KK April IInd Print 17.4.15 (Final 8.5.15)kalyana-kalpataru.org/PDF (Full Issues)/kk_april_2015.pdfSurrender to GodóBrahmalina Swami Ramsukhdas..... 11 5. Åtmå and Mind óJagadguru

˙ ¬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

›r∂ Hanumån

•ÊÜ¡Ÿÿ◊ÁÃ¬Ê≈U‹ÊŸŸ¢ ∑§ÊÜøŸÊÁº∑§◊ŸËÿÁflª„U◊–¬ÊÁ⁄U¡ÊÃÃL§◊Í‹flÊÁ‚Ÿ¢ ÷ÊflÿÊÁ◊ ¬Êfl◊ÊŸŸãŒŸ◊˜H

I pray to the Son of Våyu and A¤janå with lotus redface and beautiful glistering body like a mountain of gold,who resides in the shade of Pårijåta tree.

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Vol. 60 April 2015 No. 7

C O N T E N T S1. ›r∂ Hanumån ..... 32. Best Mental Attitude for Malady and Death

óBrahmalina Sri Jayadayal Goyandka ..... 53. The Ecstatic State of Devotee

óNityalilalina Sri Hanumanprasad Poddar ..... 94. Surrender to GodóBrahmalina Swami Ramsukhdas ..... 115. Åtmå and MindóJagadguru Shankaracharya Swami

Sri Chandrashekharendra Saraswati ..... 136. Freedom is Our GoalóSwami Vivekananda ..... 157. ›r∂vidyå, Sapta‹at∂ and Bhagavadg∂tåóRamesh Bhatt ..... 178. SymmetryóChilukuri Venkateswarlu ..... 269. Mean-mindednessóSwami Sivananda ..... 27

10. Humbleness Chosen by Saint Francis ..... 3011. Think Twice before Acting ..... 3112. Read and Digest ..... 3813. Sµuryopani¶adóK. Subramanian ..... 3914. Why do We Fear Death?óSwami Ram Tirtha ..... 4315. Bhakti-Vicåra-SådhanåóP. R. Akhileswaran ..... 4616. A Faith for AllóA. Seeker ..... 4717. Spirituality and MetaphysicsóOm Prakash Dubey ..... 5018. Nine Tips for Anti-ageingóProf. Sudesh Gogia ..... 5419. The Uniqueness of the Practice of Equanimity ..... 5620. Bhakta M∂råóC. Ranganathan ..... 5821. The Child is Father of the ManóK. C. Varadachari ..... 64

ILLUSTRATIONS1. ›r∂ Hanumån

2. Bhagavån Vi¶ƒu (Cover)

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

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

Best Mental Attitude forMalady and Death

óBrahmalina Sri Jayadayal Goyandka

ìThe entire creation is a manifestation of God: noneis good or bad. The consequences shape themselvesaccording to oneís mental attitude towards it.î* A man getsvery nervous on falling ill. The main cause of thisnervousness is that he looks upon the malady as a suffering.It is one thing to experience pain and it is quite differentto feel unhappy over it. If, instead of looking upon a maladyas an affliction it is recognized as an austerity, one caneasily escape from affliction caused by it. Not only doeshe escape from affliction but the very notion of austerityharboured with regard to the ailment bestows on him areward tantamount to the reward of austerity. When onehas grasped this secret one does not experience the leastgrief on being attacked by some disease. Just as an ascetichas to put forth great exertion and suffer extreme hardshipin practising austerities but such hardship, instead ofcausing grief to him, ends his grief and gives him mentalpeace, even so to an ailing man who looks upon his maladyas an austerity, the malady instead of causing grief to himaffords him delight and gives him mental peace. All thisis due to his correct mental attitude. The consequencesshape themselves according to oneís mental attitude. Thereforethose who are afflicted by some disease should not lookupon their malady merely as an austerity but should

*‚’ ¡ª ß¸Sfl⁄UM§¬ „ÒU, ÷‹ÊÒ-’È⁄UÊÒ Ÿ®„U ∑§Êÿ– ¡Ò‚Ë ¡Ê∑§Ë ÷ÊflŸÊ, ÃÒ‚ÊÒß¸ »§‹ „UÊÿH

6 Kalyana-Kalpataru

recognize it as a boon bestowed upon them by the Lordas a token of His favour and therefore as a supremeausterity. If a manís notion of supreme austerity with regardto a disease etc., gets firmly rooted, the said disease etc.,surely bestow on him the reward of supreme austerity.Ridding one of worldly afflictions, a supreme austerity cantake one to higher worlds commencing from paradise toBrahmaloka (the realm of Brahmå, the highest heaven).Nay, if such supreme austerity is practised with a senseof duty giving up attachment to its reward it comes tobestow on him supreme peace in the form of Liberationin this life as well as after death. Just as an austerityabsolves one from past sins, even the notion of supremeausterity with respect to a disease, if it gets firmly rooted,absolves a man from all sins and enables him to attain thehighest goal. A man abhors a disease only so long as helooks upon it as a source of suffering. When, however,the same disease is converted into austerity, an act ofworship, he no longer abhors it any more than an asceticgiven to austerities, nor takes it to be a source of sufferingnor again does he denounce it. Expressing his warmapprobation of the disease and not minding in the least anysuffering whatsoever, he remains most cheerful. In suchcircumstances alone can his disease be treated as supremeausterity. When the great fear of death stares in the facea man greatly afflicted with a malady, even death conducesto Liberation if it comes to be recognized as supremeausterity. Although even learned men are seized with fearat the time of death, to say nothing of sensually-mindedpeople afflicted with a disease, an ailing man on the vergeof death needs must strive to the best of his ability to adoptthe following line of thought for attaining Liberation. Heshould say to himself, ìJust as the friends and relations

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of an ascetic proceeding to the forest with a desire topractise austerities give him a hearty send-off, my near anddear ones will convey me too to the forest after my death.That will be supreme austerity on my part. And just as,proceeding to the forest, an ascetic mortifies his body bysitting in the midst of five fires (four lighted in the fourquarters and the fifth in the form of the sun overhead) atmidday and so on, my friends and relations will place meon fire and consume me, and this will serve as supremeausterity on my part.î

Grief and fear of death do not overtake a man whocomes to recognize the great suffering in the form of Deathas a supreme austerity (like an ailment). He feels mostcheerful even at death. Just as an ascetic proceeding to theforest for austerities feels cheerful in doing so and experiencesno fear or agony of separation from his kith and kin orhis own people, and just as the bodily suffering undergoneby him in lighting four fires about him (one in each quarterwith the fifth in the form of the sun overhead) with a viewto washing away his sins and purifying his soul fills himwith inspiration, tranquility and joy rather than causing himgrief, even so grief and fear of death do not overtake aman who has reduced death to supreme austerity throughfirm conviction or suggestion. Only on his having attainedthis state it should be understood that he has trulyrecognized Death as a supreme austerity.

∞ÃmÒ ¬⁄U◊¢ Ã¬Ê ÿmKÊÁ„UÃSÃåÿÃ ¬⁄U◊¢ „Òfl ‹Ê∑¢§ ¡ÿÁÃ ÿ ∞fl¢ flŒ–∞ÃmÒ ¬⁄U◊¢ Ã¬Ê ÿ¢ ¬Ã◊⁄Uáÿ¢ „U⁄UÁãÃ ¬⁄U◊¢ „ÒUfl ‹Ê∑¢§ ¡ÿÁÃ ÿ ∞fl¢ flŒ–∞ÃmÒ ¬⁄U◊¢ Ã¬Ê ÿ¢ ¬Ã◊ÇŸÊflèÿÊŒœÁÃ ¬⁄◊¢ „ÒUfl ‹Ê∑¢§ ¡ÿÁÃ ÿ ∞fl¢ flŒ–

(Bæhad. Up. V. 11. 1)ìA man afflicted with ailments like fever should take

the disease he is suffering from as supreme austerity. Theausterity in the form of ailment undergone by that wiseman recognizing the ailment as supreme austerity instead

Best Mental Attitude for Malady and Death

8 Kalyana-Kalpataru

of denouncing it or feeling afflicted by it neutralizes allhis past actions, nay, all his sins get eradicated throughthat knowledge and he is able to attain the highest state,viz., Liberation.î A man on the verge of death shouldlikewise adopt the following line of thought before death.He should say to himself, ìMy being taken away after deathto the woods outside the village for cremation willconstitute an act of supreme austerity on my part (forleaving from a village for the woodland is popularlyrecognized as a supreme austerity). A votary recognizingthis attains the supreme state. That my remains will be takento the woods and set on fire will also constitute supremeausterity (for exposing oneís body to fire is popularlyrecognized as an austerity). A worshipper recognizing thisattains the highest state, i.e., gets liberated.î

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Know the world to be a long dream. As long as itlasts, continue to do your duty, with the consciousnessthat the world is relatively true, for practical purposes.But at the same time firmly hold on to the convictionthat God alone is the only True and Eternal Reality, andthat there is no final happiness, peace or Mukti until Heis realised. After having this rare privilege of human birthand the opportunity for attaining true knowledge, life andeverything else are in vain if you do not try to realiseHim.

ó Swami Virajananda

The Ecstatic State of DevoteeóNityalilalina Sri Hanumanprasad Poddar

As soon as Divine Love manifests itself in a person,it makes him mad. The devotee gets thoroughly intoxicatedwith this Love and begins to spend his days and nightsin singing the praises of his beloved Lord, in hearing Hisglory and in reflecting on His virtues. He remains obliviousof other external things. Just as a maniac talks and doeswhatever he likes, even so the Love-intoxicated devoteeremains merged in the thoughts and talks of the Lord; forthis is the one occupation to which his mind feels attracted.The Bhågavata saysó

oÎáflŸ˜ ‚È÷º˝ÊÁáÊ ⁄UÕÊXÔU¬ÊáÊ¡¸ã◊ÊÁŸ ∑§◊Ê¸ÁáÊ ø ÿÊÁŸ ‹Ê∑§–

ªËÃÊÁŸ ŸÊ◊ÊÁŸ ÃŒÕ¸∑§ÊÁŸ ªÊÿŸ˜ Á’‹Ö¡Ê Áflø⁄UŒ‚XÔU—H

∞fl¢fl˝Ã— SflÁ¬˝ÿŸÊ◊∑§ËàÿÊ¸ ¡ÊÃÊŸÈ⁄UÊªÊ º˝ÈÃÁøûÊ ©UìÊÒ—–

„U‚àÿÕÊ ⁄UÊÁŒÁÃ ⁄UÊÒÁÃ ªÊÿàÿÈã◊ÊŒflãŸÎàÿÁÃ ‹Ê∑§’ÊsÔ—H(XI. 2. 39-40)

ìHearing the blessed and universally known storiesof the birth and sports of Lord Vi¶ƒu, the Wielder of theDiscus, the devotee loses all sense of decorum and movesabout in the world unattached chanting in a loud voice theNames of God indicative of such sports. His heart meltsthrough Love as he habitually chants the Name of hisbeloved Lord in this way, and like one possessed, he nowbursts into peals of laughter, now weeps, now cries, nowsings aloud and now begins to dance in a singular way.î

Thus behaving like a mad man and filled with ecstasythe devotee sometimes assumes complete silence and sits

10 Kalyana-Kalpataru

motionless like a statue. But this suspended animationindicates only the supreme gratification of his desire. TheLord has manifested Himself within his heart, and thedevotee enraptured by the transcendent beauty of thatDivine Form gets absorbed in meditation.

Goswåm∂ Tulas∂dåsa, describing the condition of Sut∂k¶ƒa,says:ó◊ÈÁŸ ◊ª ◊Ê¤Ê •ø‹ „UÊß ’Ò‚Ê– ¬È‹∑§ ‚⁄UË⁄U ¬Ÿ‚ »§‹ ¡Ò‚ÊH

(Månasa III. 9. 15)ìThe sage sat motionless on the way. Through excess

of joy his frame horripilated and assumed the appearanceof a jack fruit (the skin of which is covered with bristles).î

Such is the condition of the devotee when throughecstatic trance he becomes one with the Lord. His mindand body get absolutely stilled. The soul gets enrapturedwith joy. Such is the condition of the Åtmåråma, one whois delighted in the Self. In this state of self-rejoicing notrace of a thirst for worldly enjoyments is left within theheart:ó

Ÿ Á„U SflÊà◊Ê⁄UÊ◊¢ Áfl·ÿ◊ÎªÃÎcáÊÊ ÷˝◊ÿÁÃ–(›iva-Mahimna-Stotra)

He loses consciousness of everything else. This is thestate of Identity or Union reached through Love or Rasa(¬˝◊ÊmÒÃ or ⁄U‚ÊmÒÃ). Through Union with the Beloved, theLover loses his separate existence.

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Surrender to GodóBrahmalina Swami Ramsukhdas

The Lord urges a man to surrender all actions to Himbecause, he considers the body, senses, mind, intellect, life-breath, material and actions, his own and for himself. Butin fact, these are neither his nor can be his. How can theperishable have affinity for the imperishable? Therefore,surrender all actions either to the world or to nature or toGod, the result will be the same, as the world is an evoluteof nature and God, is the Lord of nature. Thus, both theworld and nature, belong to God. Therefore, a strivershould think, that he is Godís and his so-called possessions,are also Godís i.e., he should renounce his feeling ofmineness to these. In that case, he has to expect nothing,either from the world or from God. The Lord Himself looksafter his wants (needs). When a striver surrenders his bodyetc., to Him, these do not seem, to him to be his own.If these appear to him to be his own, it means that hehas not surrendered them, to Him. Therefore, the Lordexhorts a striver to surrender these to Him, with adiscriminative insight. Thus, when a striver surrendersthese to God, he comes to know the truth, that in factthese are the Lordís, not his.

The fact of surrender to God, is so unique, that evenif we surrender out of feeling of surfeit, it brings usimmense benefit. In fact, actions, objects, the body and theself, are not oneís own. Actions can be surrendered evenafter their accomplishment. But real surrender is achievedonly when we renounce our affinity with objects and


actions. This abandonment is possible, when we discernthat instruments (body etc.,) objects, actions and theembodied self, are only Godís. A striver commits an error,that he tries to surrender actions and objects to God, buthe does not surrender his body etc., and the self to Him.Thus his surrender, remains incomplete. Therefore, a strivershould think, that all the objects including his body, senses,mind, intellect and the Self, belong to God, which are reallyHis.

A mere outward renunciation of actions and objects,is not real surrender. Real surrender, consists in regardingthe objects and possessions as His. If a striver surrendersthese to God by regarding these as his own, the Lordreciprocates by returning these manifold, in the same way,as seeds sown, turn into a rich harvest. But, still it is ina limited amount. However, when he surrenders these toHim regarding them as His, He offers Himself to him, andalso feels indebted to him.

The Lord is very much pleased with such a surrender.Even when it does not help the Lord, in anyway. But itsdoing so striver is released from the bondage of actions.When a child hands over the key lying in a courtyard, tothe father, the latter is very much pleased with the babyand wishes it a long life. Why? The reason is, that thechild has good feelings, when it offers the key to the fathereven though it belongs to him. Similarly, God is pleasedwith the striver, who offers all objects, the body and theself to Him, and is indebted to him.

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Åtmå and MindóJagadguru Shankaracharya SwamiSri Chandrashekharendra Saraswati

Are Åtmå and Mind the same? Yes and no. If Åtmåis not mind, mind should be something other than Åtmå.But there is nothing else than Åtmå (Advaita).

Suppose Råma is asked to enact the role of a king ina story. Råma puts on the make up of the king and actson the stage. Now the make up and Råma are same. Butat the same time they are diverse. The make up appearanceis essentially Råma only. Without Råma there is no makeup, but Råma is not the king. Whatever possession,qualities, relations, attainments, etc., attributed to the kingin the story were never Råmaís. The regal make up isactually different from the king of the story. In the sameway, mind is different from Åtmå. When Råma dismantlesthe make up, he becomes Råma. The make up does notmake him of a king. Mind is thus assumption while Åtmåis real.

Another example is in the rope and snake illustration.A rope is mistaken as a snake in twilight due to subduedlight. Is the rope the snake? No. Bringing a light, the wrongsupposition of snake of the rope is realized. Due todelusion, Åtmå comprehends itself as J∂va and superimposesmind with ëIí ness. If rope is not there, there is no snake.The snake is the imposition of the mind. When the wrongsupposition is realized, when the delusion is gone, Åtmåis realized. This is the relationship between Åtmå and Mind.

Mind is capable of showing all else than itself. It shows


itself as something other than Åtmåóimagination, apparel,manifestation, while it is Åtmå in fact. As long as the Mindis considered as truth, it is a separate entity. When thesecond being other than Self is manifested in mind, duality(Dvaita) is the result with consequent confusion and fear.The Mind is actually there but it should be treated as onewith the Åtmå.

SenderóR. T. Nathan❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Milk and water when brought into contact are sureto get mixed, and the milk can never be separated again.Similarly, if the Sådhaka, thirsting after self-improvement,mixes indiscriminately with all sorts of worldly people,not only does he lose his ideal, but also his former faith,love, and ethusiasm; they die away imperceptibly.

óTeachings of Sri Ramakrishna

All want to succeed in the spiritual life. This is butnatural, and success is achieved by adhering to ourspiritual Sådhanå and enhancing it. Continue to do whatyou are doing and do more and more of it. This is theone sure way of ultimately succeeding in attaining thegoal of lifeócontinuous, unceasing movement towardsthe great Goal. Persevere and augment your Sådhanå dayby day, and you have the key to sure attainment of thegreat Goal.

óSwami Chidananda

Freedom is Our GoalóSwami Vivekananda

Two kinds of men do not worship God as manóthehuman brute who has no religion, and the Paramaha≈sawho has transcended the limits of his own human nature.To him all nature has become his own Self; he alone canworship God as He is. The human brute does not worshipbecause of his ignorance, and the J∂vanmuktas (free souls)do not worship because they have realised God in themselves.ìSoí ham, SoíhamîóI am He, I am Heóthey say; andhow shall they worship themselves?

I will tell you a little story. There was once a babylion left by its dying mother among some sheep. The sheepfed it and gave it shelter. The lion grew apace and saidìBa-a-aî when the sheep said, ìBa-a-aî. One day anotherlion came by. ìWhat do you do here?î said the secondlion in astonishment: for he heard the sheep-lion bleatingwith the rest. ìBa-a-a,î said the other, ìI am a little sheep,I am a little sheep, I am frightened.î ìNonsense!î roaredthe first lion, ìcome with me; I will show you.î And hetook him to the side of a smooth stream and showed himthat which was reflected therein. ìYou are a lion; look atme, look at the sheep, look at yourself.î And the sheep-lion looked, and then he said, ìBa-a-a, I do not look likethe sheepóit is true, I am a lion!î and with that he roareda roar that shook the hills to their depths.

That is it. We are lions in sheepís clothing of habit,we are hypnotised into weakness by our surroundings. Andthe province of Vedånta is the self-dehypnotisation. The


goal to be reached is freedom. I disagree with the ideathat freedom is obedience to the laws of nature. I do notunderstand what that means. According to the history ofhuman progress, it is disobedience to nature that hasconstituted that progress. It may be said that the conquestof lower laws was through the higher, but even there theconquering mind was still seeking freedom; as soon as itfound the struggle was through law, it wished to conquerthat also. So the ideal is always freedom. The trees neverdisobey law. I never saw a cow steal. An oyster nevertold a lie. Yet these are not greater than man.

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God doesnít look at how much we do, but with howmuch love we do it.

óMother Teresa

The dead are free from bondage. Mourning is thechain forged by the mind to bind itself to the dead.

óSri Ramana Maharshi

Remember: alone you have come and alone you willreturn. Nothing from this world nor any of your nearand dear ones would accompany you when you leavethis world.

óHanumanprasad Poddar

›r∂vidyå, Sapta‹at∂ and Bhagavadg∂tåóRamesh Bhatt

›r∂vidyå as propounded in Dev∂ Atharva‹∂r¶a Upani¶ad(Dev∂ Upani¶ad), Bhåvanå Upani¶ad and Lalitå Sahasranåma.Sapta‹at∂ (CaƒŒ∂ På¢ha or Dev∂ Måhåtmya) and ›r∂madBhagavadg∂tå are Spiritual Pillars for Bhåratavar¶a forhundreds of years, nay, perhaps millenniums. The first twoare normally followed by ›aivas or ›åktas. The G∂tå isnormally followed by Vai¶ƒavas. However, the outsiderituals practiced by all these different followers are sodiversified that one may wonder as to whether the finalgoal which can be achieved by following different practicesis one or different. However, an in depth study of all thethree comes to the conclusion that the essence or heart ofall the three is the same.

See the Dev∂ Atharva‹∂r¶a Upani¶ad. In 3rd Mantra,Dev∂ declaresó

““•„U◊Áπ‹¢ ¡ªÃ˜H xH”” (I am the whole world). Again inthe Mantra 17, §R¶is (Illumined Sages) have declaredó

‚Ò·ÊCÔUÊÒ fl‚fl—– ‚Ò·Ò∑§ÊŒ‡Ê L§º˝Ê—– ‚Ò·Ê mÊŒ‡ÊÊÁŒàÿÊ—– ‚Ò·Ê Áfl‡flŒflÊ—‚Ê◊¬Ê •‚Ê◊¬Ê‡ø– ‚Ò·Ê ÿÊÃÈœÊŸÊ •‚È⁄UÊ ⁄UˇÊÊ¢Á‚ Á¬‡ÊÊøÊ ÿˇÊÊ— Á‚hÊ—–‚Ò·Ê ‚ààfl⁄U¡SÃ◊Ê¢Á‚– ‚Ò·Ê ’˝±◊ÁflcáÊÈL§º˝M§Á¬áÊË– ‚Ò·Ê ¬˝¡Ê¬ÃËãº˝◊Ÿfl—–‚Ò·Ê ª˝„UŸˇÊòÊÖÿÊÃË¥Á·– ∑§‹Ê ∑§ÊDÔUÊÁŒ∑§Ê‹M§Á¬áÊË– ÃÊ◊„¢U ¬˝áÊÊÒÁ◊ ÁŸàÿ◊˜–

ìShe is 8 Vasus. She is 11 Rudras. She is 12 Ådityas.She is Vi‹wedevas, who drink Somarasa or do not drinkSomarasa. She is Yåtudhåna, Asuras, Råk¶asas, Pi‹åcas,Yak¶as, Siddhas. She is triple qualitiesóSattva, Rajas andTamas. She is Brahmå, Vi¶ƒu and Rudra. She is Prajåpati,Indra and Manu. She is planets, Nak¶atras and Stars. She


is time consisting of the smallest particle of time such asKalå-Kå¶¢ha etc. I bow to her eternally.î

This shows that the whole world is the body of Dev∂including all manifestations in the world.

Now, see the Sapta‹at∂. In chapter IóMadhu-Kai¢abhaVadha, King Suratha asks Medhå §R¶i as to who is thisDev∂ whom you call Mahåmåyå? §R¶i answers in ›loka 64which is considered to be the essence of entire Sapta‹at∂and hence it is called Ardha‹lok∂ Sapta‹at∂.

ÁŸàÿÒfl ‚Ê ¡ªã◊ÍÌÃSÃÿÊ ‚fl¸Á◊Œ¢ ÃÃ◊˜H {yHìShe is visible always as Jaganmµurti (i.e., in the form

of visible world) and everything is permeated by HerConsciousness.î

Now, come to the G∂tå. Bhagawån ›r∂ Kæ¶ƒaís Teaching(Upade‹a) to Arjuna culminates in Vi‹varµupa Dar‹ana(experience in Cosmic Consciousness). It is describedelaborately in chapter XI in 55 ›lokas in G∂tå. However,following 2 ›lokas no. 6 and 7 uttered by ›r∂ Kæ¶ƒasummarizes the Dar‹ana.

¬‡ÿÊÁŒàÿÊãfl‚ÍãL§º˝ÊŸÁ‡flŸÊÒ ◊L§ÃSÃÕÊ–’„ÍUãÿŒÎCÔU¬ÍflÊ¸ÁáÊ ¬‡ÿÊ‡øÿÊ¸ÁáÊ ÷Ê⁄UÃHß„Ò∑§SÕ¢ ¡ªà∑Î§àSŸ¢ ¬‡ÿÊl ‚ø⁄UÊø⁄U◊˜–◊◊ Œ„U ªÈ«UÊ∑§‡Ê ÿìÊÊãÿŒ˜º˝CÔ‰UÁ◊ë¿UÁ‚H

(XI. 6-7)ìOh Bhårata! See Divine Vasus, Rudras, A‹win∂

Kumåras, Marutas and so many surprises which are neverseen by you before. Oh GuŒåke‹a! In my body only, yousee the entire worldóJagatómovables and immovablesand also see whatever you want to see.î After havingVi‹varµupa Dar‹ana Arjuna tells in ›loka 40ó

‚flZ ‚◊ÊåŸÊÁ· ÃÃÊ˘Á‚ ‚fl¸—H (XI. 40)ìYou are immanent in everything and pervading

19

everywhere and hence you are everything.îThus, the G∂tå also says that manifest world is body

of God and he pervades the whole world by Hissuperconsciousness.

Thus, it should be clear that the goal of all the threeis to seek GodóDivine Mother existing everywhere(Omnipresent) and to see that everything resides in GodóDivine Mother.

In ›r∂ Kæ¶ƒaís wordsóÿÊ ◊Ê¢ ¬‡ÿÁÃ ‚fl¸òÊ ‚flZ ø ◊Áÿ ¬‡ÿÁÃ–ÃSÿÊ„¢U Ÿ ¬˝áÊ‡ÿÊÁ◊ ‚ ø ◊ Ÿ ¬˝áÊ‡ÿÁÃH

(G∂tå VI. 30)ìTo those who see me everywhere and see everything

in me, I do not lose sight of them and they do not losesight of me.î

The question comes to our mind why to seek God?Why to worship Bhagavat∂ to see Her? For those whorealize GodóDivine Mother, for them, following are thedeclarations in scriptures.

Dev∂ Upani¶ad saysó“ÿ ∞fl¢ flŒ ‚ ‡ÊÊ∑¢§ Ã⁄UÁÃHvzHí (He whoknows this overcomes, all sorrows). “SÿÊã◊„UŒÊŸãŒŒÊÿ∑§—”H wÆH(It gives the greatest joy).

Bhåvanå Upani¶ad saysó“‚ŒÊŸãŒ¬ÍáÊ¸” H w|H (you becomefull of ever brimming joy).

G∂tå saysóÃ¢ ÁfllÊŒ˜ŒÈ—π‚¢ÿÊªÁflÿÊª¢ ÿÊª‚¢ÁôÊÃ◊˜–‚ ÁŸ‡øÿŸ ÿÊÄÃ√ÿÊ ÿÊªÊ˘ÁŸÌflááÊøÃ‚ÊH

(VI. 23)ìKnow that to be Yoga which achieves permanent

ëdisassociationí (Viyoga) with the ëassociationí (Sa≈yoga)of sorrows (Du¨kha)î. In other words, Yoga meanspermanent removal of all sorrows. Further, the Lord advises

›r∂vidyå, Sapta‹at∂ and Bhagavadg∂tå


to practice such Yoga with enthusiastic heart.Again, in the same chapter the G∂tå says:ó

‚ÈπŸ ’˝rÊÔ‚¢S¬‡Ê¸◊àÿãÃ¢ ‚Èπ◊‡ŸÈÃH (VI. 28)ìThe pleasing intense touch (experience) of God gives

immense joy.îThus, one can see that the purpose as shown by all

above scriptures is, ìto remove all sorrows permanently andhave Sat-Cit-Ånanda i.e., ever existing, ever conscious,ever increasing joy.î

Now the question comes to our mind as to why we arenot able to realize God and have perennial Bliss? G∂tå says:

flŒÊ„¢U ‚◊ÃËÃÊÁŸ flÃ¸◊ÊŸÊÁŸ øÊ¡È¸Ÿ–÷ÁflcÿÊÁáÊ ø ÷ÍÃÊÁŸ ◊Ê¢ ÃÈ flŒ Ÿ ∑§‡øŸHßë¿UÊm·‚◊ÈàÕŸ mãm◊Ê„UŸ ÷Ê⁄UÃ–‚fl¸÷ÍÃÊÁŸ ‚¢◊Ê„U¢ ‚ª¸ ÿÊÁãÃ ¬⁄¢UÃ¬H

(VII. 26-27)I know all the beings who were in the past, who are

in the present and who are to be in the future, but nobodyknows me. What is the reason?

In this world all the beings are bewitched by thedelusion of duality created by desire and hatred (likes anddislikes)óIcchå and Dwe¶a or Råga-Dwe¶a. Thus, Bhagawånsays that it is Råga and Dwe¶a because of which we canítsee God. In fact, if we want to describe Måyå in two words,it isóRåga and Dwe¶a.

Man is bound by his own likes and dislikes of 5 sense-objectsó›abda (sound), Spar‹a (touch), Rµupa (sight),Rasa (taste) and Gandha (smell). With this comes ìI andMineî and attachment to body and its relatives and worldlypossessions. All these delude manís real understanding andhe canít see the Divine hidden behind all these assubstratum of existence.

21

In Sapta‹at∂, in chapter I, this is depicted in thecharacter of King Suratha and businessman (Vai‹ya) namedSamådhi. Both are lamenting before §R¶i Medhå that theyare full of sorrow because of either loss of kingdom,betrayal by employees or loss of wealth and wrongtreatment by relatives. Both of them are asking that thoughour relatives/friends/employees have cheated and forsakenus i.e., they have shown Dwe¶a (hatred) towards us stillwhy we have Råga (attachment) towards them? Medhå §R¶iaptly replies that it is because of Mahåmåyå and toovercome all sorrows, they must worship Her with all theirheart.

The most lucid explanation of this dilemma is depictedin the description of the form of ›r∂ Dev∂ in Dev∂ Upani¶ad,Lalitåsahasranåma Stotra and Bhåvanå Upani¶ad. Dev∂Upani¶ad describes ›r∂ Dev∂ as followsó∑§Ê◊Ê ÿÊÁŸ— ∑§◊‹Ê flÖÊ˝¬ÊÁáÊªÈ¸„UÊ „U‚Ê ◊ÊÃÁ⁄U‡flÊ÷˝Á◊ãº˝—–¬ÈŸª¸È„UÊ ‚∑§‹Ê ◊ÊÿÿÊ ø ¬ÈM§ëÿÒ·Ê Áfl‡fl◊ÊÃÊÁŒÁfllÊ◊˜H vyH

(In this Mantra the secret Pa¤cada‹∂ Mantra of ›r∂vidyåis esoterically narrated.)

∞·Êà◊‡ÊÁÄÃ—– ∞·Ê Áfl‡fl◊ÊÁ„UŸË– ¬Ê‡ÊÊVÔ‰U ‡ÊœŸÈ’Ê¸áÊœ⁄UÊ– ∞·ÊüÊË◊„UÊÁfllÊ– ÿ ∞fl¢ flŒ ‚ ‡ÊÊ∑¢§ Ã⁄UÁÃH vzH

Ÿ◊SÃ •SÃÈ ÷ªflÁÃ ◊ÊÃ⁄US◊ÊŸ˜ ¬ÊÁ„U ‚fl¸Ã—H v{HìShe is ›akti (Energy) of God (Åtmå). She is the

deluder of the whole world, (She is) holder of På‹a(Binding Rope), A∆ku‹a (Goad), Dhanu¶a (Bow), Våƒa(Arrow). This is ›r∂mahåvidyå. He who knows thisovercomes the sorrow. O Bhagavat∂, I bow to thee: protectme from every side.î

What are these På‹a, A∆ku‹a, Dhanu¶a and Våƒa? Theexplanation is contained in ›r∂ Lalitåsahasranåma Stotrawhich says in following ›lokasó



©UlŒ˜÷ÊŸÈ‚„UdÊ÷Ê øÃÈ’Ê¸„ÈU‚◊ÁãflÃÊ–⁄UÊªSflM§¬¬Ê‡ÊÊ…KÊ ∑˝§ÊœÊ∑§Ê⁄UÊVÔ‰U ‡ÊÊÖÖfl‹ÊH◊ŸÊM§¬ˇÊÈ∑§ÊŒá«UÊ ¬@Ãã◊ÊòÊ‚Êÿ∑§Ê–ÁŸ¡ÊL§áÊ¬˝÷Ê¬Í⁄U◊Ö¡Œ˜’˝rÊÔÊá«U◊á«U‹Ê H

(2-3)She has brightness of a thousand Suns. The same is

echoed in following ›loka of the G∂tåóÁŒÁfl ‚Íÿ¸‚„UdSÿ ÷fllÈª¬ŒÈÁàÕÃÊ–ÿÁŒ ÷Ê— ‚ŒÎ‡ÊË ‚Ê SÿÊjÊ‚SÃSÿ ◊„UÊà◊Ÿ—H

(XI. 12)His brightness was comparable to brightness of rising

of one thousand Suns together. ›r∂ Dev∂ has four hands.In two hands She holds På‹a and A∆ku‹a which representRåga and Dwe¶a. In other two hands She holds Dhanu¶amade of Ik¶udaƒŒa, and five Våƒas i.e., bow and fivearrows. Bow represents Mind and five arrows represent fivesense-objects i.e., ›abda (sound), Spar‹a (touch), Rµupa(sight), Rasa (taste) and Gandha (smell). She is filling thewhole cosmos with her light.

The same thing is also explained in the BhåvanåUpani¶ad in following Mantras:

‡ÊéŒÊÁŒ Ãã◊ÊòÊÊ— ¬¢ø¬Èc¬’ÊáÊÊ—H wwH ◊Ÿ ßˇÊÈœŸÈ—H wxH⁄UÊª— ¬Ê‡Ê—H wyH m·Ê˘VÔ‰U ‡Ê—H wzH

In view of above let us now again read from ›r∂ Dev∂Atharva‹∂r¶a. It is mentioned above.¬Ê‡ÊÊVÔ‰U ‡ÊœŸÈ’Ê¸áÊœ⁄UÊ– ∞·Ê üÊË◊„UÊÁfllÊ– ÿ ∞fl¢ flŒ ‚ ‡ÊÊ∑¢§Ã⁄UÁÃHvzH

This is ›r∂ Mahåvidyå; he who knows this willovercome sorrow permanently. What a beautiful symbolism.It simply says donít be caught by the På‹a and A∆ku‹aof Råga and Dwe¶a i.e., desire and hatred, likes and

23

dislikes for five sense-objects. Here, mind should be takenas Anta¨karaƒa which consists of Mana, Buddhi, Citta andAha∆kåra. Thus, it tells that donít be bound by mindíswrong desires, wrong understanding of intelligence, disturbingfeelings and memory of Citta i.e., heart and ìI and Mineîof ego. How to do this? By turning to Dev∂, who is Dra¶¢å(Observer) or Såk¶∂ (Witness) of all above i.e., five sense-objects, Råga, Dwe¶a and Mind. This Dra¶¢å exists in ourbody as knower. It is said by a great saint, ìWhen youare able to know the knower then you have real knowledgei.e., J¤åna.î

The same thing is mentioned in the Bhagavadg∂tå too.In the 13th chapter of Bhagavadg∂tå titled K¶etra K¶etraj¤aVibhågayoga, above mentioned sense-objects and likes anddislikes etc., are covered under the description K¶etra andknower of them i.e., Dra¶¢å (Observer) or Såk¶∂ (Witness)of them is said to be K¶etraj¤a. ›r∂ Bhagavån saysóI amthe K¶etraj¤a in all bodies i.e., K¶etras. He further saysknowledge of K¶etra and K¶etraj¤a is really the J¤åna i.e.,the real knowledge which will give you liberation. Removeyour attention from K¶etra and fix the same on theK¶etraj¤a. Please see following ›lokasó

ßŒ¢ ‡Ê⁄UË⁄¢U ∑§ÊÒãÃÿ ˇÊòÊÁ◊àÿÁ÷œËÿÃ–∞ÃlÊ flÁûÊ Ã¢ ¬˝Ê„ÈU— ˇÊòÊôÊ ßÁÃ ÃÁmŒ—HˇÊòÊôÊ¢ øÊÁ¬ ◊Ê¢ ÁflÁh ‚fl¸ˇÊòÊ·È ÷Ê⁄UÃ–ˇÊòÊˇÊòÊôÊÿÊôÊÊ¸Ÿ¢ ÿûÊÖôÊÊŸ¢ ◊Ã¢ ◊◊H◊„UÊ÷ÍÃÊãÿ„UVÔUÊ⁄UÊ ’ÈÁh⁄U√ÿÄÃ◊fl ø–ßÁãº˝ÿÊÁáÊ Œ‡ÊÒ∑¢§ ø ¬@ øÁãº˝ÿªÊø⁄UÊ—Hßë¿UÊ m·— ‚Èπ¢ ŒÈ—π¢ ‚¢ÉÊÊÃ‡øÃŸÊ œÎÁÃ—–∞ÃàˇÊòÊ¢ ‚◊Ê‚Ÿ ‚Áfl∑§Ê⁄U◊ÈŒÊNUÃ◊˜H

(XIII. 1-2, 5-6)Again to understand the concept of Dra¶¢å Bhåva



(Attitude of Observer) the following ›loka of the G∂tå isworth studying. In this ›loka, Bhagavån ›r∂ Kæ¶ƒa saysthat ì(residing) in this body, that Parama Puru¶a (God)who is Dra¶¢å (Observer), Anumantå (Sanctioner), Bhartå(Nourisher), Bhoktå (Enjoyer), is also called Mahe‹wara(Great Lord) and also Paramåtmå (Over Soul).

©U¬º˝CÔUÊŸÈ◊ãÃÊ ø ÷ÃÊ¸ ÷ÊÄÃÊ ◊„U‡fl⁄U—–¬⁄U◊Êà◊ÁÃ øÊåÿÈÄÃÊ Œ„UÁS◊ã¬ÈL§·— ¬⁄U—H

(XIII. 22)Similarly, in Chapter IX, ›loka 18, Bhagavån has

described God as Såk¶∂ (Witness) also.ªÁÃ÷¸ÃÊ¸ ¬˝÷È— ‚ÊˇÊË ÁŸflÊ‚— ‡Ê⁄UáÊ¢ ‚ÈNUÃ˜–¬˝÷fl— ¬˝‹ÿ— SÕÊŸ¢ ÁŸœÊŸ¢ ’Ë¡◊√ÿÿ◊˜H

Similarly, in Sapta‹at∂ in ›loka 18 of Chapter XIII thereis a reference of knowledge which destroys attachment andego. When Bhagavat∂ gives Dar‹ana to Vai‹ya namedSamådhi (who was very intelligent and had becomedispassionate towards world) and asks for the boon, he asksfor J¤åna i.e., knowledge which can remove attachmentcreated by ìMameti aha≈ itiî i.e., attachment created bythe feeling of ëmineí to all so-called possessions, relativesand attachment to ëIí i.e., ego and body consciousness.

‚Ê˘Á¬ flÒ‡ÿSÃÃÊ ôÊÊŸ¢ flfl˝ ÁŸÌflááÊ◊ÊŸ‚—–◊◊àÿ„UÁ◊ÁÃ ¬˝ÊôÊ— ‚XÔUÁflëÿÈÁÃ∑§Ê⁄U∑§◊˜H

( XIII. 18)Thus, all the threeó›r∂vidyå, Sapta‹at∂ and G∂tåó

propounds the same concept of developing Dra¶¢å, Såk¶∂Bhåva (realizing knowledge), rising above likes and dislikesfor five sense-objects and going beyond mind.

All this is easy to say but difficult to realize. That iswhy (Upåsanå/ Yoga Sådhanå i.e., worship/practice ofYoga is required. Yantra Upåsanå, Mantra Upåsanå,

25›r∂vidyå, Sapta‹at∂ and Bhagavadg∂tå

Devotion, Tapas (such as proper fasting and right intakeof food) and Pråƒåyåma with meditation will lead one tosuch realization.

Thus, it can be noted that the heart of all the threei.e., ›r∂vidyå, Sapta‹at∂ and ›r∂mad Bhagavadg∂tå is same.To summarizeóSurrender to the Divine, practice Pråƒåyåma,meditate on Åtma-swarµupa i.e., Dra¶¢å Såk¶∂, enjoy sense-objects without attachment, rise above Råga (likes) andDwe¶a (dislikes), have inner experience of God/DivineMother as Sat-Cit-Ånanda (Existence-Consciousness-Bliss)and thus become J∂vanmukta here in this life itself by thegrace of Gurus and Må Bhagavat∂.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Your greatest enemies are your bad habits. They willfollow you from one incarnation to another until youovercome them. In order to free yourself from fate, youmust cure yourself of bad habits.

óParamahansa Yogananda

Health is a greatest gain, contentment is the greatestwealth, faith is the best friend and Nirvåƒa (salvation)is the highest happiness.

óDhammapada

The human mind is of two kindsópure and impure.That which is intent on securing its desires is impure;that which is free from attachment to desires is pure.

óUpanishad

SymmetryóChilukuri Venkateswarlu

How beautiful the nature is !How wonderful the universe is!How skilful the sculptor is!

All the things we find are symmetric,They are also definitely Geometric,No doubt, they are artistic.

The Artisan is a master of all Arts,All His creations focus the living Arts,He overwhelms enjoying the applied Arts.

The sharp eyes attract the implied beauty,The matured brain catches the symmetry,The mathematical zeal finds the Geometry.

The beauteous things are altruistic,The melodious songs are symphonic,The animate and inanimate are realistic.

The movement of planets is strategic,The change of seasons is systematic,The chase of night and day is symmetric.

Beauty is the attraction of God,Melody is the voice of God,Bliss is the epithet of gracious God.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Mean-mindednessóSwami Sivananda

This world abounds in mean-minded people of everysort. Ninety-nine percent of people are mean-minded insome way or the other. This is due to Tamo-Guƒa. Theheart of a mean-minded man burns when he sees othersin prosperous condition. It burns when he hears of thesuccess and attainments or virtuous qualities of others. Hevilifies them and aims at their downfall. He does scandal-mongering and backbiting. He is extremely jealous andenvious. Mean-mindedness is a form of jealousy. One maybe an intellectual giant. He may be a very great poet. Hisbooks might have been prescribed as texts for the studentsof the M. A. course in the university. But, he may be avery mean-minded man without any scruples or principles.The whole society may admire his talents as a poet or asa scholar, and at the same time, may hate him as he isvery mean. As a real man, he is nothing.

A mean-minded man will not hesitate to poison hisbrother to usurp his property. He will not hesitate to putfalse signature, utter deliberate lies, defraud a man, commitadultery and rob a man of his wealth. He is ready to doany kind of mean act to amass wealth. He has not gota clean conscience. He is very calculative. Miserliness goeshand in hand with mean-mindedness. He will be painedto part even with a pie. Charity is unknown to him. Hemay be a great man in society, but he will be fighting onthe railway platform shamelessly with a porter for two pies.He may spend kerosene oil worth about two annas to find


out a missing pie in his daily account. He will eat sweet-meats, fruits, etc., but his heart will burn if his servant alsoeats the same articles. He will ask his servant to eat gramand black sugar. He will make great differences in servingtea or anything to others. He will keep the best thing forhimself and distribute the rotten stuff to others. He willnot give even a single morsel of food to save a dying man.He has a heart as hard as flint.

Rich people are meaner than poor people. A mean-minded man fights with others for trifling things. He is ofquarrelsome nature. He is proud, egoistic and irritable. Heis of a highly suspicious nature. He is ever gloomy anddepressed. The accumulated money of mean-minded peopleis generally squandered by their profligate sons. A largeportion of such money goes to pay for the doctorsí billsand lawyersí fees. They do not enjoy life. They are simplycaretakers of their money.

The remedy for this dire disease is the cultivation ofthe opposite virtue which is nobility or magnanimity.Charitable nature, cosmic love, and the spirit of serviceshould be developed. Satsa∆ga is highly beneficial. Regularmeditation on the virtue of nobility is necessary. Sit veryquietly in a solitary room at night and close your eyes.Introspect and find out what sort of mean actions you didduring the course of the day. Record these in your dailyspiritual diary. Watch also the mean Vættis that arise fromthe mind-lake and nip them in their very bud.Crooked-mindednessó

Crooked-minded people also are to be found in abundancein this world. Crooked-mindedness is a Tamo-Guƒa Vætti.Such people are always crooked in talking and arguing.They indulge in quibbling and wrangling. They are alwaysfond of vain talks. They will assert emphatically that only

29Mean-mindedness

their statement is correct and the statement of others is falseand absurd. They cannot keep quiet even for a singleminute. Their arguments are very peculiar. They will notargue with any person in a respectable manner. They willtake to vituperation and fall out in the end. Cultivation ofnobility, politeness and straightforwardness, will eradicatethis evil quality.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Love is shortlived unless it is divine love. To developpure and unconditional love between husband-wife,parent and child, friend and friend, self and all is thelesson we have come on earth to learn.

Hate no one. Have no likes or dislikes. Have noattachments, a child plays with a toy if he breaks it, hesoon forgets it. If you have a possessive love foranything you will suffer.

Remember: you also are a son of God. You maybe forsaken by everyone else but you cannot be forsakenby God, because He loves you. You should never worry,because God made you in His indomitable image.

The lover works very hard and conscientiously forhis beloved; he will do more for the one he loves thanhe will for himself. This is the way to serve God, andthis is how we will feel if we love God, we will workjoyously for Him.

Humbleness Chosen by Saint FrancisThe event relates to the life of Saint Francis. He spent

his days of youthfulness in sense-enjoyments and merrymaking. In his dresses and luxurious living he tried to excelwith other young rich boys. All of a sudden one day therewas a strange change in his life.

He tore off his silken dress and reached home dressedin tattered clothes.

His father expressed displeasure and asked him, ìHowhave you dressed yourself. What is the sense in this sortof madness.î Francis replied, ìFather, I am not mad, if youconsider me a mad it is so much kindness of you. I amhappy in this sort of life. My soul has compelled me tochoose this sort of humbleness I have chosen it. It willbless me with God-vision.î

Father told his son in a very affectionate way, ìPeopleof Assisi revile you. They use abusive language for you.Those very men who were your friends before, are peltingstones on you and throw dust and mud on you. Use yoursenses. We will have no status.î

With his honeyed and sweet words Francis satisfied hisfather, ìFather! You are thinking in a wrong way. I amblessed with thanking of God. The potency of humblenessis boundness. We do obtain divine grace by resorting tohumbleness. In the eyes of others we have become honourable.We should love every God-creation. God is the protectorof all. A man gets salvation by taking refuge in Him.î

Saint Francis preached sermon of simple living and highthinking in the whole of city. Humbleness is the only wayto attain God. This was the prime ideal of his life till death.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Think Twice before Acting

One that reflects long before he acts is certainlypossessed of great intelligence. Such a man never offendsin respect of any act. There was once a man of greatwisdom, of the name of Cirakår∂, who was the son ofGautama. Reflecting for a long time upon every considerationconnected with proposed acts, he used to do all he hadto do. He came to be called by the name of Cirakår∂because he used to reflect long upon all matters, to remainawake for a long time, to sleep for a long time, and totake a long time in setting himself to the accomplishmentof such acts as he accomplished. The clamour of beingan idle man stuck to him. He was also regarded as a foolishperson, by every person of a light understanding anddestitute of foresight. On a certain occasion, witnessing anact of great fault in his wife, the sire Gautama passing overhis other children, commanded in wrath this Cirakår∂,saying, ìSlay thou this woman.î Having said these wordswithout much reflection, the learned Gautama, that foremostof persons engaged in the practice of Yoga, that highlyblessed ascetic, departed for the woods. Having after a longwhile assented to it, saying, ëSo be it,í Cirakår∂, inconsequence of his very nature, and owing to his habitof never accomplishing any act without long reflection,began to think for a long while (upon the propriety orotherwise of what he was commanded by his sire to do).How shall I obey the command of my sire and yet howavoid slaying my mother? How shall I avoid sinking, likea wicked person, into sin in this situation in whichcontradictory obligations are dragging me into opposite


directions? Obedience to the commands of the sire constitutesthe highest merit. The protection of the mother again isa clear duty. The status of a son is fraught with dependence.How shall I avoid being afflicted by sin? Who is therethat can be happy after having slain a woman, especiallyhis mother? Who again can obtain prosperity and fame bydisregarding his own sire? Regard for the sireís behest isobligatory. The protection of my mother is equally a duty.How shall I so frame my conduct that both obligations maybe discharged? The father places his own self within themotherís womb and takes birth as the son, for continuinghis practices, conduct, name and race. I have been begottenas a son by both my mother and my father. Knowing asI do my own origin, why should I not have this knowledge(of my relationship with both of them)? The words utteredby the sire while performing the initial rite after birth, andthose that were uttered by him on the occasion of thesubsidiary rite (after the return from the preceptorís abode)are sufficient (evidence) for settling the reverence due tohim and indeed, confirm the reverence actually paid to him.In consequence of his bringing up the son and instructinghim, the sire is the sonís foremost of superiors and thehighest religion. The very Vedas lay it down as certainthat the son should regard what the sire says as his highestduty. Unto the sire the son is only a source of joy.Unto the son, however, the sire is all in all. The bodyand all else that the son owns have the sire alone for theirgiver. Hence, the behests of the sire should be obeyedwithout ever questioning them in the least. The very sinsof one that obeys oneís sire are cleansed (by suchobedience). The sire is the giver of all articles of food,of instructions in the Vedas and of all other knowledgeregarding the world. (Prior to the sonís birth) the sire isthe performer of such rites as Garbhådhåna and

33Think Twice before Acting

S∂måntonnayana. The sire is religion. The sire is heaven.The sire is the highest penance. The sire being gratified,all the deities are gratified. Whatever words are pronouncedby the sire become blessings that attach to the son. Thewords expressive of joy that the sire utters cleanse the sonof all his sins. The flower is seen to fall away from thestalk. The fruit is seen to fall away from the tree. But thesire, whatever his distress, moved by parental affection,never abandons the son. These then are my reflections uponthe reverence due from the son to the sire. Unto the sonthe sire is not an ordinary object. I shall now think upon(what is due to) the mother. Of this union of the five(primal) elements in me due to my birth as a human being,the mother is the (chief) cause as the fire-stick of fire. Themother is as the fire-stick with respect to the bodies of allmen. She is the panacea for all kinds of calamities. Theexistence of the mother invests one with protection; thereverse deprives one of all protection. The man who,though divested of prosperity, enters his house, uttering thewords, ëO mother!í hath not to indulge in grief. Nor dothdecrepitude ever assail him. A person whose mother exists,even if he happens to be possessed of sons and grandsonsand even if he counts a hundred years, looks like a childof but two years of age. Able or disabled, lean or robust,the son is always protected by the mother. None else,according to the ordinance, is the sonís protector. Then doththe son become old, then doth he become stricken withgrief, then doth the world look empty in his eyes, whenhe becomes deprived of his mother. There is no shelter(protection against the sun) like the mother. There is norefuge like the mother. There is no defence like the mother.There is no one so dear as the mother. For having bornehim in her womb the mother is the sonís Dhåtr∂. For havingbeen the chief cause of his birth, she is his Janan∂. For


having nursed his young limbs into growth, she is calledAmva. For bringing forth a child possessed of courage, sheis called Virasu. For nursing and looking after the son sheis called Sura. The mother is oneís own body. Whatrational man is there that would slay his mother, to whosecare alone it is due that his own head did not lie on thestreet-side like a dry gourd? When husband and wife unitethemselves for procreation, the desire cherished with respectto the (unborn) son are cherished by both, but in respectof their fruition more depends upon the mother than onthe sire. The mother knows the family in which the sonis born and the father who has begotten him. From themoment of conception the mother begins to show affectionto her child and takes delight in her. (For this reason, theson should behave equally towards her). On the other hand,the scriptures declare that the offspring belongs to the fatheralone. If men, after accepting the hands of wives inmarriage and pledging themselves to earn religious meritwithout being dissociated from them, seek congress withother peopleís wives, they then cease to be worthy ofrespect. The husband, because he supports the wife, iscalled Bhartr∂, and, because he protects her, he is on thataccount called Pati. When these two functions disappearfrom him, he ceases to be both Bhartr∂ and Pati. Thenagain woman can commit no fault. It is man only thatcommits faults. By perpetrating an act of adultery, the manonly becomes stained with guilt. It has been said that thehusband is the highest object with the wife and the highestdeity to her. My mother gave up her sacred person to onethat came to her in the form and guise of her husband.Women can commit no fault. It is man who becomesstained with fault. Indeed, in consequence of the naturalweakness of the sex as displayed in every act, and theirliability to solicitation, women cannot be regarded as


offenders. Then again the sinfulness (in this case) is evidentof Indra himself who (by acting in the way he did) causedthe recollection of the request that had been made to himin days of yore by woman (when a third part of the sinof Brahmanicide of which Indra himself was guilty wascast upon her sex). There is no doubt that my mother isinnocent. She whom I have been commanded to slay isa woman. That woman is again my mother. She occupies,therefore, a place of greater reverence. The very beasts thatare irrational know that the mother is unslayable. The siremust be known to be a combination of all the deitiestogether. To the mother, however, attaches a combinationof all mortal creatures and all the deitiesóIn consequenceof his habit of reflecting long before acting, Gautamaís sonCirakår∂, by indulging in those reflections, passed a longwhile (without accomplishing the act he had been commandedby his sire to accomplish). When many days had expired,his sire Gautamaís returned. Endued with great wisdom,Medhåtithi of Gautamaís race, engaged in the practice ofpenances, came back (to his retreat), convinced, afterhaving reflected for that long time, of the impropriety ofthe chastisement he had commanded to be inflicted uponhis wife. Burning with grief and shedding copious tears,for repentance had come to him in consequence of thebeneficial effects of that calmness of temper which isbrought about by a knowledge of the scriptures, he utteredthese words, ëThe lord of the three worlds viz., Purandara,came to my retreat, in the guise of a Bråhmaƒa askingfor hospitality. He was received by me with (proper) words,and honoured with a (proper) welcome, and presented indue form with water to wash his feet and the usual offeringsof the Arghya. I also granted him the rest he had askedfor. I further told him that I had obtained a protector inhim. I thought that such conduct on my part would induce


him to behave towards me as a friend. When, however,notwithstanding all this, he misbehaved himself, my wifeAhalyå could not be regarded to have committed any fault.It seems that neither my wife, nor myself, nor Indra himselfwho while passing through the sky had beheld my wife(and become deprived of his senses by her extraordinarybeauty), could be held to have offended. The blame reallyattaches to the carelessness of my Yoga puissance. Thesages have said that all calamities spring from envy, which,in its turn, arises from error of judgment. By that envy,also, I have been dragged from where I was and plungedinto an ocean of sin (in the form of wife-slaughter). Alas,I have slain a womanóa woman that is again my wifeóone, that is, who in consequence of her sharing her lordíscalamities came to be called by the name of Vasita,óonethat was called Bhåryå owing to the obligation I was underof supporting her. Who is there that can rescue me fromthis sin? Acting heedlessly I commanded the high-souledCirakår∂ (to slay that wife of mine). If on the presentoccasion he proves true to his name then may he rescueme from this guilt. Twice blessed be thou, O Cirakåraka!If on this occasion thou hast delayed accomplishing thework, then art thou truly worthy of thy name. Rescue me,and thy mother, and the penances I have achieved, as alsothy own self, from grave sins. Be thou really a Cirakårakatoday! Ordinarily in consequence of thy great wisdom thoutakest a long time for reflection before achieving any act.Let not thy conduct be otherwise today! Be thou a trueCirakåraka today. The mother had expected thy advent fora long time. For a long time did she bear thee in her womb.O Cirakåraka, let thy habit of reflecting long before actingbe productive of beneficial results today. Perhaps, my sonCirakåraka is delaying today (to achieve my bidding) inview of the sorrow it would cause me (to see him execute


that bidding). Perhaps, he is sleeping over that bidding,bearing it in his heart (without any intention of executingit promptly). Perhaps, he is delaying, in view of the griefit would cause both him and me, reflecting upon thecircumstances of the case. Indulging in such repentance,O king, the great §R¶i Gautama then beheld his son Cirakår∂sitting near him. Beholding his sire come back to theirabode, the son Cirakår∂, overwhelmed with grief, cast awaythe weapon (he had taken up) and bowing his head beganto pacify Gautama. Observing his son prostrated before himwith bent head, and beholding also his wife almost petrifiedwith shame, the §R¶i became filled with great joy. Fromthat time the high-souled §R¶i, dwelling in that lonehermitage, did not live separately from his spouse or hisheedful son. Having uttered the command that his wifeshould be slain he had gone away from his retreat foraccomplishing some purpose of his own. Since that timehis son had stood in an humble attitude, weapon in hand,for executing that command on his mother. Beholding thathis son prostrated at his feet, the sire thought that, struckwith fear, he was asking for pardon for the offence he hadcommitted in taking up a weapon (for killing his ownmother). The sire praised his son for a long time, and smelthis head for a long time, and for a long time held himin a close embrace, and blessed him, uttering the words,ëDo thou live long!í Then, filled with joy and contentedwith what had occurred, Gautama, O thou of great wisdom,addressed his son and said these words, ëBlessed be thou,O Cirakåraka! Do thou always reflect long before acting.By thy delay in accomplishing my bidding thou hast todaymade me happy forever.

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Read and DigestEvil promises happiness and gives sorrow.

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

romance with God is eternal.* * *

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

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

* * *You have nothing if you have not God, you have

everything if you have God; for He is the Master of theuniverse.

* * *Never try to deceive others. A fake rose can never be

a real rose. And a rose will shed its fragrance no matterhow much it is crushed. So never pretend to be what youare not.

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

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

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

* * *Everyday, do something to help another person

materially, mentally and spiritually and try to awaken somelove to follow the path to God.

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Sµuryopani¶adóK. Subramanian

This minor Upani¶ad is from Atharva Veda. It explainsthe Glory of the Sun and says that performing ÅdityaUpåsanå removes ignorance and grant bliss by eradicatingall sorrows or negative thoughts. This gives importance toMantra Japa and Upåsanå.

‚ÍÿÊ¸¬ÁŸ·Ã˜˙ ÷º˝¢ ∑§áÊ¸Á÷— ‡ÊÎáÊÈÿÊ◊ ŒflÊ ÷º˝¢ ¬‡ÿ◊ÊˇÊÁ÷ÿ¸¡òÊÊ—–ÁSÕ⁄ÒU⁄UXÒÔUSÃÈCÔ‰UflÊ¢‚SÃŸÍÁ÷√ÿ¸‡Ê◊ ŒflÁ„UÃ¢ ÿŒÊÿÈ—–SflÁSÃ Ÿ ßãº˝Ê flÎhüÊflÊ— SflÁSÃ Ÿ— ¬Í·Ê Áfl‡flflŒÊ—–SflÁSÃ ŸSÃÊˇÿÊ¸ •Á⁄UCÔUŸÁ◊— SflÁSÃ ŸÊ ’Î„US¬ÁÃŒ¸œÊÃÈH

˙ ‡ÊÊÁãÃ—! ‡ÊÊÁãÃ—! ‡ÊÊÁãÃ— !!!O Devas! May we hear with our ears what is

auspicious. May we see with our eyes what is auspicious.O Lord, may we enjoy the term of life allotted by Devaspraising them with our body and limbs steady. May LordIndra bless us with happiness.

May the All-knowing Sun bless us. May GaruŒa, thethunderbolt for evil bless us. May Bæhaspati give usauspiciousness.

„UÁ⁄U— ˙– •Õ ‚ÍÿÊ¸ÕflÊZÁª⁄U‚¢ √ÿÊÅÿÊSÿÊ◊—– ’˝„U˜◊Ê ´§Á·—– ªÊÿòÊË ¿UãŒ—–•ÊÁŒàÿÊ ŒflÃÊ– „¢U‚— ‚Ê˘„U◊˜– •ÁÇŸŸÊ⁄UÊÿáÊÿÈÄÃ¢ ’Ë¡◊˜– NUÀ‹πÊ ‡ÊÁÄÃ—–Á√ÊÿŒÊÁŒ‚ª¸‚¢ÿÈÄÃ¢ ∑§Ë‹∑§◊˜– øÃÈÌflœ¬ÈL§·ÊÕ¸Á‚hKÕ¸ ÁflÁŸÿÊª—–

Hari O≈. Now we shall discuss the Atharvå∆girasaMantra relating to the Sun. The §R¶i is Brahmå, Chandasis Gåyatr∂, Devatå is Åditya. ìHa≈sas-Soíhamî with Agniand Nåråyaƒa is the B∂ja. Hællekhå (Hr∂≈) is the ›akti. TheSæ¶¢i B∂jas of sky etc., (i.e., Ha≈, Ya≈, Va≈, Ra≈, La≈)


are the K∂lakam. The application is its use in Japa for obtainingthe 4 Puru¶årthas (Dharma, Artha, Kåma and Mok¶a).

·≈U˜Sfl⁄UÊM§…UŸ ’Ë¡Ÿ ·«UXÔ¢U ⁄UÄÃÊ¢’È¡‚¢ÁSÕÃ◊˜– ‚#Ê‡fl⁄UÁÕÃ¢ Á„U⁄UáÿfláÊZøÃÈ÷È¸¡¢ ¬kmÿÊ÷ÿfl⁄UŒ„USÃ¢ ∑§Ê‹ø∑˝§¬˝áÊÃÊ⁄¢U üÊË‚Íÿ¸ŸÊ⁄UÊÿáÊ¢ ÿ ∞fl¢ flŒ ‚flÒ ’˝ÊrÊÔáÊ—–

The six A∆ganyåsas are the 6 Swaras with 6 vowels(Ra≈, R∂≈, Rµu≈, Ry≈, Rau≈, Ra). The Dhyåna is that itis seated in the Red Lotus. He who knows the Goldencoloured Sµuryanåråyaƒa seated on the chariot with 7 horses,bearing two lotuses in two hands and Abhaya Mudrå (Promiseof refuge) and Varada Mudrå (Promise of boon) in the other2 hands impelling the time-wheel, is the true Bråhmaƒa.

˙ ÷Í÷È¸fl— Sfl—– ˙ Ãà‚ÁflÃÈfl¸⁄‘Uáÿ¢ ÷ªÊ¸ ŒflSÿ œË◊Á„U– ÁœÿÊ ÿÊ Ÿ—¬˝øÊŒÿÊÃ˜– ‚Íÿ¸ •Êà◊Ê ¡ªÃSÃSÕÈ·‡ø– ‚ÍÿÊ¸mÒ πÁÀfl◊ÊÁŸ ÷ÍÃÊÁŸ ¡ÊÿãÃ–‚ÍÿÊ¸lôÊ— ¬¡¸ãÿÊ˘ãŸ◊Êà◊Ê–

Praised by this ““˙ ÷Í÷Èfl— Sfl—– ““˙ Ãà‚ÁflÃÈfl¸⁄‘Uáÿ¢ ÷ªÊ ŒflSÿ œË◊Á„UÁœÿÊ ÿÊ Ÿ— ¬˝øÊŒÿÊÃ˜–”” Gåyatr∂ Mantra, the Sun-god is the Åtmåfor all the movable and immovable universe. All creaturesare born from the Sun. From the Sun, Yaj¤a, Parjanya(Rain), food and Åtmå are all born.

Ÿ◊SÃ •ÊÁŒàÿ– àfl◊fl ¬˝àÿˇÊ¢ ∑§◊¸∑§ÃÊ¸Á‚– àfl◊fl ¬˝àÿˇÊ¢ ’˝rÊÔÊÁ‚– àfl◊fl¬˝àÿˇÊ¢ ÁflcáÊÈ⁄UÁ‚– àfl◊fl ¬˝àÿˇÊ¢ L§º˝Ê˘Á‚– àfl◊fl ¬˝àÿˇÊ◊ÎªÊ˘Á‚– àfl◊fl ¬˝àÿˇÊ¢ÿ¢¡È⁄UÁ‚– àfl◊fl ¬˝àÿˇÊ¢ ‚Ê◊ÊÁ‚– àfl◊fl ¬˝àÿˇÊ◊ÕflÊ¸Á‚– àfl◊fl ‚flZ ¿UãŒÊ˘Á‚–

I bow to you Åditya, you are the doer of all Karmas.You are the Brahmå, Vi¶ƒu and Rudra. You are the §Rg,Yajur, Såma and Atharva Vedas as well as all the Chandas.

•ÊÁŒàÿÊmÊÿÈ¡Ê¸ÿÃ– •ÊÁŒàÿÊŒ˜÷ÍÁ◊¡Ê¸ÿÃ– •ÊÁŒàÿÊŒÊ¬Ê ¡ÊÿãÃ–•ÊÁŒàÿÊÖÖÿÊÁÃ¡Ê¸ÿÃ– •ÊÁŒàÿÊŒ˜√ÿÊ◊ ÁŒ‡ÊÊ ¡ÊÿãÃ– •ÊÁŒàÿÊgflÊ ¡ÊÿãÃ–•ÊÁŒàÿÊmŒÊ ¡ÊÿãÃ– •ÊÁŒàÿÊ flÊ ∞· ∞Ãã◊á«U‹¢ Ã¬ÁÃ– •‚ÊflÊÁŒàÿÊ ’˝rÊÔ–

Air is born from Åditya. Earth is born of Åditya. Wateris born of Åditya. Fire is born of Åditya. Åkå‹a is bornof Åditya. Dik and Devas are born from Åditya and alsoVedas are born. Åditya gives warmth to this sphere andthat Åditya is Brahma.

41Sµuryopani¶ad

•ÊÁŒàÿÊ ãÃ—∑§⁄UáÊ◊ŸÊ’ÈÁhÁøàÃÊ„¢U∑§Ê⁄UÊ—– •ÊÁŒàÿÊ flÒ √ÿÊŸ— ‚◊ÊŸÊŒÊŸÊ ¬ÊŸ—¬˝ÊáÊ—– •ÊÁŒàÿÊ flÒ üÊÊòÊàfl∑˜ øˇÊÍ⁄U‚ŸÉÊ˝ÊáÊÊ—– •ÊÁŒàÿÊ flÒ flÊÄ¬ÊÁáÊ¬ÊŒ¬ÊÿÍ¬SÕÊ—–•ÊÁŒàÿÊ flÒ ‡ÊéŒS¬‡Ê¸M§¬⁄U‚ªãœÊ—– •ÊÁŒàÿÊ flÒ fløŸÊŒÊŸÊª◊ŸÁfl‚ªÊ¸ŸãŒÊ—–•ÊŸ¢Œ◊ÿÊ ôÊÊŸ◊ÿÊ ÁflôÊÊŸ◊ÿ— •ÊÁŒàÿ—–

Åditya is in the form of Anta¨karaƒaóMind, Buddhi,Citta, Aha≈kåraóHe is Pråƒa, Apåna, Vyåna, Udåna,Samåna (circulating in the physical body). He is the 5sense-organs viz., ears, skin, eyes, tongue, noseówhosemodifications are sound, touch, form, taste, smell. He isthe 5 Motor Organsómouth, hands, legs, anus and generativeorganówhose modifications are speech, movement of thingsby hands, movement of the body by legs, evacuation andprocreation. Bliss, knowledge and wisdom are Åditya only.

Ÿ◊Ê Á◊òÊÊÿ ÷ÊŸfl ◊ÎàÿÊ◊Ê¸ ¬ÊÁ„U– ÷˝ÊÁ¡cáÊfl Áfl‡fl„UÃfl Ÿ◊—– ‚ÍÿÊ¸jflÁãÃ÷ÍÃÊÁŸ ‚Íÿ¸áÊ ¬ÊÁ‹ÃÊÁŸ ÃÈ– ‚Íÿ¸ ‹ÿ¢ ¬˝ÊåŸÈflÁãÃ–

I bow to Mitra, Bhånu (protect me from death), to theshining one, the cause of the universe. All creatures areborn of Sµurya and are protected by him, dissolve in him.

ÿ— ‚Íÿ¸— ‚Ê˘„U◊fl ø– øˇÊÈŸÊ¸ Œfl ‚ÁflÃÊ øˇÊÈŸ¸ ©UÃ ¬fl¸Ã—– øˇÊÈœÊ¸ÃÊŒœÊÃÈ Ÿ—– •ÊÁŒàÿÊÿ Áflk„U ‚„UdÁ∑§⁄UáÊÊÿ œË◊Á„U– ÃãŸ— ‚Íÿ¸— ¬˝øÊŒÿÊÃ˜–‚ÁflÃÊ ¬‡øÊûÊÊà‚ÁflÃÊ ¬È⁄USÃÊà‚ÁflÃÊûÊ⁄UÊûÊÊà‚ÁflÃÊœ⁄UÊàÃÊÃ˜– ‚ÁflÃÊ Ÿ— ‚ÈflÃÈ‚fl¸ÃÊÁÃ¢ ‚ÁflÃÊ ŸÊ ⁄UÊ‚ÃÊ¢ ŒËÉÊ¸◊ÊÿÈ—–

I am that Åditya myself. Savitå is our eyes and Heis called Parvata because he says sacred timings throughhis Time periods and let Him protect our eyes.

•ÊÁŒàÿÊÿ Áflk„U ‚„UdÁ∑§⁄UáÊÊÿ œË◊Á„U– ÃãŸ— ‚Íÿ¸— ¬˝øÊŒÿÊÃ˜–””......Thisis Sµurya Gåyatr∂. (We know the Sun, meditate on thethousand-rayed; may the Sun inspire us.)

Savitå is before us as well as behind, above and below.May he grant us essence for long life.

•ÊÁ◊àÿ∑§ÊˇÊ⁄¢U ’˝„˜◊– ÉÊÎÁáÊÁ⁄UÁÃ m •ˇÊ⁄U– ‚Íÿ¸ ßàÿˇÊ⁄Umÿ◊˜– •ÊÁŒàÿ ßÁÃòÊËáÿˇÊ⁄UÊÁáÊ– ∞ÃSÿÒfl ‚Íÿ¸SÿÊCÔUÊˇÊ⁄UÊ ◊ŸÈ—– ÿ— ‚ŒÊ„U⁄U„U¡¸¬ÁÃ ‚ flÒ ’˝ÊrÊÔáÊÊ÷flÁÃ–

The single syllable O≈ is Brahma. Ghæƒi has 2


syllables. Sµurya has 2 syllables. Åditya has 3 syllables. Thisis the Mantra of eight syllables. Altogether the Mantra willbe ìO≈ ghæƒi sµurya ådityaî. This is Atharvå∆girasaís 8syllabled Sµurya Mantra. He who recites this everyday issaid to be a true Bråhmaƒa (Brahmaj¤ån∂).

‚ÍÿÊÁ÷◊ÈπÊ ¡åàflÊ ◊„UÊ√ÿÊÁœ÷ÿÊà¬◊ÈëÿÃ– •‹ˇ◊ËŸ‡ÿÁÃ– •÷ˇÿ÷ˇÊáÊÊÃ¬ÍÃÊ ÷flÁÃ– •ªêÿÊª◊ŸÊà¬ÍÃÊ ÷flÁÃ– ¬ÁÃÃ‚¢÷Ê·áÊÊÃ˜ ¬ÍÃÊ ÷flÁÃ– •‚Ã˜‚¢÷Ê·áÊÊÃ ¬ÍÃÊ ÷flÁÃ– ◊äÿÊqÔU ‚ÍÿÊÁ÷◊Èπ— ¬∆UÃ– ‚lÊà¬ãŸ¬@◊„UÊ¬ÊÃ∑§Êà¬◊ÈëÿÃ–

If this Mantra is recited facing the Sun, one is releasedfrom fear of great diseases. His poverty perishes. Hebecomes free from various sins like eating forbidden food,having forbidden sexual relations, indulging in conversationwith people have no character. If one recites at middayfacing the Sun, he is released from the 5 great sins.

‚Ò·Ê¢ ‚ÊÁflòÊË¥ ÁfllÊ¢ Ÿ Á∑§ÁÜøŒÁ¬ Ÿ ∑§S◊ÒÁøà¬˝‡Ê¢‚ÿÃ˜– ÿ ∞ÃÊ¢ ◊„UÊ÷Êª—¬˝ÊÃ— ¬∆UÁÃ ‚ ÷ÊÇÿflÊTÊÿÃ– ¬‡ÊÍÁãflãŒÁÃ– flŒÊÕÊZ ‹÷Ã– ÁòÊ∑§Ê‹◊ÃÖ¡åàflÊ∑˝§ÃÈ‡ÊÃ»§‹flÊåŸÊÁÃ◊– ÿÊ „USÃÊÁŒàÿ ¡¬ÁÃ ‚ ◊„UÊ◊ÎàÿÈ¢ Ã⁄UÁÃ ‚ ◊„UÊ◊Îàÿ¢È Ã⁄UÁÃ–ÿ ∞fl¢ flŒ–

ßÁÃ ‚ÍÿÊ¸¬ÁŸ·Ã˜–He should be careful not to impart this Såvitr∂ Vidyå

to undeserving people. He who recites at dawn becomesfortunate, gets material benefits, and becomes master inVedas. Reciting during the three periods (dawn, middayand dusk), he gets the fruit of performing 100 Yaj¤as.Reciting when the Sun is in Hasta Nak¶atra, he conquersdeath. Know that he conquers death.

Thus ends the Sµuryopani¶ad.O≈ Tat Sat.

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Why do We Fear Death?óSwami Rama Tirtha

How is it that everybody who is born must die, andstill the people can never think of death? The very thoughtof death causes a shudder in their bodies and sends a thrillinto them from the tip of the toes to the top of the head.How is it, we say, that all the kings who existed in thepast passed away, all the prophets who raised the deadótheir bodies also died away? They brought the dead to lifebut their bodies are also dead. We see that all the rich menin the past, all the strong men in the past have died; andfrom the intellectual point of view we are sure that ourbodies must die sooner or later. You may live three scoreyears and ten, nay, double thatófour times thatóbut youmust die; you cannot avoid death. It is so sure. Oh, butwonder of wonders, that in spite of all that, nobody canpractically believe in this death. Everyone will shun theidea of death, he will not tolerate the thought of death.Everybody goes on expanding his relations with hisfellowmen and developing his connections with his fellows,spreading the growth of his field of work, and goes onwith his life as if death had never to take hold of him,as if no death were possible for him. How is it? Whatis the cause? A man mentions the name of death, and thereis fever in the whole frame. Why is it? It is so certainon the one hand, and on the other hand, we cannot allowit to touch our thoughts even, just as a bird, after somewater falls on its wings, will shed it off. How is it thatwe can never believe in death practically? You may singsongs which portray death, but can never believe in death


in practice. What is the cause? Vedånta gives an explanationand says that the real cause is that your real Self is incapableof death. Your real Self can never die. The body whichis to die, which is dying every momentóby death let usunderstand here changeówhich is undergoing a changeevery second, and is dying out, is not your real Self. Thereis something in you which can never die. In conjunctionwith the body there is the Soul, the real Spirit which cannever die. But you will say that in practical life, in everydaylife, we do not believe that the spirit is not to die, but webelieve that our bodies should not dieóbelieve that ourbodies should remain immortal. Now the Vedantic philosophyof Hindu religion says that it is true that, whereas it is thespirit that is not to die and the body that is to die, yetthe attributes of the spirit, the glory of the real Self areby mistake attributed to the mortal body. There is ignoranceat the root. This thought is universal. It is present everywhere,in all countries, and is present even in the animal kingdom.No other philosophy than Vedånta explains the universalityof this belief. Now the universality of this belief is a fact,and this fact ought to be explained. Any philosophy. whichdoes not explain all the facts in nature is no philosophyVedånta does not leave this fact unexplained, as most ofthe philosophies do. The cause must be intrinsic. The daysof referring to external causes are gone. A man falls downand the cause of his fall should be shown within himself.He may say the ground was slippery or something likethat. The cause must be shown in the phenomenon andnot outside it. And if the cause can be found within thephenomenon, we have no right to go to outside causes.How are you to explain a practical belief in immortalityby a cause which may be internal and not external? Inthe body we find nothing which could give us that faith,which could give us that belief of immortality. In the mind

45Why do We Fear Death?

we find nothing which could give us that idea. Go beyondthe mind, go beyond the body, and Vedånta points outthe true spirit, the true Åtmå which was described in aprevious lecture. That is immortal, the witness light, thesame yesterday, today and forever. Therein we can findthe cause of this universal faith in ëno death.í And inpractical life the mistake made is the same as the mistakemade by all mankind previous to the time of Galileo. Themotion of the earth is attributed to the Sun. The samemistake lies in your attributing the divine immortality ofthe Spirit to the body.

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I do not find anything in all the three worlds, whichcan be compared to my good preceptor. Philosopherísstone can turn iron into gold but does not make it likeitself. A good preceptor makes his pupil like himself.

óAdi Shankaracharya

Spiritual striving does not need to be exhibited norproclaimed. It is to be lived and to be lived every momentwithout break. It is simple. It is becoming dead to thelife of desires and alive only in love for the Supreme.

óSwami Chidananda

A man should surrender the personal selfishnesswhich binds him to this world. Giving up this false selfis the true renunciation.

óSri Ramana Maharshi

Bhakti-Vicåra-SådhanåóP. R. Akhileswaran

I pray, may I read scriptures dailyAnd live up to ideals stated therein.May I listen to advice of the Great.May I impart whatever I know to others.

May I develop humility in mind.May I attend Satsa∆ga and listen to Thy Glories.May I travel on the road of justice alone.May I get inspiration to be good and to do good.

May my actions not hurt anyoneís feelings.May I introspect and detect mistakes to negate.May I live happily with honest sweet and sincere toil.A Kingís post is nothing in front of a devotee.

May I not insult or condemn others.May I not be jealous of others wealth.May I not speak untruth through my thoughts and deeds.May I also not react to othersí insults.

May I get convinced that my bodyIs not the meaning of ëIí, me or myself.May I develop detachment for the bodyAnd be immersed in remembrance of God.

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A Faith for AllóA Seeker

The ideal of One World is in the air. No singlesovereign, power or political ideology, however ambitiousand powerful, has so far been able to dominate the wholeworld and bring it under its absolute sway. But after thetwo prolonged ordeals the world had to undergo, a higherideal inspires the hope of unity. What force failed to achievemay, in course of time, be accomplished by peacefulmethods of international organizations. Similarly, the unrealizeddream of establishing one single religious faith or givinga practical shape to the essential unity underlying variousreligions may again be revived. Force and fraud have failedto achieve the unity of religions; and no single faith,however aggressive and fanatic, has been able to establishitself to the exclusion of all others. If political unity of allnations can be a possibility, hope may be entertained thatsome day the whole world may accept one religion anddifferences which divide faiths may be eliminated.

The universal faith which can have a chance of acceptancemust be, however, in harmony with the advancing science.It must be scientifically sound and philosophically true. Ithas to resolve the conflict between science and belief.Science by itself, with its defined limits, cannot replacereligion. Thus a scientific faith alone has a chance tosurvive.

In most cases people cling to the faith in which theyhappen to be born. It is just an accident of birth whichdetermines their religious outlook. Very few, indeed, arriveat a reasoned conviction after a sincere search of truth. They


satisfy themselves with formal acceptance of their faithwhich has little driving power for their spiritual progress.All honour to those whose affirmations are based upondefinite conclusions of their enquiring spirit. Conversion onbasis of conviction is justifiable. On any other ground itis fraud and violence to conscience. It stains the soul.

Fanaticism stands condemned before true culture. Andno belief can possibly survive in advancing society withoutthe sanction of reason. A belief is worth acceptance onlyif it is supported by relentless logic and tested experience.It is the claim of Vedånta philosophy that its conclusionsand the mode of life it enjoins are not only based uponclear unassailable logic but can be testified to by personalexperience in everyday life. The philosophy accepts thechallenge of any reasonable person who is strictly logicalto the very conclusion of the argument.

Strictly speaking, Hinduism is not a prosely tizingreligion, as it teaches that all religions have a unity ofpurpose though they may differ in their formal practices.Consequently the essential truth underlying all religions isrecognized. Toleration is a virtue, not a concession orweakness. And recantation without faith is fraud. TheHindu method of ëconversioní is to impart a certain outlookof life and leave the rest to time. Buddhist monks conquerednearly half the known world by their message, and theyhad only the begging bowl in one hand and a pilgrimísstaff in the other.

It is a pity that reason is not yet held supreme authorityin the realm of religion. If it were so, the unity of beliefwould be brought about without much difficulty, and theteaching of the Vedånta philosophy would find readyacceptance. It is not proposed here to dwell in detail onthe teachings. Only a few of its aspects are referred to so

49A Faith for All

that some misconceptions may be removed. The Vedåntaphilosophy does not ask one to subscribe to any of thedogmas or to affirm faith in the authority of any prophetor seer without confirming it by oneís own experience. Theseeker starts the enquiry from his own self and ultimately,passing from diversity to unity, he attains a blissful statein which Reality stands revealed and all doubts are resolvedin this very life. But for this a disciplined mode of lifeis enjoined upon him, and it is practical and rational. Heis not required to renounce the ordinary vocations of life.He can lead a worldly life and yet proceed on the path.Only his relation with the world must be determined bya particular outlook. The constant awareness of the fleetingnature of things is essential. But this should not result ina false asceticism paralysing his sense of social responsibilities.He has to cultivate a higher sense of morality, and hisactivities become more dynamic. The notion that social lifeis incompatible with spiritual progress has to be dispelled.

Then, there is nothing parochial or sectarian about theteachings, which are open to all who can comprehend them.What is required is the alertness of intellect. Anotherremarkable thing about them to be appreciated is that theydo not militate against any established religion and one canbe a Vedånt∂ without renouncing his adherance to any ofthe traditional faiths.

The world needs the message more than ever now.

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Spirituality and MetaphysicsóOm Prakash Dubey

The spirituality is to move our entire life forward sothat we can always live in lifeís positive flow. Themetaphysics is the law of cause and effect, that is, bycontinually guarding our thoughts, feelings, actions, wordsand deeds etc., not just living by affirmation, but livingthe aliveness of cause and effect. Spirituality is the aspectof the life that is lived as light, frequency, energy, vibrationand attitude, attitude being the basis of our beliefs, ourreverence to the glory of God in our life spiritually, eachtask that we do throughout the day is our duty for thatmoment, our prayer for that moment. This, as opposed toliving as a metaphysician, living by the law of cause andeffect. Although metaphysics can be very effective in manyareas of our life, spirituality asks us to take another step,the step of spiritualised thinking.

Cause and effect must be dealt with everyday. It isalways in motion and ignorance of that law does not excuseus from living by it. So to be a metaphysician is to beginto master the life. The Metaphysician manages his lifearound the concept of cause and effect. Those who areliving in spirit attempt to rise above the law of cause andeffect. They do not live by the law of cause and effect,but by the understanding that cause and effect can beemployed through rising above it.

Attitudes are the thought forms that exist throughouteternity. That is to say, concepts of right action, forgivenessand unity with God are attitudes. All of those attitudes arefor mankindís use and lead to spiritualised understanding.

51Spirituality and Metaphysics

Metaphysics, however, is in touch with the concepts ofgood and evil, cause and effect, negativity and positivity,and although effective, does not have to be the final stepwe take in our own growth. The metaphysician teachesus to conceptualise our difficulties and release them. Thisis very well, but what it does not do very often is teachus to rise above the problem, whatever it is, and to seehow temporary it is. This can bring great relief in the lifefor most difficulties pass. But if we are living fromspirituality, we are otherwise nurtured. We are then aware,from the inside, out of our relationship to God and thatthe energy and light of God flows through us. Then thereis very little room for other things......for that idea offinancial poverty, for example. There is only the truth ofspirit and wisdom flowing through our body. Is this conceptevolves in our life, we will find that many things that havebeen with us pass from our life. This is a key in spirituality.

Living the life of spirituality is an evolving process.We may have some spirituality one day and more a yearlater. In other words, it does not always envelope us allat once. So, in this process, we will have more spiritualityas we change our attitudes, as we understand our relationshipto God and as we step above the need to live by causeand effect. We will notice that our body and how we viewit changes, our priorities change. Those thing which seemedso important to us, are no longer, and our connection tothe world changes as well as our level of attachment. Allof this comes about through living the life more spiritually.Indeed, the essence and energy of Spirit spreads throughoutour body. This is a process that we will feel increasingas we become more connected to Spirit in our ever-growingrelationship to God and to ourself, as light, love, energyand an aspect of God.

Spirituality is more than a movement, which is really


what metaphysics is. Spirituality is the essence of eternity.That is what we all are, the essence of eternity encompassedin a body for the use and benefit of this particularincarnation. It is important each day to decide how we wantto live our life, but it should be consistent at least for agiven period of time. But once we make the decision tolive our life spiritually, we begin with ourself and we begingradually everyday. Part of this is done with arising at thedayís beginning and opening our heart to spirit, to Godand to the universe.

Spirituality also involves, living our life in gratitude tospirit for all that is provided for the creativity, that flowsthrough us and the enhanced intuition that will flow throughus as we begin to listen for the voice of God. This is anotheraspect of living spiritually, listening for that voice of God.There is no greater security than our spirituality. All ourobjects can be taken away, but if we still have a relationshipwith God, we have more than most. This is again a differencebetween metaphysics and spirituality. In metaphysics wename what is our wish to have or to occur. However, livingthe life spiritually is to know that even our unspoken desireswill be met. It is most important to keep ourself uplifted andto live as one who is enhanced spiritually.

Many say, ìI am not creative.î We should know thatwe are all creative, for we are changing and adjusting toour new world views everyday. By creativity we mean newideas, new concepts and fresh outlooks in the life. And,whether we are aware of it or not, we are creating ourenvironment. So we should take a hand in that. We shouldcreate our environment with spirit. We should create ourenvironment from within, from the wish for the highestgood, from the wish for the peace on earth. For, if weare at peace with ourself, intuition flows us very readily.Out of that will come new ways of living, out of that will

53Spirituality and Metaphysics

come acting upon wisdom, out of that will come the activityof grace in our life. This will truly bring the solutions toour problems that are beyond our expectations now andthat will bring the new vistas in our life.

We should never feel lost and alone, for Spirit is alwayswith us and in a short time, companions will follow. Focuson what is uplifting and joyful in our life and let that expandto bring us all that is necessary. The idea of manifestingis very well. But the concept of letting all that is necessaryflow from within Godís wisdom and grace, flowingthrough intuition and creativity, allows us a greater actionin the life and actually allows us more opportunity and morechoices. Manifesting can limit us, whereas if we are trustingGod, the vastness of the universe rushes forward to provideus with solutions and with all that we need.

So practice the metaphysics, but be ready when Spiritmoves to open into a whole new concept of living. Weshould know that the basis of spirituality is kindness tothe self, forgiveness of self and others, and release ofhostilities, pent up feelings and fears. As we do thesethings, spirituality will grow in our life.

So as we take the first step in spirituality, acknowledgethat we are moving into a greater aspect of ourself andfeel joy in that, feel reverence to God and reverence forourself. Acknowledge that we are moving into a newdimension of understanding. Let that bless us and let it bea beacon to the world, for each of us who grows spiritually,shines more brightly and our lights are cleansed throughforgiveness. As our light shines, others see it and the worldis greatly blessed. As we attain more peace, so does theworld, as we forgive, so do others forgive. As we moveinto more spiritually in our life, we are also making acontribution to world peace.

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Nine Tips for Anti-ageing(How to Retain Your Youth Always?)

óProf. Sudesh Gogia

Itís a secret desire of all of us to look younger. Whileageing is inevitable; but growing old is not. You like itor not wrinkles will show up, your skin will sag andmemory loss will happen!

These nine tips will surely help to slow down or evenreverse the ageing process....Start today is it not the rightbeginning?

1. Exercise regularly or walk briskly daily.2. Massage your body with herbal oils to improve

blood circulation. Cleanse your face, moisturise it and applyanti-ageing cream....Never step out in the sun, withoutusing a good sun screen on the face....Though sun is agood source of Vitamin-D for Orthopyrysis.

3. Consume 5 cups of fresh fruits, vegetables. Avoidred meat.

4. Cook food in vegetable oils such as ground nut oilto avoid cholesterol.

5. Drink 8ó10 glasses of water for proper hydration.6. Insist upon antioxidants. They dramatically, reduce

the outward signs of ageing. The best antioxidants in foodsare high fiber fruits, vegetables, whole grains, nuts, beansand seeds. Green tea is a potent antioxidant; least processedand very rich in nutrients; itís detoxifier and effectiveagainst ageing.

7. Positive attitude, right decisions greatly help to stayimmune from ailments. A little change in your lifestyle

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choices, making you look much younger then your actualage. Isnít that marvellous?

8. Improve your memory by mentally, stimulatingbrain games to keep mind active. I donít accept that mentaldecline as a consequence of getting older! Brig. Kapur at91, is a encyclopaedia of memory and mental alterness!

9. Donít worry. Be happy, pleasant and positivealways! Stress accelerates the ageing process...manage it.Donít loose your natural balance; it causes damage tohormone secretions, cell repairs and collagen production....When we are continuously exposed to stress/worry/angerthe hormones levels speed up brain ageing. Practicerelaxation techniques and Pråƒåyåma.

Enjoy the journey of life, its every moment to thefullest...Spend pretty time with children. Watch their gigglingsand enjoy their innocent smiles. Indulge in your hobbiesómusic, painting, reading, writing, gardening and writingpoetry etc.

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Nine Tips for Anti-ageing

The society of pious men is like water in which ricehas been washed. Just as the intoxication caused by wineis dissipated by rice-water, similarly, the only way todissipate the intoxication caused by the wine of desireis the society of the pious.

óTeachings of Sri Ramakrishna

The Uniqueness of the Practiceof Equanimity

Ÿ„UÊÁ÷∑˝§◊ŸÊ‡ÊÊ˘ÁSÃ ¬˝àÿflÊÿÊ Ÿ ÁfllÃ–SflÀ¬◊åÿSÿ œ◊¸Sÿ òÊÊÿÃ ◊„UÃÊ ÷ÿÊÃ˜H

(G∂tå II. 40)ìOn this path no effort is lost, nor is there any

retrogression, even a little of this Dharma delivers fromthe great fear.î

You are afraid of many things, afraid of sin, afraid ofsuffering, afraid of hell and punishment, afraid of God,afraid of this world, afraid of the hereafter, afraid ofyourself. What is it that you are not afraid of at this moment,you the Aryan fighter, the worldís chief hero? But this isthe great fear which besieges humanity, its fear of sin andsuffering now and hereafter, its fear in a world of whosetrue nature it is ignorant, of a God whose true being alsoit has not seen and whose cosmic purpose it does notunderstand. My Yoga will deliver you from the great fearand even a little of it will bring deliverance. When youhave once set out on this path, you will find that no stepis lost; every least movement will be a gain; you will findthere no obstacle that can baulk you of your advance. Abold and absolute promise and one to which the fearfuland hesitating mind beset and stumbling in all its pathscannot easily lend an assured trust; nor is the large andfull truth of it apparent unless with these first words ofthe message of the G∂tå we read also the last, ìAbandonall laws of conduct and take refuge in Me alone; I willdeliver you from all sin and evil; do not grieve.î

57

But it is not with this deep and moving word of Godto man, but rather with the first necessary rays of light onthe path, directed not like that to the soul, but to theintellect, that the exposition begins. Not the Friend andLover of man speaks first, but the Guide and Teacher whohas to remove from him his ignorance of his true self andof the nature of the world and of the springs of his ownaction. For it is because he acts ignorantly, with a wrongintelligence and therefore a wrong will in these matters,that man is or seems to be bound by his works; otherwiseworks are no bondage to the free soul. It is because ofthis wrong intelligence that he has hope and fear, wrathand grief and transient joy; otherwise works are possiblewith a perfect serenity and freedom. Therefore it is the Yogaof the Buddhi, the intelligence, that is first enjoined onArjuna. To act with right intelligence and, therefore, a rightwill, fixed in the One, aware of the one self in all andacting out of its equal serenity, not running about indifferent directions under the thousand impulses of oursuperficial mental self, is the Yoga of the intelligent will.

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Knowledge is useless if it does not make a manperfectóperfect not merely in skills and abilities, but alsoin character.

When a wonderful disciple and a wonderful teachercome together, there is born a great wisdom.

The Uniqueness of the Practice of Equanimity

Bhakta M∂råóC. Ranganathan

M∂rå is regarded as an incarnation of Rådhå. She wasborn in 1502 in the village of Kurkhi in Marwar, Råjapµutanå.She was the daughter of Ratana Singh Rå¢haura who, withhis entire family, were great devotees of Vi¶ƒu. M∂rå wasthus brought up amidst Vai¶ƒava influence which mouldedher life on the path of devotion towards Lord Kæ¶ƒa.

When she was only four years old, she manifestedreligious tendencies and learned to worship Kæ¶ƒa.

One day, a marriage procession was passing in frontof her house and she saw the well-dressed bridegroom. Sheasked her mother quite innocently, ìDear Mother, who isgoing to be my bridegroom?î M∂råís mother smiled, andhalf in jest and half in earnest, pointed to the image of›r∂ Kæ¶ƒa and said, ìMy dear M∂rå, Lord Kæ¶ƒaóthisbeautiful image will be your bridegroom.î

The child M∂rå began to love the idol of Kæ¶ƒa intenselyand spent much of her time bathing and dressing it. Sheworshipped the image, slept with it and danced around itecstatically. She sang beautiful songs in front of it andtalked to it.

M∂råís father arranged for her marriage with RåƒåKumbhå of Chittore, in Mewar. M∂rå was a very dutifulwife and obeyed her husbandís orders implicitly. Everyday,after the household duties were over, she would go to thetemple of Lord Kæ¶ƒa and worship, sing and dance beforethe image. The little image would get up, embrace her,play the flute and talk to her. Råƒåís mother and the otherladies of the house did not like the behaviour of M∂rå; they

59

were jealous and worldly-minded.M∂råís mother-in-law tried to force her to worship

Goddess Durgå but M∂rå was adamant. She said, ìI havealready given my life to my beloved Lord Kæ¶ƒa.î

Her sister-in-law formed a conspiracy and began todefame the innocent M∂rå. She informed Råƒå Kumbhåthat M∂rå was secretly in love with others, and that she,with her own eyes, had witnessed M∂rå in the temple withher lovers. She said that she would reveal the lovers tohim if he would go with her to the temple during the night.She further added that M∂rå through her present conducthad brought great disgrace upon the Råƒå family. RåƒåKumbhå was enraged and immediately ran with a swordin hand to the apartment of M∂rå. Fortunately, M∂rå wasnot in her room then. A kind relative of Råƒå stopped himand said, ìLook here, Råƒå, do not act in haste for youwill repent later on. Consider well, enquire into the mattercarefully and discover the truth. M∂rå is a great devotionallady and what you have heard may only be a wild rumour.Out of jealousy some women may have concocted a storyagainst her in order to ruin her reputation. Be cool now.îThe Råƒå accepted the wise counsel of his relative.

At dead of night the Råƒåís sister took him to thetemple. He broke open the door, rushed inside and foundM∂rå in an ecstatic mood, alone, and talking to the idol.

He questioned her, ìM∂rå, with whom were you talkingjust now? Reveal to me this lover of yours.î

M∂rå said, ìThere He sits, my Lord, the Navicora whohas stolen my heart.î She then went into a trance.

A wild rumour circulated that M∂rå mixed freely withSådhus. She, no doubt, had great regard for Sådhus anddid mix with them freely, but she was pure in all herthoughts and actions. She never worrried about thesescandals and always remained unruffled.

Bhakta M∂rå


M∂rå was persecuted in various ways by the Råƒå andhis relatives. She received practically the same treatmentthat Prahlåda had received from Hiraƒyaka‹ipu, his father.Lord Hari shielded Prahlåda and it was Lord Kæ¶ƒa whoalways stood at the side of M∂rå.

One day, the Råƒå sent a cobra in a basket, with amessage that it contained a garland of flowers. M∂rå tookher bath and performed her worship. After finishing hermeditation, she opened the basket and found a lovely idolof Kæ¶ƒa and a garland of flowers.

Then the Råƒå sent her a cup of poison with a messagethat it was nectar. M∂rå first offered it to the Lord andconsumed it as His Prasåda, for it was real nectar to her.The Råƒå then sent a bed of nails for her to sleep on.That night, she finished her worship and slept on the bedof nails, and, lo! it was transformed into a bed of roses.

While M∂rå was being tortured by her husband andrelatives, she sent a letter to Tulas∂dåsa, the great saint,asking for his advice. She wrote thus: ìAll my relativestrouble me and I am unable to carry on my devotionalpractices at home. I have loved Giridhara Gopåla from mychildhood. I am greatly attached to Him and cannot breakthe attachment now.î

Tulas∂dåsa sent a reply: ìAbandon those as enemieswho do not worship Råma and S∂tå, even though they beyour dearest relatives. Prahlåda abandoned his father,Vibh∂¶aƒa deserted his brother Råvaƒa, Bharata left hismother, Bali forsook his Guru, the Gop∂s disowned theirhusbands in order to attain the Lord, and their lives wereall the happier for having done so. The opinion of saintsis that relationship with and love of God alone is true andreal; all other relationships are temporary and unreal.î

Once, King Akabara and his court musician, Tånasenacame in disguise to Chittore in order to hear M∂råís inspiring

61Bhakta M∂rå

devotional songs. Both of them entered the temple andlistened to their heartís content to her soul-stirring songs.Akabara was moved and, before he departed, touched M∂råísholy feet and placed a necklace of emeralds in front of theidol as an offering. Somehow the news reached the Råƒåthat Akabara entered the temple in disguise, touched the feetof M∂rå and even presented her with a necklace. The Råƒåbecame furious and said to M∂rå, ìDrown yourself in theriver and do not show your face to the world in future, foryou have brought great disgrace upon my family.î

M∂rå obeyed the command of her husband and proceededto the river to drown herself. The Names of the Lord:ìGovindaî, ìGiridhår∂î, ìGopålaî, were always on her lips.As soon as she raised her feet from the ground, a handfrom behind grasped her; she turned around and saw herbeloved Kæ¶ƒa. M∂rå went into a trance, but after a fewminutes opened her eyes and saw Lord Kæ¶ƒa smiling.He said to her, ìMy dear M∂rå, your life with your mortalhusband is now over and you are absolutely free. Becheerful for you are Mine. Proceed immediately to thebowers of Vraja and the avenues of Brindavan. Seek methere, my child. Be quick.î Kæ¶ƒa then disappeared.

M∂rå obeyed the divine call immediately, walkingbarefooted on the hot sandy beds of Råjapµutånå. On herway, she was received with great hospitality by manywomen, children and devotees. She reached Brindavan anddiscovered her Flute-bearer there. She begged for her fooddaily and worshipped in the Govinda Mandira, which hassince become a famous place of pilgrimage. The devoteesof Chittore came to Brindavan to see her, and even RåƒåKumbhå came in the guise of a mendicant. He revealedhimself and repented for his cruel misdeeds. M∂rå prostratedat once before him.

M∂rå wanted to have the Dar‹ana of J∂va Goswåm∂, the


head of the Vaishnavites in Brindavan, but he declined tosee her, sending word that he would not allow a womanin his presence. M∂rå said, ìEveryone in Brindavan is awoman. Only Giridhara Gopåla is Puru¶a. Today only haveI come to know that there is another Puru¶a besides Kæ¶ƒa.î

J∂va Goswåm∂ was put to shame and realised the greatnessof M∂rå. At once he went to see her and paid her due respects.

M∂råís fame spread far and wide. Many princesses andqueens have come and gone. Rån∂s, Kumår∂s and Mahårån∂shave appeared on the stage of the world and vanished. Whyis it that only the queen of Chittore is remembered? Is itbecause of her beauty or her poetic skill? No. It is dueto her renunciation, one-pointed devotion to Lord Kæ¶ƒaand her God-realisation. She came face to face with LordKæ¶ƒa, talked with her Beloved and ate with Him, imbibingthe Kæ¶ƒa-Prema-Rasa. From the core of her heart she sangthe music of her soul, the music of her Beloved.

She experienced the supreme cosmic vision and sawKæ¶ƒa in the tree, in the stone, in the creeper, in the flower,in the bird and in all beings. As long as the Name of Kæ¶ƒaexists, her name will also exist.

It is extremely difficult to find a parallel to thewonderful personality of M∂råóa saint, philosopher, poetand sage. Her life has a singular charm with extraordinarybeauty and marvel. She was a princess but abandoned thepleasures and luxuries incidental to her high station andchose instead a life of poverty, austerity and dispassion.Though she was a delicate young woman, she entered theperilous journey on the spiritual path and underwent variousordeals with undaunted courage. She had a gigantic will.

M∂råís songs infuse faith, courage, devotion and loveof God in the minds of listeners. They inspire aspirantson the path of devotion, producing in them a marvellousthrill and melting of the heart.

63Bhakta M∂rå

M∂rå never cared about public criticism and scripturalinjunctions. She danced in the streets. She did not performritualistic worship. Her love for Lord Kæ¶ƒa was spontaneous,and from her childhood she poured forth this love for Him.Kæ¶ƒa was her husband, father, mother, friend, relative andGuru. She had finished the preliminary modes of worshipin her previous birth.

M∂rå was fearless, joyous, amiable, graceful and elegant.The Name of Giridhara Gopåla was always on her lips;and even in her dreams she lived and had her being inLord Kæ¶ƒa. In her divine intoxication she danced in publicplaces. She had no sex-idea. Such an exalted state cannotbe adequately described in words, for M∂rå was sunk inthe ocean of love. She had no consciousness of her body.Who can gauge the depth of her supreme devotion! Whocan me a sure the capacity of her wonderful heart!

The fragrance of M∂råís devotion wafted far and wide.All who came into contact with her were affected by herstrong current of love. Her heart was a temple of devotionand her face the lotus flower of divine love. There waskindness in her expression, love in her speech, joy in herdemeanour, power in her words and fervour in her songs.

M∂råís mystic songs act as a soothing balm to thewounded hearts and tired nerves of those who are heavilyburdened. The sweet music of her songs exerts a benigninfluence on listeners, removes discord and disharmony andlulls them to sleep. So great is the power of love expressedthrough her songs that even the irreligious and absoluteatheists are profoundly moved.

From Brindavan, M∂rå went to Dwaraka, where shebecame absorbed in the image of Lord Kæ¶ƒa at the templeRaƒachora.

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The Child is Father of the ManóK.C. Varadachari

Humanism is not the goal of life, just as economismis not. Beyond the material glories and pleasures, beyondthe human satisfactions of wants and standards of living,is a thing for which men in the past have lived and died.That is the Godhead or Freedom or fullness of being orSattva. The stories of the Puråƒas show how men wereprepared for the utmost sacrifices (Tapas) for the sake ofMok¶a, Truth, Love, Dharma and so on. Does it not showthat more things are there for which the soul yearns thanwealth, women or pleasure or power and position, evenPuƒya and Påpa? Slowly man discovers through observationof causes of misery that man lives not by bread alone butby Godís love, and that peace can be purchased only byrenunciation of fruits of actions and of human ends. Couldbut our parents and teachers and professors in the collegesand universities infuse this deep sense of the Infiniteíspresence in all their dealings not only with their studentsand children but also with their colleagues and public ingeneral, children would grow in a healthy atmosphere. Itis too little realized by managements and university authoritiesthat their trivial acts are being watched and mentallycriticised and judged. The less vocal their criticism is, themore havoc it works in the long run. Adults must bewareof being considered to be hypocritical by the students andchildren, as that lowers the adult in the estimation of theirwards. Children are the greatest critics as well as thegreatest hero worshippers. They delight naturally in truthand love and fraternity but it is adult vagaries and

65

hypocrisies which divert their real tendencies and createall confusion in their mental and moral life.

Aldous Huxley once bitterly complained about thesubstitution of infantís values in the home. He called it themodern ëCult of the Infantile.í Parents dance to the childístunes and the child becomes a little tyrant. This extremeëCult of the Infantileí ruins the spiritual nature of the child,though it may be made to recognize the folly of freedom.Despite the adage of the spoilt child, in a spiritual society(if it could be cultivated again) a child can grow with thesense of unhampered development subjectively whilstimmensely profiting from the natural limitations acceptedand observed by it, which lead him nicely to a perfectintegral life.

The Child-culture is an important problem and thesolution of the ancients by the Brahmacaryå‹rama beingnicely adapted to modern conditions, where education isin the hands of the religiously awakened and morallysincere teachers, cannot be bettered. There is not muchhope from Governments where standards are not beingobserved in these necessary directions. Individual teachersalone can attempt this task.

Individual teachers and religious leaders can buildinstitutions which could give a reorientation to the educationalsystem. That such an educational system should proceedfrom childhood upto adulthood (from 5 to 21 years) needsno emphasis. Maladjustment to cultural tradition is the firstand foremost problem of modern India. Restoration of thatcultural tradition can only come from true Gurukulaorganizations which work autonomously without any outsidepressure from modern universities that prepare not men forany worthy ideals but for secular purposes bereft of culturaltraditions. There is a danger too of spiritual institutions such

The Child is Father of the Man


as temples undertaking spread of secular education withoutany religious atmosphere or cultural sanctity. This dangeris real in some of the religious Ma¢has which have begundiversion of funds for secular purposes on the ground thateducation is good and so too secular education. But suchan expenditure far from helping the cause of religious upliftand culture weakens the entire edifice of religious culture,unless there is the real recognition of obligation to spiritualideals in their own conduct and in the routine conduct ofthe affairs of institutions founded by them. This is the secretof success of the western missionary enterprise, and lackof this indeed is the cause of the failure of most Hinduenterprises.

We must recognize that the child is a person growingspiritually through series of lives and has a differentAdhikåra from its nearest kith and kin; and much moreothers in the society. To deal with this spiritual entity,spiritual methods have to be adopted. Spiritual men alonecan adopt spiritual methods and lead the child on its upwardway intelligently and uniquely by developing its innercorrect possibilities upwards; and by sublimating or divertingor transforming or even gradually through all the processesrejecting the lower tendencies. A school is a humanlaboratory and a religious reverence for human personalitycan alone salvage our great Åryan civilization.

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Do not find fault with others, learn to see the goodin everyone. Appreciate others and learn from them.

ó J. P. Vaswani

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