full-moon of Purnima-Day that reflects in full splendour the glorious light of the sun. It glorifies the sun. Purify yourself through the fire of service and Sadhana, and like the full moon, reflect the glorious Light of the Atman. Become the full reflectors of Brahmic splendour, the Light of lights. Make this your goal, to become a living witness to Divinity, the brilliant Sun of suns!

Tat Tvam Asi

Brahman or the Supreme Self alone is real. He is the Soul of all. He is All in all. He is the Essence of this universe. He is the Unity that never admits of a duality under all the varieties and diversities of nature. Thou art this immortal, all-pervading, all-blissful Brahman. Thou art That—Tat Tvam Asi. Realise this and be free.

Remember the four important verses of the Brahma Sutras: (i) Atha-Ato Brahma-Jijnasa—Now, therefore, the enquiry into Brahman. (ii) Janmadyasya Yatah—From which proceed the origin, etc. (iii) Sastra-Yonitvat—The scriptures being the means of right knowledge. (iv) Tat Tu Samanvayat—But that because It is the main support.

Now sing: Jaya Guru Siva Guru Hari Guru Ram,
                Jagad-Guru Param Guru Sat-Guru Syam.

Remember and adore Sri Vyasa and the Brahma-Vidya Gurus. May their blessings be upon you all! May you all cut asunder the knot of Avidya and shine as blessed Jivanmuktas, shedding peace, joy and light everywhere!      

SALUTATIONS to Lord Ganesha who is Brahman Himself, who is the Supreme Lord, who is the energy of Lord Shiva, who is the source of all bliss, and who is the bestower of all virtuous qualities and success in all undertakings.

Mushikavaahana modaka hastha,
Chaamara karna vilambitha sutra,
Vaamana rupa maheshwara putra,
Vighna vinaayaka paada namasthe

MEANING: "O Lord Vinayaka! the remover of all obstacles, the son of Lord Shiva, with a form which is very short, with mouse as Thy vehicle, with sweet pudding in hand, with wide ears and long hanging trunk, I prostrate at Thy lotus-like Feet!"

Ganesh Chaturthi is one of the most popular of Hindu festivals. This is the birthday of Lord Ganesha. It is the day most sacred to Lord Ganesha. It falls on the 4th day of the bright fortnight of Bhadrapada (August-September). It is observed throughout India, as well as by devoted Hindus in all parts of the world.

Clay figures of the Deity are made and after being worshipped for two days, or in some cases ten days, they are thrown into water.

Lord Ganesha is the elephant-headed God. He is worshipped first in any prayers. His Names are repeated first before any auspicious work is begun, before any kind of worship is begun.

He is the Lord of power and wisdom. He is the eldest son of Lord Shiva and the elder brother of Skanda or Kartikeya. He is the energy of Lord Shiva and so He is called the son of Shankar and Umadevi. By worshipping Lord Ganesha mothers hope to earn for their sons the sterling virtues of Ganesha.

The following story is narrated about His birth and how He came to have the head of an elephant:

Once upon a time, the Goddess Gauri (consort of Lord Shiva), while bathing, created Ganesha as a pure white being out of the mud of Her Body and placed Him at the entrance of the house. She told Him not to allow anyone to enter while she went inside for a bath. Lord Shiva Himself was returning home quite thirsty and was stopped by Ganesha at the gate. Shiva became angry and cut off Ganesha's head as He thought Ganesha was an outsider.

When Gauri came to know of this she was sorely grieved. To console her grief, Shiva ordered His servants to cut off and bring to Him the head of any creature that might be sleeping with its head facing north. The servants went on their mission and found only an elephant in that position. The sacrifice was thus made and the elephant's head was brought before Shiva. The Lord then joined the elephant's head onto the body of Ganesha.

Lord Shiva made His son worthy of worship at the beginning of all undertakings, marriages, expeditions, studies, etc. He ordained that the annual worship of Ganesha should take place on the 4th day of the bright half of Bhadrapada.

Without the Grace of Sri Ganesha and His help nothing whatsoever can be achieved. No action can be undertaken without His support, Grace or blessing.

In his first lesson in the alphabet a Maharashtrian child is initiated into the Mantra of Lord Ganesha, Om Sri Ganeshaya Namah. Only then is the alphabet taught.

The following are some of the common Names of Lord Ganesha: Dhoomraketu, Sumukha, Ekadantha, Gajakarnaka, Lambodara, Vignaraja, Ganadhyaksha, Phalachandra, Gajanana, Vinayaka, Vakratunda, Siddhivinayaka, Surpakarna, Heramba, Skandapurvaja, Kapila and Vigneshwara. He is also known by many as Maha-Ganapathi.

His Mantra is Om Gung Ganapathaye Namah. Spiritual aspirants who worship Ganesha as their tutelary Deity repeat this Mantra or Om Sri Ganeshaya Namah.

The devotees of Ganesha also do Japa of the Ganesha Gayatri Mantra. This is as follows.

Tat purushaaya vidmahe
Vakratundaaya dheemahi
Tanno dhanti prachodayaat.

Lord Ganesha is an embodiment of wisdom and bliss. He is the Lord of Brahmacharins. He is foremost amongst the celibates.

He has as his vehicle a small mouse. He is the presiding Deity of the Muladhara Chakra, the psychic centre in the body in which the Kundalini Shakti resides.

He is the Lord who removes all obstacles on the path of the spiritual aspirant, and bestows upon him worldly as well as spiritual success. Hence He is called Vigna Vinayaka. His Bija Akshara (root syllable) is Gung, pronounced to rhyme with the English word "sung". He is the Lord of harmony and peace.

Lord Ganesha represents Om or the Pranava, which is the chief Mantra among the Hindus. Nothing can be done without uttering it. This explains the practice of invoking Ganesha before beginning any rite or undertaking any project. His two feet represent the power of knowledge and the power of action. The elephant head is significant in that it is the only figure in nature that has the form of the symbol for Om.

The significance of riding on a mouse is the complete conquest over egoism. The holding of the ankusha represents His rulership of the world. It is the emblem of divine Royalty.

Ganesha is the first God. Riding on a mouse, one of nature's smallest creatures and having the head of an elephant, the biggest of all animals, denotes that Ganesha is the creator of all creatures. Elephants are very wise animals; this indicates that Lord Ganesha is an embodiment of wisdom. It also denotes the process of evolution--the mouse gradually evolves into an elephant and finally becomes a man. This is why Ganesha has a human body, an elephant's head and a mouse as His vehicle. This is the symbolic philosophy of His form.

He is the Lord of Ganas or groups, for instance groups of elements, groups of senses, etc. He is the head of the followers of Shiva or the celestial servants of Lord Shiva.

The Vaishnavas also worship Lord Ganesha. They have given Him the name of Tumbikkai Alwar which means the divinity with the proboscis (the elephant's trunk).

Lord Ganesha's two powers are the Kundalini and the Vallabha or power of love.

He is very fond of sweet pudding or balls of rice flour with a sweet core. On one of His birthdays He was going around house to house accepting the offerings of sweet puddings. Having eaten a good number of these, He set out moving on His mouse at night. Suddenly the mouse stumbled--it had seen a snake and became frightened--with the result that Ganesha fell down. His stomach burst open and all the sweet puddings came out. But Ganesha stuffed them back into His stomach and, catching hold of the snake, tied it around His belly.

Seeing all this, the moon in the sky had a hearty laugh. This unseemly behaviour of the moon annoyed Him immensely and so he pulled out one of His tusks and hurled it against the moon, and cursed that no one should look at the moon on the Ganesh Chaturthi day. If anyone does, he will surely earn a bad name, censure or ill-repute. However, if by mistake someone does happen to look at the moon on this day, then the only way he can be freed from the curse is by repeating or listening to the story of how Lord Krishna cleared His character regarding the Syamantaka jewel. This story is quoted in the Srimad Bhagavatam. Lord Ganesha was pleased to ordain thus. Glory to Lord Ganesha! How kind and merciful He is unto His devotees!

Ganesha and His brother Lord Subramanya once had a dispute as to who was the elder of the two. The matter was referred to Lord Shiva for final decision. Shiva decided that whoever would make a tour of the whole world and come back first to the starting point had the right to be the elder. Subramanya flew off at once on his vehicle, the peacock, to make a circuit of the world. But the wise Ganesha went, in loving worshipfulness, around His divine parents and asked for the prize of His victory.

Lord Shiva said, "Beloved and wise Ganesha! But how can I give you the prize; you did not go around the world?"

Ganesha replied, "No, but I have gone around my parents. My parents represent the entire manifested universe!"

Thus the dispute was settled in favour of Lord Ganesha, who was thereafter acknowledged as the elder of the two brothers. Mother Parvati also gave Him a fruit as a prize for this victory.

In the Ganapathi Upanishad, Ganesha is identified with the Supreme Self. The legends that are connected with Lord Ganesha are recorded in the Ganesha Khanda of the Brahma Vivartha Purana.

On the Ganesh Chaturthi day, meditate on the stories connected with Lord Ganesha early in the morning, during the Brahmamuhurta period. Then, after taking a bath, go to the temple and do the prayers of Lord Ganesha. Offer Him some coconut and sweet pudding. Pray with faith and devotion that He may remove all the obstacles that you experience on the spiritual path. Worship Him at home, too. You can get the assistance of a pundit. Have an image of Lord Ganesha in your house. Feel His Presence in it.

Don't forget not to look at the moon on that day; remember that it behaved unbecomingly towards the Lord. This really means avoid the company of all those who have no faith in God, and who deride God, your Guru and religion, from this very day.

Take fresh spiritual resolves and pray to Lord Ganesha for inner spiritual strength to attain success in all your undertakings.

May the blessings of Sri Ganesha be upon you all! May He remove all the obstacles that stand in your spiritual path! May He bestow on you all material prosperity as well as liberation!

DEEPAVALI or Diwali means "a row of lights". It falls on the last two days of the dark half of Kartik (October-November). For some it is a three-day festival. It commences with the Dhan-Teras, on the 13th day of the dark half of Kartik, followed the next day by the Narak Chaudas, the 14th day, and by Deepavali proper on the 15th day.

There are various alleged origins attributed to this festival. Some hold that they celebrate the marriage of Lakshmi with Lord Vishnu. In Bengal the festival is dedicated to the worship of Kali. It also commemorates that blessed day on which the triumphant Lord Rama returned to Ayodhya after defeating Ravana. On this day also Sri Krishna killed the demon Narakasura.

In South India people take an oil bath in the morning and wear new clothes. They partake of sweetmeats. They light fireworks which are regarded as the effigies of Narakasura who was killed on this day. They greet one another, asking, "Have you had your Ganges bath?" which actually refers to the oil bath that morning as it is regarded as purifying as a bath in the holy Ganges.

Everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instils charity in the hearts of people. Everyone buys new clothes for the family. Employers, too, purchase new clothes for their employees.

Waking up during the Brahmamuhurta (at 4a.m.) is a great blessing from the standpoint of health, ethical discipline, efficiency in work and spiritual advancement. It is on Deepavali that everyone wakes up early in the morning. The sages who instituted this custom must have cherished the hope that their descendents would realise its benefits and make it a regular habit in their lives.

In a happy mood of great rejoicing village folk move about freely, mixing with one another without any reserve, all enmity being forgotten. People embrace one another with love. Deepavali is a great unifying force. Those with keen inner spiritual ears will clearly hear the voice of the sages, "O Children of God! unite, and love all". The vibrations produced by the greetings of love which fill the atmosphere are powerful enough to bring about a change of heart in every man and woman in the world. Alas! That heart has considerably hardened, and only a continuous celebration of Deepavali in our homes can rekindle in us the urgent need of turning away from the ruinous path of hatred.

On this day Hindu merchants in North India open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated by night with earthern oil-lamps. The best and finest illuminations are to be seen in Bombay and Amritsar. The famous Golden Temple at Amritsar is lit in the evening with thousands of lamps placed all over the steps of the big tank. Vaishnavites celebrate the Govardhan Puja and feed the poor on a large scale.

O Ram! The light of lights, the self-luminous inner light of the Self is ever shining steadily in the chamber of your heart. Sit quietly. Close your eyes. Withdraw the senses. Fix the mind on this supreme light and enjoy the real Deepavali, by attaining illumination of the soul.

He who Himself sees all but whom no one beholds, who illumines the intellect, the sun, the moon and the stars and the whole universe but whom they cannot illumine, He indeed is Brahman, He is the inner Self. Celebrate the real Deepavali by living in Brahman, and enjoy the eternal bliss of the soul.

The sun does not shine there, nor do the moon and the stars, nor do lightnings shine and much less fire. All the lights of the world cannot be compared even to a ray of the inner light of the Self. Merge yourself in this light of lights and enjoy the supreme Deepavali.

Many Deepavali festivals have come and gone. Yet the hearts of the vast majority are as dark as the night of the new moon. The house is lit with lamps, but the heart is full of the darkness of ignorance. O man! wake up from the slumber of ignorance. Realise the constant and eternal light of the Soul which neither rises nor sets, through meditation and deep enquiry.

May you all attain full inner illumination! May the supreme light of lights enlighten your understanding! May you all attain the inexhaustible spiritual wealth of the Self! May you all prosper gloriously on the material as well as spiritual planes!

SALUTATIONS to the Divine Mother, Durga, who exists in all beings in the form of intelligence, mercy, beauty, who is the consort of Lord Shiva, who creates, sustains and destroys the universe. This festival is observed twice a year, once in the month of Chaitra and then in Aswayuja. It lasts for nine days in honour of the nine manifestations of Durga. During Navaratri (the word literally means “nine nights”) devotees of Durga observe a fast. Brahmins are fed and prayers are offered for the protection of health and property.

The beginning of summer and the beginning of winter are two very important junctions of climatic and solar influence. These two periods are taken as sacred opportunities for the worship of the Divine Mother. They are indicated respectively by the Rama-Navaratri in Chaitra (April-May) and the Durga Navaratri in Aswayuja (September-October). The bodies and minds of people undergo a considerable change on account of the changes in Nature. Sri Rama is worshipped during Ramnavmi, and Mother Durga during Navaratri.

MOTHER DURGA

The Saviour from all Sorrows and Dangers

The Durga Puja is celebrated in various parts of India in different styles. But the one basic aim of this celebration is to propitiate Shakti, the Goddess in Her aspect as Power, to bestow upon man all wealth, auspiciousness, prosperity, knowledge (both sacred and secular), and all other potent powers. Whatever be the particular or special request that everyone may put before the Goddess, whatever boon may be asked of Her, the one thing behind all these is propitiation, worship and linking oneself with Her. There is no other aim. This is being effected consciously or unconsciously. Everyone is blessed with Her loving mercy and is protected by Her.

Durga Puja or Navaratri commences on the first and ends on the tenth day of the bright half of Aswayuja (September-October). It is held in commemoration of the victory of Durga over Mahishasura, the buffalo-headed demon. In Bengal Her image is worshipped for nine days and then cast into water. The tenth day is called Vijaya Dasami or Dussera (the “tenth day”). Processions with Her image are taken out along the streets of villages and cities.

The mother of Durga (that is, the wife of the King of the Himalayas) longed to see her daughter. Durga was permitted by Lord Shiva to visit her beloved mother only for nine days in the year. The festival of Durga Puja marks this brief visit and ends with the Vijaya Dasami day, when Goddess Durga leaves for Her return to Mount Kailas. This is the view of some devotees.

In Bengal, Durga Puja is a great festival. All who live away from home return during the Puja days. Mothers reunite with their sons and daughters, and wives with their husbands.

The potter shows his skill in making images, the painter in drawing pictures, the songster in playing on his instrument, and the priest in reciting the sacred books. The Bengalis save money throughout the year only to spend everything during the Puja days. Cloth is freely distributed to the Brahmins.

The woman of Bengal welcomes the Goddess with a mother’s love and sends away the image on the last day, with every ceremony associated with a daughter’s departure to her husband’s home and with motherly tears in her eyes. This signifies the parting of Durga from Her beloved mother.

Durga Puja is the greatest Hindu festival in which God is adored as Mother. Hinduism is the only religion in the world which has emphasised to such an extent the motherhood of God. One’s relationship with one’s mother is the dearest and the sweetest of all human relations. Hence, it is proper to look upon God as mother.

Durga represents the Divine Mother. She is the energy aspect of the Lord. Without Durga, Shiva has no expression and without Shiva, Durga has no existence. Shiva is the soul of Durga; Durga is identical with Shiva. Lord Shiva is only the silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. It is Durga who does everything.

Shakti is the omnipotent power of the Lord, or the Cosmic Energy. The Divine Mother is represented as having ten different weapons in Her hands. She sits on a lion. She keeps up the play of the Lord through the three attributes of Nature, namely, Sattwa, Rajas and Tamas. Knowledge, peace, lust, anger, greed, egoism and pride, are all Her forms.

You will find in the Devi Sukta of the Rig Veda Samhita that Vak, symbolising speech, the daughter of the sage Anbhirna, realised her identity with the Divine Mother, the Power of the Supreme Lord, which manifests throughout the universe among the gods, among men and beasts and among the creatures of the deep ocean.

In the Kena Upanishad, you will find that the Divine Mother shed wisdom on Indra and the gods and said that the gods were able to defeat the demons only with the help of the power of the Supreme Lord.

The worship of Devi, the universal Mother, leads to the attainment of knowledge of the Self. The story in the Kena Upanishad known as the “Yaksha Prasna”, supports this view. It tells how Uma, the Divine Mother, taught the Truth to the gods. Goddess Shakti thus sheds wisdom on Her devotees.

MOTHER KALI

The Destroyer of Demoniac Attributes

Devi worship is, therefore, worship of God’s glory, of God’s greatness and supremacy. It is adoration of the Almighty. It is unfortunate that Devi is ignorantly understood by many as a mere blood-thirsty Hindu Goddess. No! Devi is not a vicious demoness nor is She the property of the Hindus alone. Devi does not belong to any religion. Devi is that conscious power of God. The words Devi, Shakti, etc., and the ideas of different forms connected with these names are concessions granted by the sages due to the limitations of the human intellect; they are by no means the ultimate definitions of Shakti.

The original or Adi Shakti is beyond human comprehension. Bhagavan Krishna says in the Gita: “This is only My lower nature. Beyond this is My higher nature, the life-principle which sustains the universe”.

The Upanishad also says: “The supreme power of God is manifested in various ways. This power is of the nature of God, manifesting as knowledge, strength and activity”.

Truly speaking, all beings in the universe are Shakti-worshippers, whether they are aware of it or not, for there is no one who does not love and long for power in some form or other. Physicists and scientists have now proved that everything is pure, imperishable energy. This energy is only a form of divine Shakti which exists in every form.

A child is more familiar with the mother than with the father, because the mother is very kind, loving, tender and affectionate and looks after the needs of the child. In the spiritual field also, the aspirant or the devotee—the spiritual child—has an intimate relationship with the Mother Durga, more than with the Father Shiva. Therefore, it behoves the aspirant to approach the Mother first, who then introduces Her spiritual child to the Father for his illumination.

The Mother’s Grace is boundless. Her mercy is illimitable; Her knowledge infinite; Her power immeasurable; Her glory ineffable; and Her splendour indescribable. She gives you material prosperity as well as spiritual freedom.

Approach Her with an open heart. Lay bare your heart to Her with frankness and humility. Be as simple as a child. Kill ruthlessly the enemies of egoism, cunningness, selfishness and crookedness. Make a total, unreserved, and ungrudging self-surrender to Her. Sing Her praise. Repeat Her Name. Worship Her with faith and unflinching devotion. Perform special worship on the Navaratri days. Navaratri is the most suitable occasion for doing intense spiritual practices. These nine days are very sacred to the Divine Mother. Plunge yourself in Her worship. Practise intense repetition of the Divine Name, having a regular “quota” of repetitions per day, and the number of hours spent on it.

Devi fought with Bhandasura and his forces for nine days and nine nights. This Bhandasura had a wonderful birth and life. When Lord Shiva burnt Cupid with the fire of His “third eye”, Sri Ganesha playfully moulded a figure out of the ashes, and the Lord breathed life into it! This was the terrible demon Bhandasura. He engaged himself in great penance and on account of it obtained a boon from Lord Shiva. With the help of that boon, he began harassing the worlds. The Divine Mother fought with him for nine nights (the demons have extraordinary strength during the night), and killed him on the evening of the tenth day, known as the Vijaya Dasami. The learning of any science is begun on this highly auspicious day. It was on this day that Arjuna worshipped Devi, before starting the battle against the Kauravas on the field of Kurukshetra.

Sri Rama worshipped Durga at the time of the fight with Ravana, to invoke Her aid in the war. This was on the days preceding the Vijaya Dasami day. He fought and won through Her Grace.

In days of yore, kings used to undertake ambitious expeditions on the day of the Vijaya Dasami. Those kings who did not go on such expeditions used to go out hunting in the deep forests. In Rajputana, India, even up to this date, people arrange mock attacks on some fort on Vijaya Dasami.

This day, however, has much to do with the life of Sri Rama. Nowhere in the history of the world can we find a parallel to the character of Sri Rama as a man, son, brother, husband, father or king. Maharishi Valmiki has exhausted the entire language in describing the glory of Sri Rama. And, we shall be rightly celebrating the Dussera if we make honest efforts to destroy the demon of our ego, and radiate peace and love wherever we go. Let us all resolve to become men of sterling character. Let us resolve and act. The story of Sri Rama is known in almost all parts of the globe, and if we but succeed in following even a hundredth part of His teachings, we shall make our lives more fragrant than the rose and more lustrous than gold!

Dussera can also be interpreted as “Dasa-Hara”, which means the cutting of the ten heads of Ravana. So, let us resolve today to cut the ten heads—passion, pride, anger, greed, infatuation, lust, hatred, jealousy, selfishness and crookedness—of the demon, Ego, and thus justify the celebration of Dussera.

Religious observances, traditional worship and observances at times have more than one significance. Apart from being the adoration of the Divine, they commemorate stirring events in history, they are allegoric when interpreted from the occult standpoint and, lastly, they are deeply significant pointers and revealing guides to the individual on his path to God-realisation.

Outwardly, the nine-day worship of Devi is a celebration of triumph. This nine days’ celebration is offered to the Mother for Her successful struggle with the formidable demons led by Mahishasura. But, to the sincere spiritual aspirant, the particular division of the Navaratri into sets of three days to adore different aspects of the Supreme Goddess has a very sublime, yet thoroughly practical truth to reveal. In its cosmic aspect, it epitomises the stages of the evolution of man into God, from Jivahood (the state of individualisation) to Shivahood (the state of Self-realisation). In its individual import, it shows the course that his spiritual practice should take.

Let us, therefore, examine in detail the spiritual significance of Navaratri.

The central purpose of existence is to recognise your eternal identity with the supreme Spirit. It is to grow into the image of the Divine. The supreme One embodies the highest perfection. It is spotless purity. To recognise your identity with That, to attain union with That, is verily to grow into the very likeness of the Divine. The aspirant, therefore, as his initial step, has to get rid of all the countless impurities, and the demoniacal elements that have come to cling to him in his embodied state. Then he has to acquire lofty virtues and auspicious, divine qualities. Thus purified, knowledge flashes upon him like the brilliant rays of the sun upon the crystal waters of a perfectly calm lake.

This process demands a resolute will, determined effort, and arduous struggle. In other words, strength and infinite power are the prime necessity. Thus it is the Divine Mother who has to operate through the aspirant.

Let us now consider how, on the first three days, the Mother is adored as supreme power and force, as Durga the Terrible. You pray to Mother Durga to destroy all your impurities, your vices, your defects. She is to fight with and annihilate the baser animal qualities in the spiritual aspirant, the lower, diabolical nature in him. Also, She is the power that protects your spiritual practice from its many dangers and pitfalls. Thus the first three days, which mark the first stage or the destruction of impurity and determined effort and struggle to root out the evil tendencies in your mind, are set apart for the worship of the destructive aspect of the Mother.

MOTHER SARASWATHI

The presiding Deity over Creation and Dissolution

Once you have accomplished your task on the negative side, that of breaking down the impure propensities and old vicious habits, the next step is to build up a sublime spiritual personality, to acquire positive qualities in place of the eliminated demoniacal qualities. The divine qualities that Lord Krishna enumerates in the Gita, have to be acquired. The aspirant must cultivate and develop all the auspicious qualities. He has to earn immense spiritual wealth to enable him to pay the price for the rare gem of divine wisdom. If this development of the opposite qualities is not undertaken in right earnest, the old demoniacal nature will raise its head again and again. Hence, this stage is as important in an aspirant’s career as the previous one. The essential difference is: the former is a ruthless, determined annihilation of the filthy egoistic lower self; the latter is an orderly, steady, calm and serene effort to develop purity. This pleasanter side of the aspirant’s Sadhana is depicted by the worship of Mother Lakshmi. She bestows on Her devotees the inexhaustible divine wealth or Deivi Sampath. Lakshmi is the wealth-giving aspect of God. She is purity itself. Thus the worship of Goddess Lakshmi is performed during the second set of three days.

Once the aspirant succeeds in routing out the evil propensities, and develops Sattwic or pure, divine qualities, he becomes competent to attain wisdom. He is now ready to receive the light of supreme wisdom. He is fit to receive divine knowledge. At this stage comes the devout worship of Mother Saraswathi, who is divine knowledge personified, the embodiment of knowledge of the Absolute. The sound of Her celestial veena awakens the notes of the sublime utterances of the Upanishads which reveal the Truth, and the sacred monosyllable, Om. She bestows the knowledge of the supreme, mystic sound and then gives full knowledge of the Self as represented by Her pure, dazzling snow-white apparel. Therefore, to propitiate Saraswathi, the giver of knowledge, is the third stage.

The tenth day, Vijaya Dasami, marks the triumphant ovation of the soul at having attained liberation while living in this world, through the descent of knowledge by the Grace of Goddess Saraswathi. The soul rests in his own Supreme Self or Satchidananda Brahman. This day celebrates the victory, the achievement of the goal. The banner of victory flies aloft. Lo! I am He! I am He!

This arrangement also has a special significance in the aspirant’s spiritual evolution. It marks the indispensable stages of evolution through which everyone has to pass. One naturally leads to the other; to short-circuit this would inevitably result in a miserable failure. Nowadays many ignorant seekers aim straight at the cultivation of knowledge without the preliminaries of purification and acquisition of the divine qualities. They then complain that they are not progressing on the path. How can they? Knowledge will not descend until the impurities have been washed out, and purity is developed. How can the pure plant grow in impure soil?

Therefore adhere to this arrangement; your efforts will be crowned with sure success. This is your path. As you destroy one evil quality, develop the virtue opposite to it. By this process you will soon bring yourself up to that perfection which will culminate in identity with the Self which is your goal. Then all knowledge will be yours: you will be omniscient, omnipotent and you will feel your omnipresence. You will see your Self in all. You will have achieved eternal victory over the wheel of births and deaths, over the demon of worldliness. No more pain, no more misery, no more birth, no more death! Victory, victory be yours!

Glory to the Divine Mother! Let Her take you, step by step to the top of the spiritual ladder and unite you with the Lord!

SALUTATIONS to Lord Rama, an Incarnation of Lord Vishnu, who is measureless, who is of the nature of pure Consciousness and bliss, who is the consort of Sita, Master of Sri Hanuman, and the Lord of the three worlds, who took His birth at His own will in order to establish righteousness, destroy the wicked and protect His devotees.

Ramnavami or the birthday of Lord Rama falls on the 9th day of the bright fortnight of the month of Chaitra (March-April).

Rama was the Lord Hari Himself, incarnate on earth for the destruction of Ravana. He was well accomplished, beautiful and endowed with royal marks. His glory and prowess were unlimited. He was peerless on earth. He was free from malice. He was gentle. He was the protector of all His people. He always addressed them in gentle words. He never used any harsh words even when somebody provoked Him. He held sway over the whole world.

Let Sri Rama be your ideal. Ideals are remembered and adored for the purpose of adopting them in your own life. The Ramnavami celebration or the Vasanta Navaratri every year is an opportune period for us to saturate ourselves with the spirit of Lord Rama. We love and adore our ideals because we express thereby our yearning to unite with them. In our worship of God it is implied that we should be virtuous, good and perfect even as God is. Hence the wise instruction: "One should become divine in order to be able to worship God". One cannot be a real worshipper of Lord Rama unless one makes an honest attempt to grow in the virtues that the Lord represents. On the other hand, worship of Lord Rama is itself the surest means to develop such virtues.

One who approaches Sri Rama with love and worshipfulness becomes large-hearted, pure in spirit, good-natured and dispassionate in thought, word and deed. A true devotee of Lord Rama is His representative, with His power and His knowledge.

Lord Rama was the prince of the Ikshvaku race. He was virtuous and of manly strength. He was the Lord of the mind and the senses. Brave and valiant, He was yet gentle and modest. He was a sage in counsel, kind and sweet in speech, and most courteous and handsome in appearance. He was the master of all the divine weapons, and a great warrior. Ever devoted to the good and prosperity of His kingdom and His subjects, He was a defender of the weak and the protector of the righteous. Endowed with numerous wondrous powers of the mind, He was well versed in all sciences--in military science as well as the science of the Self.

Deep and unfathomed like the ocean, firm and steadfast like the Himalayan mountains, valiant like Lord Vishnu, He was the joy of Kaushalya. Though fierce like fire on the battlefield, He was calm like the cool breeze of the Mandara Hills, patient like Mother Earth, bounteous like the god of wealth and righteous like the lord of justice himself. In the pains and the griefs of His people, His heart swiftly sympathized with the sufferers. In the festive scenes which held them in joy, He like a father, shared their joys. By His honour and heroism, as well as by His gentleness and love for His subjects, He greatly endeared Himself to the hearts of His people. Such a great person was the Lord Rama!

Lord Rama was the best of men with a sterling character. He was the very image of love. He was an ideal son, an ideal brother, an ideal husband, an ideal friend and an ideal king. He can be taken to embody all the highest ideals of man. He led the ideal life of a householder to teach the tenets of righteousness to humanity. He ruled His people so well that it came to be known as Ram-Rajya, which meant the rule of righteousness, the rule which bestows happiness and prosperity on all.

The noblest lesson embodied in the Ramayana is the supreme importance of righteousness in the life of every human being. Righteousness is the spiritual spark of life. Cultivation of righteousness is the process of unfoldment of the latent divinity in man. The glorious incarnation of the Supreme Being in the form of Lord Rama has exemplified the path of righteousness. Let mankind follow His footsteps and practise the ideals cherished by Him, for it is only thus that there can be everlasting peace, prosperity and welfare in this world.

None but the righteous can be truly happy. None but he who has the correct sense of duty and the will for its implementation can be said to live worthily. One must be imbued with a definite conviction about the supremacy of moral principles, ethical values and spiritual ideals. These ought to guide one's day-to-day actions and serve as powerful means for the culture of the human personality. That is the purpose of life. That is the way to Self-realisation. That is the message and the mission of Lord Rama's Life on earth.

To a devotee, Sri Rama is not simply a good and a great person, but God Himself. Rama was the son of King Dasaratha of Ayodhya, but He is also the divine omnipresent, omnipotent and omniscient God. The destruction of the ten-headed Ravana signifies the annihilation of the mind or the ten senses. Worship of Lord Rama is worship of the all-pervading Godhead Himself. Read the prayers offered by Mandothari and Brahma in the Yuddha Kanda of the Ramayana. They refer to Rama as the one Creator of the universe, the God of all, the Ruler of the universe.

Devotion to God is not a simple emotion. It is the result of intense dispassion and purity of heart and attitude. You should strive your utmost to possess the good qualities that are extolled in the Ramayana and exemplified in the life of Lord Rama. Otherwise, emotion may rise up in you temporarily to a kind of ecstasy, but you will not experience divine consciousness thereby. Devotion is a fruit which ripens gradually through the processes of self-restraint and virtue. Without intense dispassion there can be no real Sadhana for Self-realisation. Only after detachment from the world of things, is it possible to attain the Supreme Godhead. Remember this.

Devotion has absolutely nothing to do with age, caste, creed, position or sex. Generally, the worldly-minded people say: "We will practise meditation and devotion when we retire from service." This is a serious mistake. How can you do serious Sadhana after squeezing out all your energy in working? How will you be able to practise the strict Yogic discipline in your old age? Is there any certainty in life? No, the spiritual seeds of discipline and devotion must be sown in you while you are young, while your heart is tender and untainted. Then only will it strike a deep root, blossom forth and bear fruit when you become old and retire. Only then can you bravely face the god of death and meet him with a smile!

I shall tell you the means of attaining the final release from the great cycle of births and deaths. Devotion to Lord Rama is a great purifier of the heart. From devotion arises knowledge. From knowledge comes the realisation of the pure Self. Knowing this perfectly, one goes to the Supreme Abode and merges in the Supreme Self.

Without first developing devotion to Rama who is the Self, who lives in the hearts of all beings, who is all bliss and who is peerless, how can man cross the ocean of worldly life which has sorrow, pain and misery for its waves?

Do thou therefore worship Lord Rama who is Vishnu and the consort of Sita who is Lakshmi. Abandon all foolishness and enmity. Take to the service of Lord Rama.

The Lord is extremely fond of those who have surrendered themselves to Him. He has given this promise in the Ramayana: "To anyone who once takes shelter under Me and solicits 'I am Thine', I bestow fearlessness from all beings. This is My vow".

Even a great sinner who is full of evil qualities and who is fond of other people's wealth, is freed from all kinds of faults that pertain to worldly life if only he remembers the Lord always. He attains purity and goes to the supreme abode of the Lord.

The Name of Lord Rama is the greatest purifier of the heart. It wipes away all one's sins. Not only this, but it wipes away the sinful tendencies as well. The Name is sweeter than the sweetest of objects. It is the haven of peace. It is the very life of pure souls. It is the purifier of all purifying agencies. It quenches the consuming fire of worldly desires. It awakens the knowledge of God. It bathes the aspirant in the, ocean of divine bliss. Glory to Sri Rama and His Name!

O Devotee! recite His Name, sing His glory and serve His Lotus Feet. Enthrone in your heart Lord Rama of dark hue, whose image is reflected in the heart of Lord Shiva. Blessed is the pious soul who uninterruptedly drinks the nectar of Sri Rama's Name which has been churned out of the ocean of the Vedas, which removes the impurities of the Kali Yuga or the iron age, which lives constantly on the lips of Lord Shiva, which is a sovereign remedy or unfailing specific to cure the disease of worldly existence and which is the life of Mother Sita.

Ram-Nam burns ignorance, passion and sin. With or without knowledge, correctly or incorrectly, when the word "Rama" is pronounced it showers a rain of good upon the devotee. Sri Rama is Brahman who takes one across the ocean of worldly existence. Rama is one in across whom the Yogis sport, that is, the Self within.

Lord Shiva tells His consort Parvati: "This Ram-Nam is equal to the Lord's thousand Names, or repetition of the Mantra a thousand times".

I call this the anti-gossip tonic. When you find that you are wasting your time in gossip, repeat His Name several times. You can make up for the time lost, and the mind will be slowly weaned away from the habit of gossiping.

Sri Rama is also a wish-fulfilling tree. He will bestow upon you whatever you want! Just read what Lord Shiva further says:

"The seat of all good things, the destroyer of all impurities of this age of darkness, purer than purity itself, the food for the journey of aspirants on the path to salvation, their only resting place, the very life-breath of virtuous men, is the Divine Name of Sri Rama. So say the sages".

On the auspicious Ramnavmi day take a firm resolve that you will repeat Ram-Nam with every breath and that you will endeavour to lead a righteous life.

Ramnavmi is one of the most important festivals of the Vaishnava sect of the Hindus. However, even those who adore Lord Shiva celebrate the occasion. Some observe a strict fast on the day. Temples are decorated and the image of Lord Rama is richly adorned. The holy Ramayana is read in the temples. At Ayodhya, the birthplace of Sri Rama, a big fair is held on this day.

In South India the Sri Ramnavmi Utsavam is celebrated for nine days with great fervour and devotion. Those talented in the art of story-telling narrate the thrilling episodes of the Ramayana. The Kirtanists chant the holy Name of Rama and celebrate the wedding of Rama with Sita on this great day. It is an extremely colourful ceremony, highly inspiring and instructive, too.

O beloved seekers! time is fleeting. Know the value of time. Time is most precious. Utilise every second profitably. Do not procrastinate. Abandon all idle gossiping. Forget the past. Live every moment of your life for the realisation of the divine ideal and goal. Unfold your latent faculties. Grow, evolve and become a superhuman or a dynamic Yogi. Struggle hard and reach the goal of life.

May you all attain the final beatitude of life through intense devotion towards Lord Rama! May you live immersed in the ecstasy of divine love! May Sri Rama who is as effulgent as a million suns and who is adored by the gods and devotees, protect you all! May the blessings of Lord Rama be upon you all!

https://youtu.be/RkCnvhqfUJ4?si=OTZOFa64kQRNHKwX

Mysterious are the ways and many are the phases by which the universe portrays itself as an organic oneness moving towards the realisation of itself in the highest reach of Self-consciousness. Every breath that flows from man, every movement of his limbs, every form of his behaviour, is, consciously or unconsciously, directly or indirectly, an effort towards the reconstruction of his personality to suit a better purpose, to bring about an easier condition of life with a greater sense of freedom. Man represents a microscopic specimen of what happens in the gigantic cosmos in a colossal grand scale. The aspirations, the changes in the forms of consciousness, the efforts towards unity, freedom and the greatest happiness in the greatest quantity possible, which are seen to be vigorously active in man, can also be seen to be busy in the fulfilment of the scheme of the cosmos. In one’s own personal life, in family, in society, in the state, one struggles to manifest a regular system and order, abolishing chaos and confusion, an intense passion for the firm establishment of what seems to be innate in the very consciousness of all beings, especially in the self-conscious ones in whom the development of intelligence has come to the stage of possessing the ability to know the difference between right and wrong, true and false. The universe does the same thing, with this difference, that, while man strives with insufficient knowledge, the universe moves freely with unrestricted and direct expression of the tendency to recognise and establish the highest Truth, Goodness and Freedom in its infinite bosom.

The changes that take place in the parts are felt in the constitution of the Whole. As every cell in the human body attempts to live in accordance with the law that regulates the whole body, and as every error on the part of a cell in the execution of its purpose brings about a reaction from the entire body with the purpose of setting aright the wrong that has taken place, so the Cosmic Law corrects the errors on the part of the individuals constituting the cosmos. Small errors cause mild reactions and great errors cause tremendous reactions. So does a great virtue bring about a great change. Even the so-called unheeded acts in the grosser world cause mighty vibrations in the subtler region. There is nothing in all the different planes of the universe which is not known in the ether of consciousness in a very intense manner. God, the Supreme Consciousness, is the highest Law and Order, and when things go against this Eternal System, He shall correct this wrong immediately, then and there, in that length of time and with that mode of operation which will best fit that particular kind, that nature and that form of wrong. God incarnated Himself as Sri Krishna to effect such a change.

Bhagavan Sri Krishna is the immortal manifestation of God in all His splendour, that man was ever given the fortune to behold. Man! Blessed thou art, that hast visualised with thy fleshly eyes the mighty Dignity of the Supreme Sovereign of the Universe! Thou art purified; thy birthright is to realise Him; thy fortune is a part of His Greatness! Sri Krishna may be called the "Collective Man", who represented all beings hungering and thirsting to gain the Highest Freedom and who voiced forth their deepest aspirations in the loudest possible tone. He came to release man from the thraldom of vice and correct his vision so that he could walk along the ever-illumined path to perfection. Sri Krishna is the articulation of the pure longings that are buried in the hearts of people. Sri Krishna is not merely a historical man who came and went, like others, but the Eternal Purusha who dwells even now and shall live in the everlasting future, in the core of all manifestation. It is the Symbol of the Absolute descended into relativity that we call Krishna, the ever-beloved protector of all that breathe and air.

Sri Krishna came to reorganise and reconstruct the society of beings on the basis of Dharma. Dharma is the manner by which one directly or indirectly abides and lives in conscience with the Law of the Universal Whole. That which is conducive, in whatever way, either immediately or ultimately, to the experience of absolute independence is Dharma. Mankind forgot the Law, groped in darkness, committed blunders and managed to disturb the equilibrium and harmony of the Universe. There was a reaction from the Whole, to bring back the universe to its essential and natural equilibrium, and the result is Sri Krishna. So Sri Krishna is called an Avatara, a descent of God in the world, of the Whole in the parts, of the Absolute in the relative. An Avatara is different from a Rishi or a Jivanmukta who represents an ascent of man to God, whereas the Avatara is a descent of God to man, consciously and deliberately. Sri Krishna lived the universal life, laughed a universal laughter, and walked on earth as the moving Spirit of the universe. To worship Him is to be in the Presence of God; to know Him is to realise the Self.

In Sri Krishna we find the blending of the Supreme Spirit and the Supreme Law, as a difference in unity and as a unity in difference. Sri Krishna can be characterised as one who, with the majesty of a Seer and a Divine Incarnation, touched God above and the earth below. The universe is the Glory and the Law of the Absolute in concrete manifestation. Law is the manner in which the Indivisible one appears and exists as the divided many. In Sri Krishna, the relative rarefies into the Absolute, and the Absolute fades away into the relative. The gorgeous prince and the austere sage embrace each other in Sri Krishna. In Him man and God see each other, as it were, and the world recognises its Maker. Power and Wisdom reach their climax, the earth and the heavens greet one another and peace and joy reach super-abundance in our benign Lord, Sri Krishna. Dharma and Bhrama become one, the universe becomes the sport of the Divine, when the Lila Purushottama, Sri Krishna, hoists the flag of the Infinite in the region that is mundane, and reports Himself as the representative of the Eternal among the non-eternal. The dictum that "Truth alone triumphs, and not falsehood" is picturesquely illustrated in the deeds of Sri Krishna. The power behind virtue, the spirit behind goodness, the truth behind the apparent success of evil has been demonstrated through dramatic scenes in Sri Krishna’s unfailing support to the Pandava brothers. Here He is, with everyone, as the Eternal Companion; only He must be looked to for help.

What a grand life! The householder and the Sannyasin, the great enjoyer and the great renouncer, the child and the sagacious, the sportive and the contemplative, the human and the Divine, melt together in the menstruum of Sri Krishna and exist as One! Truly, God is All, and to God all are one. "He is woman and He is man; He is boy and He is girl; He is the old one tottering with a stick; He exists pervading all things" (Svetasvatara Upanishad, IV-3). Sri Krishna’s life is a standing example of the omnipresence, omniscience and omnipotence of God, of the fact of Divine Grace and of individual instrumentality in the evolution and involution of the universe. His life is a pattern of life perfect, of the attainment of the ideal of the Superman, of the philosopher-statesman, the sage-administrator, the human realisation in life of the divine Transcendental Reality. Sri Krishna, as the ideal Superman, shows in His life the way and the goal of life of all, explains how to live and why to live. Life should aim at the direct knowledge and experience of the Absolute, and it should be lived in a way which does not, at any stage, violate the principle of this eternal Law, but affirms it in every walk of life.

Beloved aspirants! Celebrate the birthday of Bhagavan Sri Krishna, the sacred Janmashtami, making it an occasion for you to turn over a new leaf, to start afresh Sadhana for God-realisation, with added vigour and greater effort, utilise the day and night of Sri Krishna-Janmashtami for prayer, Japa, worship and meditation. Be pure. Be virtuous. Be sincere. Apply yourself with firm faith and strength of will. Yield not to beguilements and threats. Move on forward with confidence and determination. You shall succeed in achieving life’s Supreme Goal. The Grace of the Almighty is ever with you.

Peace be to you all! May the mighty Grace of Lord Sri Krishna flow through your hearts and prepare you for the memorable regeneration in the Spiritual Consciousness! May your efforts towards Self-realisation be crowned with glorious success! May you attain Kaivalya Moksha!

Om  Shanti!

INTRODUCTION

The Ramayana of Valmiki is perhaps the most ancient and glorious epic in the world. It is known as the Adikavyam,—the first poem. Ramayana exercises a great moulding power on the life of man. It contains object lessons for husbands and wives, parents and children, brothers and sisters, friends and enemies.

ITS ORIGIN

Valmiki once asked Narada, "O Venerable Rishi! Please tell me whether there is a perfect man in this world who is at once virtuous, brave, dutiful, truthful, noble, steadfast in duty, and kind to all beings".

Narada replied, "There is such a one, a prince of Ikshvaku's line named Rama. He is virtuous, brave, gentle, and wise. He is a great hero. He loves his subjects immensely. He is a protector of Dharma. He is firm and steadfast. He is just and liberal. He is well-versed in the Vedas and in the science of arms. He is unique in the possession of virtues and matchless in beauty. He is an obedient son, a kind brother, loving husband, a faithful friend, an ideal king, a merciful enemy, and a lover of all living beings. All people adore him".

Valmiki, reflecting over this flowing description, was walking along the banks of the river Tamasa. He happened to see a pair of Kraunchas (birds) sporting with each other in love. Suddenly the male bird was shot dead by a cruel fowler and the female, seeing her mate rolling on the ground in the agony of pain, screamed out most pitifully her lamentations. The sage felt great pity at the sight of the fallen bird and his grieving spouse and burst forth in the exclamation: "Never, O fowler, shalt thou obtain rest, as thou hast killed a Krauncha in the midst of his love". These words came out spontaneously in the form of a musical verse having four feet of eight syllables each (Anushtup metre).

Then Brahma himself, the Creator of the world, appeared before the poet and said, "Sing Rama's charming story in the same melodious metre. As long as this world endures, as long as the stars shine in heaven, so long shall thy song spread among men". So saying Brahma vanished. He inspired the poet with the knowledge of Sri Rama's whole story; whereupon Valmiki sat down in meditation and saw every event in Sri Rama's story in detail in his Yogic vision. Then he began to write the Ramayana. The melody of Ramayana was born from a heart of love and pity for the wounded bird. When applied to Ramayana, the verse of Valmiki sung out of pity for the Krauncha, can be interpreted thus: Sri Rama and Sita represent the two Kraunchas. Ravana represents the cruel hunter. Sita was cruelly separated from Rama by the cruel hunter Ravana. There is a slight similarity in these cases. The hunter's cruel act was a forerunner to Valmiki's inspiration to narrate the Ramayana.

Valmiki Ramayana contains 24,000 verses which have been grouped into 500 Chapters and that again into seven Kandas or sections, viz., Bala, Ayodhya, Aranya, Kishkindha, Sundara, Yuddha and the Uttara Kandas. In contains genuine classical Sanskrit poetry. Rama's young sons, Kusa and Lava, were the first reciters to the world, who sang to music this reputed work. They came in the garb of ascetics from the hermitage of their teacher Valmiki, and sang the wonderful poem in the presence of their father Rama and other heroes of the story.

The Ramayana is a marvellous book which contains the essence of all Vedas and all sacred scriptures. It is a treasure for man. It is a reservoir which contains the nectar of Immortality. It delineates the character of a son who kicks off the throne and the pleasures of the senses and the world to fulfil the words of his father and lives in the forest for a period of fourteen years. It depicts the character of a father who sends even his most beloved son in exile in order to keep up his word. It delineates the character of an ideal, chaste wife who is devoted to her husband till the end of her life, shares his adversities, and serves him untiringly in the forest, and who also regards her husband as God. Above all, it also points out the character of a brother, who places brotherly affection above everything else in this world and follows his brother in the forest leaving all pleasures of the palace and leading the way to ward off all dangers. The description of nature in Ramayana is most sublime and beautiful. One can actually feel that the hills, the rivers, the trees, and the birds are really one with human joys and sorrows. The description of battle-scenes is magnificent. The chief characteristic of Ramayana is simplicity. Pathos and tenderness run through the whole poem. Poetry and morality are charmingly united. There is loftiness of moral tone. The Ramayana has a historical basis. It is a book of antiquity. It is not a mere allegoric poem. It is a marvellous inspiring book for all times, that has loomed large for centuries over the destinies of millions of people and will certainly continue to do so for ages to come.

SYNOPSIS OF THE SEVEN KANDAS

In Bala-Kanda the Incarnation of Sri Rama and his childhood life are described. Rama helps Visvamitra by guarding his sacrifice. He slays ogress Tataka and Subahu. He frees Ahalya from her curse. He breaks the bow of Siva and marries Janaki and annihilates the pride of Parasurama.

In Ayodhya-Kanda preparations are made for installing Rama as heir-apparent. His step-mother Kaikeyi stands in the way and sends him in exile for fourteen years. Rama's brother Lakshmana and wife Sita follow him. Raja Dasaratha (father) becomes very much afflicted at heart on account of his separation from Rama and dies due to grief. Rama, Lakshmana, and Sita are entertained by Guha, a hunter-chief. They cross the Ganga and meet Rishi Bharadvaja. They go to Chitrakuta on the advice of the Rishi. They build a cottage made up of grass and leaves (Parna Kutir) there. Then Bharata (another devoted brother) goes to the forest and insists Rama to return to the country and finally takes Rama's sandals alone. He places the sandals on the throne and rules the kingdom in the name of Sri Rama. Bharata himself lives at Nandigrama.

In Aranya-Kanda, Viradha, a giant, attacks Rama and Lakshmana in the Dandaka forest. Rama kills him. Thereafter, they pay a visit to the Rishis Sarabhanga, Sutikshna, and Atri. Anasuya, wife of Atri, gives an inspiring discourse on the duties of a wife to Sita. Then they meet Rishi Agastya. Rama receives celestial weapons from him. They encounter the giantess Surpanakha in the Panchavati forest. She is disfigured by Lakshmana. Lakshmana cuts her nose and ears. Khara and Trisiras (along with fourteen thousand giants), brothers of Surpanakha, are very much enraged. They fight against Rama. They are slain in the battle.

Surpanakha goes to Lanka and complains to her brother Ravana. Under Ravana's plan, Maricha, uncle of Ravana, assumes the form of a golden deer and appears before Sita, Rama, and Lakshmana. Sita requests Rama to get the deer for her. Rama proceeds to catch the deer and kills it. In the mean time, Ravana carries away Sita in the absence of Rama and Lakshmana. Jatayu, the king of vultures, challenges Ravana, but he is mortally wounded. Rama obtains all information about Sita from the dying Jatayu. He is very much afflicted at heart. Subsequently, Rama and Lakshmana kill Kabandha near the lake Pampa. Then they meet the pious Sabari. She offers them roots and fruits with great devotion.

In Kishkindha-Kanda Rama meets Hanuman on the banks of Pampa. They proceed to Mount Rishyamuka and make an alliance with Sugriva. Sugriva kills Vali with the help of Rama. Sugriva is crowned as the king of Kishkindha. Rama consoles Tara, wife of Vali. Thereupon, Hanuman with a party of monkeys proceeds in search of Sita. He takes with him the ring of Rama as token. He makes a vigorous search and is not able to find out Sita. Jambavan (chief of bears) finds out Sampati, brother of Jatayu, in a cave, who gives out facts. Hanuman climbs up the top of a hill by his direction and from there he leaps across the ocean to Lanka.

In Sundara-Kanda Hanuman's exploits are described. During his aerial journey, Mainaka, an island peak, invites Hanuman to rest on its top at the request of the ocean. Afterwards, Simhika, a monstress living in the ocean, drags him down by catching his shadow. Hanuman kills her. Then he gets a distant view of Lanka and enters the city at night. He finds out Sita in the Asoka grove. He gives her Rama's token and message. Hanuman destroys the Asoka grove. The Rakshasas imprison Hanuman. Hanuman frees himself and sets fire to Lanka. He returns back to the place where Rama is staying and gives Sita's gem to Rama. Rama is highly delighted when he receives Sita's token and her message.

In Yuddha-Kanda, Nala (one of the monkey-chiefs) builds a bridge across the ocean by the advice of the ocean. The heroes with a large army of monkeys cross the ocean and reach Lanka. Vibhishana (brother of Ravana) joins them and tells them how to destroy Ravana and his army. Kumbhakarna, Indrajit, and Ravana are killed in battle. During the battle, both the parties of Rama and Ravana use Astras or weapons charged with Mantras. Rama sends an Astra on Ravana's' party. All Rakshasas appear as Rama. They kill one another. Ravana discharges on Rama, Nagastra (arrow that becomes serpents full of poison). The arrows have their mouths like serpents and vomit forth fire all around. The Rama discharges Garudastra. The arrows becomes Garudas and cut off the serpent arrows on all sides. Garudas are the enemies of serpents. Rama uses Brahmastra to kill Ravana. Sita is rescued. Sita's honour is tested in the fire. She comes out more glorious and effulgent than ever. Vibhishana is then crowned as king in Lanka. Sri Rama with his party returns to Ayodhya in the flying car called Pushpaka. Rama is crowned as Emperor. The people of his kingdom feel extremely happy.

In Uttara-Kanda, Sri Rama's reign is described as Rama-Rajya. There is righteousness everywhere. Everywhere there are plenty and prosperity. There is neither disease nor sorrow. There are neither dacoits nor thieves. Life and prosperity are quite safe. The four Varnas duly observe their Dharmas. Sri Rama goes back to His Supreme Abode (Saketa-Puri or Dhama) after a long and prosperous rule.

The esoteric meaning of Ramayana is this: Ravana represents Ahankara or egoism. His ten heads represent the ten senses. The city of Lanka is the nine-gated city of the physical body. Vibhishana corresponds to the intellect. Sita is peace. Rama is Jnana (wisdom). To kill the ten-headed Ravana is to kill the egoism and curb the senses. To recover Sita is to attain the peace which the Jiva (individual) has lost on account of desires. To attain Jnana is to have Darsana of Rama or the Supreme Self.

He who crosses this ocean of Moha and destroys the Rakshasas,—Raga and Dvesha (likes and dislikes),—is a Yogin who is united with Santi or Peace, ever rests in Atman, and enjoys the eternal bliss. Sri Rama stands for the 'Good' (Sattva); Ravana for the 'Evil'. Sri Rama and Ravana fought with each other. Eventually Sri Rama became victorious. The positive always overcomes the negative. Good always overcomes evil.

SRI HANUMAN is worshipped all over India—either alone or together with Sri Rama. Every temple of Sri Rama has the murti or idol of Sri Hanuman. Hanuman was the Avatara of Lord Siva. He was born of the Wind-God and Anjani Devi. He is also called by the names Pavanasuta, Marutsuta, Mahavira, Bajrangabali and Pavankumar.

Hanuman was the living embodiment of the power of Ram-Nam. He was an ideal selfless worker, a true Karma Yogi who worked desirelessly. He was a great devotee and an exceptional Brahmachari or celibate. He served Sri Rama with pure love and devotion, without expecting any fruit in return. He lived only to serve Sri Rama. He was humble, brave and wise. He possessed all the divine virtues. He did what others could not do—crossing the ocean simply by uttering Ram-Nam, burning the demon-king's city of Lanka, and bringing the sanjeevini herb to restore the life of Lakshmana. He brought Sri Rama and Lakshmana from the nether world after killing Ahiravana.

Hanuman possessed devotion, knowledge, spirit of selfless service, power of celibacy, and desirelessness. He never boasted of his bravery and intelligence.

He said to Ravana, "I am a humble messenger of Sri Rama. I have come here to serve Sri Rama, to do His work. By the command of Sri Rama, I have come here. I am fearless by the Grace of Sri Rama. I am not afraid of death. I welcome it if it comes while serving Sri Rama."

See how humble Hanuman was! How deep was his devotion to Sri Rama! He never said, "I am the brave Hanuman. I can do anything and everything."

Sri Rama Himself said to Hanuman, "I am greatly indebted to you, O mighty hero. You did marvellous, superhuman deeds. You do not want anything in return. Sugriva has his kingdom restored to him. Angada has been made the crown prince. Vibhishana has become king of Lanka. But you have not asked for anything at any time. You threw away the precious garland of pearls given to you by Sita. How can I repay My debt of gratitude to you? I will always remain deeply indebted to you. I give you the boon of everlasting life. All will honour and worship you like Myself. Your idol will be placed at the door of My temple and you will be worshipped and honoured first. Whenever My stories are recited or glories sung, your glory will be sung before Mine. You will be able to do anything, even that which I will not be able to!"

Thus did Sri Rama praise Hanuman when the latter returned to Him after finding Sita in Lanka. Hanuman was not a bit elated. He fell in prostration at the holy feet of Sri Rama.

Sri Rama asked him, "O mighty hero, how did you cross the ocean?"

Hanuman humbly replied, "By the power and glory of Thy Name, my Lord."

Again Sri Rama asked, "How did you burn Lanka? How did you save yourself?"

And Hanuman replied, "By Thy Grace, my Lord."

What profound humility Hanuman embodied in himself!

There are many who want wealth in return for their services. Some do not want wealth, but they cannot resist name and fame. Others do not want any of these, but they want approbation. Still others want nothing, but they boast of their deeds. Hanuman was above all these. That is why he is recognised as an ideal Karma Yogi and an unsurpassed adept in Bhakti. His life is full of object lessons. Everyone should try his best to follow the noble example of Hanuman.

His birthday falls on Chaitra Shukla Purnima—the March-April full moon day.

On this holy day worship Sri Hanuman. Fast on this day. Read the Sri Hanuman Chalisa. Spend the whole day in the Japa of Ram-Nam. Hanuman will be highly pleased and will bless you with success in all your undertakings.

Glory to Hanuman! Glory to his Lord, Sri Rama!

Sri Hanuman was born of Anjani from Pavana, the wind-god. He was named Hanuman after the name of the city of Hanumpur over which his maternal uncle Parti Surya ruled. Hanuman's body was hard as a stone. So Anjani named him Vajranga. He is also known by the names "Mahavir" or mightiest hero (because he exhibited several heroic feats), Balibima and Maruti.

The world has not yet seen and will not see in future also a mighty hero like Sri Hanuman. During his life he worked wonders and exhibited superhuman feats of strength and valour. He has left behind him a name which, as long as the world lasts, will continue wielding a great influence over the minds of millions of people.

He is one of the seven Chiranjivis. He was the only learned scholar who knew the nine Vyakaranas. He learnt the Sastras from the sun-god. He was the wisest of the wise, strongest of the strong and bravest of the brave. He was the Sakti of Rudra. He who meditates on him and repeats his name attains power, strength, glory, prosperity and success in life. He is worshipped in all parts of India, particularly in Maharashtra.

He was born at the most auspicious hour of the morning of the 8th of the Lunar month, Chaitra, at 4 o'clock on the most blessed day, Tuesday.

He had the power to assume any form he liked; to swell his body to an enormous extent and to reduce it to the length of a thumb. His strength was superhuman. He was the terror of Rakshasas. He was well versed in the four Vedas and other sacred books. His valour, wisdom, knowledge of the scriptures and superhuman strength attracted everybody who came near him. He had extraordinary skill in warfare.

He was the chosen messenger, warrior and servant of Sri Rama. He was the votary and devotee of Lord Rama. Rama was his all in all. He lived to serve Rama. He lived in Rama. He lived for Rama. He was a minister and intimate friend of Sugriva.

From his very birth he exhibited extraordinary physical strength and worked many miracles.

When he was a child he put the sun into his mouth. All the gods were very much troubled. They came with folded hands to the child and humbly entreated him to release the sun. The child set free the sun at their request.

Hanuman saw Sri Rama for the first time in Kishkindha. Sri Rama and Lakshmana came there in the course of their search of Sita whom Ravana had carried away.

A Rishi pronounced a curse on Hanuman for his wrong action, that he would remain unconscious of his great strength and prowess till he met Sri Rama and served him with devotion. As soon as Hanuman beheld Sri Rama he became conscious of his strength and power.

In Lanka, Hanuman exhibited his immense strength and extraordinary powers. He destroyed the beautiful grove which was a pleasure resort of Ravana. He uprooted many trees and killed many Rakshasas. Ravana was very much infuriated at this. He sent Jambumali to fight against Sri Hanuman who took the trunk of a tree and hurled it against Jambumali and killed him. Ravana sent his son Aksha to fight against Hanuman. He was also killed. Then he sent Indrajit. Hanuman threw a great tree upon Indrajit. Indrajit fell down senseless on the ground. After some time Indrajit recovered his consciousness. He threw the noose of Brahma on Hanuman. Hanuman allowed himself to be bound by the noose. He wanted to honour Brahma. Indrajit ordered the Rakshasas to carry the monkey to his father's court. Even a hundred Rakshasas were not able to lift Hanuman.

Hanuman made himself as light as possible. The Rakshasas then lifted him up. When they placed him over their shoulders he suddenly became heavy and crushed them to death. Then Hanuman asked the Rakshasas to remove the rope. They removed the rope and Hanuman proceeded to the council hall of Ravana.

Ravana said, "O mischievous monkey, what will you say in your defence? I will put you to death." Hanuman laughed and said, "O wicked Ravana, give back Sita to Lord Rama and ask his pardon; otherwise you will be ruined and the whole of Lanka will be destroyed." These words of Hanuman made Ravana very furious. He asked the Rakshasas to cut off the head of Hanuman.

Vibhishana intervened and said, "O brother, it is not lawful and righteous to kill a messenger. You can inflict some punishment only."

Ravana consented. He wanted to deprive Hanuman of his tail and make him ugly. He ordered the Rakshasas to wrap Hanuman's tail with cloths soaked in oil and ghee. Hanuman extended his tail to such length and size that all the cloths in Lanka would not cover it. Then he reduced his tail of his own accord. The Rakshasas wrapped the tail with cloths soaked in oil and ghee and lighted the cloths. Hanuman expanded his body to an enormous size and began to jump from place to place. The whole of Lanka caught on fire. All the palatial buildings were burnt down to ashes.

Hanuman then jumped into the sea in order to cool and refresh himself. A drop of his perspiration fell into the mouth of a great fish which gave birth to a mighty hero named Makara Dhvaja. Makara Dhvaja is considered the son of Hanuman. Thereupon Hanuman went to the Asoka grove and told Sita all that he had done.

Then he crossed the sea through the air and came to the place where his army was placed. He told them all that had happened. Thereupon they all marched quickly to carry the good news to Sri Rama and Sugriva. They reached the city of Kishkindha. Hanuman gave Sita's ring to Lord Rama. Sri Rama rejoiced heartily. He praised Hanuman and embraced him saying, "O mighty hero I cannot repay your debt."

When all the brothers and sons of Ravana were killed, Ravana sent for his brother Ahi Ravana who was the king of the nether world. Ahi Ravana came to Lanka. Ravana asked his help to fight against Sri Rama and Lakshmana.

Ahi Ravana consented to help his brother. At the dead of night he assumed the form of Vibhishana, the brother of Ravana and an ally and devotee of Sri Rama. He reached the place where Rama and Lakshmana were sleeping. Hanuman was keeping watch. He thought that it was Vibhishana who was coming. Therefore he allowed him to enter the camp. Ahi Ravana quietly took the two brothers upon his shoulders and repaired to his kingdom.

When the day dawned, Hanuman found out that Sri Rama and Lakshmana were missing. He found out that Ahi Ravana had carried them to his kingdom. At once he proceeded to the nether world and received information that Ahi Ravana had made arrangements to kill the two brothers in sacrifice. Hanuman assumed a tiny form, entered the temple and sat over the image of the goddess. The image went down into the earth. Hanuman took her seat. When Ahi Ravana was about to sacrifice the two brothers, Hanuman appeared in his own form and killed him. He installed Makara Dhvaja, his own son on the throne, took the brothers on his shoulders and brought them to Lanka.

Hanuman killed many heroes in the great war. Dhumar, Vajro, Roshat, Ankhan and several other great warriors were killed by him.

When the great war was over, Vibhishana was installed on the throne of Lanka. The time of banishment was about to be over. Sri Rama, Lakshmana, Sita and Sri Hanuman sat in the Pushpaka Vimana or aeroplane and reached Ayodhya in time.

The coronation ceremony of Lord Rama was celebrated with great eclat and pomp. Sita gave Hanuman a necklace of pearls of rare quality. Hanuman received it with great respect and began to break the pearls with his teeth. Sita and other ministers who were sitting in the council hall were quite astonished at this queer act of Hanuman.

Sita asked Hanuman, "O mighty hero, what are you doing? Why do you break the pearls?" Sri Hanuman said, "O venerable mother, it is the most valuable necklace indeed as it has come to me through thy holy hand. But I want to find out whether any of the pearls contain my beloved Lord Rama. I do not keep a thing devoid of him. I do not find him in any of the pearls." Sita asked, "Tell me whether you keep Lord Rama within you." Sri Hanuman immediately tore open his heart and showed it to Sri Rama, Sita and others. They all found Lord Rama accompanied by Sita in the heart of Sri Hanuman.

Lord Rama rejoiced heartily. He came down the throne and embraced Hanuman and blessed him. Sri Hanuman passed the rest of his life in the company of the Lord.

When Sri Rama ascended to his supreme abode, Sri Hanuman also wished to follow him. But the Lord asked him to remain in this world as his representative and attend all the assemblies of men where discourses on his deeds were held and heard, and help his devotees in cultivating devotion.

He is a Chiranjeevi. He is everywhere. He who has eyes and devotion beholds him and receives his blessing.

Hanuman ranks first amongst the heroes of the world. His heroic deeds, wonderful exploits and marvellous feats of strength and bravery cannot be adequately described. His sense of duty was extremely laudable. He had great skill in all military tactics and methods of warfare. His crossing the sea of thirty miles in one leap and lifting the crest of a mountain in the palm of the hand, his carrying of the brothers on his shoulders from the nether world to Lanka are all astounding, superhuman feats which baffle human description.

He conquered innumerable difficulties which cropped up in his way through his courage, patience and undaunted spirit. He made untiring search to find Sita. At the time of danger he exhibited marvellous courage and presence of mind. He was steady and firm in his actions. He was always successful in his attempts. Failure was not known to him. He gave up his life in the service of the Lord. He had not a tinge of selfishness in his actions. All his actions were offerings unto Lord Rama. No one reached the peak in Dasya Bhava like Sri Hanuman. He was a rare jewel among devotees, the supreme head among Pundits, the king among celibates and the commander among heroes and warriors.

O mighty Hanuman, untiring and devoted Sevak of Sri Rama, joy of Anjana, king of Brahmacharins, show us the secrets of Brahmacharya and the ways to attain purity in thought, word and deed. May India have such heroes and Brahmacharins ever more!

Where Hanuman is, there are Sri Rama and Sri Sita and wherever Sri Rama and Sri Sita are praised and their deeds recited, there Hanuman is.

Glory to Hanuman, the blessed devotee of Lord Rama. Glory, glory to Sri Anjaneya, the mighty hero, undaunted warrior and learned Brahmacharin, the like of whom the world has not yet seen and will not see in time to come.

May his blessings be upon you all. Let us sing his glory now:

Jaya Siya Ram Jaya, Jaya Siya Ram
Jaya Hanuman Jaya, Jaya Hanuman.

THE GITA Jayanti, or the birthday of the Bhagavad Gita, is celebrated throughout India by all the admirers and lovers of this most sacred scripture on the eleventh day (Ekadashi) of the bright half of the month of Margaseersha (December-January), according to the Hindu almanac. It was on this day that Sanjaya narrated to King Dhritarashtra the dialogue between Sri Krishna and Arjuna, and thus made the glorious teachings of the Lord available to us, and to people of the world, for all time.

The Gita Jayanti marks one of the greatest days in the history of mankind. Nearly six thousand years ago on that day a dazzling flash of brilliant light lit up the firmament of human civilization. That flash, that marvellous spiritual effulgence, was the message of the Bhagavad Gita, given by the Lord Himself on the battlefield of Kurukshetra. Unlike ordinary flashes of light which die away after a split-second, this brilliant flash of that memorable day has continued to shine through the centuries, and even now illumines the path of humanity on its onward march to perfection.

The Gita is the most beautiful and the only truly philosophical song. It contains sublime lessons on wisdom and philosophy. It is the “Song Celestial”. It is the universal gospel. It contains the message of life that appeals to all, irrespective of race, creed, age or religion.

The Gita was given to us about six thousand years ago through Arjuna, an Indian prince, by Sri Krishna, the Lord incarnate. The teachings are based on the Upanishads, the ancient, revealed metaphysical classics of India. The Gita shows a way to rise above the world of duality and the pairs of opposites, and to acquire eternal bliss and immortality. It is a gospel of action. It teaches the rigid performance of one’s duty in society, and a life of active struggle, keeping the inner being untouched by outer surroundings, and renouncing the fruits of actions as offerings unto the Lord.

The Gita is a source of power and wisdom. It strengthens you when you are weak, and inspires you when you feel dejected and feeble. It teaches you to embrace righteousness and to resist unrighteousness.

The Gita is not merely a book or just a scripture. It is a living voice carrying an eternally indispensable and vital message to mankind. Its verses embody words of wisdom coming from the infinite ocean of knowledge, the Absolute Itself.

The voice of the Gita is the call of the Supreme. It is the divine sound explained. The primal source of all existence, all power, is the manifested sound, Om. This is the Divine Word. It is Nada Brahman, whose unceasing call is: “Be ye all ever merged in the eternal, unbroken, continuous consciousness of the Supreme Truth.” This is the sublime message that the great Gita elaborates and presents in all comprehensiveness and in a universally acceptable form. It is verily this message of the Bhagavad Gita that I wish to recall and reproclaim with emphasis to you.

To be always conscious of the Divine, to ever feel the Divine Presence, to live always in the awareness of the Supreme Being in the chambers of your heart and everywhere around you, is verily to live a life of fullness and divine perfection on earth itself. Such constant remembrance of God and such an attitude of mind will release you forever from the clutches of Maya and free you from all fear. To forget the Supreme is to fall into Maya. To forget Him is to be assailed by fear. To live in unbroken remembrance of the Supreme Truth is to remain always in the region of Light,  far beyond Maya’s reach.

Mark carefully how the Gita stresses again and again this lofty message. The Lord declares: “Keep thou thy mind in Me, in Me place thy reason”.

In another verse He says: “Therefore, at all times remember Me and fight. You will surely attain Me, having thus offered yourself”.

And yet again: “Perform thou action, remaining united with Me at heart”.

The Gita guides you to glory with the watchwords: “Be thou divine-minded, devoted to Me as your goal, and let your subconscious mind be divine”.

The Lord gives the following firm assurance also: “I become the saviour from this mortal world for those whose minds are set on Me”.

Such is the most illuminating message of the Gita, seeking to lead man to a life of perfection even while performing his ordained role here. Long has this message been neglected by man. Forgetting the Lord, the world has turned towards sense indulgence and mammon. A terrible price has been paid. O man, enough of this forgetfulness! The Lord has warned you against heedlessness: “If, out of egoism, thou wilt not hear, then thou shalt perish”.

It is a matter of great regret that many young men and women of India know very little of this most unique scripture. One cannot consider oneself as having attained a good standard of education if one does not have a sound knowledge of the Srimad Bhagavad Gita. All post-graduate knowledge, all research in universities is mere husk or chaff when compared to the wisdom of the Gita.

Live in the spirit of the teachings of the Gita. Mere talks or lectures will not help you in any way. Become a practical “man-of-the-Gita”.

The Gita may be summarized in the following seven verses:

1. “Uttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body thus, attains the Supreme Goal”.

2. “It is meet, O Lord, that the world delights and rejoices in Thy praise; the demons fly in fear to all quarters, and all the hosts of Siddhas bow to Thee!”

3. “With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the world, enveloping all”.

4. “Whosoever meditates on the omniscient, ancient ruler of the whole world, minuter than an atom, the supporter of all, of form inconceivable, effulgent like the sun, such a one goeth beyond the darkness of ignorance”.

5. “They, the wise, speak of the indestructible Asvattha, having its roots above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas”.

6. “And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of Vedanta, and the knower of the Vedas am I”.

7. “Fix thy mind on Me; be devoted to Me; sacrifice to Me; bow down to Me; having thus united thy whole Self with Me, taking Me as the Supreme Lord, thou shalt verily come to Me”.

Read the whole of the Gita on Sundays and other holidays. Study carefully again and again the verses in the second discourse, which deal with the state of the Sthitaprajna (a perfected Yogi and sage). Also study the eight nectarine verses in the twelfth discourse.

The study of the *Gita** *alone is sufficient for the purpose of scriptural study. You will find in it a solution to all your problems. The more you study it with devotion and faith, the deeper will your knowledge become, the more penetrative would be your insight, and the clearer your thinking. Even if you live in the spirit of one verse of the Gita, all your miseries will come to an end and you will attain the goal of life—immortality and eternal peace.

None but the Lord can bring out such a marvellous and unprecedented book, which grants peace to its readers, and which guides them in the attainment of supreme bliss.

The teachings of the Gita are broad, sublime and universal. They do not belong to any particular cult, sect, creed, age, place or country. They are meant for all. They are within the reach of all. The Gita has a message for the solace, peace, freedom, salvation and perfection of all human beings.

Take a resolve on Gita Jayanti that you will read at least one discourse of the Gita daily. Recite the Fifteenth Discourse before taking your meals. This is done at the Sivanandashram.

Keep a small pocket-sized edition of the Gita with you at all times. Mark a few verses in it which inspire you. Everyday, while you are waiting for your bus or train, or whenever you have a little leisure, pull out the book and read these verses. You will be ever inspired.

May you all lead the life taught by the Gita! May the Gita, the blessed Mother of the Vedas, guide and protect you! May it nourish you with the milk of the ancient wisdom of the Upanishads!

Glory to Lord Krishna, the Divine Teacher! Glory to Sri Vyasa, the poet of poets, who composed the Gita! May his blessings be upon you all!

Lord Gauranga
Sri Krishna Chaitanya Mahaprabhu

Birth and Parentage

Pundit Jagannath Misra, alias Purandar Misra, a pious Brahmin of the Vaidik sub-caste, had migrated from Sylhet and settled at Nadia or Nabadwip, a city of learned men in the Nabadwip district of West Bengal, situated on the river Ganges, seventy-five miles north of Calcutta. Jagannath Misra's wife was Sachi Devi, daughter of the scholar Nilamber Chakravarti. She also was a pious lady. A son was born to Jagannath Misra and Sachi on the night of the full moon, on 4th February, 1486 A.D., at Nabadwip.

The newborn child was named Viswambar. He was the tenth child of Jagannath Misra and Sachi Devi. The first eight--all daughters--died soon after their birth. The ninth was Viswarup, a son. He abandoned the world at sixteen when he was being forced to marry and entered a monastery in South India. The women, thinking that Sachi had lost many children, gave the tenth child, Viswambar, the bitter name of Nimai (derived from the name of the Neem tree) as a protection against all evil influences. The neighbours called him Gaur or Gaur-Hari or Gauranga (fair-complexioned) on account of his marvellous beauty. Gaur means fair and Anga means body; and they called him Gaur-Hari, because he was so fond of the name 'Hari' that nothing could soothe him, when he cried during childhood, save Hari's name.

Boyhood and Studies

Gouranga studied logic at the school of Vasudev Sarvabhauma, a reputed professor of Nyaya. The extraordinary intellect of Gauranga attracted the attention of Raghunath, author of the famous book on logic called Didheeti. Raghunath thought within himself that he was the most intelligent youth in the world. He thought that he was more intelligent than his teacher Sarvabhauma. Raghunath's one great ambition was that he should be the foremost man of learning in the whole world. But, when he found that Gauranga, though much younger than himself, was more intelligent and learned, he began to lose hope. His heart was filled with fear. Gauranga was at that time writing a commentary on Nyaya. This made Raghunath more nervous. Raghunath wanted to see the commentary of Gauranga. But he doubted whether Gauranga would consent to show it to him. Anyhow Raghunath requested Gauranga to show him his commentary on Nyaya. Gauranga readily consented to read it to Raghunath. When they were crossing the river by boat, Gauranga read out his commentary to Raghunath. Raghunath found that Gauranga's commentary was a masterly original exposition. Raghunath's hopes of occupying the first place in the world as professor of Nyaya were blasted. He wept bitterly. Gauranga asked, "Brother Raghunath, what is the matter with you? Why do you weep? I shall console you". Raghunath spoke out the truth: "Brother Gauranga, I have a strong ambition that I should attain the first place in the whole world as a professor of Nyaya. With this hope I have written a book on Nyaya thinking that it will beat out all the existing books. But my hope is entirely gone now, because your book really excels my book. It is concise, clear and original. It is indeed a scholarly production. This is the reason why I wept".

Gauranga also burst into tears. He said to Raghunath: "Is that all? Then do not weep, my dear brother. Nyaya is after all a dry philosophy. I will not be benefited much". He threw the manuscript into the river. From that moment he gave up the study of Nyaya. Look at the magnanimous heart of Gauranga! Gauranga's Nyaya was lost to the world. Didheeti of Raghunath became the first authority on Nyaya.

Gauranga mastered all branches of Sanskrit learning such as grammar, logic, literature, rhetoric, philosophy and theology. He developed marvellous talents. He was a genius. He himself started a Tol or place of learning. He was then sixteen years old and he was the youngest professor to be in charge of a Tol.

Gauranga was kind and compassionate. He was pure and gentle. He was sweet and loving. He was humane and sympathetic. He was a friend of the poor. He lived with them, served them and cheered them. He was very simple in his life.

Death of Guuranga's father

While Gauranga was still a student, his father died. Gauranga then married Lakshmi, the daughter of Vallabhacharya. He excelled all the Pundits and defeated even a reputed scholar of another province. He made a tour of the eastern region of Bengal and received many valuable gifts from pious and generous-hearted householders. On his return he heard that his wife had died of snake-bite during his absence. He then married Vishnupriya. He entertained pupils and taught them. He became proud of his vast erudition.

A Turning Point in Guaranga's life

In 1509, Gauranga went on a pilgrimage to Gaya with his companions. Here he met Isvar Puri, a Sannyasin of the order of Madhvacharya, and took him as his Guru. A marvellous change of life now came over Gauranga. He became a devotee of Lord Krishna. His pride of learning entirely vanished. He shouted, "Krishna, Krishna! Hari Bol, Hari Bol!". He laughed, wept, jumped, danced in ecstasy, fell on the ground and rolled in the dust. When he was in an ecstatic mood, he never ate or drank.

Gauranga proceeded to witness the footprints of Lord Krishna in the Gadadhar temple. He stood before the footprints motionless as a statue. He became absorbed in meditation. Tears gushed out of his eyes in continuous stream. His cloth was drenched with tears. He was about to fall down. Isvar Puri rushed forward and supported him. Gradually Gauranga came back to consciousness. He spoke to Isvar Puri: "Oh venerable Guru, have mercy on me. Extricate me from the quagmire of Samsara. Initiate me into the mysteries of Radha's love for Krishna. Let me develop pure Prem for Lord Krishna. Let me drink the nectar of Krishna-prema-rasa".

Isvar Puri then gave Gauranga the ten-lettered Mantra of Lord Krishna. Purva Raga (love springing from a previous cause) dawned in the heart of Gauranga. He always remained in a meditative mood. He forgot to take his food. Tears trickled down his eyes. He swooned sometimes. He muttered again and again, "Lord Krishna, my Father! Where art Thou? I cannot live without Thee. Thou art my sole refuge, my solace. Thou art my real father, mother, friend, relative and Guru. Reveal Thy form to me always". Sometimes Gauranga would gaze with vacant eyes. Sometimes he would sit in the position of meditation. He tried to conceal his silent tears from his companions. Sometimes he was unconscious of his surroundings. Gauranga wanted to go to Brindavan, but his companions forcibly took him back to Nabadwip.

Nitai

Nitai alias Nityananda was a Brahmin by birth. He took to the ascetic life at the age of twelve. He wandered about in quest of Krishna. He resided at Brindavan for sometime, but could not find out his Krishna. Gauranga took Nityananda to his own house and introduced him to his mother: "Mother, here is another son of yours. He is my elder brother. The lost Viswarup has come back to you now. Take him as your Viswarup". Sachi said to Nitai: "Child, come. Take care of your younger brother. Protect him. He is careless and thoughtless. Now I need not be anxious about him. Sit down, my child. Take your food and be happy".

Nityananda conducted Sankirtan in various places. Nabadwip resounded with Hari Nama. Nitai spent whole nights in singing the praises of Radha and Krishna. Religious processions were frequently arranged in which the devotees, headed by Gauranga and Nityananda, went dancing and singing through the streets or gathered in the courtyards of houses.

Gauranga was an embodiment of love. He lived, moved and had his being in love. His speech was full of love. He radiated love to all. His touch was a magnetism of love. He sang in love. He breathed in love. He walked in love. He showed by practice how God should be loved. He taught little by precept, but more by example. If he simply uttered one word, "You will be blessed with Bhakti", it was quite sufficient to throw a man into Samadhi and fill his heart with Prem (love). Such was Gauranga's power.

When Gauranga passed along the streets and roads, his powerful Prem current influenced and overpowered thousands. They uttered irresistibly "Hari Bol! Hari Bol!" and danced in ecstasy.

Gauranga Becomes a Sannyasin

The learned and the orthodox began to hate and oppose Gauranga. But Gauranga stood adamant. He converted only a few persons. He resolved to become a Sannyasin for their salvation. He thought within himself: "As I must get salvation for all these proud scholars and orthodox householders, I must become a Sannyasin. They will undoubtedly bow to me when they see me as a Sannyasin, and thus they will be purified, and their hearts will be filled with devotion. There is no other way of securing emancipation for them".

So, at the age of twenty-four, Gauranga got himself initiated by Swami Keshava Bharati under the name of 'Krishna Chaitanya', usually shortened into 'Chaitanya'. His mother, the tender-hearted Sachi, was heartbroken. But Chaitanya consoled her in every possible way and carried out her wishes. He bore deep love and reverence for his mother till the end of his life.

Chaitanya was extremely dispassionate. He abandoned all sorts of sensual pleasures as poison. He was very strict in observing the rules of Sannyasa. He declined to grant an interview to Raja Pratap Rudra of Orissa, because it is a great sin for a Sannyasin to see a king. It is as sinful as looking at a woman. If a Sannyasin sees a Raja or a king, gradually he will be attached to the Raja. As the mind has the habit of imitating, the Sannyasin also will begin to lead a life of luxury and have a downfall eventually. That is the reason why a Sannyasin is prohibited from seeing a Raja. Gauranga never saw a woman in the face. He did not allow any woman to approach him. He slept on the ground with bare body.

Gauranga was a great Vaishnavite preacher. He disseminated the doctrines and principles of Vaishnavism far and wide. Nityananda, Sanatan, Rupa, Swarup Damodar, Advaitacharya, Sribas, Haridas, Murari, Gadadhar and others helped Chaitanya in his mission.

Conversion of Jagai and Madhai

Jagai and Madhai of Nabadwip were the most abandoned of sinners and the worst of criminals ever known to history. They were brothers. They were the Kotwals of Nabadwip. They plundered the rich, outraged the modesty of women and committed murders on the slightest provocation. There was no heinous crime on earth which those brothers had not committed. Though Brahmins by caste, they were inveterate drunkards.

Chaitanya and Nitai undertook the serious task of reclaiming the two brothers. Chaitanya proposed to his devotees that they should go to the tent of Jagai and Madhai, doing Kirtan all the way, and then give Hari Nam to them.

Chaitanya and his devotees appeared in the streets and started the Sankirtan. Nitai was at the head of the party. He led the party to the camp of Jagai and Madhai. He then came face to face with the two brothers. Nitai said, "Pray, dear brothers, take Krishna's name and serve Krishna, for He is the Supreme Lord". This exhortation inflamed Madhai, the stronger of the two. Madhai pelted Nitai with the broken neck of an earthen jar and inflicted a gaping wound in his forehead. Blood gushed from the wound. Nitai pressed the wound with both hands to stop the gush. Madhai picked another piece of the same jar and wanted to throw it on the head of Nitai. Jagai caught hold of Madhai's arms and remonstrated with him: "Hold Madhai. You are very cruel. What is the merit of killing a Sannyasin? It will do you no good".

News was conveyed to Gauranga, who was behind in the Kirtan party, that Jagai and Madhai were killing Nitai. Gauranga immediately ran to the spot where Nitai stood wounded. He took his own cloth and wrapped it round the forehead of Nitai to stop the bleeding. He then embraced Jagai for the good he had rendered to Nitai by checking Madhai from attacking Nitai again. Jagai fell down in a state of trance. Madhai was in a state of despair. He lost all power of speech. He prostrated at the feet of Gauranga: "O Lord, I am a great sinner. Have mercy on me". Gauranga asked Madhai to go to Nitai and seek his pardon. Madhai apologized to Nitai. Nitai pardoned Madhai and embraced him. Madhai also, like his brother, fell down in a state of trance.

Afterwards those brothers became holy saints, and as beloved of the world as they were hated and dreaded in their earlier days for their brutality. They atoned for their past misdeeds by going over on their knees in utter humility before everybody who went to the river for bathing and by doing for them all sorts of menial services. They prepared, spade in hand, a bathing Ghat which is still known by the name of "Madhai's Ghat" at Nabadwip.

Talks to Washerman

Gauranga with his companions came to a washerman who was beating the clothes upon a piece of plank. He asked the washerman to say 'Hari Bol!'. The washerman thought that the mendicants had come to beg alms from him. He said to Gauranga, "Oh mendicant, I am very poor. I have nothing to give you. Gauranga said, "I do not want anything from you. Say 'Hari Bol!' at least once". The washerman refused. He thought he would be required to pay something to the mendicant. He said, "I am very poor. I cannot give up beating the cloth in order to utter the Name you have given to me". Gauranga said, "I shall do the beating of the cloth. Please say, 'Hari Bol!'". The washerman said, 'Hari Bol!'. Then Gauranga asked him to repeat the same twice. The washerman repeated twice. Then the fire of devotion started. The washerman repeated the name unasked. He began to dance in ecstasy raising both his hands high.

The wife of the washerman brought some food to the washerman. She saw her husband dancing with uplifted hands uttering: "Hari Bol! Hari Bol!". She also noticed that her husband had no consciousness of his surroundings. She tried to rouse him by calling him loudly but in vain. She was frightened. She ran to the village and said to the relatives and neighbours, "A ghost has taken possession of my husband. Please help me. Drive away the ghost from him". They all proceeded immediately to see the washerman. He was still dancing in ecstasy. They were afraid to go near him. At last a bold man caught hold of the washerman and tried to stop his dancing. He too caught the contagion and began to dance with the washerman uttering, "Hari Bol! Hari Bol!". He embraced the onlookers. They too caught the contagion and danced in ecstasy. The people of the whole village were affected. Gauranga enjoyed the scene for some time and left the place.

Pilgrimages

Chaitanya, along with his friend Nityananda, proceeded towards Orissa. He preached Vaishnavism wherever he went and held Sankirtan. He attracted thousands of people wherever he went. He stayed for some time at Puri and then proceeded to the South. Gauranga visited the Tirupathi hills, Kancheepuram and the famous Srirangam on the banks of the Cauvery. From Srirangam he proceeded to Madurai, Rameswaram and Kanyakumari. He visited also Udipi, Pandharpur and Nasik. He visited Brindavan. He bathed in the Yamuna and in several sacred pools and visited the various shrines for worship. He prayed and danced in ecstasy to his heart's content. He also visited Nabadwip, his birthplace. At last Gauranga returned to Puri and settled there. He spent his remaining days at Puri only. Disciples and admirers from Bengal, Brindavan and various other places came to Puri to pay their respects to Gauranga. Gauranga held Kirtan and religious discourses daily.

Miracle at Puri

At Puri a miracle happened. During the car festival, the car of Jagannath did not move. All the pilgrims tried their combined strength. It proved futile. The gigantic elephants of the Raja of Puri also failed to move the car. All were in a stage of suspense and dilemma. Gauranga came just then. He pushed the car by his head and the car moved at once. All the pilgrims and devotees rent the air with the sound 'Hari Bol!'.

Conversion of Sarvabhauma

Sarvabhauma Bhattacharya was a great Vedantic scholar. Once Chaitanya went in an ecstatic mood to the temple of Jagannath. He rushed to embrace the image, but fell down on the ground in a deep swoon. The guard was about to beat Gauranga. The learned scholar Sarvabhauma Bhattacharya, the minister of King Pratap Rudra of Orissa, removed Chaitanya to his house. His students carried Gauranga on their shoulders and put him down on a clean spot in the house. The devotees uttered loudly the name of 'Hari' in the ears of Gauranga. Gauranga came back to consciousness.

Sarvabhauma thought that Gauranga was a young man without any control of passion and knowledge of Vedanta. He did not like Kirtan and Nritya (dancing). He desired to re-initiate Gauranga. Gauranga humbly listened to Sarvabhauma for many days. Sarvabhauma expounded the following verse in nine different ways. Chaitanya showed his skill in Sanskrit and expounded the same verse in sixty-one different ways. Sarvabhauma was struck with wonder. The verse runs:
"Atmaramascha Munayo Nigranthapi Urukrame,
Kurvanty Ahaitukim Bhaktim Ithambhuta Guno Hari"

"Hari's qualities are so charming that the Atmarama Yogis--though they are Nigranthas (i.e., outside the influence of illusion or Shastraic injunctions)--become contemplative and are attracted by the same into adoring the Urukrama Hari with selfless love and devotion." Sarvabhauma had neither devotion nor realisation. He was only a dry learned Pundit. Gauranga was a great scholar and yet he was humble. He would never indulge in such talks as were calculated to wound the feelings of others. He would never feel a sense of elation if he got victory in his debates. Gauranga eventually converted Sarvabhauma to his faith and criticised his arguments one by one. Gauranga embraced Sarvabhauma. Sarvabhauma fainted in an ecstasy of divine joy. He then rose and danced. He prostrated at the feet of Gauranga and said, "Oh venerable Master! Logic had made my heart as hard as iron. I had no devotion. Thou hast melted me. Salutations unto thee, O powerful Lord!".

Lord Gauranga converted all the leaders of Advaita and the heads of the Vaishnavas who came under his fold. Prakasananda, the Advaitacharya of Varanasi, was also converted. The ministers of the King of Gour were subjugated. Kazi, the Governor, was conquered. The King of Orissa became Gauranga's ardent and devoted disciple. He recognised Gauranga as an Avatara of Lord Krishna.

Healing a Leper

Vasudeva was a humble, pious and good-natured Brahmin. He suffered from leprosy--a loathsome disease. He was forced to live apart from his friends and relatives on account of the abominable stench emitted by his body. He used to pick up the maggots that dropped from his sores and put them back in their place. Vasudeva had extreme compassion and equal vision. He believed that all living creatures had an equal right to live and that he had no right to deprive them (the worms) of their natural food. What a magnanimous soul with a wonderful soft heart!

Vasudeva lived in the vicinity of the temple of Kurma at Jagannath. At night he heard of Chaitanya's arrival in the temple of Kurma. Next morning he proceeded to the temple to see him. He learnt that the Master had left the place half an hour earlier. On hearing this he fell down in a faint from disappointment and sorrow, exclaiming as he fell, "O Lord Krishna, hast Thou forsaken me?".

Chaitanya, who was then passing along the road, heard the cry of Vasudeva and ran towards the temple. He lifted the leper in his arms and embraced him, and lo! the leprosy disappeared and the body became sound and beautiful. Vasudeva said, "Oh Lord! Thou hast embraced me! All people fled from me due to the stench of my body. I came here to pay my respects to Thee and see Thy lotus feet. Certainly I did not come here with any idea of being healed. The loathsome malady taught me to be humble and compassionate and to remember the Lord at all times. But a healthy body will again generate pride and vanity and I will forget the Lord".

Chaitanya consoled him and said, "O Vasudeva! My child! You have the grace of Lord Krishna. You will never again be puffed up with vanity and pride. Lord Krishna has already accepted you on account of your extreme humility and compassion towards all living creatures and even to those worms which fed on your body. Repeat Lord Krishna's Name and save men by making them also repeat Krishna's Name".

Kirtan at the Residence of Sreebas

Pundit Sreebas was a sincere devotee of Gauranga. The first Kirtan party was formed in the courtyard of Sreebas's house. It was there that the Kirtan was usually held. Chaitanya Bhagavata was written by Sreebas's grandson in his house.

There was a grand Kirtan in the house of Sreebas one night. Gauranga and the Bhaktas were dancing in great joy. Now a maid-servant entered the courtyard and made a sign to Sreebas to follow her. Sreebas left the Kirtan and went inside the house. Sreebas's only son was seriously ailing from cholera. Sreebas saw now that his son was in a dying condition. His wife was weeping. Sreebas told her, "Do not weep. This will disturb the joy of our Lord. It is a great fortune that our son is dying when Hari's Kirtan is being done in the house". In a few minutes the soul of the boy left the body. Sreebas joined in the Kirtan and danced in joy. He was not a bit affected. The matter could not be kept secret for a long time. Anyhow it reached the ears of a Kirtanist. He stopped the Kirtan. Another heard the news. He also stopped the Kirtan and wanted to see the condition of Sreebas. Gradually the Kirtanists stopped one by one. Gauranga also stopped the Kirtan and said: "How is it that I do not experience much joy today? Has anything serious happened today?". He looked at Sreebas with a pained heart.

Sreebas replied, "Can I have any danger when the Lord is doing Kirtan in my house?". Another devotee said, "It is true, my Lord, a great calamity has occurred. Pundit Sreebas's son is dead". Chaitanya said, "His son dead! When?". The devotee replied, "He died some six or seven hours ago". Chaitanya burst into tears. He said, "Sreebas, bring the child before me". The body of the child was brought before Gauranga in the courtyard. Gauranga addressed the dead child and commanded him to speak. The boy spoke: "I am leaving this body for a better existence. O Lord, may my soul cling to Thy lotus feet!". The soul again left the body of the child. Gauranga then said to Sreebas and his wife Malinee: "I and Nityananda will take the place of your departed child. Be not troubled. Be not anxious". What a large and sympathetic heart Gauranga had!

Six -Handed Divinity

The followers of Chaitanya regard Chaitanya as a six-handed Divinity. It is said that he showed his form with six hands to Sarvabhauma, Ramananda Ray and Nitai, the first two hands provided with bow and arrow, the second two with a flute in the act of playing upon it and the last two with Danda and Kamandalu (staff and pot). By this manifestation Chaitanya made Nitai understand that he was Rama as well as Krishna.

Jumping Into the Sea

When Gauranga was in a fit of devotional ecstasy, he jumped into the blue sea at Puri. He imagined that the blue sea was the Yamuna. He wanted to join in the frolics of the Gopis of Brindavan. As his body was in an emaciated condition, owing to constant fasts and vigils, it floated on the water and fell into the net of a fisherman. It was night. The fisherman was extremely glad as he felt that the net was very heavy. He thought that he had caught a big Brobdingnagian fish. He dragged the net to the shore with difficulty. He found in the net a human corpse instead of a big fish. He was disappointed. The corpse made a faint sound. The fisherman took it for a ghost or hobgoblin. He was greatly frightened. He slowly walked along the shore with trembling feet. Swaroopa and Ramananda, who were searching for their master from sunset, met the fisherman. Swaroopa asked him if he had seen Gauranga Deva anywhere. The fisherman narrated his story. Then Swaroopa and Ramananda hurried to the place where the net was lying. They removed their Master from the net and placed him on the ground. They sang the name of Hari loudly. Gauranga came back to consciousness.

His Last Words

Lord Gauranga said, "Listen Swaroopa and Ramananda Raj! The chanting of Krishna's Name is the chief means of attaining Krishna's feet in the Kali Yuga. Sankirtan of the Name is the supreme healer in the Iron Age. Sankirtan tantamounts to Vedic sacrifice. Sankirtan destroys sins and purifies the heart and creates Bhakti. Chant the name while sitting, standing, walking, eating, in bed and everywhere. The Name is omnipotent. You can repeat the Name at any place, at any time.

"Listen, Swaroopa and Ramananda! I tell you about the mental attitude with which the Name should be recited.

"Hari's Name should always be chanted by him who must be humbler than a blade of grass (which is trodden upon); who is more patient, forbearing and charitable than a tree (which does not cry out even when it is cut down, and which does not beg for water even when scorched to death, but on the contrary, offers its treasure to whosoever seeks it, bears the sun and rain itself but protects those who take shelter under it from rain and sunshine); who, however worthy of esteem should, instead of claiming respect for himself, give respect to all (from a sense of God's immanency in all beings). He who thus takes Krishna's Name gets Krishna-prem".

Lord Gauranga became more humble in spirit and recited the following Sloka:-

"Oh Lord, I ask not for wealth or followers, or for poetic genius. May my motiveless devotion to Thee continue in me whenever I take birth."

Gauranga passed away on the 14th June, 1533.

Chetodarpana Marjanain Bhava Mahadavagni Nirvapanam
Sreyah Kairava Chandrikaa Vitaranam Vidhyavadhoo Jivanam;
Anandambudhi Vardhanam Pratipadam Purnamrita Swadanam
Sarvatmasnapanam Param Vijayate Sri Krishna Sankirtanam.

"Glorified above all is the chanting of the various names of Krishna which cleanses the mirror of Chitta (sub-conscious), which extinguishes the great forest fire of the succession of births and rebirths, which operates like the moonbeam upon the white lily of spiritual well-being, which is the elixir of life of the bride Vidya, which makes the ocean of bliss swell, which gives the chanter the fullest enjoyment of that divine love at the utterance of each word, and which bathes the mind and the senses in divine bliss."--Gauranga

Sikshashtaka

The following translation is copyright of Bhaktivedanta Book Trust International, 2004. Used with permission.

Although Lord Chaitanya was widely renowned as a scholar in his youth, he left only eight verses, called Sikshashtaka. These eight verses clearly reveal his mission and precepts. These supremely valuable prayers are translated herein.

- Glory to the Sri Krishna Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This Sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

- O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

- One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

- O Almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

- O son of Maharaja Nanda (Krishna), I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

- O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

- O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

- I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

By the command of the Indestructible Being, minutes, hours, days and nights, stand apart. By the command of the Immortal Brahman, months, years, seasons and solstices stand apart. He who knows this Indestructible Being is a liberated sage or Jivanmukta.

Time rolls on. New becomes old and old becomes new again. Today is the most auspicious New Year’s day. God has given you another chance this year to enable you to strive for your salvation. Today man is. Tomorrow he is not. Therefore avail yourself of this golden opportunity, struggle hard and reach the goal of life. Make the best use of every moment of this New Year. Unfold all latent faculties. Here is a chance to begin life anew, to grow and evolve and become a superhuman or a great dynamic Yogi.

On this glorious New Year’s day make a strong resolve to wipe away all the old worldly Vasanas or tendencies and bad impressions and to control the senses and the mind.

Know the value of time. Time is most precious. Utilise every second profitably. Live every moment of your life for the realisation of your ideal and goal. Do not procrastinate. That "tomorrow" will never come. Now or never. Abandon idle gossiping. Kill egoism, laziness and inertia. Forget the past. A glorious and brilliant future is awaiting you.

Equal vision is the touchstone of knowledge. Unselfishness is the touchstone of virtue. Brahmacharya is the touchstone of ethics. Oneness is the touchstone of Self-realisation. Humility is the touchstone of devotion. Therefore, be unselfish, humble and pure. Develop equal vision. Be in tune with the Infinite.

Satyam (truth) is the seed. Ahimsa is the root. Meditation is the shower. Santi (peace) is the flower. Moksha (salvation) is the fruit. Therefore, speak the truth, practise Ahimsa and meditation. Cultivate Santi. You will attain the final emancipation or freedom from the trammels of births and deaths, and enjoy Eternal bliss.

Be thou a spiritual warrior of Truth. Put on the armour of discrimination. Wear the shield of dispassion. Hold the flag of Dharma. Sing the song of Soham or Sivoham. March boldly with the band of Pranava—Om Om Om. Blow the conch of courage. Kill the enemies of doubt, ignorance, passion and egoism and enter the illimitable kingdom of blissful Brahman. Possess the imperishable wealth of Atma. Taste the divine immortal essence. Drink the nectar of Immortality.

May this bright New Year’s day and all the succeeding days of this year and all the future years also bring you all success, peace, prosperity and happiness. May you all tread the path of Truth and righteousness! May you enjoy the eternal bliss of the Absolute, leading a divine life, singing Lord’s name, sharing what you have with others, serving the poor and the sick with Atma Bhava and melting the mind in silent meditation in the Supreme Self.

Om Namo Bhagavate Dattatreyaya

Who is regarded as an Incarnation of the Trinity.

DATTATREYA Jayanthi falls during December-January on the full moon day of the month of Margaseersha. His story is told as follows.

Anusuya is quoted as the model of chastity. She was the wife of Atri Maharishi, a great sage and one of the seven foremost seers and sages. She was well established in the Pativrata Dharma, the main elements of which are devotion to husband and regard of him as God Himself. She did severe austerities for a very long time in order to beget sons equal to Brahma, Vishnu and Shiva, the Hindu Trinity.

Once, Saraswathi, Lakshmi and Parvati requested their husbands (the Trimurtis) to test the Pativrata Dharma of Anusuya, by asking her to give them alms with an unclothed body.

Brahma, Vishnu and Shiva came to know of the austerity and desire of Anusuya. So, they agreed to their wives’ request, as they knew that by agreeing to it, they would also be fulfilling Anusuya’s wish. They put on the garb of Sannyasins and appeared before Anusuya, asking her to give them alms as specified by their wives. Anusuya was in a great dilemma. She could not say “No” to the Sannyasins. And she had to maintain her Pativrata Dharma also, which she would be violating if she appeared naked before men other than her own husband. She meditated on the form of her husband, took refuge at his feet and sprinkled over the three Sannyasins a few drops of water used for washing the feet of her husband. Immediately the Trimurtis were transformed into three babies on account of the glory of her chastity. At the same time, there was accumulation of milk in her breast. She thought that these children were her own and fed them with the milk, in a nude state and cradled them. She was eagerly expecting the arrival of her husband who had gone to have a bath.

As soon as Atri Rishi returned home, Anusuya related all that had happened during his absence, placed the three children at his feet and worshipped him. But, Atri knew all this already through his divine vision. He embraced all the three children. They became one child, with two feet, one trunk, three heads and six hands. Atri Rishi blessed his wife and informed her that the Trimurtis themselves had assumed the forms of the three children to gratify her wish.

In the meantime, Narada went to Saraswathi, Lakshmi and Parvati and informed them that their husbands had been turned into children through the power of the Pativrata Dharma of Anusuya and that they would not return unless they asked for their husbands as alms from Rishi Atri. Thus Saraswathi, Lakshmi and Parvati assumed the form of ordinary women, appeared before Atri and asked for their own husbands as alms. Atri duly honoured the three ladies and, with folded palms, prayed to them that his wish and the wish of Anusuya should be fulfilled.

Then, the Trimurtis appeared in their true form before Atri and said, “This child will be a great sage according to your word and will be equal to us, according to the wish of Anusuya. The child will bear the name of Dattatreya.” Saying this they disappeared.

The child Dattatreya soon attained manhood. As he had the rays of the Trimurtis and as he was a great man of the highest wisdom, all the Rishis and ascetics worshipped him. He was gentle, peaceful and amiable. He was an Avadhuta—an ascetic who always remains naked. He preached the Truth of Vedanta. Dattatreya taught his Avadhuta Gita to Lord Subramanya. This is a wonderful book which contains the truths and secrets of Vedanta and the experiences of Self-realisation.

Once, while he was roaming happily in a forest, he met King Yadu, who, on seeing Dattatreya so happy, asked him the secret of his happiness and the name of his Guru.

Dattatreya said, “The Self alone is my Guru. Yet, I have learnt wisdom from twenty-four other individuals and objects. So they, too, are also my Gurus.”

Dattatreya then mentioned the names of his twenty-four Gurus and spoke of the wisdom that he had learnt from each as follows:

“The names of my twenty-four Gurus are earth, water, fire, sky, moon, sun, pigeon, python, ocean, moth, honey-gatherers (black bee), bees, elephant, deer, fish, the dancing-girl Pingala, raven, child, maiden, serpent, arrow-maker, spider and beetle.

1. I learnt patience and doing good to others from the earth.

2. From water, I learnt the quality of purity.

3. I learnt from air to be without attachment though I move with many people in this world.

4. From fire I learnt to glow with the splendour of Self-knowledge and austerity.

5. I learnt from the sky that the Self is all-pervading and yet it has no contact with any object.

6. I learnt from the moon that the Self is always perfect and changeless and it is only the limiting adjuncts that cast shadows over it.

7. Just as a sun reflected in various pots of water appears as so many different reflections, so also Brahman appears different because of the bodies caused by the reflection through the mind. This is the lesson I have learnt from the sun.

8. I once saw a pair of pigeons with their young birds. A fowler spread a net and caught the young birds. The mother pigeon was very much attached to her children. She fell into the net and was caught. From this I have learnt that attachment is the root cause of earthly bondage.

9. The python does not move about for its food. It remains contented with whatever it gets, lying in one place. From this I learnt to be unmindful of food and to be contented with whatever I get to eat.

10. Just as the ocean remains unmoved, even though hundreds of rivers flow into it, so also the wise man should remain unmoved among all the various sorts of temptations, difficulties and troubles.

11. To control the sense of sight and to fix the mind on the Self, is the lesson I learnt from the moth.

12. I take a little food from one house and a little from another house and thus appease my hunger. I am not a burden on the householder. This I learnt from the black bee which gathers honey from various flowers.

13. Bees collect honey with great trouble, but a hunter comes along and takes the honey away easily. From this I learnt that it is useless to hoard things.

14. The male elephant, blinded by lust, falls into a pit covered with grass, even at the sight of a female elephant. Therefore, one should destroy lust.

15. The deer is enticed and trapped by the hunter through its love of music. Therefore, one should never listen to lewd songs.

16. Just as a fish that is covetous of food falls an easy victim to the bait, so also the man who is greedy for food loses his independence and easily gets ruined.

17. There was a dancing girl named Pingala. Being tired of looking for customers, one night she became hopeless. She had to be contented with what traffic she had that day and retired to a sound sleep. I learnt from this fallen woman the lesson that the abandonment of hope leads to contentment.

18. A raven picked up a piece of flesh. It was pursued and beaten by other birds. It dropped the piece of flesh and attained peace and rest. From this I learnt that a man in the world undergoes all sorts of troubles and miseries when he runs after sensual pleasures and that he becomes as happy as the bird when he abandons them.

19. The child who sucks milk is free from all cares, worries and anxieties, and is always cheerful. I learnt the virtue of cheerfulness from the child.

20. The maiden was husking paddy. Her bangles made much noise and there were visitors from her husband’s house. To silence the bangles, she removed them, one by one. Even when there were just two, they produced some noise. When she had only one, it did not make any noise, and she was happy. I learnt from the maiden that living among many would create discord, disturbance, dispute and quarrel. Even among two there might be unnecessary words or strife. The ascetic or the Sannyasin should remain alone in solitude.

21. A serpent does not build its own hole. It dwells in the holes dug out by others. Even so, an ascetic should not build a home for himself. He should live in a temple or a cave built by others.

22. I learnt from the arrow-maker the quality of intense concentration of mind.

23. The spider pours out of its mouth long threads and weaves them into cobwebs. Then it gets itself entangled in the net of its own making. Even so, man makes a net of his own ideas and gets entangled in it. The wise man should, therefore, abandon all worldly thoughts and think of Brahman only.

24. The beetle catches hold of a worm, puts it in its nest and gives it a sting. The poor worm, always fearing the return of the beetle and sting, and thinking constantly of the beetle, becomes a beetle itself. I learnt from the beetle and the worm to turn myself into the Self by contemplating constantly on It; thus I gave up all attachment to the body and attained liberation.”

The king was highly impressed by listening to these enlightening words of Lord Dattatreya. He abandoned the world and practised constant meditation on the Self.

Dattatreya was absolutely free from intolerance or prejudice of any kind. He learnt wisdom from whatever source it came. All seekers after wisdom should follow the example of Dattatreya.

On Dattatreya Jayanthi, get up at Brahmamuhurta and meditate. Fast and pray throughout the day. Do not mix with anybody. Live in total seclusion. Forget the body. Identify yourself with the blissful Self. Study Dattatreya’s glorious works, namely, the Avadhuta Gita and the Jivanmukta Gita. Worship Lord Dattatreya’s (or, your own Guru’s) form. Take wholesome resolves that you will follow the great teachings of Lord Dattatreya. You will realise the Self very soon.

May you all enjoy the choicest blessings of Lord Dattatreya, and may you all attain the highest goal, Self-realisation in this very birth!

This article has been produced from " Hindu Fast & Festivals " by Swami Sivananda

SALUTATIONS and adorations to the Supreme Lord, the primordial power that divided the year into the four seasons. Salutations to Surya, the Sun-God, who on this great day embarks on his northward journey.

The Sanskrit term “Shankramana” means “to begin to move”. The day on which the sun begins to move northwards is called Makara Shankranti. It usually falls in the middle of January.

Among the Tamilians in South India this festival is called the Pongal.

To many people, especially the Tamilians, Makara Shankranti ushers in the New Year. The corn that is newly-harvested is cooked for the first time on that day. Joyous festivities mark the celebration in every home. Servants, farmers and the poor are fed and clothed and given presents of money. On the next day, the cow, which is regarded as the symbol of the Holy Mother, is worshipped. Then there is the feeding of birds and animals.

In this manner the devotee’s heart expands slowly during the course of the celebrations, first embracing with its long arms of love the entire household and neighbours, then the servants and the poor, then the cow, and then all other living creatures. Without even being aware of it, one develops the heart and expands it to such proportions that the whole universe finds a place in it.

As Shankranti is also the beginning of the month, Brahmins offer oblations to departed ancestors. Thus, all the great sacrifices enjoined upon man find their due place in this grand celebration. The worship of the Cosmic Form of the Lord is so well introduced into this, that every man and woman in India is delightfully led to partake of it without even being aware of it.

To the spiritual aspirants this day has a special significance. The six-month period during which the sun travels northwards is highly favourable to them in their march towards the goal of life. It is as though they are flowing easily with the current towards the Lord. Paramahamsa Sannyasins roam about freely during this period, dispelling gloom from the hearts of all. The Devas and Rishis rejoice at the advent of the new season, and readily come to the aid of the aspirant.

The great Bhishma, the grandfather of the Pandavas, was fatally wounded during the war of the Mahabharata, waited on his deathbed of nails for the onset of this season before finally departing from the earth-plane. Let us on this great day pay our homage to him and strive to become men of firm resolve ourselves!

As already mentioned, this is the Pongal festival in South India. It is closely connected with agriculture. To the agriculturalist, it is a day of triumph. He would have by then brought home the fruits of his patient toil. Symbolically, the first harvest is offered to the Almighty—and that is Pongal. To toil was his task, his duty, but the fruit is now offered to Him—that is the spirit of Karma Yoga.

The master is not allowed to grab all the harvest for himself either. Pongal is the festival during which the landlord distributes food, clothes and money among the labourers who work for him. What a noble act!—It is an ideal you should constantly keep before you, not only ceremoniously on the Pongal day, but at all times.

Be charitable. Be generous. Treat your servants as your bosom-friends and brother workers. This is the keynote of the Pongal festival. You will then earn their loyalty and enduring love.

The day prior to the Makara Shankranti is called the Bhogi festival. On this day, old, worn-out and dirty things are discarded and burnt. Homes are cleaned and white-washed. Even the roads are swept clean and lovely designs are drawn with rice-flour. These practices have their own significance from the point of view of health. But, here I remind you that it will not do to attend to these external things alone. Cleaning the mind of its old dirty habits of thought and feeling is more urgently needed. Burn them up, with a wise and firm resolve to tread the path of truth, love and purity from this holy day onwards. This is the significance of Pongal in the life of the spiritual aspirant.

If you do this, then the Makara Shankranti has a special significance for you. The sun, symbolising wisdom, divine knowledge and spiritual light, which receded from you when you revelled in the darkness of ignorance, delusion and sensuality, now joyously turns on its northward course and moves towards you to shed its light and warmth in greater abundance, and to infuse into you more life and energy.

In fact, the sun itself symbolises all that the Pongal festival stands for. The message of the sun is the message of light, the message of unity, of impartiality, of true selflessness, of the perfection of the elements of Karma Yoga. The sun shines on all equally. It is the true benefactor of all beings. Without the sun, life would perish on earth. It is extremely regular and punctual in its duties, and never claims a reward or craves for recognition. If you imbibe these virtues of the sun, what doubt is there that you will shine with equal divine lustre!

He who dwells in the sun, whom the sun does not know, whose body the sun is, and by whose power the sun shines—He is the Supreme Self, the Indweller, the immortal Essence. Tat Twam Asi—“That thou art”. Realise this and be free here and now on this holy Pongal or Makara Shankranti day. This is my humble Pongal prayer to you all.

On the Shankranti day, sweets, puddings and sweet rice are prepared in every home, especially in South India. The pot in which the rice is cooked is beautifully adorned with tumeric leaves and roots, the symbols of auspiciousness. The cooking is done by the women of the household with great faith and devotion, feeling from the bottom of their hearts that it is an offering unto the Lord. When the milk in which the rice is being cooked boils over, the ladies and the children assemble round the pot and shout “Pongalo Pongal!” with great joy and devotion. Special prayers are offered in temples and houses. Then the people of the household gather together and partake of the offerings in an atmosphere of love and festivity.

There is family re-union in all homes. Brothers renew their contacts with their married sisters by giving them presents.

The farmer is lovingly greeted by the landlord and is given presents of grain, clothes and money.

On the next day, the herds of cows are adorned beautifully, fed and worshipped. In some villages the youth demonstrate their valour by taking “the bull by the horn” (and often win their brides thereby!). It is a great day for the cattle.

On the same day, young girls prepare various special dishes—sweet rice, sour rice, rice with coconut—and take them to the bank of a river or tank. They lay some leaves on the ground and place on them balls of the various preparations for the fish, birds, and other creatures. It is an extremely colourful ceremony. The crows come down in large numbers and partake of the food. All the time a valuable lesson is driven into our minds—“Share what you have with all”. The crow will call others before beginning to eat.

Both these days, which are family re-union days, are regarded as being inauspicious for travel. This is to prevent us from going away from home on those days.

When you celebrate the Shankranti or Pongal in this manner, your sense of value changes. You begin to understand that your real wealth is the goodwill and friendship of your relatives, friends, neighbours and servants; that your wealth is the land on which your food grows, the cattle which help you in agriculture, and the cow which gives you milk. You begin to have greater love and respect for them and for all living beings—the crows, the fish and all other creatures.

In Maharashtra and in North India, spiritual aspirants attach much importance to Makara Shankranti. It is the season chosen by the Guru for bestowing his Grace on the disciple. In the South, too, it should be noted that it was about this time that Mahadeva favoured several of the Rishis by blessing them with His beatific vision.

By the command of the Indestructible Being, minutes, hours, days and nights, stand apart. By the command of the Immortal Brahman, months, years, seasons and solstices stand apart. He who knows this Indestructible Being is a liberated sage or Jivanmukta.

Time rolls on. New becomes old and old becomes new again. Today is the most auspicious New Year’s day. God has given you another chance this year to enable you to strive for your salvation. Today man is. Tomorrow he is not. Therefore avail yourself of this golden opportunity, struggle hard and reach the goal of life. Make the best use of every moment of this New Year. Unfold all latent faculties. Here is a chance to begin life anew, to grow and evolve and become a superhuman or a great dynamic Yogi.

On this glorious New Year’s day make a strong resolve to wipe away all the old worldly Vasanas or tendencies and bad impressions and to control the senses and the mind.

Know the value of time. Time is most precious. Utilise every second profitably. Live every moment of your life for the realisation of your ideal and goal. Do not procrastinate. That "tomorrow" will never come. Now or never. Abandon idle gossiping. Kill egoism, laziness and inertia. Forget the past. A glorious and brilliant future is awaiting you.

Equal vision is the touchstone of knowledge. Unselfishness is the touchstone of virtue. Brahmacharya is the touchstone of ethics. Oneness is the touchstone of Self-realisation. Humility is the touchstone of devotion. Therefore, be unselfish, humble and pure. Develop equal vision. Be in tune with the Infinite.

Satyam (truth) is the seed. Ahimsa is the root. Meditation is the shower. Santi (peace) is the flower. Moksha (salvation) is the fruit. Therefore, speak the truth, practise Ahimsa and meditation. Cultivate Santi. You will attain the final emancipation or freedom from the trammels of births and deaths, and enjoy Eternal bliss.

Be thou a spiritual warrior of Truth. Put on the armour of discrimination. Wear the shield of dispassion. Hold the flag of Dharma. Sing the song of Soham or Sivoham. March boldly with the band of Pranava—Om Om Om. Blow the conch of courage. Kill the enemies of doubt, ignorance, passion and egoism and enter the illimitable kingdom of blissful Brahman. Possess the imperishable wealth of Atma. Taste the divine immortal essence. Drink the nectar of Immortality.

May this bright New Year’s day and all the succeeding days of this year and all the future years also bring you all success, peace, prosperity and happiness. May you all tread the path of Truth and righteousness! May you enjoy the eternal bliss of the Absolute, leading a divine life, singing Lord’s name, sharing what you have with others, serving the poor and the sick with Atma Bhava and melting the mind in silent meditation in the Supreme Self.

A DIVINE LIFE SOCIETY PUBLICATION

World Wide Web (WWW) Edition : 2000

WWW site: http://www.dlshq.org/

This WWW reprint is for free distribution

© The Divine Life Trust Society

Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

| Dedicated to Bhagavan Vyasa and Lord Krishna Avatara of Lord Hari Flute-Bearer of Brindavan Joy of Devaki Beloved of Radha Redeemer of the Fallen Friend of Arjuna The Lakkshya of Devotees |
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All audioclips are in streaming Real Audio format. You will have to download Real Audio Player once from the following site:

| | Practical Tips for Self realization by Holy Master Sri Swami Sivanandaji Maharaj - 16 Minutes 38 seconds of the most inspiring lecture |
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| | "Dev Dev Sivananda Din Bandhu Pahi Mam......", lyrics by Swami Hridayananda - taken from audiocassette "Ami-Dhara" |