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A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

r Kas Gift of Prijta Tree

( Bhgavata X. 59. 39)Urged on by His consort, He pulled up Prijta

from the garden of Indra and placing it on the bacGarua and vanquishing the gods, Indra and allopposed Him, He brought it down to His capital Dwa

Vol. 59 May 2014 No. 8

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C O N T E N T S1. r Kas Gift of Prijta Tree ..... 32. How to Develop Love for God?

Brahmalina Sri Jayadayal Goyandka ..... 5

3. The Soul does not Die Nityalilalina Sri Hanumanprasad Poddar ..... 74. An Easy Way to Attain God-realization

Brahmalina Swami Ramsukhdas ..... 105. The Path Jyoti Prakash Kalia ..... 146. How to Root out AngerSwami Rama Tirtha ..... 17

7. Significance of Akaya Tty Mohan Lal Mago ..... 238. Mahtm Gndh on GodT. K. Mukundan ..... 249. A Sordid Boon R. P. Dwivedi ..... 28

10. It is Always Good to GiveSwami Akhandananda ..... 3011. Selflessness can Transform Our Life

Dr. Girish Goyal ..... 33

12. Equanimity about PeopleSwami Tejomayananda ..... 3813. Read and Digest ..... 4114. Cow: an American View ..... 415. The Goal of LifeSwami Krishnananda ..... 4516. Gopss Sermon to Uddhava ..... 4717. The Qualities of God Dr. V. V. Rampal ..... 48

18. Claim Your BirthrightSwami Chidananda ..... 5119. Love all Man, Bird and BeastOm Toofani ..... 5820. Pride is the Greatest Barrier to Wisdom

Paramahansa Yogananda..... 6221. Noble Advice for GraduatesV. Anand ..... 65

ILLUSTRATIONS1. r Kas Gift of Prijta Tree2. Supreme Devotee Hanumn (Cover)

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Editor Keshoram Aggarwal Co-EditorDr. Prem P. LakkarPrinted and Published byJagdish Prasad Jalan for Gobind Bhawan Karyalaya

Gita Press, Gorakhpur (India)

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How to Develop Love for God? Brahmalina Sri Jayadayal Goyandk

God, as a matter of fact, is the only object worthlove. As regards saints they call for more of our revethan love. God, however, claims both inasmuch as Htranscendental, ethereal and spiritual in substance. Theof a saint, on the other hand, is material, physical.very sight of the Lord bestows beatitude; but such ithe case with a saint. Mere attachment or love forphysical body of a saint cannot ensure final redemp

What is required, therefore, is faith in him. What doesdenote? In short, faith consists in doing the biddingsaint. One cannot be sure of ones redemption through bodily service of a saint or through worship offered tphysical frame. On the other hand, one is sure to a

liberation by carrying out the behests of a saint. Serendered or worship offered to a saint will only makeease-loving. That is the reason why saints generally daccept any service or homage. They shun physical comas well as honour and praise.

One can be redeemed by developing love evenGods essential character, pastimes, divine Abode, Nor virtues. Hence God deserves our love. Love for anyother than God is risky. One should have faith inscriptures, the other world, a saint and God; all of deserve our faith. But no other object than God desour love. We spend most of our time with the objeour love. We cannot be redeemed even if we live a saint for fifty years but never care to carry outinstructions. Both his example and precepts are conduto blessedness. Pertaining to this theGt says:

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6 Kalyana-Kalpataru

For whatever a great man does, that very thing omen also do; whatever standard he sets up, the geneof men follows the same. (III. 21)

Other dull-witted persons, however, not knowing tworship even as they have heard from others; and even who are devoted to hearing, are able to cross the ocemundane existence in the shape of death. (XIII.25)

Listening attentively to the words of a saint, they abide by his advice and strive accordingly are able to the ocean of worldly existence, devoted as they are tprocess of hearing. How can one get devoted by heaTake the example of a deer who listens to the musa flute and gets so enraptured with it that he is practilost to the outer world and would offer little resistenceif you entrap it or even kill it. Similarly, one should din each and every word of a saint with rapt attention.should then try to follow what one has heard and it into practice. There are many who listen to the discof a saint; but one is benefited only when one assimand translates his words into practice. Our inability to rwhat we have heard is attributable to lack of faith. Heafter listening to the words of a scripture or a saint implicit faith in them, and makes up his mind to abidthem even at the cost of his life, attains blessedness. Edeath in the performance of ones own duty brblessedness (III.35), says theGt. Therefore, thesine quanon of blessedness is faith. The greater our faith,speedier is the success. This is corroborated by theGt,which says:He who has mastered his senses, is exclusidevoted to his practice and is full of faith attains enlightenhaving had the revelation of Truth, he immediately atsupreme peace (in the form of God-realization) (IV.

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The Soul does not Die Nityalilalina Sri Hanumanprasad Podda

There is one infinite expanse of ether; it never dissolved, nor does it assume a new shape. Essentspeaking, nothing happens in ether. But from the same

have come into being any number of cities, townsvillages; numberless buildings have been erected in cities, towns and villages; each building consists of seprooms and apartments with different names and of diffshapes. All the divisions of ether enclosed by the w

of those rooms and apartments are, when considered the point of view of ether, nothing but ether at all tiBut due to their being enclosed by walls they have acqdifferent names (such as a temple, a kitchen, a placworship, a privy and so on) and a shape with dimensio

a formand from time to time the aforesaid walls broken and are replaced by new ones. The names oapartments are changed. Notwithstanding all this, rspeaking, the infinite expanse of ether ever remains unchand unaffected. Likewise, essentially speaking, one S

exists everywhere. It cannot be cut with weapons, bby fire, wetted by water or dried by air. It is invulnerable, proof against fire impervious to waterincapable of being dried up; it is eternal, all-pervacompact, immobile and everlasting:

l s l c S

(Gt II. 23-24)

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8 Kalyana-Kalpataru

The same, however, acquires diversity due to contactwith Matter. And that ray of the Spirit which remains tiedwith Matter is known by the name of Jva so long as itremains so tied and till then it enjoys the objects of thesenses and appears to die and take birth in good and evilwombs.

L S Q

X S l ( Ibid ., XIII. 21)Though essentially eternal, free from attachment, unaffected

and devoid of birth and death, the Spirit appears to undergobirth and death due to its contact with Matter. But suppose

the Spirit encased in a body comes to realize that I am theinfinite Spirit, all these limbs come into being in me alone,the old body perishes and is replaced by a new one. Beingencased in a body I recognized myself till now to be abody and looked upon its name and form as my own, and

as such felt happy and miserable. Having repudiated thisassumed connection with Matter I have now given up myconnection with these assumed name and form. Being nolonger rooted in Matter I am now established in my ownselfmy spiritual essence. Therefore joy and sorrow are

now alike to me. Gold, iron and stone are equal in value; forI am established in my own self (SS). The moment onerealizes thisis established in the Universal Supreme Spirit,having transcended the individual ego-senseself -identificationwith a petty name and form, one gets liberated. This is

what goes by the name of Jvanmukti (Liberation in thisvery existence). Liberation was already there. False infatuationhad obscured it. The same has now vanished

SS C @(Gt XIV. 24)

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9

In this way the Spirit is one; it is free from birthdeath and devoid of joy and sorrow. But due to cowith Matter the Jvas (embodied souls) are many. Thouunreal, the experience of joy and sorrow, as well abirth and death is perceptibly undergone by the embosoul and will continue so long as it persists in the of a Jva. I hope this should suffice to resolve your dou

The Soul does not Die

Remember the Lord and think of Him as much you can. Know Him alone as your own, nearer adearer than your own self. He who is your sole refand resource, here and hereafter, love Him alone, w

all your heart and soul. One thinks of the beloved athinking, gets joy and happiness thereby; one desiresbe always in the company of the beloved, resents ottopics of conversation or distractions that take one awNevertheless, such earthly love, like everything elsethe world, has separation and end. But there is no to the love of God. It is an inexhaustible treasure! Tmore you drink of it the more thirsty you feel; aultimately, losing yourself in bliss, you forget yourand are merged in it. Then, this little individuality wmelt away and divinity will take its place; in place

this corpse-like existence, the divine consciousn(ivahood) will illumine the soul; the dance of death wcease for ever and you will attain to Immortality.

Swami Virajananda

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An Easy Way to Attain God-realizatio Brahmalina Swami Ramsukhda

God has bestowed this human life upon us by showHis grace; we have to make it successful. If we wa

in eating, drinking and merry making etc., it meansour human life is not successful. Human life is succeonly, if it is utilized in the worship to God. Witadoration a man is like a dead body - ! Life does not mean mere breathing.

ironsmiths bellows also force air but it does not meanthey live a life. Our life is fruitful only, when we peractivities, which are worthy to be done by a man. Ecall a man, a man; or call him the candidate qual(eligible) for God-realizationboth are one and the saGod can be realized only in human life and He caattained very easily.

All of us are obviously the fragments of God. The Himself declares (GtXV. 7), ( Mnasa, VII. 86. 2). All of us have emanafrom God and are His loving fragments. There is not a single person who is not loving to God. God has gus birth here. No one can say that he has taken birthis own accord. God also sustains and nourishes usalso protects us. No one has the courage to declarehe will live alive for so many years here. It meanswe have come here by Gods will, we are living alivGods will and well depart from this human bodyGods will. Therefore we are only Gods. Someone aa saint, Where will you go? He replied, A football dnot know where it will go. It will go in the directio

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which the player kicks it. Similarly Ill go where God sme; Ill do as God wills. By thinking so, we shoulfree from worry. We should have no will of our oneither to live alive nor to die. Whether God sends hells or to heaven or to His own Abode or to this mworld, we should be pleased with His will; dependinHim, we should be free from all worries. Without haany will of our own, we should be a yesman to His

By doing so, our life will be successfulwe need indulge in tall talk. We are sitting here as God wilwe go from here as God wills so. We have no griefremorse at all. If we die just now, what is the harmit? We have to acquire nothing at all from the worl

is blissful, if we live alive; and equally blissful it is, die. If people want us to eat food, we should eat they want to listen to spiritual discourses, we should dthem; if they want to meet us, we should meet themhave to do nothing of our own accord. While using eat

we should keep in mind that they should be sanctiby the scriptures and should be wholesome. If anprovides no food to us, or less food to us or more to us, it is his wish, we are not worried. If any bodyus to remain silent because they dont want to listeour discourse, we should keep silent. If any body dowant to meet us, we need not meet.

There was a holy man. A gentleman invited himcome to his house the next day and take alms (food) tThe holy man agreed. The next day he went to the gentlemhouse. At the gate of the house, a person was standinsaid to the holy man, Why have you come here? Geor you will be thrashed. The saintly man went away. day the gentleman again went to the saint and said, you did not come to my house? The saint said, I come. But a man standing at the gate ordered me to ge

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12 Kalyana-Kalpataru

so I came back, The gentleman requested the saint to cto his house the next day certainly. Next day the saint there. Having seen the saint again, the man standing agate became angry and said to the saint, Are you not ashof yourself for coming here again, when I had turnedout the day before yesterday. Get out again. The holywent back. The gentleman again went to the saint andSire, why didnt you come to my house? The holy said, Dear brother, I did come. But when a man in house asked me to get out, I came back. The gentleagain said, Sire, I was not present there. I am sorry fomistake. Kindly visit my house tomorrow certainly. saint went to his house. The gentleman received the with open arms and said, Sire, you have showered grace by coming over here. Kindly take meal. Whensaint had taken meal, the gentleman said, Sire, you agreat saint. You were so much humiliated, yet you come. The saint said, What magnanimity is there in iyou fondle a dog, it comes to you; but if you reprimait runs away. This is the habit of a dog. Should a manbehave in this way? We should also have such an attias the saint had.

We should deliver the divine discourse, if people wto listen to it. But if they ask us to remain silent, we shkeep silent. If they want to listen to the Rmyaa or theGt, recite it to them. If they ask us to recite the Band the Koran, we should clearly admit that we dont khow to recite them, so we are unable to recite themsomeone wants to meet us, we should meet him loviIf no one wants to meet us, it is good, we should resitting blissfully. What is the difficulty in it? In it we not to undergo any penance, we have not to go anywwe have not to learn anything, we have not to study

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scriptures, we have not to make anyone a spiritual gwe have not to be initiated. We have to do whatevpleasing to others. Of our own accord we have neitheat anything nor we have to deliver a discourse nohave to meet anyone. We have to act as others will, wihaving any will of our own. How easy it is! Is thereexpenditure on it?

A saint has written, The world was not pleased me. I thought why the world was not pleased. I founthe reason that I was of no use to the world. If I had of any use to the world, the world would have been plwith me. Only he, who has no desire, is useful forworld. He, who has a desire, cant be useful for all. Hathought so, I renounced the desire. As soon as I renouthe desire, a thought came to my mind that if I wasuseful to the world, the world was also not useful toThus both of us became equal. Neither the world wfault nor I was at fault. Now Ill lead a life as God wI have not to insist on eating food or on deliverindiscourse or on meeting anyone. If anybody asks meat, I should eat. If anybody asks me to deliver a discoI should deliver it. If anybody asks me to meet him, I shmeet him. If no one is interested in providing food towell and good; if no one wants to listen to me, wellgood; if no one wants to meet me, well and good. decision will lead to God-realization. No other work easy as God-realization.

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The Path Jyoti Prakash Kalia

To realize the highest ideal of life the gross self of the Ego, the Aham must be burnt out. But to burn it f

is needed which may burn it into ashes, and makeaspirant fit to reach the blessed feet of the Master. We therefore some fire and that fire is the fire of Love, wmust be kindled in our hearts, and Its Glorious Lightshow us the face of our Beloved, Who Himself is no

but Love. r Ka is the Incarnation of Love and Ris the lover. If we want to win over r Ka wehave to become Rdh; for without that it is rather difto possess Him.

Ah! every body comes forward with the request

he wants to realize Him, the tm, the lotus-eyed KBut where is the loving heart like that of Rdh, likeof Gaurga Mahprabhu or like that of Prahlda, wmay induce the Beloved to shower His Divine Gracethereafter to show His Divine face. Let us weep, w

for Him day and night; pray to Him incessantly soby our cries and tears we may be able to draw Him towus. This celestial wine of Love and Devotion you drink. The Lord says, By Devotion, the devotee knMe in reality; and having known Me he forthwith e

in Me. In the end the Lord proclaims Hear thou My wsupreme, the profoundest of all, because thou art dbeloved of Me, therefore I will speak what is good to Occupy thy mind with Me, be devoted to Me, sacrunto Me, bow down to Me, thou shalt reach Myself,

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do I promise unto thee for thou art dear to Me. Hethe most profound secret disclosed to Arjuna. Devotitherefore the most essential means for attaining Himcan easily be enchained with the chain of Love.

The great and the mighty door of My or illusionwhich hinders the man to enter on the Path can be swopen only by the golden key of Devotion. Verily Divine Illusion of Mine constituted ofGuas is difficulto cross over, but those who devote themselves to Me over this Illusion. Even if the very wicked worshipswith devotion, he should be regarded as good, for hrightly resolved. Soon does he become righteous and ato the Eternal, O, Son of Kunt boldly do I proclaimMy devotee is never destroyed. Therefore fill thy mwith Me, be devoted to Me, sacrifice unto Me, bow dunto Me, thus having made thy mind steadfast in Me, tMe as the Supreme Goal, thou shalt come to Me.

It will not be out of place to add that whatever cabe attained by the study of scriptures and by perforsacrifices can be had by devotion. When the Lordshown to Arjuna His universal form at the sight of whe was terrified, he requested Him to assume the gand human form. The Lord granted his request pacifying him who was thus terrified said unto him, hard it is to see this form of Mine which thou hast Even the Devas long to behold this form. Neither byVedas,nor austerity nor by gifts can I be seen as thou hast Me. By single devotion I may in this form be knowArjuna, and seen in reality and entered into.

When the Divine Flame of Love is enkindled inheart then only begins the process of purification andevotees mind begins to be uplifted into the hisuperhuman spheres of Perfection. This is the shortest

The Path

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to reach at His lotus feet, and blessed are they who sucin possessing it. Let us therefore pray unto Him alwso that He may grant us His Love, for more thingswrought by prayer than this world dreams of so thamay be burnt in Him and there remain nothing of uHe. His light may shine and His will be done is alwthe prayer of His devotees. May He make us the instruof His Divine play Ll and make us dance to the tuof His flute and play out the parts allotted to us honand faithfully and it matters not whether the part tplayed be some part of loveable Ll of Vrindaban, or bthe death dance of Mahbhrata. Since in the words othe poet:

Ours not to reason why,Our but to do and die.He is the central figure round about in and out of w

we have to dance like the theGopiks of Vrindaban. Whave to renounce even the desire of salvation, for i

our Master, the Being of our beings in whom we all move and have our being, wishes us to be in the playrefuses salvation, we must then even be ready to foeven that. Because we have to love Him since Hloveable, since He is the most Beautiful, requiring

surrender our little selves unto Him fully and compleIf part of the being surrenders, but another part reseitself, follows its own way or makes its own conditthen each time that that happens, you are yourself puthe divine Grace away from you. If behind your devand surrender you make a cover for your desires, egodemands and vital instances, if you put these things in of the true aspiration or mix them with it and try to imthem on the Divineakti (Power), then it is idle to invothe divine Grace to transform you.

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How to Root out Anger Swami Rama Tirtha

How is it that in this world anger exists? We hear loudpreachings everyday that we should never give way to

weakness, should never lose our temper. We hear preachingsto that effect everyday, and still when the time comes, wegive way to weakness. Why is it? Why anger, whyanimosity, why the thought of self-aggrandizement andwhy other sins? Why these animal passions? All these sins

are explained by Vednta on the same line and the sameprinciple. Perhaps there is hardly any time to enter intothe details of these sins. If you want to know more aboutit, you had better come to Rma, and all these sins willbe perfectly explained, their cause and their diagnosis. But

there being little time now, Rma simply sums up all that;and your attention is drawn to the fact that all these sinsare due to ignorance, which makes you confound the realSelf with the apparent body and mind. Give up thisignorance and these sins are no more. If you were to

remove these sins by any other ways, the attempts will endin failure because nothing positive like matter can bedestroyed. Of course, ignorance can be destroyed. Ignorancewe can remove. Children when they are born are ignorantof many things in this world, but we see that gradually

their ignorance about many subjects goes on diminishingand diminishing. Ignorance can only be removed.

That being the case, there is the power which leadsyou to anger, which leads you to desires and sins, andleads you to the accumulation. This energy you cannot

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destroy by your teachings or preachings in any way. cannot repress; you can never suppress itenergy is thVednta says we can spiritualise this energy. Let it nomisapplied. Let it be applied properly. This is the enof the true Spirit in you, the energy of the true tman inyou, which is the master of the whole world, whicrivalless.

Everybody wants to be free, and the idea of freedowhat is its essential character, the fundamental featuthe desire for freedom? It is rising to a height wherhave no rival. The energy of the true tman wants youto realize the state where you are perfectly free, that say, where you have no equal, where you have no rThe tman, the true spirit is rivalless. If you want torid of worldly selfishness or the thought of self-aggrandizeyou cannot push down and destroy the real energyenergy can be destroyed; nor can the eternal tman bedestroyed. How can the eternal tman be destroyed? Thimproper use you can make of everything and turn heinto hell.

There is a story about a priest, a Christian prieEngland. He read about the deaths of some great great scientists, Darwin and Huxley. He began to thihis mind whether they had gone to hell or heaven. Hethinking and thinking and thinking. He said to himThese people did not commit any crimes, and yet did not believe in the Bible, they did not believe in Cthey were no Christians in the proper sense of the wThey must have gone to hell. But he could not makhis own mind to think that way. He thought: They wgood men, they had done some good work in the wthey did not deserve hell. Where did they go? Heasleep and dreamt a most wonderful dream. He saw

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he himself had died and was taken to the highest heaven.He found there all the people whom he had expected tofind; he found all his Christian brothers who used to cometo his Church. He found them all there. Then he askedabout these scientists, Huxley and Darwin. The doorkeeperof heaven or some other steward told him that these peoplewere in the lowest hell.

Now this priest asked if he could be allowed to goto the lowest hell on a flying visit simply to see them, andthere to go and preach to them the Holy Bible and showthem that they had perpetrated a most heinous crime innot believing in the letter of the Bible. After some fussand trouble the steward yielded and consented to get forhim a ticket to the lowest hell. You will be astonished thateven in hell and heaven, you come and go in your railwaycars, but so it was. The man had been bred in the midstof surroundings overflowing with railway traffic andtelegraphs. So in his thoughts, in his dreams, it is no wonderif the railways got mixed up with hell and heaven.

Well, this priest got a first class ticket. The railway trainwent on and on and on. There were some intermediatestations, because he came from the highest heaven to thelowest hell. He stopped at the intermediate stations andfound that there was a change for the worse as he wenton down and down. When he came to the lowest hell butone, he could not keep himself in senses. Such a stenchwas coming out that he had to put all his napkins andhandkerchiefs before his nose, and yet he could not butbe senseless; he had to fall into a swoon. There were somany crying voices, weeping and crying and gnashing of teeth down there, he could not bear it. He could not keephis eyes open because of those sights. He repented of hispersistence to come to see the lowest hell.

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In a few minutes the people on the railway platfwere crying, The lowest hell, the lowest hell for convenience of the passengers. There was engraved owalls of the station, The lowest hell. But the priest astonished. He asked everybody, This cannot be lowest hell? It must be about the highest heaven. Noit cannot be. This is not the lowest, this is not the lohell; it must be heaven. The railway guard or condutold him that this was the place, and there came a who said, Just get down, sir, this is your destinati

He got downpoor fellow, but was surprised. expected the lowest hell to be worse than the lowestbut one. But this well-nigh rivalled his highest heavegot out of the railway station and found there magnifgardens, sweet-scented flowers, and fragrant breezes blointo his face. He met one tall gentleman. He asked his and he thought he saw in him something or somebwhom he had seen before. The man was walking bhim, and he followed after him; and when the stopped, the priest was delighted. They shook handsthe priest recognized him. Who was he? That was HuHe asked, What is it, is it the lowest hell? Huxley sYes, doubtless it is. And he said, I came to preachyou, but first of all, answer how is it that I find sustrange phenomenon before me? Huxley said, You wnot wrong in your expectations for the worst. Indeed, we came here, it was the worst possible hell in the univIt was the most undesirable that could be conceived. here he pointed out certain placesThere were diditches. And he pointed out another spotThere wburning iron. And he pointed out another spot Thwas hot sand and there was steaming dung.

He said, We were first of all placed in the most d

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ditches, but while there, with our hands we were throwingwater to the next adjoining hot burning iron; and we wenton with that work of throwing that dirty water out of theditches on the hot burning iron that was on the banks. Thenthe stewards of the lowest hell had to take us to those placeswhere there was burning liquid iron but by the time theytook us to that place most of the iron had become whollycooled, most of the iron could be handled, and still a greatdeal of iron was in its liquid burning condition, fierycondition. Then, with the aid of that iron which had cooleddown, and holding it before the fire, we succeeded inmaking some machines and some other instruments. Afterthat we were to be taken to the third place where therewas the dung. We were taken to that place and with thehelp of our instruments, iron spades and machines, webegan the digging work. After that we were taken to theother kind of soil, and there by means of machines andother instruments that we had got then ready, we threwsome of those things into the soil to which we were taken;that served as manure, and thus we succeeded by and byin turning this hell into a veritable heaven.

Now the thing is that in that lowest hell, there werepresent all the materials which being simply placed in theirright positions, might make the highest heaven. So it is,Vednta says, in you is present the divine God, and inyou is present the worthless body; but you have misplacedthe things. You have done things upside down; in a topsy-turvy way you have put them. You have put the cart beforethe horse; and that is how you make this world a hell foryou. You have simply not to destroy anything, not to digup anything. This ambitious spirit of yours, or this selfishnessof yours, or this angry nature of yours, or any other sinof yours, which is just like a hell you cannot destroy, but

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you can rearrange. No energy can be destroyed, butcan rearrange this hell and convert it into the higheaven.

Vednta says, the only open sesame, the only wayreally stamp out all misery from the worldlong facesgloomy, sad tempers, will not mend mattersthe only wto escape from all sins, the only way to stand abovtemptations is to realize the true Self. You will neveable to withstand animal passions unless you do awayall this splendour and glory that bewitches you, do with all that attracts you. When you realize that, you above all the passions, and at the same time be perffree, be perfectly free, be perfectly full of bliss, andis Heaven.

Our bodies are nothing but the instruments, or tgarments of the soul.Vednta tells us that when a persondies, he is not really dead, but he changes his old garmof the physical body and takes a new one.Vednta saysthat death means a change i.e. a change from one sof consciousness to another state of consciousness, the soul throws away the physical body at the time

death just as we throw away our old worn-out garmeThis idea is beautifully expressed in the Bhagavadgt:As we throw away our old worn-out garments a

put on new ones, so the living soul, after using the bwhich is the gross physical garment, throws it away wit is worn-out, and manufactures a new one.

Swami Abhedananda

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Significance of Akaya Tty Mohan Lal Mago

This is the only day you can see Kas lotus feis calledCaraa Darana.

Akaya Tty or Akha Tja is when the sun and moo

are equally radiant and bright.Kilos ofCandana are prepared days in advance aapplied decoratively over the deity, thus earning himname ofCandana Darana. In the evening a Dhot is tiedaround His waist so that one can enjoySarvga Darana

that is see Bke Bihr in his whole body.There is no Magal rat . All the temples are decoratwith fragrant flowers like jasmine.

Akayameans never diminishing. Many things happeon this day: Draupad was given Akaya Ptra by Kwhich supplied unlimited food; Kubera, treasurer of prayed to Lakm, goddess of wealth, to fill his trea

Paraurma, the sixth incarnation of Viu was bSatyayuga ended andTretayuga began; the Gag descendfrom Heaven; Veda Vysa and Gaea began writingepic Mahbhrata; and Sudm, the poor friend of Kcame to Dwaraka to ask for help. In return for a hanof beaten rice, Ka gave immense wealth to Sudmof the Badrnryaa temple open on this day. Construof chariots for the Jaganntha Ratha Ytr at Puri commenceJains observe fast and break it with sugarcane juice as

turned monk Rabhadeva was offered sugarcane juica year long fast. So the belief is that worshipping Laand Kubera, buying gold and silver ornament, buhousehold things, ploughing land, writing new accbookswill all bring prosperity.

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Mahtm Gndh on God T. K. Mukundan

It is an unbroken torture to me that I am still far Him, who as I fully know governs every breath of

life and whose offspring I am. I know that it is thepassions within that keeps me so far from Him andI cannot get away from them.

We are merely the instruments of the Almightys and are therefore ignorant of what helps us forward

what acts as an impediment.Mans ultimate aim is the realisation of God andhis activities, social, political, religious, have to be gby the ultimate aim of the vision of God. The immeservice of all human beings becomes a necessary pa

the endeavour simply because the only way to find is to see Him in His creation and be one with it.Truth is God and untruth a denial of Him. God

is our infallible and eternal guide.God lets the tyrant dig his own grave, only iss

grave warnings at stated intervals. God will hold eacus responsible for his own actions and not for neighbours. God chooses as His instruments the humand weakest of His creatures to fulfil Himself.

God has a thousand names or rather, He is name

Gods grace and revelation are the monopoly of no or nation. Man does not and can never know Godsfully. God keeps an accurate record of all things goodbad. God is the source of light and life and yet He is aand beyond all these.

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How can we measure the greatness of God, whso forgiving, so divine? We are all but straws in the hof God.

God is not in Kaba or Kashi. He is within everyof us. God is even though the whole world deny HThough we may know Him by a thousand names, is one and the same to us all. If one wishes to worthe fear of God, one should be indifferent about popraise or blame.

He never creates more than what is strictly neefor the moment. You may say God, Allah, or whatother name you may like, but the moment you trust nbut Him, you are strong, all disappointment disapp

I know too, that I shall never know God, if I dowrestle with and against evil, even at the cost of life i

God, to be God, is there to teach us that wenothing, that we can do nothing. We are only instrumof Gods will.

What is the difference between a watch and a hubeing? A watch does not work by itself, it is set gby man. In the same way, we do not move, we doact by ourselves. The power that moves us is God.as a watch stops when its wound-up spring has runso also when our spring is done our cart comes to a halt. While that freedom cart is still on the move, wethat a certain freedom of action is granted to us. Luse that to learn and to do the will of the great carpe

God is a searcher of hearts only. If our hearts are we will get full marks, even if we stutter in our speThoughts which turn us away from God or do not us towards Him constitute the impediments on our

God makes crooked straight for us, and sets things when they go dead wrong.

Mahtm Gndh on God

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The Allah of Islam is the same as the God ofChristians and vara of the Hindus.

I recognise no God, except the God that is to be fin the hearts of dumb millions.

God alone reads our hearts.God alone is absolutely perfect, but we limited be

fancy all kinds of things and impute limitations to Gods laws are eternal and unalterable and not sepfrom God Himself. God makes no distinction betweeworshippers. He accepts the worship of the untouchajust as well and as much as that of the so-called touchaprovided it comes from the bottom of the heart.

There is no separate species called Gods in the univbut all who have the power of production and will wfor the community using that power are Gods labono less than the capitalists.

Even as my denial or ignorance of the existence oearthly power will avail me nothing, so will not any dof God and His law liberate me from its operation. Whhumble and mute acceptance of the divine authority mlifes journey easier, even as the acceptance of earthlymakes life under it easier.

It is easy enough to say, I do not believe in Gfor God permits all things to be said of Him with impuHe looks at our acts, and any breach of His law cawith it, not its vindictive, but its purifying compepunishment. Gods existence cannot be, does not nebe proved. God is. If He is not felt, so much the wfor us. The absence of feeling is a disease, which we some day throw off.

It may be said that God has never allowed any ofplans to stand. He has disposed them in His own

God is witness above and He is just enough to cha

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every double dealing.There are innumerable definitions of God, because

manifestations are innumerable. They overwhelm mewonder and awe and for a moment stun me. But I woGod as truth only. I have not found Him, but I am seeafter Him. I am prepared to sacrifice the things deareme in pursuit of this quest. Even if the sacrifice demamy very life, I hope, I may be prepared to give it. I like every Good Hindu. I believe that we can almessengers of God, if we cease to fear man and seekGods truth.

My firm belief is that He reveals Himself daily to ehuman being, but we shut our ears to the still small voWe shut our eyes to the pillar of fire in front of us. I reHis omnipresence.

All the power I may have comes from God. Budoes not work directly. He works through His numbeagencies.

To me, God is Truth and Love, God is ethics morality, God is fearlessness. God is the source of all and life and yet He is above and beyond all these. is conscience. He is even the atheism of the atheistin His boundless love, God permits the atheist to l

Mahtm Gndh on God

Never mind which part you have to play, alwastrive to act it well, in harmony with the Divine wso that your little role will enlighten others. Realize an aspect of the infinite power of spirit is performthrough you on the stage of the world.

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A Sordid Boon R. P. Dwivedi

Wordsworth laments the loss we have sufferedBy giving our hearts away for a sordid boon.

Of crass materialistic pursuit of power and pelf And wasting our powers in getting and spendinFor, by keeping ourselves shut out from NatureWe sorely miss her sights, sounds and workingsWhich impart us practical moral lessons of life.

Naturethe nurse, guide and guardian of manLays the foundations of our piety and virtue.Her open book offers infinite knowledge and wisAnd enkindles our aesthetic, ethical and spiritual vWhich are integral to the success and greatness of

Natures benign grace looks upon the vast worlSmiles in sunshine, laughs in flowers and radiatesIn her field (world) are sown the seeds of good dWhich grow into the flowering trees of virtue and bAnd truth, love, kindness and service to man k

But the imbalance between Nature and ManHas made him perpetually hungry after happineHe forgets that all mundane, material glories fadAnd all proud titles vanish, all physical power fNatures spirit manifests itself in various ways

And reflects itself in the sublime cosmic order.Our Selfs true relation to the transient worldIs like the glistening dew-drop on a lotus leaf Which touches it, but, in no way, adheres to it.The Soulour lifes essence and anchor of faith

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Summons us to the ineffable, empyrean realmWhich is our cherished goal, haven and homeAnd lies beyond the flux of phenomenal world.Our Soul calls us to the boundless, divine blissThat ever was, is, and shall ever be in existencFor Times wheel may be slow or fast, may mov

stopBut the Potter (God) and clay (soul) shall alw

endure.And the supreme fulfilment of human destiny

attainableBy the perfect union of the Ephemeral and the Ete

A Sordid Boon

The essential point for all of you to ponder is ttime is flying away. Days turn into weeks, weeks imonths, months into years. Day by day our lifespdecreases; various distractions take our mind away fr

the Goal. How do you expect or hope that your life be crowned with God-realisation, illumination, liberatbliss, peace, perfection? How do you expect?

It is only possible when one thinks ceaselessly God and God alone, when one thinks of God alonethe exclusion of all other thoughts other than God. such a person there is not only the possibility, we malmost say (taking into consideration the factor of Gograce) that there is the certainty of attaining Gexperience in this very life, even now and here.

Swami Chidananda

Happiness will come only by spiritual co-operatiwhen all men begin to feel for others necessities as their own and to work for others as earnestly as for s

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It is Always Good to Give Swami AkhandanandTo give food to the hungry, clothes to the nak

medicine to the sick, homes for the homelessthis isduty of the wealthy.

However, some people prefer to give neither foodanything else, to anyone. Therefore, they begin to htheir wealth, fearing they may become beggars themseThe wealth they hoard does not help them. In addimy brother, it is simply a false vanity to believe thaare giving. The truth is, that He who gave us this bis the one who gives the food, too. Do not waste thinking about their future; think about your own fuThink about who you hoard your wealth for. It will sneither you nor your children, because they, too, will to hoard wealth the way you do. Oh-yes! Here, in Bomthere was aSeha (a rich man). He never gave awanything, saying that he would do charity when he old. He never gave anything when he was middle aThen he became too old to do anything at all. As hdying, he told his son, Son, I couldnt do charity wI was alive, but you please do charity on my behalf. Nthe son inherited the wealth. He got ten lakhs but digive away even one paisa in charity.

Actually,h h

Give if you have faith, give even if you do not h

faith. Give out of shame, give out of fear, give knowigive unknowingly, but give anyhow.

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Give without fail. If you do not give, the accumuwealth will bring gambling into your home. Those shere, who think they are great people, may make a of this in their diaries. Those who believe only in hoawealth will begin to gamble, drink, and die menunbalanced. Women of loose morals will enter their hoimmoral menfolk will enter their homes, lawyers will into their lives, and there will be lawsuits. Someoneme that they spend Rs. 30 Lakhs annually on lawyers!God! Reflect a little, and calculate how much you son doctors, on going to the club, and the cinema. Calcthe total. Those who merely accumulate wealth will gambling, drinking, womanizing, quarrels, lawsuits

doctors. There would be many millionaires present today, even multimillionaires. I ask you this questiofull view of the public. You may have ten million ruin your house, but do you have peace in your hAlternatively, do you feel a lack of peace and satisfac

If your lives are full of sorrow and unrest, if youburning with anguish and tensions, if you are seethingfrustrated rage, then what is all your wealth worth? Ogive in charity, and enjoy the joy of using this wealtdoing good.

Nryaa, I saw in one home that the man dralot, and the day came when he drank so much thabecame unconscious. The Doctor came and examinedThen he phoned me and said, Swmj, please comconvince him that if he doesnt listen to us, and contto drink, he will die. He did not listen. He had toadmitted to Bombay Hospital. His liver was enlargedthe stomach was bloated. He died in the hospital. Hetwo sons. Both died due to too much alcohol. Whatthe use of their wealth? I can even tell you their nbut their family members would not like it.

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Therefore, my brother, if you do not give a benefoutlet to your wealth when your wealth increases, then, only gambling, drinking, doctors, quarrels, sorrowlack of peace will increase in your home. I know oone, but thousands of examples. You may not admit me, but place your hand on your heart, and examtruthfully, whether you are really at peace. There is so mof wealth, cars, luxurious homes, and ostentation in life outwardly. So much of false appearances, yet so msorrow within. The son is disobedientsays he will ma prositute. Such is the true condition. So, do not findwith those who give. Find fault where people refugive. If you are determined to be critical, be critical of

who wish to spend only on themselves, and give noto others. Do not criticise those who give! Even if give to beggars, at least they have the habit of giving! are good people.

Though all exalted beings belong to God, there one thing God hasntour love. When He created uHe did have something to attain, and that is our loWe can withhold that love, or give it to Him. And will wail endlessly until we are ready to offer our lto Him.

Sri Paramahansa Yogananda

Those who dont exercise their discriminative facuare blind, the native wisdom of the same has beeclipsed by ignorance. This is why people suffer.

Divine Romance

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Selflessness can Transform Our Life Dr. Girish Goyal

(Continued from 777

Action as Duty

The other component of selfless action is action iwhich derives from the imperative of duty. This imperdoes not derive from selfish considerations, but is disinteand categorical. It eliminates the influence of persinclination and implies respect for practical reason, w

excludes all motives of the senses, just as it rejectimpetuous claims of egoism. Nikma Karma is the dynamic power of duty exal

by inner detachment. It is freedom in action, not freefrom action. As such, it is an expression of dee

religiosity. But whereas the inducements of punishmenreward are indispensable in the Judeo-Christian mscheme, Aryan spirituality rejects such selfish consideras something alien to the instincts of our race.

Everyone has a station in lifeactually, a core indentit

set by birth and blood, and one is called to perfromduties of that station in a disinterested spirit of detachIt must be emphasized that selfless action does

suggest unconcern for a given goal or purpose. Indimplicit in the very concept is the idea of a causepurpose, beyond the interests of the individual, wprovides the necessary field for action.

And there can be no higher cause than that embodthe ultimate Will of this universe, which was disclanew in modern time by a most extraordinary figure

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was the highest moral mission; and by his very appearhe has summoned us to actionto duty.

Svitr Dev referred to the doctrine/practice of seaction asKarmayoga, which she defined in this way

Karmayoga is one of the teachings of the Bhagavad-Gt not only of theGt; you get it in National SocialisIll tell you whatKarmayoga is. Karmayoga is: Act withyour body for the interest of the universe, according tscheme of the universe, the divine scheme, and witpassion, without any personal attachment or disguenthusiasm or anything. Just do it because its your Act in the name of duty alone. ThatsKarmayoga. ( AndTime Rolls On, Black Sun, Atlanta, 2005, p. 124)

Quoting a Brahmin sage, Svitr Dev went on to re.....Work for your cause, work for whatever you l

But work in detachment. Try not to feel upset if youunsuccessful. Try not to feel pride if you are succesIf people blame you or insult you, be indifferent. If praise you, dont feel pleased. Feel indifferent. All they praised me. Dont feel exalted if people are prayou. ( Ibid ., 125-126)Selfish Selflessness

Is altruism/selflessness possible? Or is everythingchoose to do selfish by definition? I think the only plauanswers are: yes and no, respectively. To suggest otherwould be to rob the words of all meaning.

People sometimes suggest that because we do whachoose, and choose what we want, it follows that wselfishafter all, were merely doing what we wando. But I think what this argument really shows isdoing what you want is a poor definition of selfishIf you want to help others, that isnt selfishnot accordto what I mean by the world, anyway.

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Common usage suggests that there is a meanindistinction to draw here: some acts are selfish and oarent. When the egoist denies this, it makes me susthat he is talking about some other concept altogethermistakenly using the same word selfish to refer Further, since every act is vacuously selfish (bydefinition), I can only think that the concept he has in is not a very interesting or useful one.Benefits of SelflessnessConquers PrideIn a true selfless action we are nacting to feed our ego and receive the flattery of the wwe are not acting out of competition or desire to pour self to others. Selflessness means we act out motivation to do the right thing and help others.definition, selflessness cannot involve inflating our edoes exactly the opposite.Expands our Mind

When we act only out of selfish motives we bindlimit ourselves. Every action, we calculate how we mbenefit; this attitude hinders the intuitive and spontanfeelings of the heart. When we act through selfless mowe are helping to expand our sense of self and senidentity. This enables us to get joy from the achievemof others; it enables to get joy from serving others. outlook on life is the best guard against, jealousy, meanand vanity.

Your minds selfishnessIs your all-exclusive individuality.Your hearts selflessnessIs your all-inclusive universality.

r CinmoyTrue Friendship

Friendship and love is not like a bartering servic

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an auction. If we wish to love in a selfless way it mwe need to identify with others. This is very differentto the human love that demands and expects thingreturn. Real love and friendship must involve a forgeof self and a willingness to put others first.Selflessness is Attractive

It is ironical that when we work for praise and orecognition, it proves fleeting and elusive. But, if wreally selfless, our sympathetic actions will definiteappreciated by others. True selflessness is a qualitywe instinctively appreciate in others.At Last

For the individual Aryan warrior there can bepromise of success. That, by definition, would rob hithe opportunity for the heroic deed. Without selfless aand the moral freedom it bestows, however, no Avictory can be achieved.

What we fight for is the holiest of causes. It is alone, and the moral obligation which it compels,should inspire our thoughts and actions. Let us, thereheed these words from Chapter 2, Verse 31, of the anGt: Look to your own duty; do not tremble befornothing is better for a warrior than a battle of sacred d

Today our race faces the supreme challenge of the beside which our own mortal existence and all sepursuits are of no consequence.

The issue is a simple one: To be or Not to be. or death for our kind? Are we worthy of life on this Eor do we deserve extinction and oblivion?

The subjective means given to us for deciding the and determining our worthiness is struggle. Struggle not necessarily guarantee success; but without it, no viis possible. And the summons to struggle is calledd

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The struggle before us is one of protraction extenover decades and generations. It cannot be sustaineephemeral passions or the whims of the moment, butby focused and unrelenting Will which is unaffectethe vagaries of success and setback.

Therefore, let us cultivate theYogaof struggle. Througthe practice of selfless action, we achieve what Svitrspoke of fondly as efficiency. It is this efficiency othose working in concert for the common cause whithe prerequisite for victory.

It shall be. The Will shall triumph. It shall triumbecause it is eternal and all-powerful. The only queis whether we ourselvesas individualschoose to becoinstruments of this Will, and so become part of a hidestiny.

A New order awaits. Therefore, obey the inner Do your duty. Let your life become one with the Cof the greater whole. That, and that alone.

Selflessness can Transform Our Life

People talk a great deal about making themselvhealthy, about healing others etc., but please waive asall selfish methods and motives which keep you fin

All desire is love, all desire is personal love, all deis attachment. Throw it off and you are Purity itselfyou gain Purity then your body is bound to be healtYour intellect is bound to be perfection itself, if yrealize this Purity whichVednta preaches. This Purityis the real, true renunciation so frequently preached Vednta.

Swami Rama Tirtha

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Equanimity about People Swami Tejomayanand

We need equanimity to live with people. TheGt says(VI. 9), He, who is same to the good-hearted, frie

enemies, the indifferent, the neutral, the hateful, relathe righteous and the unrighteous excels.We categorise people based on their relationship

us, and our relationship with them. A person may bwell-wisher, another may be our intimate friend, yet an

an enemy. One may be neutral or indifferent, anohateful for no reason, yet another an enemy. Remema person may be friendly to me, but inimical to somelse. I may also be friendly to someone and neutral respect to someone else. Taking myself as the refer

point, I need to live with all types of people. They be close relatives or mere acquaintances. Living withand dear ones is the most difficult. Initially, when I hJesus Christs saying Love thy neighbour, I thoughit was a limited vision and should have said Lov

beings but later, I realized that he was right, because loall beings is easy, but loving our neighbour or a peclose to us is indeed difficult. If someone tells me tman in Timbuctoo has been criticizing me, it does not me at all, but if someone tells me that a disciple of

is saying negative things about me, I will be keen to who it is, and it will affect me.TheGt advises us to have equanimity (Samat) with

respect to people. There are two kinds of peoplethose have difficulties and those who are difficult. We hav

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live with them, learn to accept every individual pewithout agonising over why that person is the way hshe is. For instance, we see various types of trees, plflowers and fruits in a garden and accept them as theyWe do not say that the apple should be like a mangmango like an orange and so on. We accept the mangit is, the orange as it is and the lemon as it is. We docomplain about the sourness of the lemon and insist tshould be sweet like a mango. Similarly with vegetabthe bitter gourd is bitter and that is its speciality. We a zoo and enjoy seeing all the animals, without sayinga lion should be like a tiger, a tiger should be like a and so on. We do not want to see a lion that is tamea cow. We want the lion to be like a lion, true to its naWe also know that we can go near a deer, but we cgo near or play with a tiger, a lion or a snake. We dhate those animals; we just accept them as they are

We do not complain that fire is hot. Being fire, hot; we accept the fact and learn to use it. If we to live with different types of people, we should knownature. We will have to understand who is inimical and which person is friendly towards us. We shunderstand it, without beginning to categorise each ogood or bad, or wondering why that person is whashe is. Based on our knowledge of the persons, we shmodulate our relationship with them. If I know thparticular person is dependable, I can entrust him responsible work, but if I know that he is not dependthen I should avoid giving him any major work. Howwe often entrust such undependable people with our and set ourselves up for disappointment and frustrationfault is entirely ours. When a person is rude to us, we in dismay, How can that man be so rude? But he

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already shown how rude he can be. If we ask him he could say such a thing, he may well respond, I already said it!

There is no point in constantly complaining about peThe first step is to accept them as they are. The nextis to learn to relate with them in an appropriate mannercan scold or correct your child, but not the elders infamily or your boss in the workplace. You can lay for the maid in your house, but not in someone elses h

In one of the houses I visited, I found a poster sayAccept me as I am, do not try to change me. We to be accepted by everyone as we are, but we are unto accept others as they are! There is an oft quote incin the life of Socrates. His wife was very short-tempand she never understood his greatness. One day, whe was in the midst of a serious philosophical discuwith a group of people, she rushed in, abused him terrible manner and finally brought a bucket of watepoured it over him! He remained quiet and calm. Wsomeone asked him why he did not protest or scolwife, he smiled and said, It is natures law that thuis followed by a shower. He knew her nature and knew that she did not understand. He simply accepteas she was and learnt to put up with her.

In our relationship with people, equanimity (Samabuddhi)means acceptance of all. With respect to experiencemeans maintaining our balance of our mind. With reto objects, it means looking at things as they are, understatheir value and dealing with them accordingly.

Reflect deeply on these thoughts and assimilate tso that they became useful in your daily life.

Source:Gt in Daily Li

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Read and DigestEvil promises happiness and gives sorrow.

* * *The human love goes away in a little while, but your

romance with God is eternal.* * *

There are so many imperfections within us to besurmounted! He who becomes master of himself is a realconqueror.

* * *

The conquest of self is the greatest victory.* * *

You have nothing if you have not God, you haveeverything if you have God; for He is the Master of theuniverse.

* * *Never try to deceive others. A fake rose can never bea real rose. And a rose will shed its fragrance no matterhow much it is crushed. So never pretend to be what youare not.

* * *Unfulfilled desires are the root cause of reincarnation.* * *

God is for all who will seek Him.* * *

Good thoughts can be more effective than words.* * *

Everyday, do something to help another person materially,mentally and spiritually and try to awaken some love tofollow the path to God.

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Cow: an American ViewFrom time immemorial the Hindus have been vegetaFrom time immemorial the cow has symbolized a reliand moral principle. Is this hard to understand: perhais difficult in these atheistic days to understand how can be men with religious principles, men who are devto God and the higher principles leading to union with

The Hindus consider the cow as a mother. The has always symbolized placidity, and Ka HimseSupreme Lord, is well known as a Cowherd Boy alover of cows. Should all these sentiments be sacrifThese sentiments have been with the Hindu people the ages. The stric (Vedic) injunctions, not less t5,000 years ago, explicitly condemned killing Gau Mt,who gives milk to man. In thestras it is stated that therare seven kinds of mothers: (1) the familiar motherthe wife of theGuru (teacher), (3) the wife of a Brahm(4) the queen. (5) the cow. (6) the nurse and (7) the eRather than sacrifice theVedas and religious principlewhy not appeal to other countriessuch as the Unstatesthat are throwing surplus food away? Why shothe people follow the injunctions of people like Mr. Swho considers himself a dashing defier of traditionsduty lies rather in following the scriptures graciously us by the Supreme Lord and His pure devoteesfollowing the morally blind and demoniac.

Now that the Britishers are gone, the Indian Governclaims to represent the people. Eighty-five per cent oIndian population is Hindu and considers (or shconsider) the cow sacred. How can be Government be

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to represent the people when it sacrifices these importantsentiments? It cannot be argued that the cows meat isneeded to keep the people from starving. That argumentis fallacious because it does not stand to reason that cowflesh should be offered in place of grains and vegetablesand fruits to a hungry vegetarian. When a man asks forbread, you do not offer him a stone. As far as flesh-eatersare concerned, they can eat the flesh of other animals. Themeat is not being used to feed hungry peoplerather, thecows are being slaughtered to exchange their skins withthe Russians for machinery.

Why does the Indian Government, which is supposedto represent the Hindu people, follow the whims of theatheists and the demoniac? Why doesnt it follow insteadthe example of the great saint and king, Maharaja Parkit.It is related in the rmad Bhgavata that King Parkitcame to the defence of a cow that was being mercilesslybeaten by a lower-class man. The Maharaja nearly killedthe beater of the cow and chastised him in this way, Yourogue, do you dare beat the innocent cow just because LordKa and Arjuna are out of sight? You are beating theinnocent and therefore deserve to be killed. Oh mother cow,as long as I am living as the ruler and subduer of all enviousand cruel men, there is no cause for your cryinganyupstart who commits offence by torturing offenceless livingbeings, even though he be a denizen of heavenly planets,shall be uprooted by me directly. ( rmad Bhgavata, firstcanto, 17th chapter).

Why cant the Indian Government follow in thefootsteps of Maharaja Parkit?

As an American, I look to Mother India for spiritualinspiration and guidance. I feel that America is sufficientlyirreligious and materialistic to commit all offences necessary

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in one world. Why should India join it? It saddens mread about the slaughter of the religious principle in and I can only take this as a symptom of the gendisintegration of God-consciousness in the world. ILord Ka displeasure with India and her Govern

Howard M. Wheeler, New York (US

The central fact of Hinduism, however, is coprotection. Cow-protection to me is one of the mwonderful phenomena in human evolution. It takes human being beyond his species. The cow to me methe entire subhuman world. Man through the cowenjoined to realize his identity with all that lives. Wthe cow was selected for apotheosis is obvious to mThe cow was in India the best companion. She wthe giver of plenty. Not only did she give milk, but also made agriculture possible. The cow is a poem

pity. One reads pity in the gentle animal. She is mother to millions of Indian mankind. Protection of cow means protection of the whole dumb creation God. The ancient seer, whoever he was, began with cow. The appeal of the lower order of creation is the more forcible because it is speechless. Cow-protecis the gift of Hinduism to the world. And Hinduism live so long as there are Hindus to protect the cow. Tway to protect her is to die for her.

Mahatma Gandhi

The Self is the unassociated pure reality, in wholight the body and the ego shine. On stilling all thougthe pure consciousness remains.

Sri Ramana Maharshi

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The Goal of Life Swami Krishnananda

The purpose of life on earth is the realisation of thisstupendous depth of the Being of all beings, without which

life becomes a failure. If one would know it here, thenthere is the true end of all aspirations. If one would notknow it here, then great is the loss for such a person.Knowing it in every particular being, the wise, on departingfrom this world, become immortal ( Kena Up., II. 5). There

is a severe reproach to those who do not attempt at andsucceed in the realisation of Truth.

Godless are those worlds called, with blind darknesscovered over, to which, on death, those who are the slayersof the Self go.

( a Up., 3.)He, who departs from this world without knowing that

Imperishable Being, is wretched.( Bhadrayaka Up., III. 8. 10)

The teacher of the Brahmavidy is praised in glowingterms.

You, truly, are our father, who take us across to theblessed other shore of ignorance.

(Prana Up . VI. 8.)The love for the Eternal is the essential passion that

burns in the heart of all things. Beings know it not, andso they suffer. When we turn our face away from this oneReality, we open the door to self-imprisonment. Noachievement, either on earth or in heaven, no greatnesspertaining to the world of name and form, is worth

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considering. The love of life is based on the love oSelf.

Not, verily, for the love of the all is the all dear,for the love of the Self is the all dear.

( Bhadrayaka Up., II. 4. 5)All actions are done for the sake of the Self, no

external persons and things. It is not the existence oin the object as such that brings pleasure to the indivenjoying it, but the cooling of the fire of craving thbrought about by its contact with a particular object wis specially demanded by that special mode of dgenerated in the ego-consciousness. The satiation is caby a temporary turning back of the mind to the Selfwhole of the happiness of the world is, thus, punegative, an avoiding of the unpleasant, and notacquirement of any real, positive joy. This positive is found only in the Self, the root of existence. The bof lifes activity is a struggle to respond to the cry oanxious ego which has lost itself in the wilderness oseparation from the Eternal Principle. The grievingbound by fetters in the prison of life is ransomed byknowledge of the non-dual nature of Existence.

Karmayoga (the discipline of Action) consists performing ones duty according to ones caste, stof life, nature, circumstances according to the ordinaof the scriptures, renouncing attachment to it and defor its fruit, and remaining equanimous in success failure.

Swami Ramsukhdas

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Gopss Sermon to Uddhava ! , , , d L , , - , - ,

O Uddhava, we are not fit to practiseYoga. Beingwomen, what do we know of the essence of wisdom;shall we practise meditation? You ask us to close teyesthe eyes wherein stays the Form of Hari: Sdeceitful talk we are not going to hear, O honey tonmessenger! You ask us to get our ears cleft and twislocks into clotted hair: who will bear all this pain? advise us to give up the use of sandal paste and besour bodies with ashes, but dont you know we are buwith the fire of separation? He in whose quest theYoghave strayed and wander still stays with us, says SurHe is never disunited from us, not even for a momjust as the shadow never leaves the substance.

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The Qualities of God Dr. V. V. Rampal

Vednta defines the supreme reality as Nirgua Brahmathe qualityless Absolute. But most religions and

followers see the reality as the supreme being with qualike mercy, justice, equality, forgiveness and so on. reason of these different approaches to Reality lieintellectual appreciation and emotional attachment. easy to consider qualityless Absolute on intellectual t

but it is not possible to attach emotionally with sureality. For most people, emotional attachment is necein order to have devotion to and worship of this reOne feels grateful to the supreme power for all that it to us; to feel obliged for its favours, and for all the

and solace it gives to us in times of difficulty. TheSkraform of reality therefore, is an emotional necessity in to relate to and feel obliged to the supreme who is to be omnipresent, omniscient and omnipotent. It iqualities associated with theSkra form that drive a perso

to go for devotion and worship and derive solace being in proximity to that kind and merciful power.sees that power as an extension of oneself, though at lthat are limitless and infinite in comparison to huqualities.

Most persons do not relate to God at intellectual lthough the path of knowledge is a recognised waapproaching that reality. A large majority likes to be areceiving end of limitless mercy, kindness, grace patronage of that reality. Nirgua Brahma appeals to th

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intellectual but it is theSkra Brahma that is the objecof devotion and worship. We like to see a super bhelping us, guiding us and providing us the all the amethat we need for our survival and growth. It is a hutrait and there is nothing good or bad about it.

It is often asserted that both intellectual and emotroutes to realisation of God are effective in their own Both Jna and Bhakti are recognised paths of seimprovement and God-realisation.The requirements fotwo paths however, are different; intellect in one emotion in the other. It is also stated that both pathsultimately to the knowledge of self through meditatioconcentration on the supreme reality. It is the BrahmaJna, either through Brahma Vidy or Bhakti, which givesalvation to the separated soul. Creating aSkra form withqualities therefore, serves a great purpose. It enables masses of emotional nature to reach the same goalothers with high intellect aim at.

It is the qualities of theSagua Swarupa of Realitythat generate raddh in the minds of devoteeThe qualities assigned to theSagua Swarupa at oncegenerate deep emotions of respect, wonderment and devThe Sagua form of Brahma is just another side of thNirgua Brahma, but this dual aspect of the same reais known only to the learned and knowledgeable.the simple minded emotional being, theSagua andSkra form of the Almighty is a reality that cannoshaken off. All the hymns, prayers, invocations and forms of respectful pleadings arise out of firm faith ireality ofSagua and Skra form of the Infinite anEternal.

For the purely intellectual Brahmavd , assigning humanlike qualities of mercy, kindness, justice, equality

The Qualities of God

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forgiveness may seem odd and strange. But in pracit is a very useful concept to see God as the supreme bendowed with these qualities, a God that is very muchof our life, a God to which we can intimately relaas human beings.

Rmaka Paramahasa came for the good of world. Call him a man, or God, or an Incarnation, as you please. Accept him each in your own light

He who will bow before him will be converted ipurest gold that very moment. Go with this message fdoor to door, if you can, my boy, and all yo

disquietude will be at an end. Never fearwheres troom for fear?Caring for nothing whatsoever is a pof your life. You have so long spread his name and ycharacter all around, well and good. Now spread thin an organised way. The Lord is with you. Take he

Whether I live or die, whether I go back to Inor not, you go on spreading love, love that knows bounds.

Swami Vivekananda

A true seeker is essentially a brother. Brotherhois hard in the beginning, but sweet later. Brotherhoentails sacrifice on all levels of our being. It also entgraciousness and nobility and, above all, the genuwish to understand. Understanding is a rare thing in world. Rarer still is the sincere desire to understand.

all this must be cultivated in ones heart if one is to a seeker after Divine Love. Swami Chidananda

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Claim Your Birthright Swami Chidananda

Homage unto Thee, Thou Infinite One, who manifested Thyself into the countless names and form

constitute Your temporary outer appearance! Thou artthe hidden, inner divine essence of all things; the wis pervaded by Thy divinity. Within these innumernames and forms that Thou hast manifested as Thy Darana, Thou abidest as the hidden, inner reality, the

common consciousness uniting all existence inthomogeneous, inner spiritual unity.The innumerable and diverse forms in which Thou

manifested Thyself constitute Thy grandeur, Thy beThy endlessness. We pay homage, we offer worsh

adorations both to Thy manifestation as well as to Thyreality, the hidden, one, universal inner essence. worship Thee as d d L(innumerablforms, innumerable feet, eyes, heads and hands).worship Thee also as (God, who is on

only, hidden in all beings).Grant us the supreme privilege and blessednesrecognising Thee in both Thy manifestation as well aunmanifest essential presence within all Thy diversemultifarious manifestations. Thus granting us this boo

blessing us, enable us to abide in Thee at all times, ewhen we contemplate Thee with closed eyes, inturnedand inward spiritual vision seeing Thy inner oneneswhen we open our eyes and gaze at Thee in multifarious manifestation.

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Either way, help and enable us to ever abide inconsciousness and awareness of Thy being and inawareness of You being our all-in-all, in whom we move and have our being. There is no greater blessedfor with this recognition, this vision, this awarenessapproach, this view of life, we shall ever abide in TWe shall never be away from Thee at any time, atmoment.

This we ask of Thee at this moment: the living oftruth that Thou art the one as well as the many, that Tart the all-pervading, indwelling hidden reality as wethe multifarious, infinite appearances. May we be fworthy of receiving from Thee the gift of this awareof Thy non-dual absolute form as well as Thy comanifest form. Help us to be worthy of this vision, as Thou didst help Arjuna to be worthy of Thy visiothe cosmic form by granting him the boon of a divine

Radiant tman! Prompted by the indwelling Being induced byGurudeva, we had occasion to mentionGurudevasoft-repeated concept: Supreme blessedness is your birthdivine perfection is your birthright; peace profound, etbliss is your birthright; fearlessness and freedom Mokais your birthright. Why unnecessarily prolong your bonCome, come, be aYog ! Strive upon the path of spirituperfection. Claim your birthright, not in the distant fbut today, right now, at this moment!

It is in this context that we are led to dwell furupon this assertion ofGurudeva that Divinity. freedomliberation and fearlessness, peace and joy are your birthnot bondage and sorrow, nor restlessness and weepingwailing. They are superficial, avoidable and unnecesIt is not what you are meant for; this is not why you come here.

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But then, even though he declared this suprblessedness to be your birthright, he also asked you to it. Even as the divine Master Jesus gave the admoniAsk and it shall be given; seek and you shall find; kand it shall be opened unto you, soGurudeva Swmivnandaj said: Claim your birthright. We haveclaim!

All that is necessary to have this supreme blessedis already within you. We have to invoke it from wiwe have to invoke it, activate it and apply it. Thenwhich is our birthright will be obtained by us. We find it. We shall be given it. And the portals to that blestate will be thrown wide open to us.

But we should claim. This constitutes spiritual life.asking, this seeking, this knocking, this claiming,striving and deserving it, constitutesSdhana, constitutesYogbhysa, constitutes practical spiritual life. This constithe quintessence of what you are as seekers andSdhakas.

Lord Rma was Divinity incarnate. The Divine, ascriptures declare and as all saints reaffirm, is omnipocapable of doing anything and everything. Not mdoing, He is also capable of knowing what to do becHe is omniscient. And whatever He wants to do anywHe can do it because He is everywhere present, omniprAs Divinity incarnate, Lord Rma was present in Lby the side of St. He knew exactly what to do iwanted to bring Her back. He also had the powetransporting Her back in the twinkle of an eye to wHe wanted Her. Yet, having come into manifestationvoluntarily observed the laws of this manifest planhuman existence and strove.

He didSdhan. He searched for divine Mother Sand kept asking: Did you see Her? Did She come this

Claim Your Birthright

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Will you tell me where I can find Her, Where She With the help of His brother, He searched throughoujungle regions where He was then living. Then He actsought the help of the jungle dwellers. He was huenough to seek their help, and then with great laboubuilt a bridge, enlisting the help of monkeys, bearsother types of forest dwelling beings. They all extogether as one, intent upon this one attainment: We mfind St. We must help Rma to regain Her. Therea concentrated focusing of all energy towards the objective and fulfilment of finding St and bringing Heback.

This whole process has to be recreated withinpersonality and the life of theSdhaka and the seeker. Aof our forcesphysical, biological, vital, mental, intellecmoralshould be geared up and brought together focused upon this one attainment. Our entire, total persoshould become completely focused upon this supattainment. We should not disdain anything. All powersour will, our soul, our heart, our entire spiribeingmust be geared to the great quest and attainmHarness and bring to bear your total personality potein this supreme endeavour ofSdhan, Yoga, spiritual lifeAbhysa. Then you will be able once again to be enthroin the palace in Ayodhya. Your quest will be crowned total success because you brought into active use alforces at your disposal.

Our individual consciousness has been totally domiby the five Karmendriyas and the five Jnendriyasrepresented by the ten heads of Rvaa, who has forabducted and taken possession of the individual persoconsciousness. You are under the domination of complex constituted by the ten organsthe senses of ac

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and the senses of perception of knowledge. That iRvaa, and it has to be overcome. We have to harthe energies of our total personality in this overcominthis confrontation, in this victory. Contemplate this!

And the harnessing of the total personality isessence of divine life, for it is an integrated approacorienting all our physical activities, our mental facultieemotional potential and our intellect towards this dgoal, towards Vedantic-realisation, tmajna, Brahma-Sktkra.

And by happy coincidence, the imminent visit oPresident of India to this rama has brought into focuthis nature of your life here. For each of you has given a badge to wear which has at its centreO thesupreme Goal. The whole of the Mukya Upania iscentred upon the exposition of the supreme, central Ras symbolised and indicated byO. And this centrasupreme goal and objective, which is your birthright, wyou are in your essential nature, and whose diperfection and wholeness is already within you, inhin you, has to be attained.

This badge also makes you aware of the mannewhich you should utilise your life and everythingconstitutes life, in order to attain this goal. For the balso has on itGurudevas admonitions Serve, LovMeditate, Realise. Give up selfishness and focus albodys activities in Nikma-Karmayoga, selfless servicof theVira, God in manifestation. Bring to bear allpower, all the potential of your feelings, emotions, sentiin devotion directed towards the Supreme Reality asSkraSaguaBrahma, God who is your father, mother, frirelative, your wealth and wisdom, your all-in-all, wyour very own.Tvameva sarva mama deva devaO my


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Lord of lords, God of gods, Thou art everything toAnd daily focus your thoughts, your entire vision, awareness, upon that Great Reality through concentrand meditation. Thus harnessing all your powersphysemotional, mental and intellectualseek to realise. Tintegrated approach isGurudevas gift to youdivine life

Live the divine life. This is what you are expectedo. Let it be etched in your heart. What am I? I acentre of selflessness and service, of devotion and worof concentration and meditation, of aspiration and realisThis is what my life should be. This is what I constI should apply all the energies of my entire human potemy human personality complex, in that great directiorealise and be free.

So, your new badges remind you of your birthrThey draw your mind towards this great truth. Grealisation and divine perfection are your birthrFearlessness and freedom are your birthright. Suprprofound, eternal peace and infinite joy are your birthThus, by diverse ways, the Supreme Being seeks to forattract your attention towards the central purpose of life, the supreme, spiritual, divine goal of your life. kind, how gracious, how compassionate, how fulinfinite love is the Lord, thatYena kena prakrea (bydiverse means) He seeks to bring us back into Sawareness, to wake us up from forgetfulness, to focusattention upon the purpose of our human existence, tous to lead the divine life and attain liberation in this body, here and now. How compassionate!

How can we say that God has forgotten us, or Henot done His duty towards us? More than duty Hedone. He has filled our lives to fullness and overflowOur vessel is overflowing with so much grace, compassi

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love, and supreme, divine mercy. He has blessed usthus forcibly reminds us: that we are all manifestationlead the divine life; to serve, love, meditate and reato awake, arise and attain the Goalto become illumin

So, even if we forget God, God does not forgetEven if we turn in another direction and pursue lesser gHe will not allow us. He forcibly draws our attentowards our supreme goal, our own greatest blessedThat is God for you. May we recognise His graceclearly see His love. May we clearly understand how mHe is calling: Come, come,Uttihata, Jgrata, vanvive amtasya putrO ye children of Immortalitylisten, listen, hear, hearken to My call. Arise and comeMe. Attain the goal and become blessed.

God calls us today as always. If we have eyes toand ears to hear, we can see that God is calling us eday to the attainment of our highest goal, which isbirthright. Claiming it is the life spiritual. We should aour time, energy and life towards this great attainmThen we are wise. Then no one can prevent us fattaining supreme blessedness. For we have lived wiacted wisely. We have claimed!


There is no real distinction between the way renunciation and the way of duty performed. Trenunciation and true performance of work are identithe essence of both being the giving up personal des

C. Rajagopalachari

The ideal of every human life should be to be goto be happy and to find God. You will never be hapunless you do find God.

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worshippers of God who offer prayers to God in oneand act in a quite different way are doing nothing elshoodwinking God and themselves. It is about these worshand devotees that Arther Helps points out in one oessays that they discount the value of prayer. To prayone thing which one does not really need is nothinga hollow mockery of prayer.

Naturally, the question crops up what is true praThe answer comes from Coleridge, who in his Rimthe Ancient Mariner points out that the true basis of pis love and love is the corner-stone of all that existhe world. It is honey that can be squeezed from the flof life by persons who are able to do that. We must our fellow men as well as birds and beasts. True prto God consists in loving the whole creation of Godcan only offer true prayer to God if we have the feof love for humanity as well as for animals and birds.man is the real worshipper of God whose heart goein sympathy and devotion, service and love for all fof life. True prayer consists in the service of humanitythe mute creation of God.

If we study the works of poets, philosophers and authors, we will find that in one way or other they revolved round the fact that it is the service of humwhich is the true foundation of life and which is thefountain of happiness in this world of feuds and vendconflict and passion today. I still remember the poem Ben Adham, that I happened to read about eight yago, but which is still as fresh in my garden of mina daisy. I admit it carved out a deep impression onplank of my life and undoubtedly has shaped the pamy life to a great extent. In this poem the poet pointthat those who love humanity are loved and liked by

Love all Man, Bird and Beast

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more than those persons who have no considerationregard for the sorrows and sufferings of their fellow Abus name headed the list of true devotees of God behe loved men. Similarly we have been taught by algreat religions of the world that true service of Godin serving humanity. In Christianity we have one ocommandments of the Lord: Love thy neighbouthyself. Christ was never tired of preaching that the and drink offered to the needy were but offered to He himself sacrificed his life for the service of the and the afflicted. Service of humanity can be perforin several ways. First of all we must have feelingsympathy and pity for all human beings. Secondlyshould give charity to the crippled and maimed in socThirdly, if we are opulent, we can open hospitals, wthe maimed and crippled, the diseased and sufferers be given free treatment. Fourthly, if we could save pefrom the traps of the cunning and hypocrites in socwe shall be rendering them great service. Fifthly, weserve humanity by educating illiterate people, i.e, webring them to the path of light from the darkness envelops their souls. Last but not the least, we can poithat all social reformers, who have dedicated their livthe cause of reforming society and freeing it from sinvices, persons like Mahtm Gndh, Swm ViveknSwm Daynanda etc., are the true servants of humThese are some of the ways in which we can holdour hand for the service of humanity though in any these cannot be confined in a water-tight compartmEvery man has his own angle of serving, humanityhe is fully justified in doing so. I have only endeavoto give out my own ideas about it.

Now, next to the service of humanity, comes

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question of service to animalbirds and beasts. To lanimals and beasts has no less importance than to humanity. It is as great a form of worship and prayservice to and love for human beings. We should recothat birds, beasts and men are the creation of one mGod. As Browning says,

We and they are one family here.We should have a tender and soft heart for anim

and their sufferings. We should save them from tyrand cruelty. We should not tolerate the sight of birdsanimals being ill-treated by huma

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