K K May 2019 Ist Print Final (5.5.19) · Printed and Published by Jagdish Prasad Jalan for Gobind...

˙ ¬ÍáÊ¸◊Œ— ¬ÍáÊ¸Á◊Œ¢ ¬ÍáÊÊ¸à¬ÍáÊ¸◊ÈŒëÿÃ– ¬ÍáÊ¸Sÿ ¬ÍáÊ¸◊ÊŒÊÿ ¬ÍáÊ¸◊flÊflÁ‡ÊcÿÃH

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Subhå¶itam

Ÿ Á„ ÁfllÊ‚◊Ê ’ãœÈŸ¸ ø √ÿÊÁœ‚◊Ê Á⁄U¬È—–UŸ øÊ¬àÿ‚◊— SŸ„UÊ Ÿ ø ŒÒflÊÃ˜ ¬⁄¢U ’‹◊˜H

There is no helping brother like learning, no enemylike a disease, no affection like the one a person feels forhis child, and there is no greater power than fate.

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Vol. 64 May 2019 No. 8

C O N T E N T S1. Subhå¶itam ..... 32. How to Attain Everlasting Peace

óBrahmalina Sri Jayadayal Goyandka ..... 53. Nothing Apart from God

óNityalilalina Sri Hanumanprasad Poddar ..... 84. Change of Egoism best means for God-realizatoin

óBrahmalina Swami Ramsukhdas ..... 105. Science of WorshipóSwami Sivananda ..... 146. ›r∂ Kæ¶ƒaóC. Y. Chintamani ..... 197. Divine WealthóRukmini Ramamurthy ..... 258. The Little WarmthóDr. Suresh Chandra Pande ..... 289. Prahrådaís teaching to the Daityasí sons ..... 30

10. Live in the LightóSwami Chidananda ..... 3811. Unity and Immortality of SoulóSridhar Majumdar ..... 4212. The Merchant Who was Blinded by Greed

óSwami Jyotirmayananda ..... 4813. Read and Digest ..... 5314. The Origin and Power of Memory

óSri Paramahansa Yogananda ..... 5415. Salutations ..... 5616. S∂tå, the Consort of RåmaóV. R. Chandrasekharan ..... 5717. Glory of Human LifeóSwami Sharanananda ..... 65

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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

How to Attain Everlasting PeaceóBrahmalina Sri Jayadayal Goyandka

However handsome a human body is appearing it isgoing to be reduced to ashes or dust after death. If thisvery day a man dies, his body today is dust itself. Nobodywould like to touch the ashes or dust of that body. Fleshor bones of the body would be converted into ashes, andit would be of no use to anybody. Till the human bodyis alive. Till it gets reduced to ashes, it can be used fora very good cause. Thousands of (times) our bodies havebeen reduced to ashes. Even for the exchange of severallacs of rupees we cannot obtain such a valuable and usefulhuman body. How much sheer foolishness it is, that wedo not utilize it, which is going to be reduced to asheswhen life will be over. After death it is of no value, nobodywould like to keep it even in the house. It is wise to utilizeit in the best possible way. Just as we use the prepaid rentedcar for the whole day. If any one does not use that motor,he would be considered a fool only.

Just as we have taken a field containing metals oncontract basis for one year. We can mine as much metalsas much we want and it becomes our assets. But after theexpiry of one year contract we canít extract any more. Soas long as this human body is alive we should put it touse to our best advantage. To adore, worship or meditateon God or to have fellowship with saints is the mostvaluable use of this body. Jewels and gems have no valueas compared to worship and adoration of God and thesemay be used for Godís idol only. We can be happy forever by utilising this body in such use.

6 Kalyana-Kalpataru

At present we are stewing day and night like cakesof pulse in the boiled oil. We should extirpate grief, worry,fear and sorrow forever. When God has bestowed uponus discriminative faculty and wisdom, we should takeadvantage of these. We are experiencing great sorrow. Weshould be quite free of this type of sorrow. There maybe a question that why we suffer only in this human body.The reason is that it is due to our ignorance. In other wordswe are stark fool, we do not use our intelligence. Thisignorance can be removed by knowledge. We gain knowledgewhen our inner sense is pure. If we resort to adorationof God and meditate upon God, our minds become pureand wisdom dawns upon us.

In verse eleven of the fifth chapter of G∂tåó∑§ÊÿŸ ◊Ÿ‚Ê ’ÈhKÊ ∑§fl‹ÒÁ⁄UÁãº˝ÿÒ⁄UÁ¬–ÿÙÁªŸ— ∑§◊¸ ∑È§fl¸ÁãÃ ‚XÔ¢U àÿÄàflÊà◊‡ÊÈhÿH

(V. 11)It is stated that spiritual strivers perform actions only

with their senses, mind, intellect and body as well withoutthe feeling of mine in respect of them and shaking offattachment silently for the Self-purification.

Giving up attachment they do all activities in a selflessspirits. As a result of which they get everlasting peace. Thispeace we get either by selfless activities or by worship oradoration of God.

The next verse statesóÿÈQ§— ∑§◊¸»§‹¢ àÿÄàflÊ ‡ÊÊÁãÃ◊ÊåŸÙÁÃ ŸÒÁc∆UÔU∑§Ë◊˜–•ÿÈQ§— ∑§Ê◊∑§Ê⁄UáÊ »§‹ ‚Q§Ù ÁŸ’äÿÃH

(V. 12)Offering the fruit of actions to God, a selfless man

attains everlasting peace in the form or God-realization.Further in the verse seventy one of the second chapter

of G∂tåó

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Áfl„UÊÿ ∑§Ê◊Êãÿ— ‚flÊ¸ã¬È◊Ê¢‡ø⁄UÁÃ ÁŸ—S¬Î„U—–ÁŸ◊¸◊Ù ÁŸ⁄U„UVÔUÊ⁄U— ‚ ‡ÊÊÁãÃ◊Áœªë¿UÁÃH

(II. 71)ìIt has been unequivocally stated that he who has given

up all desires, attains everlasting peace. Therefore, if ahuman being feels necessity of eternal peace and bliss, heshould develop love in God divorcing himself fromattachments of all things and persons. This is a very easyway to attain everlasting peace.î

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How to Attain Everlasting Peace

ìO dear one! The pleasant phenomena of this worldcan never satisfy you. They can never give you peace.îAnthony sought happiness in love, Brutus in glory,Cesesar in dominion. But Alas, the first found disgrace,the second disgust and the last ungratitude and eachdestruction. The things of the world, when weighed inbalance, are all found wanting, Self-realization alone willbring peace and happiness to you.

óSwami Rama Tirtha

Nothing Apart from God óNityalilalina Sri Hanumanprasad Poddar

Remember: the world is permeated by Godóis full ofHim in the same way as a gold-necklace is full of goldor a piece of ice is full of water and water alone. Lookat a gold-necklace from any side, at any point, externallyor internally and you will find that it is gold and gold alone.Similarly in the form of ice there is water and water aloneon all sides, both externally and internally. Even so, theentire universe is exclusively full of God alone.

Remember: the gold-necklace was gold before it tookthat shape; it will continue to be gold when it has beenmelted and it is nothing but gold even when visible in theshape of a necklace. Only the name and shape of necklacehave been conceived in gold for its being used as anornament. Similarly, ice too was water before freezing, itwill continue to be so after melting and is nothing but waterwhen frozen into ice. Only a separate name and shape havebeen conceived by us. Even so, God existed before thecreation of the world, He continues to exist even whenthe world is no more and it is God alone who exists inthe form of the world. It is by way of sport and for thesake of sport, that He stands revealed in the form of theuniverse.

Remember: if we take away gold from the necklace,nothing remains and if water is taken away from the icenothing is left as a residue. The name and form disappear;for it was gold that had assumed the name and shape ofnecklace and because it was water alone that had turnedinto a solid mass and became known as ice. In the same

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way, if God is withdrawn the world ceases to exist; it isin God Himself that the name and form of the world standconceived.

Remember : just as a gold necklace and ice have noexistence apart from their material cause,viz., gold andwater, the world has no existence apart from its materialcause, God; God and God alone exists in the world. IfGod is divorced from the world, the latter is divorced fromthe world, the latter will cease to exist in the same wayas a necklace and ice do when gold and water are separatedfrom them.

Remember: although the material cause in the case ofa gold-necklace is gold and water in the case of ice, agoldsmith can be the efficient cause in the case of theformer and a refrigerating machine in the latter case if theice is machine-made. But such is not the case with regardto the world. So far as the creation of the world isconcerned, the material cause or the stuff of which it ismade is not different from the Efficient Cause or the Maker.Just as a spider takes out the saliva from within itself andweaves a web out of it, and even as water freezes of itselfinto ice due to cold in the atmosphere, so God Himselfenters into the constitution of the world and He alone isits Maker or Efficient Cause. That is why He is knownas the Material-cum-Efficient Cause of the world.

Remember: just as in a rosary made of thread-beadsstrung on the same thread there is thread and thread alone,in the same way it is in God alone that the world existsand it is God alone who stands revealed in the form ofthe world. There is nothing else apart from Him. Realizethis truth and become one with Him without any effort.

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Nothing Apart from God

Change of Egoism best means forGod-realization

óBrahmalina Swami Ramsukhdas

As the soul is a fragment of God, so He always thinksof Its welfare. As a lion-cub having joined a flock of sheep,considers that he is a sheep and not a lion-cub, though evenby mixing with them, he is not converted into a sheep, sodoes the soul, identifying Itself with the body etc., forgetIts real identity. As a lion, makes the lion-cub aware of hisidentity by showing him that he is the same, in shape, natureand roar etc., as the former, so does the Lord, make theman (soul) aware, that he is His fragment, having no affinityfor Nature. He had neither any affinity with Nature, in thepast, nor will have in future, nor can he have it any time.

Out of all the means (disciplines) of God-realization,the means of changing ëegoismí (ëIíness) and ësense ofminenessí is, easy and good. A striverís egoism and senseof mineness determine his feelings and actions. A strivershould believe that he is only Godís and only God, is his.

Everyone knows that a person, acts according to hisassumption of particular caste, creed and order of life. Butthis assumption, that he is a Bråhmaƒa or an ascetic, isa temporary phase of life, in order to perform his duty,like an actor in a play. But a man (soul), is a fragmentof Godóthis is a permanent reality. He regards the mind,senses, intellect, body, riches and property as his own, byan error, but they never regard him, as theirs while God,the creator of the entire universe declares, that the soul isHis fragment.

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What a blunder, we commit when we regard theobjects, such as the body etc., as ours! Can we changethem, as we desire? Can we possess them as long as wedesire? Can we maintain them, and carry them with us?

My mind, intellect, senses and body, are different today,from what they were in childhood, while I am the same,without undergoing any change. He, who perceives changes,himself remains changeless. Worldly objects and persons,are not my lasting companions. I am an onlooker of thechanging scene.

When a striver holds ìI am Godís, it means that heis absorbed in God. A striver, commits an error that he,instead of getting the self absorbed in God, tries, to engagehis mind and intellect, in Him. So, he finds it difficult tocontrol his mind, and it takes a lot of time. So long as,a striver having forgotten the fact I am Godís assumes ëIam a Bråhmaƒa or an asceticí and tries to engage his mindand intellect in God, he will not be so much successful,as he can be when he accepts the fact that ëI am Godís.Therefore, when the Lord in the fourth verse of this chapter;exhorts Arjuna to seek refuge in Him, He means to say,that the self should be, engaged in Him. Goswåm∂Tulas∂dåsa also declares, ìIf a person by becoming Godís,follows spiritual practice, such as name chanting etc., hisspoiled life of innumerable births, can be improved, todayand even nowî (Dohåwal∂ 22).

It means that if a striver, himself gets absorbed in Him,his mind and intellect get easily absorbed in Him. AsMeghanåda, while declaring that he is the son of Råvaƒain a play, and also performing his part scrupulously fromwithin, does not believe that he is Meghanåda, so shoulda striver, while performing his duties on the stage of thisworld, think that he is Godís, not of the world.

Change of Egoism best means for God-realization

12 Kalyana-Kalpataru

An embodied soul, has been of God since timeimmemorial. God has never abandoned it, nor has had adisinclination for it. The soul can also not renounce Him,but in having misused Its freedom it has developed adisinclination for God, by an error. As ornaments madeof gold cannot be separate from gold, so can, the embodiedsoul never be separate from God.

A so-called, wise man commits a blunder, that he hasa disinclination for God, Whose fragment he is. He doesnot pay attention to the fact, that God being a disinterestedfriend of all beings, is very benevolent and noble and Hisbenevolence and love, is beyond description. So it is anutter folly on his part, to regard perishable objects, as his,sacrificing the all-benevolent, and all-merciful Lord.

When a man performs his duty, by obeying Him, Heliberates him from the bondage of birth and death forever.But, if he, however, by error performs forbidden actions,He warns him through sufferings that he is suffering,because of his past evil actions and so he should notperform forbidden actions, again. Moreover, He purifieshim of his past sins, by forcing him to reap the fruit ofhis past actions and prevent him from committing new sins.

God regards a man (the soul) as His fragment, whetherhe is in hell or in heaven, in human-womb (life), or inanimal-womb. How benevolent, generous and great Hesees the downfall of men and feels sad, He declares, thatbeing qualified and deserving to attain Him, they do notattain Him, but go down to the lowest state (G∂tå XVI. 20).

God attracts him towards Him, in all circumstances, bycreating pleasant and unpleasant, favourable and unfavourablecircumstances. So a striver, should ever remain pleased andsatisfied by thinking of His grace, because it is He, Whodoes not let him remain, in the same condition forever,

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otherwise he may forget Him.It is not at all difficult for a man (the self), being a

fragment of God, to realize Him. It is because of hisdisinclination for Him, and inclination for mundane objects,such as a body etc., that he feels it difficult to attain Himquickly. He is already attained. As soon as, a striver hasan inclination towards Him by having a disinclination forthe world, he realizes Him. It is not an adventure on hispart, to acquire mundane riches and property etc., becauseall of these are perishable. But it is an achievement torealize God, Who is imperishable and eternal.

The more importance a man, attaches to perishableobjects, the more, fall he has, but the more importance heattaches to the imperishable Lord, the higher he rises,because he is a fragment of God.

A man can never attain greatness by acquiring perishablemundane materials, though by a perverted outlook he maythink so. But in fact, by thinking so, he is deprived ofreal greatness (God-realization). The greatness attained byacquiring mundane materials, is unreal and transient, whilethe greatness attained by God-realization, is real andeternal. Even gods honour, such a God-realized soul, anddesire his arrival in their abode. Not only this, but evenGod becomes his subservient.

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Change of Egoism best means for God-realization

Taking refuge on Divine grace a person who says oncethat ìI am yours and you are my own,î God becomeshis. This is the highest effort of the human life.

óManava Seva Sangha

Science of WorshipóSwami Sivananda

(Continued from April, page 25)

The mind is purified by constant worship. It is filledwith good and pure thoughts. Repetition of worshipstrengthens the good Sa≈skåras. ìAs a man thinketh, sohe becomes.î This is the psychological law. The mind ofa man who trains himself in thinking good, holy thoughtsdevelops a tendency to think good thoughts. His characteris moulded and transformed by continued good thoughts.When the mind thinks of the image of God during worship,the mental substance actually assumes the form of theimage. The impression of the object is left in the mind.This is called a Sa≈skåra. When the act is repeated veryoften, the Sa≈skåra gains strength by repetition, and atendency or habit is formed in the mind. He who entertainsthoughts of divinity becomes transformed actually into theDivinity Himself by constant thinking and meditation. HisBhåva or disposition is purified and divinized. The meditatorand the meditated, the worshipper and the worshipped, thethinker and the thought, become one and the same. Thisis Samådhi. This is the fruit of worship or Upåsanå.

Man sows an action or thought and reaps a habit ofdoing or thinking. He sows a habit and reaps a character.He sows a character and reaps a destiny. Habit is secondnature or rather first nature itself. Man has made his owndestiny by thinking and acting. He can change his destiny.He is the master of his own destiny. There is no doubtabout it. By right thinking and strong Puru¶årtha he canbecome master of his destiny. MårkaƒŒeya changed his

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destiny through Tapas and worship of Lord ›iva. Vi‹wåmitrabecame a Brahmar¶i through vigorous Tapas and changedhis destiny. You can also do so, if you have a strong willand iron determination. Såvitr∂ changed the destiny of herhusband, Satyavån, through her power of Påtivrata (exclusivedevotion to her lord). Just as you can change your modeof writing, so also you can change your destiny bychanging your mode of thinking. Now you are thinkingìI am Mr. so and so,î by identifying yourself with the bodyand other Upådhis or limiting adjuncts. Now start theanticurrent. Think ìI am Brahma. I am the immortal Selfin all. I am all-pervading light, intelligence or pureconsciousness.î Your destiny will be changed. Just as youthink, so you will become. This is the Sådhanå. This isthe Aha≈graha-upåsanå. Practise it steadily. Feel andrealize.

The Brahmacår∂s (celibates) and householders shoulddo their Sandhyåvandana at the proper time every morningand evening, if not at noon also. Sandhyå is the point ofjunction of two periods of time. There is a specialmanifestation of force and purity at Sandhyå. The studentwill derive immense benefit by doing Sandhyå at thesemeeting-points of two periods of time. Arghya withrepetition of Gåyatr∂ should be given to the Sun at theproper time. You will have wonderful health, vigour,vitality and a pure, sharp intellect. At the present moment,college students and householders have entirely neglectedtheir Sandhyå. Their minds have been charged with thepoison of materialism. They have become deluded by someextraneous, morbid influence and intoxication. They havebecome slayers of Åtmå. ìEat, drink, and be merry,î istheir philosophy. Poor self-deluded souls! How long willyou continue this state of affairs? Do not kill the soul

Science of Worship


within. Awake, Arise. Purify. Do Sandhyå. Understand andrealize its potency and efficacy. Do some form of worshipand realize the splendours of Åtmå. Regain your lostdivinity.

Our college students have become creatures of vileimitation. They have imitated the West in smoking, puttingon pants, hats, boots, neck-ties and collars, cropping thehair, applying scents to handkerchiefs, etc. They have notimbibed their various virtuous qualities such as self-sacrifice, patriotism, the spirit of service, punctuality,perseverance, tolerance, etc. Trousers are not needed in awarm country like India. Adopting the western way ofdressing makes the living costly and luxurious. You runinto debts and find it difficult to make both ends meet.There are great disadvantages in wearing tight collars. Theyobstruct free circulation of blood to the brain and bringon headache, etc. There is some purpose in the creationof long hairs on the head by God. They protect you fromsunstroke. Our college students have developed wrongSa≈skåras. Mr. Bihår∂ Låla, an M. Sc. student, standingin a false dignified pose with a cigarette in one hand, andputting his other hand in one of the pockets of his trousers,says: ìI have no faith in Hindu religion and philosophy:in performing Sandhyå, in the Vedas and our old §R¶is.What is there in throwing water against the sun, repeatingsome Mantras? It is all superstition and ignorance. Myfather is a foolish man. I believe in the theories of Mr.Fergusson and Lauder Brunton. They are quite rational.I am a rationalist. They appeal to my reason. They aresound and tenable.î Our friend Bihår∂ is puffed up withegoistic intoxication. He is a young man with throbbingpulsation. He has no experience of the world. He is justa raw recruit. He does not know how far his present

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qualification will befit him in the ensuing battle of life,although he sees the miserable condition of his M. Sc.brethren who are enrolled in the register of unemployment.He has no idea of the difficulties of his old father whohas spent all the money he obtained by selling his propertyin his education. He can earn Rs. 55-4-6 as an AssistantChemist in a sugar factory, if at all he can get a chanceor vacancy. Still look at his egoism and false pride. Hehas not anything for improving his soul and getting peace.

If Professor James Brown, Scientist, of the Harwardor Yale University writes a book on Hindu Sandhyå,bringing some rotten theory on vibrations and electrons andthe magnetic force of Mantras, this will appeal to our poorBihår∂ Låla. He will at once purchase that book and beginto perform his Sandhyå. This is the present deplorablecondition of our college boys. Those who live in thePitæloka, have got psychic powers such as clairvoyance,clairaudience, etc. They can hear the Mantras that arerecited by their children. Radio waves travel seven timesround the world within a second. If this is true, thevibrations of Mantras can reach the subtle ears of our Pitæsor ancestors in the Pitæloka.

My dear college students, the hope and glory of India!Open your eyes now. Do not be puffed up with your falselearning. Develop faith in the Vedas and in the power ofMantras. Study the book ìGarland of lettersî written bythe late Sir John Woodroffe (Arthur Avalon) on the efficacyof repetition of Mantras. Do Sandhyå and Gåyatr∂-Japadaily. Give up vile imitations. Get a thorough overhaulingof the wrong Sa≈skåras you have developed through badassociation. Your brain needs thorough flushing. StudyUpani¶ads, Yogavåsi¶¢ha, Brahma-Sµutras, Bhågavata and›r∂ ›a∆karaís works. Here you will find real solace and

Science of Worship


genuine peace. All the Western philosophers have declared:ìWe are Christians by birth and faith, but we can find thepeace, which the mind wants and the satisfaction the soulneeds only in the Upani¶ads of the Hindu §R¶is and Seers.î

The Science of worship is grand, magnanimous andsublime. It takes the devotee from the lowest rung of theladder of Bhakti, step by step, to the loftiest heights of ParåBhakti and Aha≈graha Upåsanå, wherein he realizes theSelf in all beings and all beings in the Self. It starts fromworship of an image or picture in temples and ends in thehighest realization of unity of Self or supra-cosmicconsciousness. ìAll indeed is Våsudeva.î ìAll is verilyBrahma.î It frees the devotee from the round of births anddeaths and confers immortality, highest bliss, and everlastingpeace.

May the atheists, socialists and materialists lift up theirheads and open their eyes to realize the Divine glory andfeel the Divine presence by worship! May the attitude ofworship dawn on us and help us to cross this ocean ofSa≈såra! May we all practise worship of God wholeheartedlyand shine in Divine Splendour!

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He is the foremost devotee of Lord Vi¶ƒu, whosememory of the Lord is ever fresh and who even for thesovereignty of all the three worlds and even for a singlemoment does not turn away from the adoration of theLordís lotus-feet which are sought after by the gods andothers whose mind is fixed on the Lord.

ó›r∂mad Bhågavata

›r∂ Kæ¶ƒaóC. Y. Chintamani

ÿòÊ ÿÊª‡fl⁄U— ∑Î§cáÊÊ ÿòÊ ¬ÊÕÊ œŸÈœ¸⁄U—–ÃòÊ üÊËÌfl¡ÿÊ ÷ÍÁÃœ˝È¸flÊ ŸËÁÃ◊¸ÁÃ◊¸◊H

ìWhere there is Kæ¶ƒa, Lord of Yoga and where thereis Pårtha, the archer, assured are there prosperity, victory,progress and firm righteousness. So I think.î

A difficult task has been set to me by my esteemedfriend, the learned editor of this valuable publication. I havebeen asked to write on a subject on which, if I do notexactly answer the description of an ignoramus, I certainlyam no better than an amateur still groping in the dark andaspiring to learn and with but very partial success in theeffort. But as I have not been excused from the dutyimposed upon me, I can do no less than begin with anapology to the readers if on perusal of these lines theyshould feel that a writer who had no better knowledge,had no business to obtrude himself on their attention.

To write upon ›r∂ Kæ¶ƒa is to write upon God. Criticalreaders may object that I am begging the issue at the verystart. To them I have one answer to give and only one.I am not competent to join issue with learned persons whomay insist upon indubitable proof, such as will satisfy thereason of man, that ›r∂ Kæ¶ƒa is not merely a great soulbut God Himself. I have accepted as my working hypothesisthat the reasoning facultymay legitimately, and indeedmust, be exercised in all matters secular, but that in thereligious of spiritual sphere Authority must be manís guideand not frail human reason. ›r∂ Kæ¶ƒa Himself has given


to mankind the injunction “‚¢‡ÊÿÊà◊Ê ÁflŸ‡ÿÁÃ”. The applicationof this divine direction to the present argument may bestated thus. Throughout the Bhagavadg∂tå, which is ›r∂Kæ¶ƒaís greatest gift to humankindónot only to men inthis world but to all Higher Beings tooó›r∂ Kæ¶ƒa speaksof God in the first person singular. He showed to ArjunaHis Vi‹warµupa. How could He do this if He was an Entityless than God Himself? ›r∂ Kæ¶ƒa is known as the completeAvatåra. The word ìcompleteî here indicates that he wasthe Avatåra not only of Vi¶ƒu as the other nine Avatåraswere, but of God comprising not only Vi¶ƒu but Brahmåand ›iva as well. The achievements to the credit of ›r∂Kæ¶ƒa on earth would not have been possible if he hadnot been God Himself. Not only in the Bhagavadg∂tå butin the Mahåbhårata itself Vedavyåsa always mentions Himas ›r∂ Bhagavån. Learned critics ask with a certainassurance how many acts of the nature of the escapadesreported to have been done by ›r∂ Kæ¶ƒa can be accountedfor if He had not been an imperfect man like other humanbeings, albeit less so than ordinary men. The answer Iventure to make to this is, firstly, that not all His recordedacts need be accepted as being literally true, and, secondly,that every one of them is intended to convey a moralóby way of an example or as warningóto erring humanity.Many of the stories related in the Puråƒas are allegoricaland have an esoteric meaning. Take for example the storyof Satyabhåmå. I am assured by those who are in a positionto know more than any ordinary man, that Satyabhåmånever existed in reality but as a fictitious character createdto demonstrate to mankind how foolish it is for a man tomarry more wives than one, as God Himself could findno domestic peace with two jealous wives at home. In thesame manner I am assured by the same authorities that there

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was in truth no Adam and no Eve but that the story wasdesigned in order to teach mankind not to submit towomanís dictation or the same fate would befall them asbefell Adam because he could not finally resist theimportunities of Eve. In Bhagavadg∂tå (III. ›lokas 22 and23) ›r∂ Kæ¶ƒa says:ó

Ÿ ◊ ¬ÊÕÊ¸ÁSÃ ∑§Ã¸√ÿ¢ ÁòÊ·È ‹Ê∑§·È Á∑§ÜøŸ–ŸÊŸflÊ#◊flÊ#√ÿ¢ flÃ¸ ∞fl ø ∑§◊¸ÁáÊH

ìI have nothing whatsoever to achieve in the threeworlds, O son of Pæthå, nor is there anything unattainedthat should be attained; yet I engage in action.î

ÿÁŒ sÔ„¢U Ÿ flÃ¸ÿ¢ ¡ÊÃÈ ∑§◊¸áÿÃÁãº˝Ã—–◊◊ flà◊Ê¸ŸÈflÃ¸ãÃ ◊ŸÈcÿÊ— ¬ÊÕ¸ ‚fl¸‡Ê—H

ìFor, should I not ever engage in action, unwearied,men would in all matters, follow My path, O son of Pæthå.î

It is not necessary that I should labour the point further,but perhaps it will be as well if I draw attention to thetwo famous ›lokasó

ÿŒÊ ÿŒÊ Á„U œ◊¸Sÿ Ç‹ÊÁŸ÷¸flÁÃ ÷Ê⁄UÃ–•èÿÈàÕÊŸ◊œ◊¸Sÿ ÃŒÊà◊ÊŸ¢ ‚Î¡Êêÿ„U◊˜H

ìWhenever there is a decay of religion, O descendantof Bhårata, and an ascendency of irreligion, then I manifestMyself.î

¬Á⁄UòÊÊáÊÊÿ ‚ÊœÍŸÊ¢ ÁflŸÊ‡ÊÊÿ ø ŒÈc∑Î§ÃÊ◊˜–œ◊¸‚¢SÕÊ¬ŸÊÕÊ¸ÿ ‚ê÷flÊÁ◊ ÿÈª ÿÈªH

ìFor the protection of the good, for the destruction ofevil-doers, for the firm establishment of religion, I am bornin every age.î

On the assumption, then, which to me at least is nota mere assumption but the truth itself, that ›r∂ Kæ¶ƒa wasGod incarnate on earth, an attempt to explain Him isan attempt to explain God. Explanation presupposes

›r∂ Kæ¶ƒa


understanding, if not realization. One who can say that hehas realized God has achieved divine perfection. Is thereamong ordinary mortals anyone who can say this ofhimself? In Brahmayaj¤a we offer libations to Devas, §R¶isand Pitæs having their abode in this world and not onlyto those who are in the higher worlds. Of course, theyare not ordinary mortals. If they are in this world, theyare here not because they are not adjudged worthy ofanything higher but because they are stationed here inGodís infinite mercy for the benefit of ordinary men.Therefore, my point is that, while we can and ought tomake the best endeavour of which, we may be capableto understand and act in accordance with the teachings of›r∂ Kæ¶ƒa, we may not hope to understand Him fully, aswe cannot realize Him until at least we shall have reacheda much loftier level of spiritual life than we have been ableto do.

Proceeding, then, to the more important of the teachingsembodied in the Bhagavadg∂tå, may we not pick up oneor two of immediate use in the present conditions in India?Take for example Discourses II, III and IV. Do they notestablish for all time the fundamental duty of man to dothe work assigned to him and befitting his station in societyinstead of excusing himself on the plea that J¤åna is moreimportant than Karma? Has not ›r∂ Kæ¶ƒa given an answerto this plea in the verseó

ÁŸÿÃ¢ ∑È§L§ ∑§◊¸ àfl¢ ∑§◊¸ ÖÿÊÿÊ sÔ∑§◊¸áÊ—–‡Ê⁄UË⁄UÿÊòÊÊÁ¬ ø Ã Ÿ ¬˝Á‚hKŒ∑§◊¸áÊ—H

(III. 8)ìDo Thou perform (Thy) bounden duty; for action is

superior to inaction. And even the maintenance of the bodywould not be possible for Thee by inaction.î

In the next verse ›r∂ Kæ¶ƒa saysó“‹Ê∑§Ê ÿ¢ ∑§◊¸’ãœŸ—” (This

23

world is action-bound). To his monumental work ìG∂tå-Rahasyaî Mr. Tilaka gave the subtitle ìKarmayoga-›åstraî. It has been held by authority that this subtitle ismisleading because it is partial. The correct subtitle wouldbe ìMok¶a-Sådhana-›åstra.î And the three means ofattaining Mok¶a are Karma, Bhakti and J¤åna. It mustentirely depend upon oneís aptitude, which itself is determinedby oneís past life and oneís stage of spiritual development,which of these three ways he would rather employ toachieve salvation. Therefore, the first lesson conveyed bythe divine teaching is that duty must be done at all costs,action must never be spurned.

Next, the G∂tå conveys a lesson, which has beendisregarded to the great detriment of the Hindu community,and which, may not any longer be ignored except at our peril.I refer to ›loka 13 of Discourse IV, which is as followsó

øÊÃÈfl¸áÿZ ◊ÿÊ ‚Îc≈¢U ªÈáÊ∑§◊¸Áfl÷Êª‡Ê—–ÃSÿ ∑§ÃÊ¸⁄U◊Á¬ ◊Ê¢................................H

ìThe fourfold caste has been created by Me accordingto the distribution of energies and actions;......I am theauthor thereof.........î

This shows that blind adhesion to a hide-bound castesystem with unnumbered sub-castes and sects is very foolishand has no sanction behind it; but it also shows that thereforming zealot and the social anarch, who want a castelessand classless society, are both completely mistaken.

I have time to draw attention only to one more point.When people in their orthodox zeal amounting to bigotryspeak and write or act as if salvation lies in a punctiliousregard for every petty detail of custom, do they not ignore,and when they are intolerant of more liberal-minded menwho are great devotees of God, are they not rebuked by,the three following verses (in Dis. IX):ó

›r∂ Kæ¶ƒa


‚◊Ê „¢U ‚fl¸÷ÍÃ·È Ÿ ◊ mcÿÊ ÁSÃ Ÿ Á¬˝ÿ—–ÿ ÷¡ÁãÃ ÃÈ ◊Ê¢ ÷ÄàÿÊ ◊Áÿ Ã Ã·È øÊåÿ„U◊˜H

(G∂tå IX. 29)ìThe same I am to all beings, to Me there is none

hateful or dear; but whoso worship Me with devotion, theyare in Me, and I am also in them.î

•Á¬ øà‚ÈŒÈ⁄UÊøÊ⁄UÊ ÷¡Ã ◊Ê◊Ÿãÿ÷Ê∑˜ –‚ÊœÈ⁄Ufl ‚ ◊ãÃ√ÿ— ‚êÿÇ√ÿflÁ‚ÃÊ Á„U ‚—H

(G∂tå IX. 30)ìIf one of even very evil life worships Me, resorting

to none else, he must indeed be deemed righteous, for heis rightly resolved.î

ÁˇÊ¬¢ ÷flÁÃ œ◊Ê¸à◊Ê ‡Ê‡flë¿UÊ®ãÃ ÁŸªë¿UÁÃ–∑§ÊÒãÃÿ ¬˝ÁÃ¡ÊŸËÁ„U Ÿ ◊ ÷Q§— ¬˝áÊ‡ÿÁÃH

(G∂tå IX. 31)ìSoon he becomes righteous and attains eternal peace; do

Thou, O son of Kunt∂, proclaim that My devotee neverperishes.î

And as the crown of all are the following two verses:ó◊ã◊ŸÊ ÷fl ◊jQ§Ê ◊lÊ¡Ë ◊Ê¢ Ÿ◊S∑È§L§–◊Ê◊flÒcÿÁ‚ ‚àÿ¢ Ã ¬˝ÁÃ¡ÊŸ Á¬˝ÿÊ Á‚ ◊H

(XVIII. 65)ìFix your thought on Me, be devoted to Me, worship

Me, do homage to Me, you shalt reach Myself. The truthdo I declare to you (for) Thou art dear to Me.î

‚fl¸œ◊Ê¸ã¬Á⁄UàÿÖÿ ◊Ê◊∑¢§ ‡Ê⁄UáÊ¢ fl˝¡–•„¢U àflÊ ‚fl¸¬Ê¬èÿÊ ◊Ê ÊÁÿcÿÊÁ◊ ◊Ê ‡ÊÈø—H

(XVIII. 66)ìGiving up all (dependence on) virtues, seek Me asyour

sole Refuge; I will liberate you from all sins; do you notgrieve.î

üÊË∑Î§cáÊ— ‡Ê⁄UáÊ¢ ◊◊–❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Divine WealthóRukmini Ramamurthy

Itihåsas and Puråƒas extol the virtues of which Bhagavånis the repository. His Guƒas or virtues are innumerable, inmyriad dimensions. Sometimes they are illustrated throughincidents in His L∂lås. On other instances, His Guƒas areenlisted without reference to any particular incident or story.In ›r∂mad Bhågavata Mahåpuråƒa, there occurs a conversationbetween ›r∂ Dharå Dev∂ and Dharma. There, Dharå Dev∂enumerates thirty to forty divine virtues of the Lord. Theseabide in ›r∂ Kæ¶ƒa in the fullest measure and eternally.A mere perusal of this list is as interesting as a Sat Sa∆ga.A great Åcårya, ›r∂ ›r∂dhara Swåm∂ has written cryptic noteson each of these Guƒas in His gloss on ›r∂mad BhågavataMahåpuråƒa. To examine these Guƒas in the backdrop ofthis glossóthese virtues are as followsó

1. Satyaóto speak exactly in keeping with themanner in which things have occurred.

2. ›aucamópurity3. Dayåóinability to withstand anotherís sorrowó

compassion.4. K¶åntióto exercise control of the mind when anger

arisesóforbearance.5. Tyågaóto give as gift when a man approaches to

secure moneyóliberality.6. Santo¶aóthe notion ìthis is enoughîócontentment.7. Årjavamónon crookedness, guilelessness.8. ›amaócontrol of mind9. Damaócontrol of the external sense-organs of

knowledge and action


10. Tapa¨óperformance of oneís duty, austerity.11. Såmyamóequanimity in bothófriends and foes,

evenness of temper.12. Titik¶åóto tolerate the faults of othersóendurance13. Uparatióto turn away even when faced with

material gains.14. ›rutamóscrutiny and study of ›åstras.15. J¤ånamóKnowledge of the self, self-realization.16. Viraktiódesirelessness, dispassion.17. Ai‹varyamólordship18. ›auryamóvalour in war.19. Teja¨óglory20. Balamócapability, strength.21. Smætióto meditate upon what is to be executed and

what has to be eschewedóright judgment.22. Svåtantrayamóindependence.23. Kau‹alamóexpertise in action, dexterity.24. Kånti¨óbeauty.25. Dhairyamóunshakability.26. Mårdavamómind free from harshness, gentleness.27. Prågalbhyamóexceptional intelligence.28. Pra‹raya¨óhumility, modesty.29. ›ilamógood nature, amiability30. Oja¨óquick functioning of the mind and the sense

organs of knowledge and action.31. Bhaga¨ógood fortune.32. Gåmbh∂ryamósobriety.33. Sthairyamósteadiness, unshakability.34. Åstikyamófaith in the Vedas and God.35. K∂rti¨ófame.36. Månaórespectability.37. Anaha≈kæti¨ófreedom from pride.Dharå Dev∂ says that there are many more virtues which

27

have not found mention in the above list. That these innatevirtues dwell in the Lord very effortlessly, is not surprising.›r∂ Vyåsa Bhagavån enumerates them for two reasonsónamely, to extol Bhagavån ›r∂ Kæ¶ƒa and secondly toinspire the seeker to cultivate them assiduously.

These Guƒas and all other virtues as well are calledëDaiv∂ Vittamí in the Bæhadåraƒyaka Upani¶ad. ëDaiv∂Vittamí means divine wealth.

›r∂ Kæ¶ƒa calls this ëDaiv∂ Sampatí in ›r∂madBhagavadg∂tå. ëMånu¶∂ Vittamí or abundance of worldlywealth can afford pleasure and security only in this Janma.It is God-given and a wise man will use it for Dharma.Otherwise, it will not accompany a man after death. Daiv∂Vittam on the other hand will adorn the man here andhereafter. This divine wealth alone is true wealth.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Divine Wealth

When you are hoping for miracles, it is not God thatyou desire; you want Him to prove Himself to you. ThisHe will not do. Give Him your heart sincerely, trust inHim wholeheartedly, unconditionally, then He will giveHimself to you. Never will He come so long as you arelooking only for His miracles.

óSri Daya Mata

The Little WarmthóDr. Suresh Chandra Pande

The setting SunAt receding funAskedówhoíll beAll set to reinstate MeOn the planet green?

Hearing the friendly call aloudThe Moon hid her ball in proudAmongst fast floating cloudís pallTo evade the answer tall.

The stars twinklingContinued blinkingTo dodge the riposteIn pranks all but lost.

The heroic earthen lampCame forward from campTo rectify the gifted replyóëI am here, My Lord!íTo replace thy luminosity.

Who is the Earthen lampîIs it the psychic energyOr so-called little warmth, orThe Sun in obscure form?

The lamp indeed is God of fireA Priest of presiding deitiesVerily a Yaj¤a-Puru¶aAs retold in untold legends.

29

Who resides in innerSanctum-sanctorum, ofThe temple called BodyThe cul-de-sac.

From there rises the flameUpwards without any blameKnow it to be a sublimation dotTo liberate men from material rot.

And so the celebrantWhile staging itinerantShow of Yaj¤a saysOffering faggots in fireóIdam AgneyamIdam Namam.

This Agni is little warmthVerily the earthen lampThat dispels inner darknessOvercomes interior stainsOxidized by soot and smoke.

Thus the sun goesTo divine abodeWith his ChariotDrawn by rainbow horses.

Leaving behindAn ailing wailing earthTeeming in sad arrayOf moving earthen lamps.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Little Warmth

Prahrådaís teaching to the Daityasí sons

Prahråda began: Our father Hiraƒyaka‹ipu having leftfor Mount Mandara to practice austerities and having beeneaten away by white ants, Indra and the other godslaunched a great military campaign against the Dånavas,saying: ìFortunately for us the evil one Hiraƒyaka‹ipu, thescourge of the world, has been eaten away by his ownsin as a serpent by ants.î Perceiving their mighty undertakingand being struck by the gods, the terror-stricken Asuragenerals, who were all anxious to save their life, hastilyfled in every direction, paying no heed to their wife andchildren, friends and relations, houses, animals and otherhousehold goods. Desirous of victory, the gods looted thekingís residence; while Indra, the ruler of the gods evenseized the queen, my mother. Nårada, the celestial sage,who came there by chance, saw her being taken on theroad, trembling with fear and crying like a female osprey.He peremptorily said, ìYou should not take this innocentlady, O lord of divinities! Leave, leave, O blessed one,the good woman, who is anotherís wedded wife.î

Indra replied : There is in her womb in the form ofan embryo, the formidable seed of Hiraƒyaka‹ipu, theenemy of the gods. Let her therefore, stay in my captivitytill the time of delivery. I shall let her go when I haveachieved my object (by killing the new-born babe).

Nårada said : He (the child in her womb) is not only(absolutely) sinless but a great devotee of the Lord andeminent by his own qualities. This mighty servant of LordVi¶ƒu will not meet his death at your hands. Thus

31

addressed by Nårada and accepting the advice of thecelestial sage, Indra left her (my mother) and going roundher as a mark of respect, out of devotion to me (the belovedof the eternal Lord), returned to heaven.

Then the sage took our mother with due honour to hisown hermitage and, comforting her, said, ìStay here, mydaughter, till the return of your husband.î She too signifiedher assent in the words ìSo be it !î and lived near thecelestial sage, free from all fear, so long as my father theruler of the Daityas did not cease from his terribleausterities. For the wellbeing of her embryo (myself) andin order to deliver it at the desired moment (after the returnof her husband) the virtuous and pregnant lady waited uponthe sage in that hermitage with supreme devotion.

In order to assuage her grief and for my sake too, thecompassionate and powerful sage imparted to her instructionin both the essence of religion (in the shape of Devotionto the Lord) and pure wisdom (discrimination between theSelf and non-Self). That teaching, however, disappearedfrom the mind of my mother due to the inordinate lengthof time that has since elapsed and because of her womanlynature. Its memory has not (however) left me, the favouredof the sage, even to this moment. That devotion andwisdom can take root in you too if you give credence tomy words. Through faith such sense as is proficient inuprooting the feeling of identification with the body etc.can appear even in women and children as it has dawnedon me. Through the agency of Time, which is by its verynature capable of bringing about transformation, the sixwell-known states of being commencing with birth (viz.,birth, existence, growth, ripeness, decay and destruction)are seen in relation to the body so long as it is connectedwith a soul and not in relation to the soul, just as they



are observed in the fruits of a tree so long as they existon the tree, and not in the tree itself, which standscomparatively longer. The Spirit is eternal, free from decay,taintless, one without a second, the knowing subject, theground of everything, changeless, self-seeing (self-effulgent),the cause of the universe, all-pervading, unattached andhaving no sheath of Måyå. With the help of these twelvetranscendent characteristics of the Self, a wise man shouldgive up the false notion of ëIí and ëMineíósprung fromignoranceówith reference to the body and persons andthings connected with the body. Just as a goldsmithacquainted with the process (smelting etc.), of extractinggold from its ore is able through those processes to findgold in the ore existing in gold mines, so is a man well-versed in the science of the Spirit, able to discover the (true)nature of Brahma in the bodies (of the various J∂vas)ówhich are so many fields (as it were)óthrough the diverseprocesses of ascertaining the true nature of the Self.

Out of the total number of categories into which theentire creation has been ultimately resolved by teachers ofthe science of the Spirit, the sage Kapila and others eight(viz., Prakæti or primordial Matter, the Mahattattva or theprinciple of cosmic intelligence, the ego and the five subtleelements) have been declared to be the causes; three viz.,Sattva, Rajas and Tamas are as a matter of fact only modesof Prakæti and therefore, not distinct from it; sixteen viz.,the five senses of perception, the five organs of action, themind and the five gross elements are modifications and theSpirit is spoken of as one because of its connection withall as their witness. Of course, the body, which is aconcatenation of all these, is of two kindsómobile (animate)and immobile (inanimate). It is here (in the body) thatdiscarding everything else as ënot thisí, the Spirit, should

33

be sought for by men coolly reflecting on the creation,continued existence and dissolution of the universe witha mind purified (rendered acute) through reasoning (both)on the lines of Anvaya (the all-pervasiveness of the Spirit)and Vyatireka (the distinctness of the Spirit from everythingelse). Wakefulness, dream and deep sleepóthese are the(three) functions of the intellect. And he alone by whomthey are directly cognized, is the transcendent Spirit, thewitness (of all material phenomena). By means of thesemodifications of the intellect, which are products of thethree Guƒas (Sattva, Rajas and Tamas respectively) andthe result of actions, and which are rejected as attributesof Matter, one should ascertain the essential character ofthe Spirit, which is connected with these states through itsassociation with the intellect as the very ground of the latter,even as one comes to know the presence of the air throughthe (different) odours that are borne through it. In fact,metempsychosis, which is perpetuated by the (three) Guƒas(modes of Prakæti) and actions prompted by them, isbrought about through the intellect. Though rooted inignorance and therefore unreal, it is postulated as a dream.

Therefore, the very seed (in the form of nescience) ofactions prompted by the three Guƒas (Sattva, Rajas andTamas) ought to be burnt by you. This is what they callYoga the highest achievement, which stops the functioningof the intellect. Of the thousands of devices helpful to it,this alone has been recommended by the Lord, viz. thepractice of virtues through which love may be duly andeasily developed for the Almighty Lord. This can beaccomplished by serving oneís preceptor and by offering(to him) with devotion all that is got by one, nay, throughthe fellowship of pious devotees and worship of God,through reverence for stories of the Lord; by celebrating



His virtues and exploits, through contemplation on Hislotus-feet and through the sight and worship of His imagesand so on. Nay, one should as far as possible, duly gratifythe various living beings with their objects of desire underthe belief that the Almighty Lord ›r∂ Hari is present inall created beings. In this way devotion to the all-powerfulLord Våsudeva is practised by those who have subduedthe six senses including the mind, the internal senseódevotion through which one fully develops love for Him.

When, on hearing (accounts) of His (brilliant)achievements, incomparable virtues and heroic deeds wroughtthrough His various forms assumed for sport, the devoteesings loudly with an open throat and in a voice chokedwith tears, shouts and dances, his hair standing on end dueto excessive delight, nay, when he, like one possessed byan evil spirit, now laughs, now weeps, now sits inmeditation, now greets the people and now, devoid ofshame, exclaims: ìO Hari ! O Lord of the universe !! ONåråyaƒa !!!î with his mind fixed on the Lord (his verySelf) and heaving a sigh every now and then, all his bondsget loosened at that time and his ignorance and latentdesires are burnt; and his mind and body being attunedto Him through contemplation on His pastimes, the manattains to Lord Vi¶ƒu who is above sense-perception byrecourse to the highest device of Devotion. The wiserecognize mental communion with Lord Vi¶ƒu as a suremeans in this world of putting a stop to the cycle of birthand death in the case of an embodied soul of impure mindand they further recognize it as identical with the bliss ofabsorption into Brahma. Therefore, worship that Ruler ofyour heart in the very lotus of your heart. What extraordinaryexertion, O demon boys, is involved in the worship of ›r∂Hari, oneís own Self and friend, nay, present in oneís own

35

heart like the space there? What is to be gained throughefforts for the acquisition of objects of senses, such effortsbeing common to all embodied creatures? Riches, wife,animals, sons and other relations, houses, land, elephants,treasury and luxuries (of various kinds)ónay, all kinds ofwealth and enjoyments are momentary and fleeting. Whatdelight can they afford to a mortal? Similarly the well-known ethereal worlds earned by means of sacrifices are(also) perishable and excelled by other higher worlds andare not free from impurities either (because exciting envyin the minds of others). Therefore, with a view to Self-realization, worship, with absolute devotion, the supremeLord, in whom no fault is seen or even heard of.

(Besides) a man accounting himself wise (also) invariablyobtains results, which are quite the opposite of the objectaiming at which he performs actions in this world time andagain. The aim of a man given to action here is to securehappiness and freedom from misery. But he who was(formerly) filled with joy due to desirelessness ever reapsmisery through desire (afterwards). The very body forwhich the J∂va, an embodied soul hankers after enjoymentsthrough actions performed from interested motives actuallybelongs to others (in that it is sure to be devoured by dogsand jackals, crows and vultures, if left uncared for afterdeath) and is something that hugs the soul and havingserved it for a fixed time departs (leaves it). How muchmore so are oneís progeny, wife, house, wealth and soon or in the case of a sovereign, oneís kingdom, treasury,elephants, ministers, servants and friends, that are connectedwith the J∂va only indirectly through the body and aretreated as oneís own and not the very self ! Of what availcan these trifling thingsówhich are sure to disappear withthe body and are veritable evils, though appearing as



something worth seekingóbe to the soul, the very oceanof eternal bliss? Just consider what interest (enjoyment) canthere be in this world, O demon boys, to the embodiedsoul, suffering through its past actions in all the stagescommencing from conception till death? With the body asits obedient servant the embodied soul undertakes actionsof various kinds, both good and evil and with the aforesaidactions moulds a future body (and the circle goes on frombirth to birth) inasmuch as both actions as well as the bodyproceed from ignorance. Therefore, worship throughdesirelessness the desireless and almighty ›r∂ Hari, yourvery Self, on whom our riches, enjoyments and pious actsdepend. Lord ›r∂ Hari is the very Self, Ruler, BelovedFriend and Inner Controller of all living beings whosebodies have been fashioned by gross elements evolved (intheir turn) by Himself. Taking shelter under the feet of LordVi¶ƒu the Bestower of Liberation, a god, demon, humanbeing or Yak¶a and even a Gandharva (a celestial musician)bids fair to become blessed as I.

Neither birth as a member of the twice-born classes,God or §R¶i nor character nor versatility nor charity norausterity nor the performance of sacrifices nor purity ofmind and body nor sacred vows are conducive to thepleasure of Lord Mukunda, O Asura boys ! ›r∂ Hari ispropitiated through unalloyed Devotion alone. All else isempty show. Therefore, practice devotion, O Dånavas, tothe almighty Lord ›r∂ Hari, the Soul of all created beings,by treating every creature as though it were your very self.For there are many Daityas, Yak¶as and ogres, womenfolk,›µudras (members of the labouring and artisan classes),cowherds, birds, beasts and those living by sin that haveattained immortality through Devotion. Exclusive devotionto Lord Govinda, the Protector of cowsówhich is the same

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as beholding Him in every creatureóthis alone has beendeclared to be the highest interest (goal) of man in thisworld.

(Bhågavata VII. 7. 2ó55)❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑


Ego is the root of all miseries. Egolessness is thesource of all bliss. Adopt the attitudeóìI am His (Godís)servant.î When this attitude is firmly established in themind, then one man gets rid of the ego.

óSaint Yamunacharya

Always be bright and cheerful, for that is your soulnature. You must be so happy in this world that youwill never know sorrow, because sorrow is not a reality.Only God is real; and He is joy. Seeking God meansthe end of all sorrows.

óSri Paramahansa Yogananda

Live in the LightóSwami Chidananda

Children of Light! The sacred invocation that has comedown to us from times immemorial is Tamaso må jyotirgamayaóFrom darkness enable us to ascend into theLight. That we should not enter into darkness but shouldmove towards the Light is made abundantly clear by the∫sopani¶ad. We should ever face the Light. We should livein the Light, because we are of the Light.

If we do not make Light our supreme destiny, if wedo not make ourselves votaries of that Light of lightsbeyond all darkness, then we run the danger of going fromdarkness to greater darknessó““•ãœ¢ Ã◊— ¬˝Áfl‡ÊÁãÃ ÿ ÁfllÊ◊È¬Ê‚Ã–””(They who worship Avidyå alone fall into blinding darkness).Those who direct their attention to that which is ephemeral,fleeting, that which is not the Eternal Reality, they enterinto blinding darkness. For if we make all our life a pursuitof the lesser knowledge, which only increases vanity andconfirms the error of outer appearances being the reality,then we enter into deeper darkness.

Worshipping either Avidyå or Aparå Vidyå (lesserknowledge) is fraught with danger. Both lead from darknessto denser darkness. Therefore, to ever strive for Parå Vidyå,the greater knowledge, the supreme knowledge that illumines,enlightens and liberatesóthat should be our life. We mustever move towards that great Light of lights that is beyondall darkness, attaining the region of which one does notreturn to this realm of pain and death and rebirth. ëYadgatva na nivartante taddhåma parama≈ mamaí (Going

39

where they do not returnóthat is My supreme abode). Thatshould be well pondered. That should be reflected upon.That should be meditated upon and that should be attained.

Hence it is that we pray that our intellects may be illu-minedóto bring light into the darkness of Avidyå thatprevails within, it is to remind us every day that our lifeshould always be a continuous striving to bring light intothe darkness. And it was to perhaps remind us to neverforget this great task, to ever keep before us this great ideal,that our wise ancestors have conceived the festival of lights,D∂påval∂, where the darkness of the new moon night,Amåvasyå, is illumined by millions and millions of brighttwinkling lights from the Himalayas to Kanyakumari. Thewhole of India would be one great light if you were toobserve it from a satellite. It is to ever remind us that weshould make our life a constant process of moving fromdarkness into light, or making ourselves a living light ofthe Divine.

If He is ëParamajyoti¨ svarµupa paramåtmåí (havingthe nature of supreme Light and is the supreme Self) andwe are His A≈‹as, as the Lord Himself states in the G∂tå,then we are also Paramajyotis in a lesser way. We arethe transcendental Light in our essential nature. Our trueidentity is Light and not darkness. Our true identity iseffulgence and not gloom. Our true identity is radiance.

Therefore, let us arouse within ourselves the light ofthis consciousness and be as a lamp unto darkness. Thatwas the parting admonition of the great enlightened sage,Buddha: ìBe, O Bhikhus, each one of you as a light untoyourselves and as a lamp unto the feet of others.î

We reiterate that admonition at this moment. Wereinvoke a special awareness of the invocation: ëTamasomå jyotir gamaya.í Let us strive diligently by all the powers

Live in the Light


at our disposal to ever make ourselves a centre of radiant,divine effulgence, a centre of shining character and sublimegood conduct, a centre of awakened spirituality and adynamic manifestation of that awakened spirituality in theform of a divinely lived life. For that is the great needof this benighted world of ours, more than half of whichhas rejected God, rejected the scriptures as superstition, andrejected this quest of the human spirit towards the supremeLight. It has instead taken to hedonismóeat, drink and bemerry, have a good time, satisfy the senses and fulfildesires.

That is the great darknessóa total misconceptionregarding the very fundamental purpose and meaning oflife on earth, and, therefore, a headlong plunge into thewrong direction. And the deplorable results, the widespreadignorance and confusion brought about by this blind pursuitof pleasure is everywhere to be seen in the human worldupon this planet Earth today.

Will you not be lights in this darkness that is spreadingover the human world? Will you not make use of supremeprivilege of Mahåpuru¶a Sam‹raya¨ (protecting care of aperfected sage) that God has blessed you with, and be eachone of you a shining light and strive humbly and simplyto be a lamp unto the feet of others? Awaken the lightwithin and let it radiate through your every thought, wordand action. And thus make this life a purposeful and aglorious ascent into the fullness of light where one becomesan enlightened being, an illumined being, shining with thelight of spiritual consciousness, divine consciousness.

That is the goal. That is to be striven after. It is yourgreat privilege and good fortune to be able to strive towardsthat attainment. It is your great blessedness. Avail of thisprivilege. Avail of this golden opportunity. Avail of this

41

blessedness. Avail of this supreme good fortune. Turn awayfrom darkness and move towards the Light.

Make your life a mass of divine radianceóëTamasomå jyotir gamaya.í Make of yourself a radiant light. Bea light unto yourself and a lamp unto the feet of others.Fill your life with the effulgence of the divine quality thatis your birthright. That is the central thrust of the messagethat beloved and worshipful Holy Master, Gurudeva, hasleft for usófor our being and doing and living!î

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Live in the Light

The more you run after worldly temptations, the moreit will remain away from you. When we were hankeringafter worldly objects, they were receding but now, whenwe have become indifferent to them, they are eager andover anxious to come to you.

óSwami Rama Tirtha

Only the man of knowledge can do selfless serviceinstinctively and in carefree manner. And where theselfless service without caring in return is natural successis ensured. Such successful persons are only those whoare real God-realized men. Their spirit of sincere servicecomes from their inner self.

Unity and Immortality of SoulóSridhar Majumdar

The Upani¶ads which are the outcome of directintuition of the seers of old, called §R¶is, declare unequivocallythat everything is nothing but a manifestation of Brahma.ìAll this is indeed Brahma, emanating from Him, livingand moving in Him, and ultimately disappearing in Him.He is to be worshipped in a calm and serene spirit. A manin his present life is the outcome of his previous thoughtsand desires; and he becomes in after-life what he nowresolves to be while in this world. So he ought to haverecourse to meditation upon Him who is ideally perfect,who functions through His very Life-Energy and who isAll-Light. (›åƒŒilya-Vidyå, Chåndogya III. 14. 1-2)

By ìall thisî, in the passage above referred to, is meanteverything within and outside. ëEverything outsideí indicateseverything perceptible by the external senses, such as sight,sound, smell, taste and touch; ëeverything withiní indicatessomething behind and beyond the phenomenal world,which keep alive everything outside. So ìall thisî can bedivided into two categories: one is the changeable externalappearance perceived by the senses, and the other is theunchangeable animation behind the external appearance;one is the mutable phenomenon, and the other is theimmutable noumenon behind the phenomenon; in otherwords, one is the matter, and the other is the all-pervadingspirit behind the matter. Both matter and spirit are indestructible,being manifestations of Brahma, the only Reality (ChåndogyaUpani¶ad VI. 2. 1). Physical science also admits the

43

indestructibility of matter; but matter though indestructible,is mutable, while spirit is immutable. ìTwofold characteristicsof Brahma there are indeed, the material and immaterial:whatis material is unreal; what is immaterial is real-that isBrahma and that is light.î (Maitreyupani¶ad VI. 3) ìWhatis material is transient; what is immaterial is eternal.î(Tripåda-Vibhµuti Mahånåråyaƒopani¶ad. 2).

ìTwo forms of Brahma there are indeed, the materialand the immaterial, the mortal and the immortal, thestationary and the movable, as well as the direct and theindirect.î (Bæhadåraƒya Upani¶ad 11. 3. 1) ìAll thesephenomena are mutable, the inner spirit is said to beimmutable; the absoltue immaculate supreme Brahma isimmutable.î (Yoga‹ikhopani¶ad III. 16).

So, of these two classes of things, phenomenon andnoumenon, one class, namely noumenon, is said, in theUpani¶ads, to be real and permanent; and the other class,namely phenomenon, is declared therein as unreal andtransient. By ëunreal and transientí the Upani¶ads meanëmutableí; perception of the phenomenal world under theinfluence of nescience, and disappearance of the phenomenalworld with the removal of nescience, are also due tomutation from the phenomenon to the noumenon.

Here we should have a little discussion regarding theidea, in the Upani¶ads, of the origin and existence of thesetwo classes, the noumenon and the phenomenon. Noumenonis said to have been in existence ever and everywherewithout limit of time, space and causation; and phenomenonis said to have sprung out of the noumenon at the willof the noumenon. ›ruti says: ìO, my son, at first beforecreation there was only one undifferentiated Reality withouta second. That Reality willed ëI will be many, I shallmanifestmyself;í so He brought forth Tejas (primordial Heat).

Unity and Immortality of Soul


That Tejas willed ëI will be many, I shall manifest mayself;íso he brought forth water.î (Discourse between Åruƒi andhis son, ›wetaketu in Chåndogya Upani¶ad VI 2. 1,3).

Thus it appears that the phenomenon has come out ofthe noumenon, the reality. In this idea of the origin of thephenomenon from the noumenon is involved the deeperand controversial idea of the theory of nescience (Vivartavådaor Måyåvåda) of the illustrious ›a∆kara and the theory oftransformation (Pariƒåmavåda) of the devotional Vai¶ƒavacommentators of the Brahma Sµutras. The former schoolof thought holds that this phenomenal world, though thereis no denial of its practical existence, vanishes with theremoval of nescience and the consequent dawn of realknowledge; just as a mirage in the desert, or a mistakennotion of a serpent in a rope owing to distorted vision,are removed with the appearance of actual knowledgeregarding them. This practical existence of the phenomenonand its disappearance are attributed to Måyåóa name givento the ìCreative energy of Brahma capable of makingpossible an impossible thingî. ìThey call it Måyå havingan inscrutable cause and effect, yielding an unimaginableefficacy and appearing like a dream and a jugglery in theworld.î (Dev∂ Puråƒa) The other school of thought(Pariƒåmavåd∂s) holds that this phenomenal world has noseparate existence from the Reality (Brahma) and that itis only a transformation of Brahma and that Brahma hastransformed Itself into this phenomenon without impairingIts own indivisibility and status of the noumenon; and theyattribute it to the inscrutable creative power (they do nothowever use the name Måyå) of Brahma. The differencesbetween the two schools of thought are more in words thanin reality. If the vanishing of the phenomenon be treatedas transformation of the phenomenon into the noumenon,

45

the views of the two schools of thought are adjusted; justas vapour of ice is nothing but a transformation of water.

An illustration of the theory of nescience (Vivartavåda)is best traced from the life of Råmakæ¶ƒa Paramaha≈saDeva, when he was about to do away with his own lifewith a sword in the sanctuary of Goddess Kål∂ atDakshineshwar, despairing of the divine vision. He hasexpressed his own idea of vision, as depicted in the Englishtranslation of his life by Romain Rolland, the well-knownFrench writer, as follows: ìAnd lo! The whole scene doors,windows, the temple itself vanished......It seemed as ifnothing existed any more. Instead, I saw an ocean of theSpirit, boundless, dazzling. In whatever direction I turned,great luminous waves were rising. They bore down uponme with a loud roar, as if to swallow me up. In an instantthey were upon me. They broke over me, they engulfedme. I was suffocated. I lost consciousness and I fell.... HowI passed that day and the next, I know not. Round merolled an ocean of ineffable joy. And in the depths of mybeing I was conscious of the presence of the DivineMother.î (English translation of ìThe life of Råmakæ¶ƒaîby Romain Rolland, p. 38).

While engrossed in this vision in a state of super-conscious ecstasy (Samådhi) Råmakæ¶ƒa was in the noumenon,when the phenomenal world disappeared. By noumenonis meant ëthe All-pervading Intellectí or ëthe SupremeSpaceí. This vision of Råmakæ¶ƒa in a state of super-conscious ecstasy is supported by the Upani¶ads also: ìTheSupreme space is effulgence inexpressible, all-pervadingand indicative of extreme bliss.î (MaƒŒala-Bråhmaƒopani¶ad.19) His respiration stopped and he became unconscious.It is also corroborated by the Upani¶ads that when anindividual soul merges in Samådhi, in the All-pervading



Supreme Soul, Brahma, the functions of the mind getsuspended, respiration comes to a standstill, and an ineffablejoy is perceived within. ìWell, O knower of Brahma, whenthe union of an individual soul is effected with the SupremeSoul, functions of the mind are suspended; and with thecausation of dissolution of the mind respiration comes toa standstill; and from dissolution of the mind arise happinessand the supreme state of bliss inherent in the Selfî(Yoga‹ikhopani¶ad I. 135-136). Without refuting the practicalexistence of the universe, the supporters of the theory ofnescience hold that the visible universe is only a phenomenalevolution. Just as a dream appears to be perfectly true inthe dreaming state, but it becomes unreal in our wakingstate, so this universe, though appearing very real in ourwaking state, becomes non-existent with the dawn of realknowledge. The Upani¶ads call the state of Samådhi thereal state of knowledge: ìBy the word Samådhi, is denotedonly the knowledge of Reality, and not mere silentexistence, which burns the straw of desires,î (Mahopani¶adIV. 12) ìWell, O knower of Brahma, by the world Samådhisages mean the supreme knowledge well concentrated,eternally satiated and indicative of the real meaning of theuniverseí (Annapµurƒopani¶ad I. 48). The Upani¶ads alsosay that the vision of the phenomenal world ceases whenone is established in the noumenon; just as, our commonexperience shows, the noumenon remains in the backgroundwhen the phenomenon becomes visible ìWhen one seesonly the Supreme Soul spiritually, the vision of the wholephenomenal universe ceasesî (Jåbåla Dar‹anopani¶ad X. 12).

So the vision perceived by Råma-Kæ¶ƒa has the fullsupport of the Upani¶ads; it is a state of existence in thenoumenon, or rather it is a change of existence from thephenomenal world to the noumenon.

47

The passing phases of the phenomenal world indicatechanges of existence. Death also means a mere mutationof phenomenal bodies. To overcome death is to be abovemutation; that is, to be assimilated with something immutable.This immutable something has been discovered by theUpanishadic seers, from their lifelong intuitive researches,to be the All-pervading Spirit, the immutable Noumenon,the unfailing substratum behind the phenomenal worldìThey, by dint of meditation, saw, as the cause, Brahmaísown energy concealed in His own nature. He aloneregulates all the causes including time and ego.î (›wetå‹wataraUpani¶ad I. 3)

ìThis entire phenomenon is one with the Adorable, aseverything indeed is Heî (›åƒŒilya Bhakti-Sµutras, 85).ìThe Inner Self of all the individuals is one who takesthe form of each object and transcends them alsoî(Ka¢hopani¶ad II. 2. 9.10). ìHe who assumed every form toenjoy His own Selfî (Bæhadåraƒyaka Upani¶ad II. 5. 19).All these ›rutis prove that the Soul is one, universal andimmortal; and this oneness is realized through real knowledgeand exclusive devotion amounting to total surrender to theSelf, the Spirit Infinite.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑


The wave is the same as the ocean, though it is notthe whole ocean, so each wave of creation is a part ofthe eternal ocean of spirit. The ocean can exist withoutthe waves, but the waves cannot exist without the ocean.

óDivine Romance

The Merchant Who was Blinded by GreedóSwami Jyotirmayananda

There was once a merchant in the Middle East whohad many camelsóanimals which were used to be the solemode of transportation in desert lands. Just as nowadayspeople rent cars, in ancient times people rented camels! So,whenever travellers wanted to do some business in thedesert, this merchant would rent them as many camels asthey needed.

One day an ascetic who possessed mystical powerscame to the merchant and said, ìI need many camels andyour assistance for a special project that will make yourich. Would you like to help me?î

ìOf courseîóreplied the merchant. ìWhat type ofassistance do you need?î

ìI have come to know about a great treasure of preciousjewels, gold and silver and I will need your help to digit up and thirty camels to carry it. As payment, I will giveyou one camel load of treasure as your very own. Thiswill make you so rich that you will not have to workanymore for the rest of your life.î

The merchant accepted the offer eagerly and they setout across the desert. With the help of the asceticís specialpsychic powers, they located the exact spot where thetreasure was buried and dug up many treasure chests fullof diamonds, rubies, emeralds, gold, and silver, which theyloaded on the thirty camels. They then prepared to depart.

The merchant was thrilled beyond words with his onecamel-load share of the treasure. Never had he seen preciousstones and metals in such abundance, and he hurried

49

homewards to secure his wealth. But on the way he thought,ìThat ascetic is getting almost all the treasure, and heís justa mendicant. He doesnít have a wife and children as I do.What he is going to do with all that treasure?î

So he went back to the ascetic, who was leading theother camels laden with jewels, and said, ìYou are amendicant, a man of God. What are you going to do withall this treasure?î

The ascetic responded, partly because of his wisdomand partly because of his common sense in realizing thathe was all alone and that the merchant was muchstrongeróìYou are right, I donít need so much. You canhave nine more camel-loads if you like.î

Eagerly, the merchant took the additional camels ladenwith treasure and set out again for home. After a little while,he began to think, ìWouldnít it be better to take more ofthe treasure? After all, the ascetic is a man of renunciation.Such a treasure will just distract his mind from his prayersand austerities!î

So he turned back once again and said, ìWhy shouldyou get so much treasure? If you take so much, your mindwill become distracted and you wonít devote your timeto meditation; you may even fall from the spiritual path.I think that it would be better for both of us if we dividethe treasure fifty-fifty.î

Trying to appease the merchantís increasing greed, theascetic answered, ìThatís all right with me. Go ahead andtake what you have asked for.î

So the merchant loaded up the additional treasure anddeparted. But then again he thought to himself, ìWhyshould I leave any of the treasure with him? As amendicant, he doesnít know how to manage money. I ama merchant and I know how to handle it in a much better

The Merchant Who was Blinded by Greed


way. Iíll be doing him a big favour by freeing him fromthe pressure of these material responsibilities.î

So the greedy merchant went back again and said to theascetic, ìWhy do you need more than one camel-load of thistreasure? It will only be a burden to you in every respect.î

ìAll right,î responded the ascetic. ìTake everything butone load and go on your way.î

So the merchant departed again and then was againovercome by his greed for that last camel-load. Hurryingback to the ascetic, he said, ìWith your psychic powersyou can find treasure buried under the earth any time youwant! For all the work I have done I should have the restof the jewels for myself.î

ìFine,î the ascetic said, sensing that the merchantísgreedy desires would drive him to beat him up if he didnot agree to his demands. ìTake it all. Iíll just keep thislittle box that we found along with the treasure. Theointment inside will be enough for me.î

While the merchant was preparing again to depart, hismind would not let him rest: ìThat mendicant let me havethe entire treasure with no hesitation, yet he clings to thatbox. There must be some secret in it. Iíve got to go backand find out whatís so special about that box!î So he wentback to the man again and asked, ìPlease tell me whatísin that box. What secret does it hold?î

ìItís a magic ointment. If you apply a drop of it toone of your eyes, you will be able to see all the buriedtreasure anywhere in the world; then youíll be able torecover however much you want.î

ìPlease apply a drop to my eye and let me see formyself. I want to see if this ointment really works.î

So the ascetic applied one drop to his eye andimmediately the merchant saw treasures everywhere, wherever

51

they were buried. He was ecstatic. ìThis is fantastic! Pleaseapply the ointment to the other eye also.î

But the ascetic refused. ìNo, the virtue of the ointmentis that if it is applied to one eye, it will reveal all the treasures;if it is applied to both eyes, it will make a person blind.î

The merchant would not hear of this. He was positivethat the ascetic was hiding some secret. He reasoned thatif one drop in one eye gave so much, think of what anotherdrop in the other eye would give. He insisted and pleadedwith the mendicant. Finally the mendicant relented. ìVerywell, I shall apply the ointment to the other eye, butunderstand that I do so at your own risk. I have alreadywarned you what will happen.î

The moment he applied it to his other eye, the merchantbecame stone-blind. The ascetic laughed, packed up all thetreasure that had been the merchantís, and rode off, leavinghim blind and miserable.

The merchant lived the rest of his days in a patheticand frustrated condition because the only way he couldmake a living was through begging. When people cameto give him alms, he would say, ìI shall accept your giftif you will box my ears first; then you can give mewhatever you like.î This entreaty appealed to many crudepeople who took great delight in slapping and hitting him.

One day the king of the country came to him indisguise. He thought that the phenomenon of a blind beggarasking to be beaten before taking alms was very strange;so he brought him to the royal court and asked him, ìWhydo you ask for such gross treatment from people? I willnot tolerate it; it is uncultured.î Then the poor man toldthe king the story of how he had brought such misery uponhimself through his uncontrolled desire and greed. Hearingthe sad tale, the king understood and, of course, grantedhim royal favour that made his life easier.

The Merchant Who was Blinded by Greed


This story presents an exaggeratedóbut quite trueódescription of greed. Just like the merchant in the story,every soul in the world process wants to have objects ofenjoyment. If this natural need is kept under control bya proper understanding of life and its goals, it does notlead to problems. Unfortunately, however, the human mindtends to be forever discontented with whatever it has inthe world, and greedily desires more and more.

The idea that you will become more comfortable, morerelaxed, and more fulfilled by acquiring more and morepossessions, fame or power is based upon illusion. No onefinds peace and contentment by having more of anythingóexcept philosophical understanding!

Nothing can bring you true contentment except thephilosophical understanding that an all-knowing God hasprovided for you all the important ingredients for yourevolution. Every day, at every moment, the Divine Computerhas worked out the exact situations that must be presentedbefore you and the resources to deal with them effectivelyóresources such as your body, your mind, your intellect, thepeople around you and all your circumstances.

In order to be truly prosperous you must have a goodinternal disposition: a mind that can relax, an intellect thatcan reflect, a heart that can turn to God. If that type of internalwealth is there, then you are truly prosperous; but if youhave only outer prosperity and internally you are hollow,then your prosperity is a kind of joke played by Nature.

In order to curb greed and promote true contentment,you have to understand philosophically that the purposeof human life is to attain enlightenment, or God-realization.You can enjoy objects of the world, but, as the story ofthe blinded merchant suggests, you should not have bothyour eyes directed toward them!

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Read and Digest

If you really want God, you must plunge deeply intothe desire for God. Love Him with all your heart. Proveto God that you want Him, nothing less.

* * *Man has to change himself before he can change the

world.* * *

In fact, it is a great mistake to tell others about yourspiritual life. The moment you do it, you lose somethingof your spiritual strength.

* * *Practice the presence of God and meditate; this is the

way one learns how to live happily amongst his fellowmen.

* * *God does not vindictively punish man for human

mistakes. He is very kind, forgiving and loving Lord.Never harbour a fear of Him. Kindly donít repeat themistake.

* * *The way to catch God is to remember God because

He is never away from us. It is we who are away fromHim.

* * *We should care not what the rest of world does or even

whether it accepts or rejects us, we should want only andalways to see and to live by truth.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Origin and Power of MemoryóSri Paramahansa Yogananda

Memory is a wondrous power. All human memorycomes from Godís tremendous memory. For example, youcannot tell me about all the motion pictures you have seensince birth, but if I were to show you one of those filmsagain, you would instantly recall it. The divine underlyingmemory is right there within you, ever recognizingexperiences that have passed. As soon as you see theopening scene again, the whole story comes back to you.ìOh, I saw this picture before,î you say. ìI remember howit ended.î

How is it that we can recognize a pictureóevery detailof itóthat we have seen years ago? Because all happeningsare recorded in the brain. As soon as you put the needleof attention on a certain record of experience, your memorybegins to play back that experience. If I ask where youwere sitting when we were here together last Thursday,you recall it and begin to remember other things as well.If I ask, ìWhat did I say!î my words start coming backto you.

The inner power of memory comes from God and isperfect. It never forgets. The ordinary manís memorycannot hold the consciousness of all experiences at onetime, but the underlying divine memory retains everythingsimultaneously and permanently. Therefore, good or poormemory is a matter of conviction. You have convincedyourself that you have a weak memory and so you havea weak memory. However, it is not easy to jump from

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this belief to the opposite. Much effort is required toconvince yourself that your memory is actuality amanifestation of the all-recalling divine memory of God.

The greatest human memory is naught but a borrowingfrom the unlimited consciousness of God, in which, arerecorded all the adventures of all human beings and otherlife-forms.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Origin and Power of Memory

When we have fellowship with God, through Himtrue fellowship with all, we find no differences in race,class or creed. When God is our religion, the class ofdogmatism is removed from our understanding and wesee the Truth, which is in every soul and in everyreligion.

óSri Paramahansa Yogananda

When you are hoping for miracles, it is not God thatyou desire; you only want Him to prove Himself to you.Thus, He will not do. Give Him your heart sincerely,trust in Him wholeheartedly, unconditionally; then Hewill give Himself to you. Never will He come so longas you are looking for His miracles.

Salutations

∑¢§‚fl¢‡ÊÁflŸÊ‡ÊÊÿ ∑§Á‡ÊøÊáÊÍ⁄UÉÊÊÁÃŸ–flÎ·÷äfl¡flãlÊÿ ¬ÊÕ¸‚Ê⁄UÕÿ Ÿ◊—H 5H

Salutations to ›r∂ Kæ¶ƒa, the Charioteer of Arjuna, whokilled Ka≈sa and all his followers including Ke‹∂ andCåƒµura, and who is adored even by ›iva who bears themark of a bull on His ensign.

fláÊÈŸÊŒÁflŸÊŒÊÿ ªÊ¬Ê‹ÊÿÊÁ„U◊ÁŒ¸Ÿ–∑§ÊÁ‹ãŒË∑Í§‹‹Ê‹Êÿ ‹Ê‹∑È§á«U‹œÊÁ⁄UáÊH 6HflÑUflËflŒŸÊê÷Ê¡◊ÊÁ‹Ÿ ŸÎûÊ‡ÊÊÁ‹Ÿ–Ÿ◊— ¬˝áÊÃ¬Ê‹Êÿ üÊË∑Î§cáÊÊÿ Ÿ◊Ê Ÿ◊—H 7H

Salutations to ›r∂ Kæ¶ƒa, the Divine Cowherd, theprotector of the meek, who delights His devotees with thedulcet notes of His Flute; who curbed the pride of Kåliya,the ferocious serpent; who is seen running on the banksof the Jamunå and who, while dancing among the cowherd-maids, is seen surrounded by a number of lotus-like faces.

Ÿ◊— ¬Ê¬¬˝áÊÊ‡ÊÊÿ ªÊflœ¸Ÿœ⁄UÊÿ ø–¬ÍÃŸÊ¡ËÁflÃÊãÃÊÿ ÃÎáÊÊflÃÊ¸‚È„UÊÁ⁄UáÊH 8H

Salutations to ›r∂ Kæ¶ƒa, the destroyer of sins, who borethe Govardhana hill on the tip of His little finger, whomade short work of the demoness Pµutanå and the demonTæƒåvarta (who appeared in the form of a whirlwind).

óGopålapµurvatåpin∂ Upani¶ad❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

S∂tå, the Consort of RåmaóV. R. Chandrasekharan

Ÿ ∑§Á‡øãŸÊ¬⁄UÊäÿÁÃ–When we recall these noble sentiments, we have

immediately a glimpse of S∂tå sitting in her usual place inthe A‹oka garden, head bent low, tears welling from hereyes, picture of misery and forlorn hope, emaciated of limband clothes thick with dirt. Hanumån comes and withcharacteristic humility breaks the news of her Lordís victoryover Råvaƒa and his horde. He then looks round and begsleave to do away with the various demonesses standingguard over her and who have perpetrated so many crueltiesduring her yearís confinement. Jånak∂ chides him for hisfickleness, and bids him desist from harbouring such basethoughts. Who, in this world, she asks, is free from guilt?Why punish those that just carry out the behest of theirmaster? It was given to another great soul Jesus, themessenger of God, to bid him, among his followers, thathad not committed a sin to cast a stone first. She wasthe living embodiment of Kålidåsaís dictum “‡ÊQ§ÊÒ ˇÊ◊Ê”(forgiveness in strength).

The story of S∂tå is all too familiar. But there is nosatiety to those that would hear of her glory. Born of theEarth, when the land, was being furrowed, she was adoptedby King Janaka of Mithila. She grew to be a lovely maiden,and the fame of her beauty reached all lands. Broadforehead, wide eyes quivering like those of a young deer,well-drawn eyebrows, aquiline nose, conch-like neck,heaving bosom and waist no larger than the inside of ourpalmóthese were some of the features that marked her out.


She was gentle in speech and pithy in expression; her voicewas like music, and she prefaced her words with a smile.Compassion was in her eyes as if they were twin-born.In short, all womanly virtues found a happy home in herperson.

King Janaka had foresworn the hand of his daughterto him that would break ›ivaís bow. It was not an easytask. Many were the kings who marched in with statelygait and returned with fallen crest. Successive failures ofthe kings made for Janakaís anxiety. It was at this timethat sage Vi‹wåmitra entered the scene with the twocharming princes. Råma lifted the bow with consummateease and lo! before they could realize it, it was brokenin twain. And the hand of S∂tå was joined to the handof ›r∂ Råmacandra.

When it was ordained that Råma should go to the forest,she insisted she would follow him thither.The wild forestwith its beasts had no terror for her. Did not Janaka say?ó

ßÿ¢ ‚ËÃÊ ◊◊ ‚ÈÃÊ ‚„Uœ◊¸ø⁄UË ÃflH

¬˝ÃËë¿U øÒŸÊ¢ ÷º˝¢ Ã ¬ÊÁáÊ¢ ªÎ„UáÊËcfl ¬ÊÁáÊŸÊ–

¬ÁÃfl˝ÃÊ ◊„UÊ÷ÊªÊ ¿UÊÿflÊŸÈªÃÊ ÃflHìBehold this my daughter S∂tå, she is your partner in life,Accept her and all will be well with you,Take her hand into yours; chaste and blessed is she,Verily like a shadow will she follow you.îSeparation from him was death for her. Kingdom or

no kingdom, she was his and she would be his. Andaccompany him she did.

And all was well with them for some time. The sylvanshades of Pa¤cava¢∂, the fragrance of the forest flowers,the rumblings of the rivers close by, the endearing glancesof the fleet-footed deer, the frequent contacts with the §R¶is

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of the forest and their consorts, the unstinting devotion ofLak¶maƒa and above all the unfailing companionship andlove of ›r∂ Råma had lent to her forest life a charm shehad never known before either in holy Mithila or in sacredAyodhya.

The scenes of the story now shift rapidly. Kharaand Dµu¶aƒa are killed at the instance of the sages ofDaƒŒakåraƒya. Lustful ›µurpaƒakhå, Råvaƒaís sister, demandsthe love of Råma or Lak¶maƒa, and is disfigured. Råvaƒawoos the assistance of Mår∂ca, who takes the form of agolden deer of tantalizing beauty, S∂tå asks Råma for agift of this deer. It eludes Råmaís sure grasp, and he givesit a long chase. In utter disgust he shoots it down and thedeer dies wailing ìO Lak¶maƒa!î S∂tå mistakes it forRåmaís voice in distress, and despite his protestations,insists on Lak¶maƒaís seeking out Råma. Råvaƒa entersas a mendicant, removes S∂tå forcibly and takes her to hiskingdom after disposing of Ja¢åyu, who comes to herrescue.

And what an irony! The separation, that was death toher, was now fully and violently upon her, and that becauseof her own folly! A host of dreadful Råk¶as∂s were overher head, constantly and menacingly asking her to submitto the mighty Råvaƒa, and have the three worlds underher feet. Why worry about a poor human being, incapableof holding to his tiny kingdom and justly cast out fromit ? In any case, he was beyond the mighty ocean, therewas no chance of his meeting her. She was not daunted,however. Her confidence in her husband was immense andunwavering. The mighty Hanumån sought her out, andcalled upon Råvaƒa to set her free. Insulted by him, heset fire to Lanka and went back. The divine brothers camewith the large army of Sugr∂va and won the battle. She

S∂tå, the Consort of Råma


was now taken to the august presence of her spouse. Sternand hard, he chid her before the rest and demanded ofher to vindicate her purity. She entered the fire lit byLak¶maƒa and emerged with redoubled beauty and freshness,her chastity vouched for by the Fire-god himself.

The cup of S∂tåís suffering is not yet full. On hearingof a scandal-mongering washermanís remarks, Råma banishesher to the wild forests once again. This time, there is noRåma to keep her loving company, no Lak¶maƒa reverentlyto do her bidding. She is to be a mother. All this wasnot enough to move ›r∂ Råma. For him there should beno blemish, not even the remotest suggestion of impurity.The interest of the state, of the lowliest citizen, was moreto him than his own personal interest or of his kith. Thatwas Råma. She seeks, and is granted, asylum with Vålm∂ki,who meets her there accidentally.

The advent of Lava and Ku‹a makes Råma relent, butnow S∂tå after her long suffering prays to her divine mother,Earth, to take her back. Her prayer is answered. Thus ourheroine returns to her abode leaving for us the messageof eternal love and enduring virtue.

The characters in the Råmåyaƒa are all great andpowerful. Every one of them has a distinct personality, buttwo characters stand out in our mindóS∂tå and Hanumån.Till they come in, they allow the rest to dominate the scene.Once they enter, they compel our attention to the exclusionof others, even of Råma.

The Råmåyaƒa has been rightly described by thelearned as primarily the story of S∂tå. Vålm∂ki calls it“‚ËÃÊÿÊ‡øÁ⁄UÃ¢ ◊„UÃ˜”. It is not without significance, then, thatthe peerless composer of the South, ›r∂ Tyågaråja, says,ìIt is when you took our Jånak∂ís hand you became aMaharaja (Må Jånak∂ Chetta Pattaga Maharajuvaithivi). And

61

rightly has ›r∂ Muthuswåm∂ Dik¶itår, another member ofthe musical trinity, hailed ›r∂ Råma as the Spouse of S∂tå,the Bestower both of plenty and salvationó÷ÍÁ◊¡ÊŸÊÿ∑§◊˜,÷ÈÁQ§◊ÈÁÄÃŒÊÿ∑§◊˜–

The motif force for this grandest among epics is,appropriately, Karuƒa Rasa (pathos). The noble sage ofthe ant-hill, during one of his rambles along with Bharadwåjaand other disciples, saw the shooting down of a Krau¤cabird. His anguished heart at once broke forth to utter inrighteous indignation a curse on the hunter. But the veryimprecation, by the magic of his compassion, became aprayer to the Lord and the prelude to this epic. Sweetnessand rhythm bodied forth from Vålmik∂ís heart, and theworld got its Råmåyaƒa.

S∂tå was not without her foibles. She was intenselyand truly, a woman. Taking leave of Ayodhya she couldnot help heaving a sigh of sorrow and displeasure atKaikey∂ís inexplicable and sudden spite against her spouse.“‚∑§Ê◊Ê ÷fl ∑Ò§∑§Áÿ” (Be pleased, O Kaikey∂; for we are nowbegone.î) She was no uncomplaining stoic. She set hergreedy eyes on the golden deer. Not all the sages adviceof Lak¶maƒa had effect on her: she liked it and she musthave it. And when Lak¶maƒa told her that the wail ìOLak¶maƒaî was not of Råmacandra but actually that ofMår∂ca, the deer, she in her nervous fright said he mustgo at once and leave her alone, a prey if need be to thewild animals. She even questioned his bonafides that waspresently to be the cause of her undoing. In her trouble,like a fickle-minded woman, she lost her balance and hadthe heart to suspect even Lak¶maƒa, who was her spouseísunfailing companion and unquestioning attendant.

But these were her weaker momentsójust momentaryimpulses. We see threading through the epic the evolution



of this loving wife into a noble mother, uncomplaining andmagnanimous in triumph and in humiliation as well. Shewas a woman with rare fortitude compassion, forbearanceand wisdom. For one whole year she waited for her spouseto come and fight Råvaƒa. She would have waited moreif necessary. She could have burnt her adversary, she couldhave killed herself; but the purpose of the Avatåra, andher own mission, were different. Such was her confidencein the potent and inextinguishable love of her spouse.Hanumån offered to take her back to Råma on his shouldersin a trice. But not this for S∂tå. A heroís wife, she wouldbe content only if her hero came personally and showedthis coward what he was capable of. She would wait ratherthan deprive her beloved of the fame that was his.

Before leaving Lanka, brought to rubbles by the war,Råma bade S∂tå to have one glance at the cityó“‹VÔUÊ◊ËˇÊSflflÒŒÁ„U”. For he, the all-knowing, knew it was by her gracethat the city could once again regain its lost splendour.When Råma promised to the §R¶is that he would clear theforest of all the Råk¶asas, she cautioned him against bearingenmity without cause. She could not bear the thought ofdeath even to her foes, much less to Khara and Dµusaƒa,who did them no harm. Being Vanacår∂s, why not theyconfine their concern to themselves, she pleaded.

It was a tired Råma resting on her lap. A crow piercedat her breast and blood was dropping. She stirred not lesthe be disturbed. In her moment of extreme distress, whenbeing carried away by the Asura, quivering in her limbsshe had the good sense to throw down her jewels in thehope that Råma would one dayósomehowófind them,which indeed, He did and later her too.

At the time of the Coronation, Råma gave to S∂tå anecklace and asked her to present it to him that deserved

63

it most, to him that was great in deed and great in thought.This was Råmaís promised gift. Hanumån was the naturalchoice. Not to be outdone, S∂tå took out another pearlnecklace from her own neck and with the concurrence ofher husband gave that also to Hanumån, a generousacknowledgement of his being the cause of their reunion.

Let us hear Råma speak to Lak¶maƒa while lamentingher loss:

∑§Êÿ¸·È ◊ãòÊË ∑§⁄UáÊ·È ŒÊ‚Ëœ◊¸·È ¬àŸË ˇÊ◊ÿÊ œÁ⁄UòÊË–

SŸ„·È ◊ÊÃÊ ‡ÊÿŸ·È ⁄Uê÷Ê–⁄UÊª ‚πË ‹ˇ◊áÊ ‚Ê Á¬˝ÿÊ ◊H

In counsel she was a minister, in deeds a servant.In religious duties a partner, in forbearance like unto

the Earth,In affection a mother, in bed like the celestial Rambhå,In love a playmate and companion:O Lak¶maƒa such was my beloved.In giving expression to these sentiments our hero set

down the ideal for a Hindu wife, nay, a true wife the worldover. There is no question that S∂tå lived up to every oneof the characteristics enumerated.

When we think of S∂tå, it is as the consort of ›r∂ Råmathat she appeals to our emotions. No other country has setso much store by the chastity of womanhood as India. Greathave been the feminine stars that littered the firmament ofthe Puråƒas. There is Sat∂ Anasµuyå, chaste among thechaste, who could extend her potency even over the Trinity.Såvitr∂ of undying glory brought back her dead husbandto life. ›åƒŒil∂ saved her husband from imminent death byher devotion. There are others like Draupad∂, Sukanyå,Damayant∂ and the rest, whose heroic exploits surpass thevalour of the worldís greatest heroes. But S∂tå by the



tenderness of her love, so devoid of ill will and the silent,sublime fortitude with which she bore her lot without acomplaint, has a unique charm. She suffered from banishment,she suffered from all sorts of privation, she suffered fromseparation from her spouse and, worse still, her verymisfortune made her victim to an unjust scandal.

To the end of her life, like a good mother, she tookupon herself all the suffering only to give to mankind theundying hope of perennial love. Repository of all wisdom,she was uncomplaining in her attitude and unflinching inher devotion. All-potent as her weapon of mercy was, shemade meekness her strength, faith her armour. Her joysand aspirations were woven around Råmaís person. Likethe great Arundhati, consort of Sage Vasi¶¢ha, she allowedthings to have their course and, by suffering enriched byrare magnanimity, set an example hard to find elsewhere.

In the dark days of Indiaís decadence it is she and suchas she that have kept the lamp of Indiaís culture aglow.Let us then pay our humble obeisance to our womenfolk,preservers of Indiaís spiritual glory.

The story of S∂tå is the story of Indian womanhood;it is the quintessence of Indiaís cultural heritage. For therewas no wife as great as she, no mother as great as she,in fact, no woman as great as she. May her Grace descendupon us, the sorely afflicted!

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

When we do nothing, God gives us everything. Whenwe do the right thing, we progress gradually, when dowrong, even then God cautions us by appearing in theform of sorrow.

Glory of Human LifeóSwami Sharanananda

The glory of the human life is in the fact that Godhas created the human being out of Himself and for ownself. It may be that God might have created the world forthe use of human beings but it is a fact that God has createdhuman being out of Himself and for only for own self.Why so? Except a human being none can accept unseenGod as oneís own only on the basis of his belief, faithand trust on God. Except the human being none canrenounce his relationship with acquired body and theperceived world through his knowledge. These all are thecapability of the human being alone. Think a bit moreclosely and carefully that a human being alone can makethe best use of his power, strength and capacity and hecan be bereft of the pride of his powers. He alone canreact to evils in goodness and further he may be free fromthe pride and reward of his goodness. All these characteristicsare inherent in a human being alone.

Who is a human being? One who can do somethingand who knows something and one who has belief insomeone. In other words one who has capability small ormore to do something and also has the capacity to knowand further capability of having belief or faith in unseenentities. He is called a Månava or human being who hasall these three capabilities. These are three characteristicswhich constitute a human being i.e., we can do something,we can believe and have faith and also know something.The human being has got strength, power, which he canutilize.


This human being has got discriminative faculty withwhich, he can know something. Without power of belief,faith and trust none can have such belief and faith. It meansthe human being has been bestowed with this power.Therefore, a human being is that being who inheres inhimself strength, knowledge and capacity to believe.

Just see, the strength and the power, which a humanbeing possesses, that is for the benefit of the world, theknowledge which he possesses that is for his own benefitand the capacity of belief and trust is for the service ofGod.

Just think over what a glory of a human being is thatsuch a vast world feels the necessity of a little human being.With the wisdom he has got, he can be devoid of all sortsof morbid feelings by being free of the sense of mineness.He can attain peace by being selfless and by being detachedhe can attain salvation. With his capacity to have faith andtrust in God he can offer his love to God by acceptinghis eternal affinity and identity of the essence. Reflect abit how elegant and glorious life of a human being is, Godfeels his necessity, the world feels his necessity and withhis own discernment he can be peaceful, immutable andcan attain salvation.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The first of everything should go to the poor, wehave only a right to what remains. The poor are Godísrepresentatives; any one that suffers, is His representative.

óSwami Vivekananda

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