K K January 2019.IInd Print (4.1.19) · Printed and Published by Jagdish Prasad Jalan for Gobind...

ú Âê‡æü×ÎÑ Âê‡æüç×Î¢ Âê‡ææüˆÂê‡æü×éÎ‘ØÌðÐ Âê‡æüSØ Âê‡æü×æÎæØ Âê‡æü×ðßæßçàæcØÌðH

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Vol. 64 January 2019 No. 4

Subhå¶itam

ç¿‹Ìæ ç¿Ìæâ×æÙæçSÌ çÕ‹Îé×æ˜æçßàæðáÌÑÐâÁèß¢ ÎãUÌð ç¿‹Ìæ çÙÁèüß¢ ÎãUÌð ç¿ÌæH

Anxiety and the funeral pyre are virtually the same;a little ÒÙÓ distinguishes the two. Anxiety burns a livingperson while the funeral pyre burns the dead.

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C O N T E N T S1. Subhå¶itam ..... 32. Glory, Nature etc., of God

óBrahmalina Sri Jayadayal Goyandka ..... 53. The Reality Behind Duality

óNityalilalina Sri Hanumanprasad Poddar ..... 104. Exit of Vital BreathóBrahmalina Swami Ramsukhdas ..... 135. Domestic WelfareóSwami Sivananda ..... 156. The Motherhood of GodóSree Rama Devi ..... 177. Songs of Kab∂ra ..... 198. How to Quicken Your Spiritual Progress

óSri Paramahansa Yogananda ..... 209. Control of Mind Enables Your Vision ..... 27

10. The Glory of TruthóSwami Chidananda ..... 3211. Read and Digest ..... 3512. Of Names of Lord Vi¶ƒu Bearing on Yaj¤a¨

óBalkrishna Pawar ..... 3613. Seers and KingsóWish the Welfare of All

óChilukuri Venkateswarlu ..... 4314. Brave Boy, Råma Si≈ha ..... 4415. The Real WorshipóSwami Akhandananda Saraswati ..... 4616. Search and Ye Shall FindóVidyananda ..... 4917. Step Out of the Waters of Delusion

óSwami Jyotirmayananda ..... 5218. ›r∂ Aurobindoís YogaóNolini Kanta Gupta ..... 5619. ›r∂ Kæ¶ƒa of VændåvanaóSwami Ashesananda ..... 61

ILLUSTRATIONS1. RåmaóPlaying with Cranes2. Gaƒapatióthe Protector Supreme (Cover)

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EditoróKeshoram Aggarwal Co-EditoróDr. Prem P. LakkarPrinted and Published by Jagdish Prasad Jalan for Gobind Bhawan Karyalaya

Gita Press, Gorakhpur (India)

websites: 1. www. kalyana-kalpataru.org 2. www.gitapress.orge-mail: booksales@ gitapress.org

Glory, Nature etc., of GodóBrahmalina Sri Jayadayal Goyandka

The cause of inadequate remembrance and meditationas shown by you is estimated to be valid. But through thesteady pursuit of the highest goals of life even theaccumulated sins and indolence are eradicated. Intense effortsshould, therefore, be made to the best of oneís capacity toachieve the highest goals. You wrote: ìAs much effort as isneeded is not made for the remembrance, meditation andthe association with the saints.î Well, in their performancethe pursuit of the highest goals of life is the predominantfactor. Through steady pursuit of the supreme goals andconsistent with the redemption of the accumulated sins, theinner senses are also purified. The purification of the innersenses gives rise to unshakable renunciation which soonleads to God-realization.

I am at a loss to understand as to what should I writeabout the glory, the nature, the attributes and characteristicsof God. Though this subject is beyond everybodyíscapacity, yet according to my humble understanding Ibriefly express my own feelings.

¥ÁæðùçÂ âóæÃØØæˆ×æ ÖêÌæÙæ×èEÚUæðùçÂ âÙ÷ïÐÂý·ë¤çÌ¢ Sßæ×çÏDïUæØ â¢Ößæ`Øæˆ××æØØæH

(G∂tå IV. 6)ìThough birthless and deathless and the Lord

of all beings, I manifest Myself through My own Yogamåyå(the divine potency) keeping My nature under control.î

ÂçÚU˜ææ‡ææØ âæÏêÙæ¢ çßÙæàææØ ¿ Îéc·ë¤Ìæ×÷ïÐÏ×üâ¢SÍæÂÙæÍæüØ â¢Ößæç× Øé»ð Øé»ðH

(G∂tå IV. 8)

6 Kalyana-Kalpataru

ìFor the protection of the virtuous for the extirpationof the evil doers, and for establishing Dharma (righteousness)on a firm footing I am born age after age.î

âßüÏ×æü‹ÂçÚUˆØ…Ø ×æ×ð·¢¤ àæÚU‡æ¢ ßýÁÐ¥ã¢U ˆßæ âßüÂæÂðTØæð ×æðÿæçØcØæç× ×æ àæé¿ÑH

(G∂tå XVIII. 66)ìResigning all your duties to Me, the all-powerful and

all-supporting Lord, take refuge in Me alone, I shall absolveyou of all sins, worry not.î These and such other versescontain the description of His glory.

Øð ØÍæ ×æ¢ ÂýÂl‹Ìð Ìæ¢SÌÍñß ÖÁæ`ØãU×÷ïÐ×× ßˆ×æüÙéßÌü‹Ìð ×ÙécØæÑ ÂæÍü âßüàæÑH

(G∂tå IV. 11)ìArjuna, howsoever men seek Me, even so do I

approach them; for all men follow my path in every way.îâéNUÎ¢ âßüÖêÌæÙæ¢ ™ææˆßæ ×æ¢ àææç‹Ì×ë‘ÀUçÌÐ

(G∂tå V. 29)ìHaving known Me as the disinterested friend of all

beings, My devotee attains peace.îÌðáæ¢ âÌÌØéQ¤æÙæ¢ ÖÁÌæ¢ ÂýèçÌÂêßü·¤×÷ïÐÎÎæç× ÕéçhØæð»¢ Ì¢ ØðÙ ×æ×éÂØæç‹Ì ÌðH

(G∂tå X. 10)ìOn these ever united through meditation with Me and

worshipping Me with love, I confer that Yoga of wisdomby which they come to me.î

Ìðcææ×ðßæÙé·¤`ÂæÍü×ãU×™ææÙÁ¢ Ì×ÑÐÙæàæØæ`Øæˆ×ÖæßSÍæð ™ææÙÎèÂðÙ ÖæSßÌæH

(G∂tå X. 11)ìIn order to shower My grace on them, I, dwelling

in their heart, dispel the darkness born of ignorance by theshining light of wisdom.î These and such other verses dealwith the subject of His nature but as regards His attributesthey are infinite.

7Glory, Nature etc., of God

ÏëçÌÑ ÿæ×æ Î×æðùSÌðØ¢ àææñ¿ç×ç‹¼ýØçÙ»ýãUÑÐÏèçßülæ âˆØ×·ý¤æðÏæð Îàæ·¢¤ Ï×üÜÿæ‡æ×÷ïH

(Manusmæti VI. 92)ìFortitude, forbearance, mind-control, non-stealing,

purity (of mind and body), control of the senses, wisdom,learning, truthfulness and abstaining from anger are the tencharacteristics of Dharma.î

ÌðÁÑ ÿæ×æ ÏëçÌÑ àææñ¿×¼ýæðãUæð ÙæçÌ×æçÙÌæÐ(G∂tå XV. 3)

ìSublimity, forbearance, fortitude, purity (internal andexternal) bearing enmity to none, absence of self-esteem.î

âˆØ¢ Î×SÌÂÑ àææñ¿¢ â¢Ìæðáæð OïUèÑ ÿæ×æÁüß×÷ïÐ™ææÙ¢ àæ×æð ÎØæ ŠØæÙ×ðá Ï×üÑ âÙæÌÙÑH

ìTruthfulness, sense-control, austerity, external purity,contentment, sense of shame (in violating the injunction ofthe scriptures) forebearance, uprightness, knowledge, controlof the mind, compassion, meditation are the duties perpetuallyenjoined on human beings.î These and such other versesbriefly contain the character of eternal duties which areregarded as virtues also. These are the inherent attributes ofthe Supreme Being. Similarly there are other illimitablevirtues which find perfection in God.

·¤çß¢ ÂéÚUæ‡æ×ÙéàææçâÌæÚU×‡ææðÚU‡æèØæ¢â×ÙéS×ÚðUlÑÐâßüSØ ÏæÌæÚU×ç¿‹ˆØM¤Â×æçÎˆØß‡æZ Ì×âÑ ÂÚUSÌæÌ÷ïH

(G∂tå VIII. 9)ìHe who contemplates on the all-wise, ageless Being,

the Ruler of all, subtler than the subtle, the universalsustainer, possessing a Form beyond human conception,refulgent like the sun and beyond the darkness of ignorance.î

Øð ˆßÿæÚU×çÙÎðüàØ×ÃØQ¢¤ ÂØéüÂæâÌðÐâßü˜æ»×ç¿‹ˆØ¢ ¿ ·ê¤ÅUSÍ×¿Ü¢ Ïýéß×÷ïH

(G∂tå XII. 3)

8 Kalyana-Kalpataru

ìThose however, who fully controlling all their sensesand even-minded towards all, and devoted to the welfareof all beings, constantly adore me as the unthinkable, theindestructible, Omnipresent, the undefinable changeless,immovable and constant (come to me).î

ÕçãUÚU‹Ìp ÖêÌæÙæ×¿Ú¢U ¿ÚU×ðß ¿Ðâêÿ×ˆßæîæÎçß™æðØ¢ ÎêÚUSÍ¢ ¿æç‹Ì·ð¤ ¿ ÌÌ÷H

(G∂tå XIII. 15)ìIt exists without and within all-beings and constitutes

the animate and inanimate creation as well. And by reasonof its subtlety. It is incomprehensible. It is close at hand andstands afar too.îß¢àæèçßÖêçáÌ·¤ÚUæóæßÙèÚUÎæÖæˆÂèÌæ`ÕÚUæÎL¤‡æçÕ`ÕÈ¤ÜæÏÚUæðDïUæÌ÷ïÐÂê‡æðü‹Îéâé‹ÎÚU×é¹æÎÚUçß‹ÎÙð˜ææˆ·ë¤c‡ææˆÂÚ¢U ç·¤×çÂ Ìîß×ã¢UU Ù ÁæÙðH

ìI know not of anything superior to Lord Kæ¶ƒawhose hands are ornamented with the flute, whosecomplexion is like that of new clouds laden with water,whose lips are red like the Bimbå fruit, whose face isbeautiful like the full moon and who is lotus-eyed.î

àææ‹Ìæ·¤æÚ¢U ÖéÁ»àæØÙ¢ ÂkÙæÖ¢ âéÚðUàæ¢çßEæÏæÚ¢U »»ÙâÎëàæ¢ ×ðƒæß‡æZ àæéÖæXïU×÷ïÐÜÿ×è·¤æ‹Ì¢ ·¤×ÜÙØÙ¢ Øæðç»çÖŠØæüÙ»`Ø¢ß‹Îð çßc‡æé¢ ÖßÖØãUÚ¢U âßüÜæð·ñ¤·¤ÙæÍ×÷ïH

ìI bow in obeisance to Lord Vi¶ƒu, quiet in disposition,reclining on the premordial serpent (›e¶anåga), from whosenavel sprang the lotus, the presiding Deity of gods, thesupport of the entire universe, having the complexion ofclouds, beautiful of limbs, the Lord of goddess Lak¶m∂,lotus-eyed, the object of meditation of the Yog∂s, the destroyerof the worldly fears and the only Lord of all the worlds.î

These and such other verses describe the attributes ofthe manifest and the unmanifest Divinity.

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It would be immensely advantageous if the practice ofthe Divine Name is carried on contemplating on His gloryi.e., His power, His disposition i.e., His design, theattributes and the Divine aspects in the above mentionedand other apprehensible manner.

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Glory, Nature etc., of God

The greatest knowledge you can get is about yourself.When you know your true nature, that you are deathless,ever pure, unborn etc., what a big change will come inyour life and in your dealings with others! All crime,delinquency, all pettiness and meanness will vanish fromhuman life.

óSwami Ranganathananda

God responds not necessarily according to our merit,but according to the depth of our longing for Him.

Remember Him. He loves you so much.God has no favourites. He loves each one of us as

He loves His greatest saints.ìCreatureliness and freedom are the choices before

human beings. If I behave like this, I will remain acreature, if I behave like that, I become free.î

óAdi Shankaracharya

The Reality Behind DualityóNityalilalina Sri Hanumanprasad Poddar

Remember: it is the personality of the Lord as unitedwith His divine potency that is designated as His dual formor dual personality. This potency of the Lord is ever unitedwith Him and it is due to this potency that the Lord ispotent and it is for this reason that He is ever present inHis dual form. But this dual form of His is not like a pairof individuals or objects existing at one and the same place,indifferent to and entirely independent of each other.Though essentially one, the two forms are manifestedindependently only to introduce His charming L∂lå. If wereject the one, the other will be altogether untraceable.

Remember: just as duality always exists in the conceptof a substance and its potency, a category and itscognizability, a substantive and its adjuncts, a word andits meaning, the sun and its effulgence, fire and its burningcapacity, so there is duality in Brahma. Perpetually two(not only in the relative plane but in reality too), they areeternally one; and eternally one, they are perpetually two;perpetually apart, they are eternally identical; and eternallyidentical, they are perpetually apart. They are always twoin one and perpetually one in two.

Remember: Brahma, which constitutes the SupremeReality, transcends all and yet enters all as their cause. Itis through Brahmå as the Cause of all that we get a clueto the transcendent Reality and the transcendent Reality,again, is the ground of that, which enters all as their cause.Really speaking, the non-dual and integral substance of

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Brahmå embraces both these aspects. That Ultimate andSupreme Reality is one without a second, entirely beyondtime and space and above all states and transformation,absolutely unlimited and consisting of Truth, Consciousnessand Bliss; and again it is that Reality which is revealingits enrapturing and absolute existence consisting of Truth,Consciousness and Bliss through all space and time andthrough all states and changes. While, on the one hand,it is absolutely unrelated to and unlike anything perceptible,comprehensible, describable, thinkable or conceivable, thesame indestructible and absolute Supreme Spiritówhich isbeyond time, beyond all states and transformation, beyondthe ken of the senses, mind and intellect, all-tranquil andinfiniteóis simultaneously ever present at all times and inall space, in all existences and in all states.

Remember : the same Supreme Spiritóconstituting theHighest Reality and transcending allóis the Cause of allcauses, all-pervading, interpenetrating all and the innerController of all. The same most subtle, ever undifferentiated,immutable non-dual Supreme Reality is the Source of allcreated beings, moving as well as stationary, nay, the solematerial as well as the efficient Cause of the endless varietyof substances. It lies beyond the universe and is at the sametime the Maker of the universe, the knower of the universeand the universe itself.

Remember : it is the one Supreme Reality, God, thathas become many in fact, it neither passes from one stateto another nor wills to do so, nor again does its naturaland eternal existence ever undergo any change. Motion andrest, manifest and unmanifest, activity and withdrawal fromactivity, sensuality and abstemiousness, spiritual endeavourand its consummation, desire and its goal, past and future,remote and near, one and manyóall these ever stand

The Reality Behind Duality

12 Kalyana-Kalpataru

unified in that Supreme Spirit; for that integral substanceóconsisting of Truth, Consciousness and Blissóis absolutelyundifferentiated. In that undifferentiated state the SupremeSpirit, ever existent as consciousness solidified, standsperpetually embracing contrary attributes.

Remember : since there can be no sport without asecond, the eternally sportive Lord ever goes in a pair. Itis out of question for Him to undergo any change ofcircumstances due to passage of time. That is why, He evergoes in a pair and in this eternal duality lies His integralunity. His eternal revelry in His own SelfóHis unceasingenjoyment of His own infinite presence, infinite wisdom,infinite lordship, infinite beauty and infinite charm goes onuninterrupted. He alone is sweetnessóworth relishing andHe Himself is the relisher. He is Goddess Lak¶m∂ and HeHimself is Lord Nåråyaƒa; He is Goddess Umå (Pårvat∂)and He alone is Lord Mahe‹wara; He is S∂tå and HeHimself is ›r∂ Råma; He is Rådhå and He alone is ›r∂Kæ¶ƒa; He is ›akti (the divine potency) and it is He whois possessed of this potency; He is the beloved and Healone is the lover. This ever-delightful dual personality ofHis as well as His transcendent amorous pastime is eternal,real and everlasting.

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If you desire both, God and the mean world ofdesires, it is only a flight of fancy. It is madness andis also impossible.

Exit of Vital Breath óBrahmalina Swami Ramsukhdas

The moment when there is separation of the vital breathfrom the body, at that time the vital breath, gets contractedfrom all the parts of the body. It is believed that there arefive varieties of vital breathsóPråƒa, Apåna, Samåna,Udåna and Vyåna*. Besides these five types of breath, thereare five senses, five sense-organs, mind and intellectóthesetwelve and five life-breathsóthe subtle body consists ofthese seventeen elements. The body composed of bonesand flesh is the gross body. Within this gross body thereis the subtle body and within this subtle body, there is thecausal body. The wakeful state concerns the gross body,the dream state is said to be that of subtle body and thestate of sound sleep (in which nothing remains in memory)is that of causal body. We move aboutóthis is the functionof gross body. We think and meditateóthis is the functionof the subtle body and our temperament, habit or nature,is pertaining to the causal body. In the gross body, actionis important, in the subtle body, thinking is important andin the causal body stability (trance) is important. At thetime of death subtle body (within which there is also thecausal body) departs away from the gross body. Senses,mind and intellectóall of them live in the vital breaths. Firstof all vital breaths get contracted from all the limbs of thebody. Therefore, the capacity of walking and moving,

* NUçÎ Âýæ‡ææð »éÎðùÂæÙÑ â×æÙæð ÙæçÖ×‡ÇUÜðÐ©UÎæÙÑ ·¤‡ÆUÎðàæSÍæð ÃØæÙÑ âßüàæÚUèÚU»ÑH

Pråƒa abides in the heart, Apåna in anus, Samåna in navel,Udåna in throat and Vyåna abides in the entire body.


capacity to give and receive, capacity of speech, capacityof hearing (listening), capacity to see (visualising) etc., allcome into the heart after getting contracted. Thereafter thatsubtle body gets out through vital breaths. The vital breathsof those who go to the higher regions go out from upperholes (ears, eyes, nose and mouth) and the vital breathsof those who go to lower regions, go out of holes of thelower part of the body. Those who depart from the bodyby performing Yogic exercises and Pråƒåyåma (breath-control) their vital breath goes out along with a soundthrough the tenth gate known as Brahmarandhra.

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As a matter of fact, a worldly kingdom is, in a way,an obstacle to achieving great heartedness or universallove. Lord Buddha had to give up worldly kingdom toachieve universal love.

óSwami Rama Tirtha

At present, there is a total eclipse of this knowledgeof oneís own nature. With this inadequacy in humanknowledge, basic degeneracy in human nature is thenatural result. Power makes the human being selfish, ego-centred and greedy.

óSwami Chidananda

Domestic WelfareóSwami Sivananda

Quarrels arise daily in the house between the husbandand the wife on account of misunderstanding and differenceof opinion. The wife thinks that the husband should obeyand please her in all respects. The husband thinks that thewife should obey and please him in all respects. Is thispossible? No. And so they quarrel every hour. It may notcome into regular fists and blows at all times, but they willnot speak for some hours in the day. Sometimes there willbe boxing and cane-beating also if the husband is short-tempered and lacks self-control. At other times the husbandbreaks the vessels when he loses his temper. If the wifeis like Mrs. Socrates or J∂jåbå∂ (Mrs. Tukåråma) the tablewill be turned. There will be thunder and rain on thehusbandís head. Sometimes the wife, when she becomesangry, refuses to cook the food and lies down in the beddrawing a blanket over her body and head under pretextof severe stomach-ache. The poor husband runs to the hotelto take his meals in order to catch the pilot train to go tohis office. Sometimes the wife goes to her motherís housewithout informing the husband. The poor shameless weak-willed husband runs to his mother-in-lawís house to bringher back with fresh, glowing, golden promises and entreaties.

The wife must be ever ready to receive a volley ofabuses when the dishes are not prepared to the fastidioustaste of her husband. These are only minor, unimportantcauses for daily quarrels. The major causes are toonumerous to be mentioned here. You already know themin full and in details also.


But still, if you ask a householder ìWhich is betteróa householderís life or a life of a Brahmacår∂?î Surely hewill say, ìHouseholderís life is thousand times better thanthe life of a celibate.î He will vehemently fight with all hisclumsy arguments to support his view. Do you rememberthe story of the king who took birth of a pig and was rejoicingwith his piglets. His case is similar to this king.

People have neither discrimination nor dispassion norsubtle sharp intellect. Hence they are not able to know themin their true light. Their intellects are clouded, perverted,turbid, intoxicated and veiled by passion, delusion, infatuationand ignorance. Hence they do not know what they areexactly doing.

When they are swayed with passion, husbands and wivesforget all about their quarrels which occurred in the morning.They think that their life is a blessed one. They utterpleasantly some flowery speech for the time being, thoughthere is no real union and love in the core of their heart.

Try to possess self-control. Rise above passions. Bepure. Develop good behaviour, good conduct. Controlanger. Be regular in Japa, K∂rtana, Meditation and studyof the G∂tå. Lead a life of an ideal householder. Go throughthe books ìAdvice to Householdersî and ìSure Ways forSuccess in life and God-realisation.î Put the instructionsin daily practice.

O Råma! Treat your wife like a Dev∂. She is the queenor Lak¶m∂ of the house. Where a woman is honoured, thereare wealth, prosperity, success and peace. O L∂lå! Becomea Pativratå. Do not quarrel with your husband. Becomelike Såvitr∂, Anasµuyå or S∂tå!

May you all lead a life of purity, with devotion andattain the supreme blessedness in this very life.

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The Motherhood of GodóSree Rama Devi

Though Brahman is beyond all attributes and mentalconcepts, to look upon Him as oneís own eternal DivineMother is the easiest way open to man to reach perfection.The Mother is Peace Absolute in its dynamic aspect. Sheis the quiescence of Brahman expressing as infinite ›akti.In every expression of her energy, as infinite ›akti. In everyexpression of her energy, there is the silence of peace butit is a dynamic silence. The devotees of the Mother whohave been blessed with Her grace, have known Her as theAbsolute Being itself through attainment of identity withHer. Thus for them, the Mother is Brahman, the ultimateGodhead, with both aspects, quiescent and dynamic. Bydevout meditation on the Mother of supreme energy, youwill become pure and peaceful, bereft of all human weaknesses.Swåm∂ Vivekånanda used to pray to the Mother, ìO Mother,remove all my weaknesses and make me a man. Vouchsafemanliness to me.î The greatest advaitin, Åcårya ›a∆karaadvocated worship of the Divine Mother for emancipationfrom Måyå. ›r∂ Råmakæ¶ƒa clinged to Mother Kål∂ todemonstrate to the world the marvellous potencies andblessings contained in the worship of the Universal Mother.

The dedicated children of the Divine Mother areembodiments of tremendous spiritual energy. They are alsoheroes and heroines of renunciation and show their lovefor the Mother through dedicated actions. What a gloriouspossibility for perfection is contained in the worship of Godas Mother! Transformation to Purity is accomplishedwithout much of rigorous penance when you regard the


Supreme Being as the Mother and supplicate to Her forHer redemptive grace. The ego cannot bring about purificationfor its transformation. The Higher Power should manifestitself and annihilate the ego-sense. Propitiate the Motherwith your entire devotion. Worship Her with the innocenceof a child. Meditate on Her with the knowledge that Sheis identical with your Åtmå. Even after doing Sådhanå fora number of years, even after worshipping the Supreme›akti regularly all these years, if you have not stillundergone the internal transformation, there cannot be anyreason other than the fact that you have not worshippedthe Mother in the right way of faith and surrender. Basicto all worship, meditation and other forms of higherSådhanå, should be your longing for securing the directface-to-face vision of the Divine Mother. If there is no suchlonging how can you expect the transformation? Worshipis not an act of mere external ritualism. It is a matter ofheartís longing and love. Meditation is not a dry processof contemplation. It is a devout absorption in God-thought.

Trust in the Motherís saving grace. If sin is powerfulin its destructive effect, then the saving grace of the DivineMother is infinitely powerful capable of destroying theaccumulated power of Himalayan sins. But dependenceupon the Mother is essential. To look upon God as theMother and consider oneself as the most helpless child,solely relying on the Motherís grace, this is the attitudeof surrender that invokes the Motherís compassion. Youmay sit at the feet of the Guru all the twenty-four hoursand remain under the Guruís protecting wing of mercy,but that is not reliance on God. God-reliance is altogethera different thing. It is an attitude of the luminous mind,which is assured of the fact of divine immanence.

SenderóDeepak Patel❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Songs of Kab∂ra

Eat thy bread, unbuttered and dry,Swallow it down with water cold;

Seeing otherís buttered bread donít be,Tempted, over thy mind keep thy hold.

Whereís pity there is virtue,Greed and vice are birds of a feather;

Where is anger there is Kåla,Tolerance and Divinity walk together.

Verbal disputes are poisons strong,From them afflictions leaps and bounds;

Keep silent, bear with all,And recite the Name profound.

Kab∂ra! be deceived,But others donít deceive;

The deceived at last get peace,The deceivers pain receive.

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How to Quicken Your Spiritual ProgressóSri Paramahansa Yogananda

The path to God has been described as being only asbroad as a razorís edgeóand sometimes it is also as sharp.If by free choice one walks that narrow path with single-heartedness and does not flinch or give up because of itsincisiveness, he will reach God. It sounds difficult, but Imaintain that the path is very simple if one makes up hismind to go all the way for the love of God. Whosoeverloves God, can never think of turning back.

Though the right attitude makes the path simple, thatdoes not mean one will not encounter any conflicts andtroubles along the way. But they do not dismay the truedevotee.

Among the tests that might be faced, doubt is a devastatingobstacle. So many people get caught in the indecisivenessof doubtóin speculation about God, in wondering if it isreally possible to know Him and if so, whether theythemselves have the capability to find Him. Several incarnationsare often wasted in such irresolute thinking.

I see how many seekers come and go on the path, givingin to the ways of delusion. I look at their Karma from thepast; and though I am saddened by their lack of determination,I understand. That is why I am never overencouraged whendevotees come, and never discouraged by those who leave.I know exactly where the Karma of each person is leading.But that pattern need not remain an absolute. If one listensto a master, he can change that self-created blueprint, hecan overcome his Karma.

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If one is in doubt about proper diet, he doesnít giveup eating. Yet when confronted with doubts in the searchfor God, some people give up their spiritual nourishmentas though they could live without it. In doing so, theysuffer. Therefore, when doubts come, they should beabolished by faith and will. Cling to one who has foundGod. That is the sure way to succeed on the spiritual path.The Blind cannot Lead the Blindó

There are many who are trying to lead others, but whohave no right to lead. The blind cannot lead the blind. Noone can take you to God unless he himself has found God.Societies develop around charismatic personalities, but theydie out with those personalities. A true Guru has nopersonal ambition for name or fame, his one desire is toserve others with the realization of God.

I sought all over India to find a true master. I searchedin books, I journeyed from temple to temple, from one holyplace to another, but my doubts followed me everywhere.But when I found that one who had realizationómy Guru,›r∂ Yukteswaraj∂óand saw that spirit divine in his eyes,all doubt went away. Through his blessing my whole lifechanged. That is why I stress to you the importance offollowing a true Guru and his teachings. I told Master, Iwould never teach about God unless I had tasted Him. Byfollowing Guru unconditionally, I found God.

When you are steadfast in the principles of the Guru-disciple relationship, the spiritual path becomes very easy.You cannot then go astray. No matter how delusion triesto pull you away, the master who has experienced God,knows your trouble and will help you to steady yourselfon the path again. That is what the Guru does for youif you are in tune with him. Even though you and the Gurumay be thousands of miles apart, his help will reach out

How to Quicken Your Spiritual Progress


to you. I feel Master with me all the time, even thoughhe is no longer incarnate on this earth plane. To have theguidance and grace of Guru with youóthat is the easiestway to move along on the spiritual path.God is Already Yoursó

God is not to be acquired, He is to be realized, forHe is already yours. This I say to Him all the time: ìLord,why do You hide Yourself? You have no right to do so,because everyone is Yours and You belong to everyoneópermanently and everlastingly. So why this seemingseparation?î Haphazard seekers excuse their spiritual lethargyby rationalizing: ìMy mind is too restless,î or ìI am toosensual,î and so on. Never concentrate on your faults. Bydoing so you identify yourself with them. You are the onewho puts the veil of delusion in front of your wisdomíseyes. Whatsoever you think, that is what you are.

During the day you are tied to the remembrance of yourweaknesses, but every night when you forget the worldin sleep you also forget your limitations. In deep sleep youare pure Spirit, one with your Infinite Self. Why canít yourealize that in the daytime? Every night God shows youwhat you are, why doubt it? You are not the bundle ofbones and flesh at all. Consciously or unconsciously youare with God. Beyond the dream state, the true Self ismanifest. ìBeyond the flights of fancy, formless am I.î Yourconsciousness is expanded in the omnipresent Spirit. Holdon to the thought that every night you are with Spirit, onlytemporarily do you forget Him in the daytime.

Of all the things God has given to man, it could besaid that His greatest gift is sleep, because it is the forgettingof this mortal dream, a respite from mortal consciousness.The ordinary man has no other escape, but even the crudestman has spiritual refreshment in the unconscious Samådhi

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of sleep. Yet in contrast to conscious Samådhi, sleep isa sort of narcotic. I have played with sleep. I haveapproached the sleep state, and then remained in betweenwakefulness and somnolence. And sometimes I do sleepdeeply and can at the same time watch myself sleeping.By the control of these states of consciousness, differentrealizations of the workings of the soul and ego came to me.

Tonight when you drift into deep sleep you shall forgetall of your weaknesses gathered through countless incarnations.You will be locked in the embrace of the Spirit. Learn todo that consciously in the daytime, hold on to the unruffledinner calmness of deep sleep. Then you can know God, forin calmness you are with the Infinite. Kriyåyoga meditationhelps you to establish your consciousness in that state.Regain Your Divine Natureó

It is not only meditation that I emphasize. Meditationplus keeping your mind with God during activity is whatis necessary. Half the battle will be won by meditation, forthe soul power that you bring out by meditation, willinfluence your thoughts and behaviour during activity.When you meditate deeply, that gives substantiation to yourspiritual thoughts. The longer and deeper you meditate ona regular basis, the more you will find there is no differencebetween work and meditation. That is to say, whether youare working or meditating, you remain immersed in thedivine consciousness of the blissful Spirit. You no longeridentify yourself with the activities and aches and painsof a mortal body, you realize you are pure Spirit.

The body is a nest of delusion. It makes us believein the reality of this finite world. But when we are withGod, that seeming reality is gone. It is that simple. In theSamådhi state of meditation, we consciously enjoy theblissful awareness of God as the Sole Reality.



Why do you give up your divine nature? Why do youput on all kinds of moods and emotions, which distort theexpression of what you really are? Practice even-mindedcalmness all the time. Become a king, an absolute monarchof your own mental realm of calmness. In calmness, themind is wholly free of emotional agitations. Unless themind is calm, God will be obscured. So let nothing disturbyour peaceable kingdom of calmness. Night and day carrywith you the joy of ìthe peace of God, which passeth allunderstanding.î

Moods are your greatest enemy. Donít indulge in them;destroy them, for they are a formidable stumbling blockin the path of your progress. With the relentless might ofwatchfulness guard yourself against moods. No matter whattrials come, I never permit moods to enter my consciousness.And I prefer not to mix with anyone who is moody. Iwonít give heed to their moods, because they are verycontagious. Somebody is grouchy, you go around him andyou will feel grouchy too. Mix with those who have apositive, cheerful disposition. Somebody is smiling, you goaround that person and you will feel like smiling.

Never get angry. Never try to get even with anyone.And donít find fault with others; correct yourself. Thewhole world may mistreat you, but why should youmistreat yourself by wrong behaviour?Do not Accept Limiting Influencesó

Remember that all of your troubles are only grafts onyour consciousness. They do not belong to your soul. Sowhy accept their limiting influence? Why be fearful ordoubtful? Why say that you are restless or moody or thatyou canít meditate? Such statements are a lie, for theycontradict the truth of your real Self. Rather, inwardly affirm,ìI am a child of God. I am with Him, He is with me.î For

25

these many years since childhood, even though sometimesmy mind might have been restless, still I do not remembera week or a day or even a minute, that I have not beeninwardly with Himónight and day. That is the way to liveyour life. In the beginningóand perhaps for yearsóyouhave to make constant effort; and then the need for effortis past, for you are always with God. The would-be concertpianist must practice and practice, until finally the musicbecomes a part of him. As the writer is always thinking ofhis compositions and as the inventive engineer is alwaysthinking of mechanics, so the divine man is all the timethinking of God. To have that constant remembrance of Godis to be intensely happy. Nothing can describe that divinejoy.

Yesterday I was busy all day with people and it waslate before I could get to my time of silence. But when Isat in my room to meditate, my mind was instantly withGod. I prayed, ìLord, You are myself.î And as soon asI said that, the world floated away from my consciousnessand I was in complete ecstasy with God. The time will comewhen you will have that experience if you make the effort.

God has already given Himself to you, but you havenot accepted Him. That you do not make the necessaryeffort to know Him, is the underlying cause of all yoursorrow. You bring it on yourself. ìLord, Thou didst makeme a prince, but I will fully wandered away from my divinerealm and like a prodigal son, I chose to be a beggar.î

Of course, I also blame God and say that He isprimarily responsible for our difficulties because He createdus. Every day I scold Him. I say, ìLord, havenít Yougathered much bad Karma for creating this troublesomeworld?î But I know He has no Karma. And when yourealize your oneness with Him, that you are made in His



image, you have no Karma either. That is why I do notstress too much the theory of Karma. The more you holdon to the concept of limitation, the more you bind yourself.Jesus said, ìIs it not written in your law, I said, Ye aregods?î The advanced attitude is not to dwell on the ideaof sin, for it is a lie. When a sleeping prince is dreamingthat he is a beggar and cries out in anguish at his povertyand hunger, you do not say to him, ìBeggar, wake up!îYou say, ìPrince, wake up!î Similarly, why should anyonecall himself or another a sinner? Forget that notion. Nomatter what mistakes you have made, hold constantly tothe thought, ìLord, I am made in Thine image.î You havewithin you the power to be good!Want Naught Else but Godó

What is the use of just crying and bewailing your lot?Make up your mind that you can have God in this lifetime.To Him you must go, because in Him is your home. Aslong as you stay away from God, there will be no endto your troublesóphysical, moral or mental or spiritual.You do not know what you may have to go through. Butyou have enough intelligence to know your Self and torealize that you must go back to God whence you came.

Your love for God should be so great that you wantnaught else but Him. I cannot think of any desire to askof Him. Sometimes I do ask for something in connectionwith His work and He grants itóoften immediately. ButI can never ask for anything for myself except, ìBe Thouwith me always. It doesnít matter what trials come to me;just give me the strength to meet them with Thy consciousness.But never test me, Lord, with Your absence.î

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Control of Mind Enables Your Vision

This mind (of mine), O Lord of Vaikuƒ¢ha, does notfind sufficient delight in Your stories, vitiated as it is bysins, (nay,) grossly wicked, morbid due to lust and afflictedwith joy and grief, fear and the threefold craving forprogeny, wealth and fame. With such a mind how can I,a wretched creature, contemplate on Your essential nature?Not fully gratified, the palate pulls me, O immortal Lord,in one direction towards dainties; the generative organ dragsme in another direction towards sexual gratification; thetactile sense, the empty stomach and the sense of hearingpull me in other directions viz., towards objects that arepleasant to touch, substantial food and a melodious soundor voice respectively; the olfactory sense drags me in aquite different direction towards sweet-smelling flowers,scents and so on; while the eyes, which are very restlessand the faculties organs of action pull me in yet otherdirections viz., towards things of beauty and the objectsto be attained through the various organs of action. Allthese tear me even as a number of co-wives wrench ahouseholder (each to her bedroom). Perceiving all thesefoolish creatures fallen thus in consequence of their ownevil actions into the Vaitaraƒ∂* of metempsychosis andexceedingly afraid of birth, death and suffering proceedingfrom one to another and making friendship with the bodiesof their own people and enmity with the bodies of others,

*Vaitaraƒ∂ is the name of a river marking the boundary of the realmof departed spirits, presided over by Yama (the god of retribution). It isdescribed as rushing with great impetuosity, hot, fetid and filled with blood,hair and bones etc.


(pray), protect them this very day by ferrying them across,feeling compassion for them, O Lord ever staying on theother side of that river! Oh! What exertion can there be,O Lord, the Teacher of all, in this work of lifting uprescuing these people, to You, who are responsible for thebirth, existence continuance and dissolution of this universe?Indeed, it is on the ignorant that the grace of the exaltedought to descend, O Befriender of the afflicted ! Such gracewill be superfluous to us who are busy serving Your beloveddevotees and will cross the ocean of metempsychosis byserving them. I am not at all afraid, O Supreme, of theaforesaid Vaitaraƒ∂ówhich is so difficult to crossóMymind being immersed in the songs of Your prowess, whichare like an extraordinary nectar. I lament only those deludedpersons whose mind is turned away from such nectar andwho are carrying (on their shoulders) the burden ofmaintaining their family etc., for the illusory delightproceeding from the objects of senses. Ascetics desirousof their own liberation, O Lord, generally practise silentmeditation in solitude. They are however, not devoted tothe interest of others. I of course do not long to be liberatedalone, leaving behind these miserable creatures. (For) I findno haven of rest other than You for these people wanderingin the forest of transmigration.

That, which goes by the name of pleasures enjoyedby a householder, such as copulation, is trivial; for it resultsin suffering after suffering akin to that caused by thescratching of one (itching) hand with another. But thoughundergoing a lot of trouble, the wretched people given upto sensual gratification do not feel sated with thesepleasures. Only some wise man is able by Your grace tocurb passion like the itching sensation. A vow of silence,fasting, the hearing of scriptures, asceticism, the study of

29

sacred books, discharging oneís sacred obligations, expositionof the scriptures, living in seclusion, the muttering ofprayers and concentration of mind, conducive as they areto final beatitude, O Inner Controller, generally only proveto be the means of livelihood of those who have not yetbeen able to conquer their senses and are prone to sell thesefor base gain in the shape of money and sensuous pleasures;whereas they may or may not be so in the case ofhypocrites whose pietism may or may not succeed. Likethe seed and the sprout (following in unbroken succession),the Unmanifest (primordial Matter) and the manifest (thevisible universe)óthese are but Your two forms (symbols)made known by the Vedas; for there is nothing other thanYou, who are devoid of a material form. Through Yoga(the process of Devotion) men who have controlled theirmind are directly able to perceive You in both theseforms, as fire in pieces of wood (through attrition), whichis not possible by any other means. You are the air, fire,earth, ether and water, the five objects of senses viz., sound,touch, sight, taste and smell, the five vital airs viz., Pråƒa,Apåna, Vyåna, Udåna and Samåna), the ten Indriyasóthefive senses of perception and the five organs of action, themind, the intellect and the ego or according to anotherinterpretation, the deities presiding over the Indriyas andthe mind. That which is qualified (gross or material) andthat, which is unqualified (subtle or transcendental)everything is You and You alone, O infinite One!Whatever is revealed by mind or speech is no other thanYou. Neither these Guƒas (modes of Prakæti, viz., Sattva,Rajas and Tamas) nor the deities who preside over thethree Guƒas viz., Vi¶ƒu, Brahmå and ›iva nor the categoriescommencing from Mahat-tattva (and ending with theIndriyas, that is to say, Mahat-tattva or the principle of



cosmic intelligence, Aha∆kåra or the ego, the five subtleand the five gross elements and the ten Indriyas), nor themind etc. viz., the mind, intellect and reason, nor (thevarious) living beings including the gods and humanbeings, all of whom have a beginning and an end (too),are able to know You in truth, O much-praised One !Thinking thus, men of good sense desist* from the studyof the Vedas and other scriptures (and devote themselvesexclusively to meditation). Therefore, can a man developdevotion to You, the goal of ascetics of the highest order,except through whole-hearted service to You, O mostworshipful Oneóservice consisting of the following sixlimbs, viz., salutation, glorification, worship in the form ofoffering oneís actions to You, waiting on You, concentratingoneís mind on Your feet and listening to Your stories?

Nårada resumed : The Lord, who is beyond the threeGuƒas (modes of Prakæti) and whose so many transcendentalvirtues were celebrated with reverence by His devotee(Prahråda) and who had not only controlled His anger butwas highly pleased with the latter, spoke as follows toPrahråda, who was bent low with respect.

The Lord said : O noble Prahråda, may good betideyou ! I am pleased with you, O chief of the demons !Ask any boon liked by you; I am wont to gratify the desiresof men. To him who is unable to propitiate Me, O long-lived one, I am difficult of perception. And having beheldMe (once), a living being has no longer any reason to

*This is borne out by the Lord Himself when He says in theBhagavadg∂tå:ó

ØÎæ Ìð ×æðãU·¤çÜÜ¢ ÕéçhÃØüçÌÌçÚUcØçÌÐ ÌÎæ »‹Ìæçâ çÙßðüÎ¢ ŸææðÌÃØSØ ŸæéÌSØ ¿H (II.52)

ìWhen your mind will have fully crossed the mire of delusion, you willthen grow indifferents to what has been heard and what is yet to be heardabout this world and the next.î

31

bewail itself (to grieve). It is for this reason alone thatenlightened and pious souls, who are highly fortunate anddesirous of blessedness (endeavour to) propitiate Me, theLord (bestower) of all boons, with all their being. Evenon being thus tempted with boons that are so alluring tothe world, Prahråda (the best of the Asuras) did not hankerafter them, exclusively devoted as he was to the Lord.

ó›r∂mad Bhågavata (VII. 9.39ó55)❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑


Tata¨ ki≈ tata¨ ki≈ tata¨ ki≈ tata¨ kim? You havehealth, you have wealth, you have power, you havepleasure still the mind what next? What next? What next?What next? We may stufle it in the beginning, but atsome time it will become very insistent, then you beginto think seriously something is missing, let me find outsomething. And so this spiritual striving is a real fact.

óSwami Ranganathananda

Knowledge must mature into wisdom. Otherwise,knowledge will be dangerous. Unless men increase inwisdom as much as in knowledge, increase of knowledgewill be increase of sorrow.

óBertrand Russell

The Glory of TruthóSwami Chidananda

You are seekers after truth and lovers of righteousness.They say Dharma Prem∂. Dharma is righteousness. DharmaPrem∂ is one who has love for righteousness.The foundationof all righteousness is truth or truthfulness. Character,integrity, truth all mean the same thing. Again and againit has been said: ìHe who destroys Dharma is destroyedby Dharma.î That means that when one destroys Dharmaand becomes unrighteous, his unrighteousness becomes hisown undoing. No external force is necessary to give himhis deserts. His unrighteousness itself is enough. Hebecomes the creator of his own perdition, his own suffering,which he has called down upon himself.

But Dharma protects him who protects it. One whoprotects Dharma, that being is protected by Dharma.Where there is Dharma, there is ultimate success in allthings. This Dharma is based upon truth. Truth is thesupreme Dharma because God is truth. And we are seekersafter truth. It is the entry point to higher life. Truthfulnessis the soul of righteousness. The basis of a righteous life,the basis of character is truthfulness. To be truthful,therefore, is the best foundation for supreme success in life.To be a worshipper of truth is the one thing needful.

Truth is the greatest Sådhanå. Truth is the greatestdiscipline. Truth is the greatest austerity. Truth is thegreatest vow and truth is the greatest of all flowers thatpleases the Lord Almighty. If He is worshipped with theflower of truth, He becomes extremely gracious, propitiated

33

and showers grace. Truth is, therefore, the great desideratumor the one thing needfulóthat most desirable of all things.Therefore, ponder truth, meditate upon truth, reflect upontruth, become a worshipper of truth. In this lies your highestgood.

In this world, in Kaliyuga (the age of darkness), truthis discarded and therefore, suffering comes upon individuals.But one who adheres to truth, practises truth, takes the vowof truth and performs the austerity of truth, gets the powerto overcome Kali. The dire influence of darkness isovercome by the light of truth. Truth is the great Tapasyåof this age. It is a great purifier and uplifter, a force thathelps the Sådhaka at every step to overcome all things thatstand in his way. Truth is, therefore, a great benefactor.It is the highest good.

Therefore, the wise Sådhaka makes truth his lifeíscompanion. It is the entry point to all higher things. It isthe soul of character as well. Therefore, beloved andworshipful Holy Master made it one of the triple principlesthat he laid down as being indispensably necessary in orderto be accepted and to enter into his spiritual family ofseekers and Sådhakas. He said: ìAdorned with truth, Oseeker after God, come and I shall make you a memberof my spiritual family.î We should therefore, reflect uponthe supreme value, the greatness and the need of truth inour spiritual and secular life. For if your secular life is tobe ideal and a support to your spiritual life, then it mustharmonise with it by taking into itself truth.

Spirituality is founded upon truth and ethics. A stateof divine experience and perfection emerges out of the seedof a good life, out of a moral and ethical idealism in oneíslife. It does not mean an irrational, illogical or fanaticalpuritanism. It means a sane and rational ethical idealism,

The Glory of Truth


a goodness that arises out of the appreciation of theauspicious, the beautiful and the holy; a goodness, arectitude, of conduct and character, a loftiness of behaviour,a nobility of attitude and approach towards life that comesout of true culture, true education, true understanding.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

O Lord! O Exterminator of Narakåsura! You maykeep me in heaven or earth or in any hell, whereveryou want to keep me, keep me there, whatever you wishto do with me, do it. I have nothing to say about that;I have only one entreaty that even in the horrible stateof my death I may keep thinking of your feet thatoutshine even the beautiful lotus of winter season, Ishould never forget your feet.

çÎçß ßæ Öéçß ßæ ××æSÌé ßæâæð ÙÚU·ð¤ ßæ ÙÚU·¤æ‹Ì·¤ Âý·¤æ××÷Ð¥ßÏèçÚUÌàææÚUÎæÚUçß‹Îæñ ¿ÚU‡ææñ Ìð ×ÚU‡æð çßç¿‹ÌØæç×H

Those devotees of yours who have fastened theirdeep affection on you; O spouse of Lak¶m∂, do not underany circumstances, stay in that way from the path ofdevotion. Protected on all sides by you and therefore,rid of all fear on the other hand, O Lord, they moveabout freely, setting their foot on the heads of thecommanders of god presiding over obstacles.

ó›r∂mad Bhågavata.

Read and Digest

To see God equally in friend and enemy, is a testimonyof oneís spiritual realisation.

* * *Naughty or good, all people are equally Godís children.

* * *Your unhappiness is your own creation. Develop virtue;

you develop happiness.* * *

The worldly pleasure and senses joys, relaxation,mental relationship etc., are palliatives which give onlytemporary relief, like narcotics and tranquilisers.

* * *The ignorance is the bed of thorns. You cannot enjoy

the benefits of freedom so long as you are steeped inignorance.

* * *Perfect Bhakti and perfect J¤åna are one and the same

thing.* * *

In the heart where truth abides, there God is. Goddwells not in that heart where dwells untruth.

* * *Never abandon virtue.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Of Names of Lord Vi¶ƒuBearing on Yaj¤a¨

The Glorious Names of Lord Vi¶ƒu that Bear onìYaj¤a¨î in Vi¶ƒu Sahasranåma Stotram.

óBalkrishna Pawar

The Vi¶ƒu Sahasranåma was composed by VedaVyåsa. King Yudhi¶¢hira at the end of the ferociouslydevastating War at Kurukshetra approached Bh∂¶ma, whenhe was lying on the bed of arrows, awaiting his departure;having obtained the boon of death at his will. Yudhi¶¢hiraasked six questions to him. B∂¶ma answered all and finallysaid, ìSupreme is Lord Vi¶ƒu.î This is how we find theìThousand names of Lord Vi¶ƒuî introduced in Mahåbhårata.Lord Vi¶ƒu has many manifestations, therefore, He canhave infinite names in terms of his manifestations. Thesethousand names of the Lord, have been given out by the§R¶is. These were strung together into a pleasant joyousgarland of devotion by the poet-seer Vyåsa.

The Vi¶ƒu Sahasranåma Stotram is a garland stungtogether with a thousand beautiful and fragrant flowers withvaried hues, from the universal garden for adoring LordVi¶ƒu. For our discussion a host of beautiful and lovelybouquet of Names i.e., Glorious names of the Lord bystupendous search could be located out of the said ëOneThousand names of the Lord,í which exclusively bear onìYaj¤aî alone and all that go with ìSahasranåmaî, issubmitted here under for perusal and enjoyment.445th refers to Yaj¤a¨ (Ø™æÑ)ó

One who is of the nature of all Yaj¤as. All sacrifices

37

are his own forms. G∂tå says, from Yaj¤a the rains comenaturally and systematically. There are many factors thatshould come together for the physical phenomenon of rainsi.e. it is the co-operative endeavour (Yojana) of the differentfactors in nature. Yaj¤a arises out of Karma. He exists assacrifice in order to satisfy men and all Devas. Taittir∂yaSa≈hitå (I. 7. 4) says: ëYajo Vai Vi¶ƒusíóVi¶ƒu is reallyBrahma, because the omnipresent Brahman is establishedin the Yaj¤a. The Brahman can be experienced throughYaj¤a. Therefore, Mahå Vi¶ƒu is really Yaj¤am.446th refers to ljya¨ (§…ØÑ)ó

One who is fit to be invoked for worship is ljya¨ i.e.,Mahå Vi¶ƒu. Whatever is offered at the Yaj¤a is joyfullyaccepted by Him and He grants suitable results. As perG∂tå (XVII. 11ó13) Yaj¤as are offered in three ways. G∂tå(XVII. 11) states ìThat sacrifice, which is offered, accordingto the scriptural law, by those who expect no reward andbelieve firmly that it is their duty to offer the sacrifice, iscalled Såttwika or pure Yaj¤a.î Chåndogya Upani¶ad (VII.26. 2) where Sattva means Anta¨karaƒa.

As regards ìYaj¤aî while explaining G∂tå (XVII. 11)Dr. S. Rådhåkæ¶ƒan elucidated that The ìYaj¤aî of theG∂tå, is not the same as the ceremonial sacrifice of theVeda. It is sacrificial action in general by which, mandedicates his wealth and deeds to the service of the onelife in all people. People with such a sacrificial spirit willaccept even death gladly, through their sacrifice. Såvitr∂ tellsYama that good people maintain the world through theirsuffering and sacrifice.î G∂tå (XVII. 12) states ìBut that,which is offered in expectation of reward or for the sakeof display, is called Råjasika Yaj¤a. G∂tå (XVII. 13) statesìThe sacrifice, which is not in conformity with scriptures,in which, no food is distributed, no hymns are chanted and

Of Names of Lord Vi¶ƒu Bearing on Yaj¤a¨


no appropriate Dak¶iƒå (fees to Åcårya) are paid, whichis faithless, is called Tåmasika and Råjasika Yaj¤a. MahåVi¶ƒu, being ljya¨ does not accept Tåmasika and RåjasikaYaj¤a, as real Yaj¤as, which are pure (G∂tå XVII. 11).971st refers to Yaj¤a¨ (Ø™æÑ)ó

Yaj¤a is the famous act of sacrifice. Yaj¤am is thenoblest of all actions. Therefore, the Lord whose verynature is Yaj¤a, the term Yaj¤a means ìwork undertakenwith a pure spirit of total dedication in complete co-operation with others; and for the wellbeing of all creaturesand for the welfare of the world.î There will be thepresence of the Yaj¤a Puru¶a in that place. There is ›r∂Nåråyaƒa in action through His creatures. Presence of theLord ensures the success of a co-operative endeavour.972nd refer to Yaj¤apati¨ (Ø™æÂçÌÑ)ó

In G∂tå (IX. 24), the Lord says that He Himself isthe Yaj¤apati, one who perfects the Yaj¤as, who aloneenjoys and controls all the sacrifices as per the master ofall Yaj¤as G∂tå (IX. 24). Further, G∂tå (VII. 7) states thatsacrifices conducted without following the prescribedprocedure without giving food to guests, without recitingthe Mantras, without giving the Dak¶iƒå and done in acareless manner, are inferior and get the opposite of theexpected results.973rd refers to Yajvå (Ø…ßæ)ó

The one Who performs a Yaj¤a is Yajwå: ìThe onewho performs Yaj¤a according to the strict prescriptionslaid down in the Vedas.î Further, the one who maintainsin all His divine actions the true Yaj¤aóspirit i.e., as givenin 972 (Name) above and G∂tå (III. 90) do Thy work assacrifice and G∂tå (IV. 24ó30) all the sacrifices for God-realization as prescribed in Scriptures.

39

974th refers to Yaj¤å∆ga¨ (Ø™ææXïUÑ)óThe one who has made the Yaj¤a a part of himself

is Yaj¤å∆ga¨. One Whose body of the Lord includes allthe objects required for the conduct of the Yajan includingsacrificial fire and the person who perform it. In Hariva≈sawe are told that these things are the very aspect of Lord›r∂ Nåråyaƒa. While performing Yågas and Yaj¤as, theLord should be meditated upon in this form.975th refers to Yaj¤avåhana¨ (Ø™æßæãUÙÑ)—

The one who controls the Yaj¤a is Yaj¤avåhana¨. TheLord controls all Yaj¤as and leads them to a desiredsuccessful culmination. If sacrifices are performed seeingthe Lord as the Vaj¤a Puru¶a and everything submitted toHim, the Lord will provide the desired results. Lord Kæ¶ƒatook up the responsibility and allocated various dutiesamong all the Kauravas and PåƒŒavas, wherein Arjunawas responsible for protecting the sacrifice and giving almsto Karma, miserly Duryodhana was given the charge ofthe stores.976th Yaj¤abhæt (Ø™æÖëÌ÷ )ó

The one who protects and nourishes the Yaj¤a is calledYaj¤ahbhæt. The Lord is the One who protects, nourishesand supports the Yaj¤a, he is Yaj¤abhæt. Lord Råma, LordVi¶ƒu-Avatåra and brother Lak¶maƒa, in order to grantprotection for the Yåga, went to the forest. They faced oneTå¢akå Råk¶as∂. She came forward to eat them and todisturb Yågas. The Lord as Yaj¤abhæt killed Tå¢akå in orderto protect Yågas. They requested to sage Vi‹wåmitra tostart his Yågas with disciples and promised him to followit in future accomplishments.977th refers to Yaj¤akæt (Ø™æ·ë¤Ì÷ )ó

The one who performas the Yaj¤a is he Yaj¤akæt. TheLord has performed Yaj¤a by Himself. Lord Råma has



performed Yaj¤a by Himself. Råma, Maryådå Puru¶ottama,after becoming the ruler of Ayodhya, He like his predecessorsalso performed A‹wamedha-Yaj¤a. Accordingly, He arrangedto invite all Sages, Brahmins, Hanumån, Vibh∂¶aƒa and allcelebrities. All met at the Yaj¤a-Hall except S∂tå, his wife.As the Lord was insistent on his monogamy, Sage Vasi¶¢hasuggested that a golden statue of S∂tå be kept near Him.Accordingly, the Yaj¤a was performed as per Vedas.978th refers to Yaj¤∂ (Ø™æè)ó

The one who enjoys the Yaj¤a is Yaj¤∂. The Lord isthe Yaj¤a. G∂tå (III. 15) states that the omnipresentBrahman to the food is anointed in the Yaj¤a at all times.Everything in the universe from the Brahman to the foodworks according to the movement of the wheel of actionconnected in series. The wheel of action in which, the Lordis the pivot, is the manifested form of the Yaj¤a, for which,we are bestowed with blessings from the Lord is to doaction; without thinking any desire for the fruit from theYaj¤adevatå Lord. The Lord told Arjuna that it is notpossible to attain Him through the path of J¤åna it wouldbe possible through the path of action. The good deedsare the Yaj¤am.979th refer to Yaj¤abhuk (Ø™æÖé·÷ )—

The one who enjoys the Yaj¤a is the Yaj¤abhuk,because it is that whatever is sacrified in fire by the devoteeis for enjoyment of the Lord. When devotee comes to thetemple, he should not leave without taking the Prasåda(food dedicated to the Lord) at His worship and distributedto devotees). Prasåda, a symbol of blessing given by theLord in return for the submission of devotee.980th Refers to Yaj¤asådhana¨ (Ø™æ âæÏÙÑ)ó

The one who can be reached and relished through aYaj¤a is Yaj¤asådhana¨ i.e., one Who perform all Yaj¤as.

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It is by His Grace alone are all noble endeavours undertakenin an honest and true serenity, gain spectacular success.The simplest of Yaj¤as to approach the Lord can beperformed by concentrating the mind. By Japayaj¤a itselfone can realize the Lord who is Yaj¤amµuri. In BæhadåraƒyakaUpani¶ad stated that the Lord can be realized through theYaj¤a (IV. 4. 22).981st Refers to Yaj¤åntakæt (Ø™ææ‹Ì·ë¤Ì÷)ó

Yaj¤åntakæt means ìOne who performs the last concludingact in all Yaj¤as.î The final item in a Yaj¤a is theìPµurƒåhuti.î ìTotal Offeringî when ›r∂ Naråyaƒa is reverentlyand earnestly invoked accompanied by §Rg Vedic Mantrasof Vai¶ƒava import. Without this prayeróritual, Yaj¤ais never complete. ›r∂ Hari, therefore, is of the form ofPµurƒåhuti. For a sacrifice to end the blessings of the Lordas Yaj¤åntakæt is essential. GaruŒa circling in the sky andthe rain falling indicates Lord Mahå Vi¶ƒu, Yaj¤a Devais pleased with the sacrifices.982nd Refers to Yaj¤aguhyam (Ø™æ»ésïïï×÷)ó

›r∂ Nåråyaƒa is the absolute truth to be realized in allYaj¤as. The self is the most noble truth to be sought throughëofferingí all the ëDravyaí (objects) into the ëConsciousnessí(Fire) in the ìbodyî (KuƒŒa). This kind of subjectiveóYaj¤a is called in the G∂tå as ìKnowledge-Yaj¤aî (Ø™æ»ésï)and the Vedas as ìBrahma-Yaj¤aî. In G∂tå (IV. 33) theLord stated ìArjuna a J¤ånayaj¤a (a sacrifice based andon knowledge) is superior to the one based on objects.îThis advice given by the Lord who is ëYaj¤aguhya¨.í676th Refers to Mahåyajvå (×ãUæØ…ßæ)ó

One who performed Great Yaj¤as is Mahåyajvå. Allthe actions performed by the Lord are Yaj¤as. In the LordRåma-Incarnation, He had performed A‹vamedha-Yåga. Heis the One, by Whose Grace all ìSacrificesî are fulfilled



successfully. One who performs sacrifice properly andfaithfully is called Yajvå.678th Refers to Mahåhavi¨ (×ãæãUçßÑ)ó

ìThe Great offering.î The whole universe conceivedas Brahman and offered as sacrificial offering (Havis) intothe fire of the fire of the self, which is Bhahmin. This andthe names from 675 can be interpreted as ìHe to whomgreat Havis, Yaj¤a etc. are offered.î677th Refers to Mahåyaj¤ah (×ãUæØ™æÑ)ó

This article is concluding one with ì The Mahåyaj¤a¨.îIn G∂tå (X. 25) the Lord says to Arjuna: ì(of sacrifices),I am the Yaj¤as, the Japa-Yaj¤a,î which gives self-realization in this life itself without another life and makeshim pure by destroying all sins; by repeating the name ofGod constantly. Lord Nåråyaƒa Himself is the greatestYaj¤aótherefore, in devotion approach Him and gain Hisgrace. The Japa-Yaj¤a is glorified by the Lord as thegreatest sacrifice, because it is both the essential means ofall other Yaj¤as and an end itself, by maintaining a constantstream of the same divine thoughts in mind. When thename of Nåråyaƒa is repeated, the form of the Lord whois Mahåyaj¤a appears in the atmosphere. The Lord whois omnipresent and Mahåyaj¤a pulsate in the body of Hisdevotees through Nåma-japa. Nevertheless, the Lord acceptsSåttwika or Pure Yaj¤a and rejects Tåmasika and Råjasikaor dull Yaj¤as, that is only waste of physical energy andmoney.

4. Finally, ›r∂ ›a∆kara quotes the Bhagavadg∂tå wordsalready cited above thatóOf sacrifices, I am Japa-Yaj¤a.

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Seers and KingsóWish the Welfare of AllóChilukuri Venkateswarlu

He who wins the hearts of all under his rule,He who craves for the safety of his people,He who performs rituals to establish peace,He who is courageous to drive away enemies,He who honours the holy preachers,He who pays respect to the word of teachers,He who maintains status of his forefathers,He who cares for all his dependants bothers,Is a true and noble king of kingsUnder his reign and the people of all kinds.

Though be in woods, the seers are welfare-mongers,They with their preachings prepare peace-makers.

Both the seers and kings live for society,Thus they serve God, serving humanity.

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Brave Boy, Råma Si≈ha

Brave Ra¢hore Amara Si≈ha is famous for his radiance.He held a high rank in king ›åhajahånís court. One daythe kingís brother-in-law named Salawat Khan insultedhim. Amara Si≈ha cut off his head in the court itself. Noone had courage to check him or to utter any word againsthim. The Muslim courtiers fled here and there. AmaraSi≈ha came back home.

Amara Si≈haís brother-in-lawís name was ArjunaGaura. He was a man of very greedy and mean nature.Being induced by the king, he, having cheated AmaraSi≈ha, took him to the kingís palace. When Amara Si≈hawas passing through a small gate, Arjuna Gaura attackedand killed him. The king ›ahajahån was very much pleasedat this news. He ordered to put the dead body of AmaraSi≈ha on a turret. Thus the corpse of a famous hero wasleft on the turret so that kites and crows could eat it.

When Amara Si≈haís wife heard the news, she decidedto burn herself on the funeral pyre of her husband. Buthow could this act be possible without the corpse of herhusband? She requested the few Råjapµutas, that were there,to bring the corpse of her husband. But no one had thecourage to bring the dead body because it was an offenceto the king. At last she took a sword and was ready tobring her husbandís corpse herself.

At that very moment Amara Si≈haís nephew namedRåma Si≈ha, with a naked sword, came there and said,ìAunt! you need not go. I am going. Either Iíll bring thecorpse of my uncle or Iíll be killed.î

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Råma Si≈ha was the son of Amara Si≈haís elderbrother, Jasavanta Si≈ha. He was a youth of 15. His auntblessed him. He rode the horse and directly reached thekingís palace. The gate of the palace was open. The gate-keeper could not recognize him and he entered the palace.But when he reached under the turret, hundreds of Muslimsoldiers surrounded him. Råma Si≈ha was not worriedabout his death. He was catching the rein of the horse withhis mouth and attacking the enemy with swords which hewas holding in both of his hands. His whole body wasstained with blood. There were thousands of Muslimsoldiers. Råma Si≈ha was killing them and was proceedingahead. He, crossing the dead bodies of the Muslim soldiers,climbed the turret. He put his uncleís corpse on hisshoulder and attacking the enemy with the sword holdingin one hand, climbed down. He rode the horse, with thecorpse and went out of the gate of the fort before the otherMuslim soldiers arrived there.

His aunt was standing, waiting for her nephew. Havingreceived her husbandís corpse, she prepared the funeralpyre and she herself sat on it. She blessed Råma Si≈haóìDear son, he who endangers his life in order to protectcows, Bråhmaƒas (members of the priest class), righteousnessand chaste women, God gets pleased with him. You havemaintained my prestige. Your fame will ever remainimmortal in the world.î

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Brave Boy, Råma Si≈ha

The Real WorshipóSwami Akhandananda Saraswati

The first error you are making is to separate yourworship from your worldly interactions. Your worldlyinteraction and your Pµujå should not be different andseparate. Look, the rule of religion is that if you do anywork given to you by your parents, you need not beunhappy about it, because the Mother is a Deity and sois the Father; and obedience is the highest service.

Serving your child is also serving the Lord. So isserving your husband. Your outlook should be one ofkeeping the house clean because God will come. Yourcooking should be done with the feeling that it is anoffering to God. Do not wear dirty clothes. Never remaindirty. Dress beautifully.

Svaya≈ ca manditå¨ nityam.The ›r∂mad Bhågawata says that women should always

be well dressed in the day and also at night. It is not properthat she dresses neatly only when she goes out and attractsthe attention of other people, but stays unkempt in thepresence of her husband at home. Actually, for a homemaker,her home is her Yaj¤a‹ålå (place of worship). The cleanlinessshe maintains is her service. The cooking she does on thefire is her Agnihotra (ritual worship of Fire). It is mentionednot just once, but repeatedly in our scriptures, that the resultof ritualistic Agnihotra done by a man is the same as forthe housewife who cooks for her family.

Patiseívå gurau våso gæhåryoagniparikriyå.The ritual of the marriage is a womanís thread ceremony.

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The service to her husband is her sojurn in the Gurukuland her use of the fire is her Agnihotra. Therefore, thevarious impressions you have formed about the ritual ofworship, is what is causing you sorrow.

You are unable to find time for Pµujå. Reduce yoursleeping by one hour and you will find the time. Reducethe time you spend chatting with your neighbour and youwill find the time for Pµujå. Are you truly engaged in workfor 18 hours? Indeed, that is not so.

Now remains the question of critical family members.Well, that is your weakness. Be loving towards all. Thereis no need to quarrel or become stubborn. Have a genuinegoodwill and you can win them over.

Your feelings about what not to do during the monthlyperiods are correct. Look, I will tell you about a family.In that family, four people practice levitation and lift aperson by just their fingers. They lifted me up too! Now,one puts his finger under one knee, another under the otherknee. The third under one armpit and the fourth under theother armpit, and they lift the person completely. There isno magic in this, nor is any Mantra used. If, however oneof the women is having her period, it does not work. Ifnone of the group has their periods, it works.

The effect of the Sun is to increase brainpower andthe moon effects blood circulation. These are naturaleffects. If a woman did not menstruate, she could not bearchildren and the lineage could not continue. Hence, thisis a gift to the body of a woman and it should be respected.For instance, the office of the menfolk is closed onSundays, so they get four days rest each month. Thehousewive deserve rest, too. Therefore, Nature gave thema holiday of 4 days each month, from the housework andfrom Pµujå. They should not even take a book and chant

The Real Worship


›lokas, nor do the rosary, but they can do all the mentalworship they wish.

Therefore, a lot of respect is given to this period inour scriptures, as well as among Parsees. I remember mychildhood, when my mother used to wear a silk sari andsit aside upon a blanket. Her food was served separatelyon a leaf plate or on an earthen plate. I was about five,six or seven years old and I was not allowed to touchher. This system is adopted from Nature, because womenare supposed to get complete rest during this period andshould not undertake any physical work. Moreover, if youclaim that men and women are equal in everythingówell,divide childbirth, if you can! Let half the children be bornto man and half to the woman!

You can become the Prime Minister or the Presidentor reach a high position, but you cannot negate the lawsof nature, which make Man dominated by the influenceof the SunóSaura, ›akti and the women by the influenceof the MoonóSoma-›akti. The natural tendency of awoman is to spread joy and moonlight. The male tendencyis to spread light and heat. Examining the physical structureof both, makes this very clear. Therefore, my suggestionfor you is to tell your family firmly and take these fourdays off to rest, avoiding all hard work.

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Man has to change himself before he can changethe world. Unless and until we, as individuals, learn to livetogether as Godís children, beholding the one creativebeam of light behind all forms, there will be division,war and misery. We must find God within and then withhumility share with others His peace, love and harmony.

óSri Daya Mata

Search and Ye Shall FindóVidyananda

Times without number it torments an honest mind asto what is life and what is its end or aim. If life a mereshadow, signifying nothing or is it real and earnest? Isits end total disappearance (annihilation) or is it somethingwhich ever exists? Such questions are so disturbing andyet so natural. We may get temporary relief by turning ourmind away from them; but ultimately facts are to be faced,not avoided. This yearning of the soul to know the truthshows that there is something of which, we are ignorant.This ignorance at times gives the sensation of suffocationto a thinking mind. It is the intensity of this desire ëto knowíwhich distinguishes a prophet from a man, for it is in thenature of things that solution comes after commotion. Thewhole difference between a prophet and an ordinary manis that the former knows what ìisî while the latter isignorant of it. And this knowledge he gets because he isrestless to get it. Bhagavån Buddha and Swåm∂ Råma arethe living examples before us. They would not rest unlessthe mystery has solved itself. They became mad after itjust as an ordinary man becomes mad after the affairs ofthe world. Christ has struck the keynote to this problem,his simple but significant sentence ëKnock and the doorshall be opened for Thee.í This life is a mystery and isshut for all. Its door is opened only for a ëJij¤åsuíóonewho desires to know. This is by far the greatest problemand unless we solve it, we are in a fathomless abyss.

There can be only two broad views with regard to this


questionóone, that man is like a machine, which workstill it is in perfect order and stops when it becomes oldand rotten. The other view is that man is a living soul, notmechanical something. Of these two views, which is correctand which is not, is a question, which cannot be dismissedso easily; for both have their own arguments. At first sightthe former seems to be more convincing, for we daily seemen dying and we do not know what has happened withthem. Where has that feeling, thinking, loving mandisappeared? The body remains, still the man is not there.What has died then? Is death the exhaustion of energyonly? If it is so, how to explain feelings and desires? Arethey too mechanical? What is the source of our desireënever to dieí? What accounts for our love? Why do wedesire to have perpetual relations with our dear and nearones? What gives rise to all these if man is mechanical?

We cannot desire for a thing which does not exist. Wecannot even dream of that. A thing must exist somewhereand in some form before we can yearn for that. Not onlythis, but we must have had some vision somewhere andsome time, which, like a thing forgotten, is hazy in ourmemory and gives us the desire to have the same visiononce more. Unless we have once seen that, we cannot haveany idea of our seemingly impossible desires. Man wants,for instance, to be eternal and the greatest tragedy consistsin his temporary tenure of life. It shows there is someblunder somewhere, otherwise how to reconcile our desirefor perpetual life with our shadowy existence. The mostinitial blunder is that we are too much attached with body.We know it quite well that body is mortal, still we areabsorbed in it, and then in the long run we have to payfor it dearly. This is the greatest irony of which we candream of. Let us befriends with body, but let us not forget

51

the substance for shadow. It is a sin of the first magnitude.Everything has its shadow. Substance and shadow co-exist. One is real, the other is unreal; one is the cause,the other is the effect; one is everliving, the other istemporary; one is independent, the other is dependent; oneis constant, the other is varying; one always ëisí, the othersometimes ëisí and sometimes ëis notí. These ëisí and ëisnotí revolve round ëisí, just as a circle revolves round itscentre. The centre may be invisible to our physical eyes,but it exists more surely than its circumference. Any way,substance and shadow go together and it is impossible tothink of substance alone as of shadow alone. All that weneed, is that we must take them in their right perspective,shadow as shadow, and substance as substance. If we butdo so, we would not have to bother as to the end or aimof life; for the only aim of life is to understand. If we onceunderstand it, all our sorrows and sufferings will end.

ìLet us not spurn the shadow but remember thesubstance, for every shadow points to the sun.î

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Search and Ye Shall Find

As the essence of flower is the honey, and of thecow, ghee, so the substance of the three worlds isNåråyaƒa. By taking refuge in Him one attains the fourmain-ends of human life, viz. virtue, wealth, enjoymentand final beatitude.

óSaint Yamunacharya

Step Out of the Waters of DelusionóSwami Jyotirmayananda

The great message of all spiritual teaching is that youhave a choice: you can either keep ducking into the streamof ignorance and move from illusion to illusion or youcan enter the stream of knowledge and recapture youressential identity as the Divine Self. Reflect upon this storyabout Nårada and his experience in the turbulent watersof Moha:

Once upon a time, Sage Nårada went to Vaikuƒ¢ha,where Lord Vi¶ƒu dwells. When the Sage entered, Vi¶ƒuwelcomed him warmly, but, to Nåradaís surprise, GoddessLak¶m∂ put a veil before her face and turned away fromhim. Dismayed and perplexed, Nårada asked Lord Vi¶ƒu,ìWhy did Goddess turned away from meóI who am sopure-minded, a person of great austerity?î

Lord Vi¶ƒu replied, ìThe ways of the Goddess aremysterious. She is the embodiment of Måyå or cosmicillusion and thus, very difficult to understand, O Nårada.So too, one never knows the subtle delusion that operatesthrough oneís unconscious.î

Nårada then pleaded before Lord Vi¶ƒu, ìOh Lord,show me your Måyå. Let me understand what it is.î LordVi¶ƒu said, ìVery well. Soon I shall explain it to you, butlet us go for a ride and relax for awhile in the heavenlyworld first.î

He then invoked the presence of the great bird GaruŒa,who swiftly appeared and carried them through the bluesky until they came to a beautiful and enchanting place,

53

abounding with crystal-clear streams and trees laden withblossoms.

There Lord Vi¶ƒu said, ìLet us take a plunge in thiswonderful stream and then rest,î said Lord Vi¶ƒu. Yougo first, Nårada. ìYes my Lord,î said Nårada and hehanded Lord Vi¶ƒu his V∂ƒå a stringed instrument hecarried with him wherever he went.

Then Narada entered the water. The moment he puthis head under the water, his whole personality and bodychanged, transformed by Måyå. When he emerged, therewas no Lord Vi¶ƒu, no Nåradaóthere was only a beautifullady, well-dressed and bewildered by her presence in thewater, not knowing where she came from or who she was.

As she stood there in confusion, King Tåladhwajapassed by with his royal retinue as they were engaged ina hunting expedition through the forest. Suddenly he sawthe lady and was immediately enchanted by her beauty.ìWho are you?î said Tåladhwaja. The lady replied, ìOhKing, I do not know.î The King proposed that she becomehis Queen, and the lady agreed because she felt so aloneand did not have any protector.

Thus the lady became the supermost Queen of the greatKing, who loved her the most of all his wives. Time passedand the lady, whose name became Saubhågya Sundar∂,remained completely unaware that she was essentiallyNårada. In the course of time she bore twelve sons, oneafter the other. As these sons were growing up, the lady,who was really Nårada, was constantly involved in solvingthe problems in her large familyótending to quarrels,celebrating birthdays, caring for sickness, delighting in theirattainments.

In the course of time, a powerful enemy attacked thekingdom. In order to meet that enemy and his vast army,

Step Out of the Waters of Delusion


the King, along with his sons, went out to battle. And afierce battle it was, resulting in the death of all the royalsons of Saubhågya Sundar∂. The king, however, althoughbadly defeated, escaped death.

When the Queen came to know of the defeat of herhusband and the destruction of her family, she experiencedintense grief. She rushed to the battlefield to see the bodiesof her sons, whom she loved so dearly and there shegrieved even more intensely.

At that time, Lord Vi¶ƒu, in the form of an old ascetic,appeared before her saying, ìOh lady, why do you grieve?This is the nature of things. All that is born must die.Further, by grieving, you do not help the departed souls.You should rather enter the water of this stream andperform rituals and prayers for the peace of those souls.î

The queen plunged into the stream and as she emergedshe found herself again transformed into Nårada. LordVi¶ƒu was there smiling, holding the V∂ƒå of the Sage inhis hand. He said, ìOh Sage, why did you spend sucha long time in the water?î And Nårada realized then, withgreat wonder, that all his experiences had been nothing butthe mysterious workings of Måyå.

Essentially, we are all Saint Nårada; we are all Divine,free of all sorrow and misery. But when we enter the streamof Avidyå or ignorance, the enchanting stream of theconditioned mind, we are transformed into a J ∂va orindividualized soul.

As an individualized soul, you become wedded to yourego, involved in the world of Moha and Mamatå (mine-ness) and spend your years struggling to find solutions forproblems in the world of time and spaceówhere there areno permanent solutions for anything.

Absorbed in ìMohaís empireîóyour family, friends

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and material possessionsóyou find it natural to think thatthese are the only things of importance. As a result, youlive only for these perishable things, not realizing that youare essentially the Spirit, beyond time and space.

Through spiritual Sådhanå (discipline), however, youeventually develop Vairågya (dispassion) and realize thateverything will pass away. Nothing that you depend upon,can be dependable all the time. You gain insight into thesubtle and mysterious workings of Måyå, and strive to learnthe art of mystic awakening.

When your personality has been fully integrated, youare led to another kind of stream: J¤åna Ga∆gå or thestream of wisdom and knowledge. The moment you enterinto that stream, you emerge in your own essential form.As if awakened from the sway of Lord Vi¶ƒuís Måyå, youfind the Divine Self smiling before you. You cast off theillusion of the sense of individuality, and emerge asBrahman. All your miseries and sorrows, all the experiencesof countless embodiments, fade from your view like theexperiences of a long dream. Then you realize, ìI amBrahmanóthe Absolute Self.î

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Step Out of the Waters of Delusion

Just as to one eating every ball of rice gives pleasure,strength of the body and freedom from hunger at thesame time, so does a devotee who has surrenderedhimself to the Lord, obtain simultaneously three thingsóintense devotion to the Lord, experience of Him anddetachment from all objects of the world.

óSwami Tapasyananda

›r∂ Aurobindoís YogaóNolini Kanta Gupta

(1)When ›r∂ Aurobindo said, ìOur Yoga is not for

ourselves but for humanity,î many heaved a sigh of reliefand thought that the great soul was after all not entirelylost to the world, his was not one more name added tothe long list of Sa≈nyås∂s that India has been producingage after age without much profit, either to herself or tothe human society (or even perhaps to their own selves).People understood his Yoga to be a modern one, dedicatedto the service of humanity. If service to humanity was notthe very sum and substance of his spirituality, it was, atleast, the fruitful end and consummation. His Yoga was asort of art to explore and harness certain unseen powersthat can better and ameliorate human life in a moresuccessful way than mere rational scientific methods canhope to do.

›r∂ Aurobindo saw that the very core of his teachingwas being missed by this common interpretation of hissaying. So he changed his words and said, ìOur Yoga isnot for humanity but for the Divine.î But I am afraid thischange of frontóthis volte face, as it seemedówas notwelcomed in many quarters; for thereby all hope of havinghim back for the work of the country or the world appearedto be totally lost and he came to be again looked upon asan irrevocable ìmetaphysicalî dreamer, aloof from physicalthings and barren, even like the Immutable Brahma.

(2)In order to get a nearer approach to the ideal for which

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›r∂ Aurobindo is labouring, we may combine with advantagethe two mottoes he has given us and say that his missionis to find and express the Divine in humanity. This is theservice he means to render to humanity, viz., to manifestand embody in it the Divine: his goal is not merely anamelioration, but a total change and transformation, thedivinization of human life.

Here also one must guard against certain misconceptionsthat are likely to occur. The transformation of human lifedoes not necessarily mean that the entire humanity will bechanged into a race of gods or divine beings; it means theevolution or appearance on earth of a superior type ofhumanity, even as man evolved out of animality as asuperior type of animality, not that the entire animalkingdom was changed into humanity.

As regards the possibility of such a consummation, ›r∂Aurobindo says it is not a possibility, but an inevitabilityóone must remember that the force that will bring about theresult and is already at work, is not any individual humanpower, however great it may be, but the Divine himself; itis Divineís own ›akti that is labouring for the destined end.

Here is the very heart of the mystery, the master-keyto the problem. The advent of the superhuman or divinerace, however stupendous or miraculous the phenomenonmay appear to be, has become a thing of practical politics,precisely because it is no human agency that has undertakenit, but the Divine Himself in his supreme potency andwisdom and love. The descent of the Divine into theordinary human nature in order to purify and transform itand be lodged there is the whole secret of the Sådhanåin ›r∂ Aurobindoís Yoga. The Sådhaka has only to be quietand silent, calmly aspiring, open and acquiescent andreceptive; he need not and should not try to do things, but

›r∂ Aurobindoís Yoga


let the things be done for him by the Divine Master andGuide. All other Yogas or spiritual disciplines in the pastenvisaged an ascent of the consciousness, its sublimationinto the consciousness of the Spirit and its fusion anddissolution there in the end. The descent of the DivineConsciousness to prepare its definitive home in the dynamicand pragmatic human nature, if considered at all, was notthe main theme of the past efforts and achievements.Furthermore, the descent spoken of here, is the descent,not of a divine consciousnessófor there are many varietiesof itóbut of the Divineís own consciousness, of the DivineHimself with his ›akti. For, it is that, which is directlyworking out this evolutionary transformation of the age.

It is not my purpose here to enter into details as to theexact meaning of the descent, how it happens and whatare its lines of activity and the results brought about. For,it is indeed an actual descent that happens: the Divine Lightleans down first into the mind and begins its purificatorywork there, although it is always the inner heart which firstrecognizes the Divine Presence and gives its assent to theDivine action; for the mind, the higher mind, that is to say,is the summit of the ordinary human consciousness andreceives more easily and readily the Radiances that descend.From the Mind the Light filters into the denser regions ofthe emotions and desires, of life activity and vital dynamism;finally, it gets into brute matter itself, the hard and obscurerock of the physical body; for that, too, has to be illuminedand made the very form and figure of the light supernal.The Divine in his descending Grace is the Master-Architectwho is building slowly and surely the many-chambered andmany-storied edifice, that is, human nature and human lifeinto the mould of the Divine Truth in its perfect play andsupreme expression. But this is a matter which can be

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closely considered when one is already well within themystery of the path and has acquired the elementaryessentials of an initiate.

Another question that troubles and perplexes the ordinaryhuman mind is as to the time when the thing will be done.Is it now or a millennium hence or at some far astronomicaldistance in the future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitudeof the work one might with reason say that the wholeeternity is there before us and a century or even amillennium should not be grudged to such a labour, forit is nothing less than an undoing of untold millenniumsin the past and the rebuilding of a far-flung futurity.However, as we have said, since it is the Divineís ownwork and since Yoga means a concentrated and involvedprocess of action, effectuating in a minute what wouldperhaps take years to accomplish in the natural course, onecan expect the work to be done sooner rather than later.Indeed, the ideal is one of here and nowóhere upon thisearth of material existence and now in this life, in this verybodyónot hereafter or elsewhere. How long will thatexactly mean depends on many factors, but a few decadeson this side or the other does not very much matter.

As to the extent of the realization, we say again thatthat is not a matter of primary consideration. It is not thequantity but the substance that counts. Even if it were asmall nucleus, it would be sufficient, at least for thebeginning, provided it is the real, the genuine thing:ó

SßËÂ×ŒØSØ Ï×üSØ ˜ææØÌð ×ãUÌæð ÖØæÌ÷HNow, if it is asked what is the proof of it all, how

can one be sure that one is not running after a mirage,a chimera, we can only answer in the Biblical phrase thatthe proof of the pudding is in the eating thereof.

›r∂ Aurobindoís Yoga


(3)I have a word to add finally in justification of the title

of this essay. For it may be asked, how can spiritualitybe considered as one of the Arts or given an honourableplace in their domain?

From a certain point of view, from the point of viewof essentials and inner realities, it would appear thatspirituality is, at least, the basis of the Arts, if not the highestArt. If art is meant to express the soul of things and sincethe true soul of things is the divine element in them, thencertainly spirituality, the discipline to come in consciouscontact with the Spirit, the Divine, must be accorded theregal seat in the hierarchy of the arts. Also, spirituality isthe greatest and the most difficult of the arts; for it is theart of life. To make of life a perfect work of beauty, purein its lines, faultless in its rhythm, replete with strength,iridescent with light, vibrant with delightóan embodimentof the Divine, in a wordóis the highest ideal of spirituality;viewed as such spiritualityóthe spirituality that ›r∂ Aurobindopractises is the ne plus ultra of artistic creation.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Everything in this universe belongs to my beloved.But even that all-possessing beloved one is seekingsomething, crying for something. That something is yourlove. Unless and until you go back to Him, you willsuffer; and at the same time He also suffers, becauseHe craves your love.

óSri Paramahansa Yogananda

›r∂ Kæ¶ƒa of VændåvanaóSwami Ashesananda

The beautiful Yamunå flowed by Vændåvana, singingmerrily the name of the Great Enchanter. With the adventof the mighty Bhagavån, health and plenty reigned overthe land. Poets have failed in their fruitless attempts todescribe the inexhaustible pathos and the fascinating charmthat were shed by the sweet personality of gentle Mådhava.A streamlet of love was murmuring through the banks ofKålind∂, showering immense joy and untold bliss. The boyKæ¶ƒa was the darling of His mother. He was the veryidol of all the village people. He was the most belovedcompanion of His friends and the loving joy to all thewomen of Vraja. The boys were mad after Him. Withouttheir dear Kånhå∂ they would very often desist from goingto the pasture-ground. If they ever went, no play wasinteresting in His absence. It was so dull and monotonous.The whole day would seem weary and tiresome. In theopinion of the wise, a leader is born and not made. Theteachers of men evinced a wonderful charm and sweetnessof personality and earned the leadership of their comradeseven when they were young. In ›r∂ Kæ¶ƒaís life this lawcame to be literally true. He became the guide and chosenshepherd of his friends when he was a mere boy underteens.

Slowly and silently a halo of love was spreading roundthis amiable figure. A new world of peace was made, asit were, of unmixed joy. But the fortunate ones whoenjoyed most were the cowherd boys and girls of Gokula,


who knew nothing but gentle Kæ¶ƒa in thought, word anddeed. His beauty and grace, His amiability and love attractedtheir hearts like a magnet. But the instrument which exertedthe greatest power was His magic flute, which bound thesouls of the village nymphs to His lotus feet for ever. Howenthralling and captivating was the music of this simplepipe! The guileless maids of ›r∂ Vændåvana were perfectemblems of devotion, purity and uncompromising self-surrender. There was not the least trace of carnality in thisGrand Superhuman love, a love in which there was norivalry but equal participation of all dedicated souls thatoffered their best to the sublime personality of their belovedLord. Unconsciously they were carried away by thistremendous glow of love. It fell upon them like a gushingtorrent from a precipitous hill. They were occupied withtheir household duties. In the beginning, they had little timeto think of higher concerns of life. Following the pursuitof the humdrum life, they, too, would have been lost tothe nobler ideals of humanity. But the Lord is evercompassionate to His devotees. He would never allowdeadly clouds to overshadow the mental horizon of Hisconsecrated followers. How can He suffer His votaries toperish in the quagmire of the mortal Sa≈såra? What wasthe weapon He used to recall those of His people whohad strayed? Not the terrifying implements, which areneeded to chastise the villains of darkness. The instrumentthat caused a wholesale reformation was a simple flute, tooinsignificant to be used as a missile. But its gentle notewas sufficiently strong to stir up and create a totalrevolution in the forgetful minds of His adherents. It wasa signal for a rapid march towards the commander and theeffect was a general rush towards the divine minstrel, theforgiver of all penitent souls.

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After the rectification, when their hearts became pure,it is said in the Bhågavata that ›r∂ Kæ¶ƒa blessed the Gop∂sby participating with them in a sort of ring-dance calledRåsa-L∂lå. To some it is a figurative imagery. To them Råsa-L∂lå is a fine portrayal of the blissful communion that ayearning heart experiences in the depth of his spiritualrealization. When an enthusiastic devotee comes in closeproximity with his beloved ìI¶¢a-devatåî at the ripeningof his love, He breaks down strong barriers and tramplesover all bonds of social conventions and ordinary ethicalrules. Scandal and disrepute cannot hold Him back. Hetranscends all limitations of sex or age, caste or fame.Nothing can turn him back from his destined goal. Theoppositions act only to call up his latent spiritual force andinvigorate him with determined courage. There is no co-existence between light and darkness. Until a man dieshimself to this puny life of selfishness and attachment andis born again to the cosmic life of universal love andsympathy, it is a sheer mockery to yearn for that beatificvision, which passes all human understanding. A Sådhakamust sacrifice himself at the altar of love in order that hemay attain resurrection in glowing transcendental life.Unless he is ready to make unconditional surrender to theholy flame of Truth, the goal he seeks for, is a distant one.This divine episode is an object-lesson to all inquisitivesouls how they should mould their earthly life and chastentheir character before they can participate in the heavenlyplay of the supreme Master and enjoy unearthly joy andsupreme bliss.

›r∂ Kæ¶ƒa was a mere boy, only eleven years old, whenHe became a regular teacher of His clan. He did not instructHis students on any intricate philosophy. He did not preachto His beloved companions any metaphysical subtlety from

›r∂ Kæ¶ƒa of Vændåvana


the book of the sages. How, then, could He enlighten themin the path of righteousness and lead them towards thesacred ideal of a spiritual life? He was an adept inschooling. He knew how to adapt His teachings to theneeds of His pupils. He tutored them in the school of natureamidst running brooks and shadowy woods. Beautiful deerwere roaming fearlessly and the rainbow-coloured peacockswere dancing merrily. Innumerable birds were warblingsweet, melodious notes. The scenery was charming and thewhole atmosphere was animated with lovely beauty andpleasing grandeur. His comrades had no academic trainingfrom long generations. In their time, bookñlearning amongthe rustics was conspicuous by its absence. So the preceptorhad to train his students by kindling their emotional firein the University of Nature amidst birds and trees, woodsand lakes. Was there any need of educating theseunsophisticated people under the thick walls of a roomthrough the maze of books? Mother Nature nurtured themin her own seminary in the art of leading a plain,unassuming life, free from cares and anxieties. The master-mind of Kæ¶ƒa shaped these pliable moulds into imagesof exquisite beauty and noble grandeur. What psychologicaleffect was produced by the charming melody of the flute?It sent a thrill of joy into the hearts of His devotees andmaddened their captivated souls into deep ecstatic love. Inafter life, this simple pipe was turned into a conch andinspired, with its solemn note, the drooping heart of manya faint-hearted soldier on the bloody field of battle.

When we think of His supernatural birth and considerthe series of amazing incidents that marked the life of ourimmortal hero, we cannot but conclude that He was nota man but the manifested spirit of the Almighty Providence,who blessed this earth for the redemption of the oppressed

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and rescue of the suffering millions. All His works areextraordinary. There was no spot in His luminous character.He was proof against all temptations. His passionlessdoings have earned for Him the name of Hæs∂ke‹a, the Lordof the senses. Deluded men may find fault with His stainlessconduct, but the saints and sages like Vyåsa and ›uka havedescribed Him as Åptakima and Åtmåråma, having no wantor craving and all whose desires have been fulfilled in theinner joy of His own Self. How promptly He changedHimself into a powerful General at the call of duty, willtestify to the clear fact that his boyish pastimes were aboveall condemnation. He had much to do in the field of politics.When broken-hearted shepherd girls came to Mathurå totake Him back, most seriously He asked them to return.He requested them to forget Him and try to be happywithout Him. There were lamentations all over; but Heremained calm and serene, steadfast and adamant. Thecountryís cause was more precious now than His ownpersonal likings. The whole of India was torn by internaldissensions. Tyrants had become all powerful and thedemon of aggressiveness was playing the role of a dictator.Innocent and pious people were trembling out of fear. Theoppression of the atrocious evil-doers like Ka≈sa andJaråsandha sent a thrill of shudder all over the land. Ata glance He saw the benighted condition of the land andimmediately set Himself to the task of fighting the devilsout of existence. Bravely He faced the lions in their owndens and chastized them to ignominious death. Peace andorder were restored in society and light was brought fromthe scattering darkness. His multifarious works of reconstructionwere highly beneficial to the prosperity of the wholecountry. Like Prince Parik¶it, none will be surfeited withhearing tales of His marvellous deeds. To the death-stricken

›r∂ Kæ¶ƒa of Vændåvana


soul of many wounds and sorrows every word was asoothing balm and a nectar full of unsurpassing joy. Theprayer of the king is still audible in the skyóìMay Heinspire me with true wisdom and all-absorbing faith whomthe self-denying Yog∂s of many vows and vigils rememberin the silent corner of their heart!î

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The fact is that this seeming world is nothing butGod, believe it. He who believes this imitable world tobe true or eternal, is wrong. He will suffer. Only Godis real. All else is unreal. Yes, yes, He alone is truth,immutable and unchangeable. Believe it.

óSwami Rama Tirtha

Anger is the worst emotion. It makes one mad anddestroy oneís power of discrimination. But it is a pitythat we consider it a pride to indulge in anger, whichis, as a matter of fact, our worst enemy. When God iseverywhere and in everything, is not an insult to God,if we get angry at or insult someone else.

K K January 2019.IInd Print (4.1.19) · Printed and Published by Jagdish Prasad Jalan for Gobind...

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Transcript of K K January 2019.IInd Print (4.1.19) · Printed and Published by Jagdish Prasad Jalan for Gobind...