Prahrådaís Eulogy to Lord Narasi≈ha - Kalyana Kalpatarukalyana-kalpataru.org/PDF (Full Issues)/kk_march_2015.pdf · 1. Prahrådaís Eulogy to Lord Narasi≈ha 2. Bhagavån Råma

˙ ¬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

Prahrådaís Eulogy to Lord Narasi≈ha

òÊSÃÊ˘Sêÿ„¢U ∑Î§¬áÊflà‚‹ ŒÈ—‚„UÊª˝‚¢‚Ê⁄Uø∑˝§∑§ŒŸÊŒ˜ ª˝‚ÃÊ¢ ¬˝áÊËÃ—–

’h— Sfl∑§◊¸Á÷L§‡ÊûÊ◊ Ã˘æU ÁÉÊ˝◊Í‹¢ ¬˝ËÃÊ˘¬flª¸‡Ê⁄UáÊ¢ uÔUÿ‚ ∑§ŒÊ ŸÈH(Bhågavata VII. 9. 16)

I am certainly afraid, O Lover of the miserable, ofthe formidable and terrible suffering invoked in thecycle of transmigration, bound as I am with my own actionsand thrown in the midst of devouring demons, O mostshining One! Pleased with me, when You will call me tothe soles of Your feet, the abode of find beatitude?

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Vol. 60 March 2015 No. 6

C O N T E N T S1. Prahrådaís Eulogy to Lord Narasi≈ha ..... 32. Mercy of GodóBrahmalina Sri Jayadayal Goyandka ..... 53. The Charm of ›r∂ Kæ¶ƒaís Beauty

óNityalilalina Sri Hanumanprasad Poddar ..... 64. Glory of EquanimityóBrahmalina Swami Ramsukhdas ..... 105. Direct Experience of Brahma ..... 136. Bhawån∂ Bhårat∂óMaharshi Aurobindo ..... 177. Desire for KnowledgeóSwami Akhandananda ..... 238. Love AllóProf. Sudesh Gogia ..... 279. The Realisation of Oneness in the Spirit

óSwami Krishnananda ..... 2910. KarmayogaóJ. P. Vaswani ..... 3211. ›aktióthe Embodiment of Universal Energy

óDr. Radhanath Behera ..... 3512. Read and Digest ..... 4013. An Honest Poor Boy ..... 4114. Ode to Lord Ve∆ka¢e‹aóC. N. Srinivasa Rao ..... 4315. Quest for LightóR. P. Dwivedi ..... 4716. Distinction between J∂va and the Supreme ..... 4817. Be Your OwnselfóSwami Vivekananda ..... 5118. Telling ëLieíóObservationsóDr. Bhagwandas ..... 5419. Uddhava-G∂tåóSwami Shuddhananda Bharati ..... 5620. Happiness is a Creation of Our Mind

óSri Paramahansa Yogananda ..... 5821. Who is a Bhakta?óC. S. Narayan Rao ..... 6022. Story of Three SkullsóSwami Sivananda ..... 6432. Self-realization ..... 66

ILLUSTRATIONS1. Prahrådaís Eulogy to Lord Narasi≈ha

2. Bhagavån Råma (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

Mercy of GodóBrahmalina Sri Jayadayal Goyandka

Mercy of God pervades everywhere at every time inevery way. Joy or sorrow, victory or discomfitureówhatever comes to us is full of His mercy and is ordainedby Him. It is His mercy alone that has manifested itselfin that form. When a man comes to realize this hiddentruth, he derives the same joy on being confronted withsorrow and discomfiture as on meeting with pleasure andvictory. So long as a man does not feel contented withthe dispensation of God and experiences delight and griefon meeting with worldly joy and sorrow respectively, hehas not realized the true nature of the mercy of God. WhenGod comes to be recognized as not only just and thedispenser of fruit according to our deeds but as supremelyloving and compassionate and as our greatest well-wisherand friend, our joy will know no bounds in welcomingHis dispensations. Those given to sensuality and the vileexperience a momentary joy in their heart on being blessedwith a partner in life or a son, or on securing wealth anda house; but he who has grasped the secret of His mercyas stated above will constantly experience an ever-growingunique joy tranquility and evenness of temper on the birthand death of a son, on the acquisition and loss of fortune,in the event of his having a healthy or diseased body andlikewise on the acquisition or loss of all other objects ofenjoyment, even as he comes to realize the greatness ofthe Lordís mercy.

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The Charm of ›r∂ Kæ¶ƒaís Beauty óNityalilalina Sri Hanumanprasad Poddar

Who can properly describe the transcendent charm of›r∂ Kæ¶ƒaís Beauty? On whomsoever He cast even a singlelove-laden glance, on him He showered the nectar of Lovewhich made him immortal; He would remove all hisattraction for the world, and plant him into the region ofHis love. Says ›r∂ Jagannåtha, the celebrated Sanskrit poetof the Moghul period:ó

⁄U øÃ— ∑§ÕÿÊÁ◊ Ã Á„UÃÁ◊Œ¢ flÎãŒÊflŸ øÊ⁄UÿŸ˜ ÔflÎãŒ¢ ∑§Ê˘Á¬ ªflÊ¢ ŸflÊê’ÈŒÁŸ÷Ê ’ãœÈŸ¸ ∑§Êÿ¸SàflÿÊ–‚ÊÒãŒÿÊ¸◊ÎÃ◊ÈŒ˜ÔÁª⁄UÁj⁄UÁ÷Ã— ‚ê◊ÊsÔ ◊ãŒÁS◊ÃÒ-⁄U· àflÊ¢ Ãfl flÀ‹÷Ê¢‡ø Áfl·ÿÊŸÊ‡ÊÈ ˇÊÿ¢ ŸcÿÁÃH

ìO my Self! in your own interest I give you thiswarning. Never make the mistake of cultivating friendshipwith that child, the cowherd of Vændåvana, who possessesthe hue of a newly-formed cloud; bewitching you by Hisplayful smile which showers nectar in the form of anethereal beauty, He will rob you in no time of all yourbeloved objects of the world.î

Even Madhusµudana Saraswat∂, the celebrated author ofthe Adwaita-Siddhi (which contains a masterly expositionof Adwaita philosophy), had to fall from his high pedestalof Self-sovereignty (the state of J∂vanmukti, living freedomfrom worldly bondage) fascinated by the transcendent glowof that unearthly beauty. He says:ó

•mÒÃflËÕË¬ÁÕ∑Ò§L§¬ÊSÿÊ— SflÊ⁄UÊÖÿÁ‚¢„UÊ‚Ÿ‹éœŒËˇÊÊ—–‡Ê∆UŸ ∑§ŸÊÁ¬ flÿ¢ „U∆UŸ ŒÊ‚Ë∑Î§ÃÊ ªÊ¬flœÍÁfl≈UŸH

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ìRespected and adored by the followers of the pathof Adwaita and having obtained passport to ascend thethrone of Self-sovereignty, I was made to surrender myall (though much against my will) at the feet of that urchinwho constantly follows the footsteps of the cowherd-maids(of Vrindavan).î

Afraid of the bewitching beauty of the child Kæ¶ƒa, thefamous devotee ëL∂lå‹ukaí (Bilvama∆gala) warns peopleagainst His magic in the following words:ó

◊Ê ÿÊÃ ¬ÊãÕÊ— ¬ÁÕ ÷Ë◊⁄UâÿÊ ÁŒªê’⁄U— ∑§Ê Á¬ Ã◊Ê‹ŸË‹—–ÁflãÿSÃ„USÃÊ Á¬ ÁŸÃê’Á’ê’ œÍÃ— ‚◊Ê∑§·ÁÃ ÁøûÊÁflûÊ◊ÔH

ìO wayfarer! do not go that way. That lane is a terriblelane. The naked child standing there resting His hands onHis hips, possessing a hue similar to that of the Tamålaleaves, only appears like an ascetic; in truth He is a greatrobber who robs every traveller passing that way of hisheart.î

Såha Kundanalåla entering into the spirit of the Gop∂s,says under the assumed name of Lalitaki‹or∂:ó

ŸÒŸ ø∑§Ê⁄U ◊Èπ ø¢Œ„ÍU ¬Ò flÊÁ⁄U «UÊ⁄UÊÒ¥,flÊÁ⁄U «UÊ⁄UÊÒ¥ ÁøûÊÁ„U ◊Ÿ◊Ê„UŸ ÁøÃøÊ⁄U ¬Ò–

¬˝ÊŸ„ÍU ∑§Ê¥ flÊÁ⁄U «UÊ⁄UÊÒ¥ „°U‚Ÿ Œ‚Ÿ ‹Ê‹,„U⁄UŸ ∑È§Á≈U‹ÃÊ •ÊÒ ‹ÊøŸ ∑§Ë ∑§Ê⁄U ¬ÒH

flÊÁ⁄U «UÊ⁄UÊÒ¥ ◊Ÿ®„U ‚È•¢ª •¢ª SÿÊ◊Ê SÿÊ◊,◊„U‹ Á◊‹Ê¬ ⁄U‚ ⁄UÊ‚ ∑§Ë ¤Ê∑§Ê⁄U ¬Ò–

•ÁÃÁ„U ‚ÈÉÊ⁄U ’⁄U ‚Ê„UÃ ÁòÊ÷¢ªË‹Ê‹,‚⁄U’‚ flÊ⁄UÊÒ¥ flÊ ª˝ËflÊ ∑§Ë ◊⁄UÊ⁄U ¬ÒH

ìI make an offering of these eyes to His moon-like face,as the Cakora bird (famous for its love for the moon) offersitself to the moon. I offer life itself to the sweet smile andbeautiful teeth of the darling, to His slanting glances and

The Charm of ›r∂ Kæ¶ƒaís Beauty

8 Kalyana-Kalpataru

the corners of His eyes. I offer the mind to the beautifulForms of ›yåmå and ›yåma (the Eternal Pair), to theirmeeting in the inner chamber, and the rapid movementcreated by the rhythm of their Råsa-dance. SupremestBeauty shines in the Form of this Darling with three curvesin the Body. I offer my all to the beautiful bend of Hisneck.î

Even though all that the devotee possesses is offeredto Him, yet He will continue to inflict wounds on alovingdevotee through the spear of His oblique glances.And stealing looks at him, again and again, He goes onsprinkling salt on the wound by His sweet smiles. ›r∂Lalitaki‹or∂ further says:ó

ŒπÊ ⁄UË ÿ„U Ÿ¢Œ ∑§Ê ¿UÊ⁄UÊ ’⁄U¿UË ◊Ê⁄U ¡ÊÃÊ „ÒU–’⁄U¿UË-‚Ë-ÁÃ⁄U¿UË ÁøÃflŸ ∑§Ë ¬ÒŸË ¿ÈU⁄UË ø‹ÊÃÊ „ÒUH„U◊∑§Ê ÉÊÊÿ‹ Œπ ’Œ⁄UŒË ◊¢Œ-◊¢Œ ◊È‚∑§ÊÃÊ „ÒU–“‹Á‹ÃÁ∑§‚Ê⁄UË” ¡π◊ Á¡ª⁄U ¬⁄U ŸÊÒŸ-¬È⁄UË ’È⁄U∑§ÊÃÊ „ÒUH

ìLook here, friend, this wayward lad of Nanda goeshurling His darts in the shape of His oblique glances.Seeing me wounded, cruel-hearted, He merrily smiles. SaysLalitaki‹or∂, He sprinkles salt on the wound of my heart.î

This wound of the devoteeís heart inflicted by theoblique glances of ›yåma (Kæ¶ƒa) never dries up, it remainsever green, and the acute pain he feels every moment giveshim greater joy than even the bliss of absorption in Brahma.This wound was very deep in the hearts of the Gop∂s. Theyare, indeed, supremely lucky who get this wound whichgoes on gaping more and more as the days pass and whichdoes not heal up even when the swarthy-complexionedLord appears in person and offers His services as a surgeon.The sight of the Blue Beauty, instead of healing the wound,makes it greener, but His disappearance also becomes

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unbearable. He is the only doctor who can heal the wound;but instead of healing it He makes it greener than ever.It is pleasanter to have this wound ever green; hence tosuffer acutely from the pain of this wound and repeatedlyto do things which may cause it to grow, this becomesa part of the daily life of the devotee following the pathof Love. He derives supreme joy even from this suffering.

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Attachment to this bodyóself-identification with thebodyóis verily the root of all evil. All fears, errors andvices originate from it. There is no sin a man shrinksfrom committingótheft, swindling, ruining people, andeven murderóin order to preserve his body and live.ìWoman and goldî becomes the only deity he worships.As a result, he embraces pain in expectation of pleasure,and hugs death itself in the hope of saving his blessedbody. He fears death at every moment. But the enlightenedsoul, who has been able to rise above the body-sense,is ready to sacrifice his life cheerfully for even a lowlyanimal. This body is nothing to himóan utterly insignificantthing. Men are of two classesóbrute-men and god-menóthose who identify themselves with the body, andthose without body-sense. The individual in the bondageof the body is the brute-man, while the other, withoutthe sense of the body, is the god-man.

óSwami Virajananda

The Charm of ›r∂ Kæ¶ƒaís Beauty

Glory of EquanimityóBrahmalina Swami Ramsukhdas

According to the gospel of G∂tå, ëEquanimity is calledYogaí (II . 48). One who attains equanimity does not needany other virtue, for God-realization. He becomes whollyvirtuous spontaneously, and he conquers the mortal plane(V. 19). In Vi¶ƒu Puråƒa, Prahlåda has said, that equanimityis Godís adoration (I. 17. 90). We can attain, such asignificant equanimity, by being free from evil. The meansto be free from evils, areó(1) Do not regard anyone asevil. (2) Do not do any harm to anyone. (3) Do not thinkill of anyone. (4) Do not perceive evils in others. (5) Donot hear evil of others. (6) Do not speak ill, of others. Byfollowing these six rules, we shall be free from evil. Assoon as, we are free from evil, we shall become virtuous,because virtue is our real nature.

We make efforts, and follow the spiritual discipline, inorder to, become virtuous. But, we do not become virtuous,because we do not renounce evil, altogether and even afragment of an evil, arouses pride of having virtue, whichleads us to several other evils. But when evil are rootedout, we become virtuous, spontaneously. When we becomevirtuous, we automatically, do good to others. By doingso, all the world provides us the necessities of life, withoutour asking and without working hard. Thus, we cease ourdependence, on the world. This freedom from dependence,on the world, enables us to attain equanimity, which isaxiomatic and then we have nothing to do, we becomeliberated souls.

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The sphere of evenness (equanimity) is different fromthat of unequality. God is equanimous (equal) and theworld is uneven. An enlightened Karmayog∂ remainsequanimous, even having different dealings with differentpersons. He regards a clod, a stone, a piece of gold, awell-wisher, a friend, an enemy, a neutral, a mediator, thehateful, a saint and a sinner alike, though dealings withthem can neither be the same, nor should be the same andcannot be done the same. The reason is that he has realized,ëthere is nothing else besides Godí.

If there is an idol of Lord Vi¶ƒu made of gold andthere is toy-dog made of gold, both having the same weightwill also cost the same. Lord Vi¶ƒu is the best and mostvenerable Deity while the dog is a mean and untouchableanimal, in outward dealings there is a vast differencebetween the two but as far as the metal, gold is concerned,there is no difference between the two. Similarly in theworld there is outward diversity among people as a friend,a foe, an exalted soul, a wicked person; good, bad, gentle,vile, virtuous, sinful, righteous, immoral, learned andfoolish etc., but in essence all of them are only themanifestation of God. Only God has revealed Himself indifferent forms. He who knows this fact recognizes Him,others donít recognize Him.

While bathing, when soap is applied to the body, ifthe body is seen in a mirror, it looks bad and clumsy. Atcertain parts, marks like blisters appear, somewhere linesappear. But the person does not feel sad that he is sufferingfrom a disease. The reason is that he knows that thesemarks will be rubbed off when the body is washed inwater. Similarly all beings are the manifestations of Godbut outwardly they appear different because of differencein bodies and their nature. In fact in spite of their different

Glory of Equanimity

12 Kalyana-Kalpataru

appearance, they are the manifestations of God but it isbecause of our attachment and aversion that they appeardifferent.

The fact which was mentioned in the second verse ofthe fifth chapter by the expression ëKarmayoga Vi‹i¶yateí(Karmayoga is superior to Så∆khyayoga), the same fact hasbeen mentioned here by the expression ëSamabuddhirvi‹i¶yateí.An equanimous person remains untainted. Untaintednessleads to Yoga while taintedness leads to ëBhogaí. Thereis equanimity in the three Yogas but it is specially importantin Karmayoga, because Karmayoga being the worldlyspiritual discipline, a Karmayog∂ faces more oddities in lifethan other Yog∂s.

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The Real Man is one and infinite, the omnipresentspirit. And the apparent man, however great he may be,is only a dim reflection of the Real Man, who is beyond.The Real Man, the Spirit, being beyond cause and effect,not bound by time and space, must therefore be free......Theapparent man, the reflection, is limited by time, spaceand causation, and is therefore bound. Or in the languageof some of our philosophers, he appears to be bound,but really is not.

óTeachings of Swami Vivekananda

Just as if you pour water onto the root of a tree,the whole tree is fed and just as when you supply foodto the stomach, the whole body is fed, so if you cangain knowledge of the prime cause, Brahman, then youcan know anything and everything.

ó›r∂mad Bhågavatam (IV. 31. 14)

Direct Experience of Brahma(Aparok¶ånubhµuti of ›r∂ Ådi ›a∆karåcårya)

(Continued from February, page 18)Repudiation of Karmasó

Wise men who intently visualize and think about theÅtman only are exhausting the effects of their accumulatedKarmas. On attaining Åtmaj¤ånam and realizing thatÅtman which is unique with no equal or parallel, noreligion, size (big or small) and birth and death is the onlyTruth and all other worldly effects are only an illusion,all the effects of his past actions get automatically repudiated.

These essential truths should be well conceived in mindby the person who is after spiritual knowledge andrealization of Brahman.Pa¤cada‹å∆ga Yogam*ó

›r∂ ›a∆kara prescribes the following fifteenfold disciplineto be adhered to by the aspirant to succeed in getting unitedwith the Supreme Spirit. They are the indispensable coreof the Sådhanå process which are to be lived in holisticallyby the Sådhaka.

1. Yamaóis restraint and disciplining of the organsof senses, thought, speech and action.

2. Niyamaóis abiding by the rituals enjoined in thescriptures, not allowing any thought other than ìI amBrahmanî to interfere.

3. Tyågaóis Renunciation conceding clearly that onlythe Supreme Self is controlling this entire universe and

*›r∂ Pata¤jali Mahar¶i has prescribed an eight stepped discipline(A¶¢å∆gayogam) comprising of Yama, Niyama, Åsana, Pråƒåyåma,Pratyåhåra, Dhåraƒå, Dhyåna and Samådhi. ›r∂ ›a∆kara has elaboratedthe Yoga with seven additional concepts.


refusing to acknowledge the world of transient objects as merenamesake forms too worthless to have any attachments with.

4. Mauna (Silence)óWords fail to make pace withmind in their access to Brahman and make a return.Brahman is silent without any sound. Silence being itsnatural disposition, the seeker should also experienceBrahman in silence. The Supreme Lord Himself whoassumed the divine form of ›r∂ Dak¶iƒåmµurti (Guru ofGurus) adopted silence to teach the great seers and §R¶is.›r∂ Ramaƒa Mahar¶i preferred silence to clarify the doubtsof aspirant devotees. Silence is more effective and powerfulto communicate than words. It is to be however noted thatsilence is not merely remaining without speaking. Silencefacilitates undisturbed concentration of mind on Åtman.During Mauna one also introspects leading to reformation.

5. De‹a (Place/Area)óIt must be clearly conceived inmind that the Supreme Self is not limited by space or areaand it has no beginning, middle or end. Though omnipresentin this universe, it is in a solitary realm, lonely beyondspace, area and limitations.

6. Kåla (Time)óTime is the duration of the moment inwhich the Supreme Self imagined and created this multifariousworld. Time comprising of past, present and future is for theearthly beings but not for the Supreme Being. Future becomespresent and present becomes past. They are momentary. Heis above the concept of time. Time and space are relevant onlyin the temporal world of many. Brahman being above theseillusory concepts, the seeker should try to adopt that attitude(Bhåva) to realize Him.

7. Åsanam (Body Posture)óWhichever posture of thebody facilitates the seeker to meditate intensely is the rightposture.

8. MµulabandhanaóControl of downward exit of vital

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force called Apånavåyu helps the mind and body togetherto concentrate on Brahma.

9. Dehasa≈yamaóThe state of harmonious concordof all organs of the body facilitates effective meditation.It is not mere sitting like a stick.

10. Dæ¶¢i (Eye Vision)óThe vision should be directedtowards the Supreme Being transcending the distinctionbetween the seer, sight and seeing with the inner intellectualeye. It is not the gross eyes directed towards the nose tip.With the gross eyes closed, the inner eyes becomes enabledto see the Åtman clearly.

11. Pråƒåyåma (Regulation of breath)óMethodicalregulation of breath helps concentration on Brahmanwithout getting disturbed by the organs of gross and subtlebody. This comprises of exhalation (Recaka), emptying thelungs denoting deserting the worldly affairs, inhalations(Pµuraka) feeling ìI am Brahmanî in the mind and retention(Kumbhaka) of the air breathed into the lungs in whichstate the mind remains still without any thought.

12. Pratyåhåraóis restraint of all organs.13. Dhåraƒåóis retaining in mind.14. Dhyånaóis absorption of the quiet mind in

meditation.In all these activities the mind should be persistently

engrossed in Brahma.15. Samådhióis the abstract meditation with mind

withdrawn from all thought and naturally disposed of inthe Supreme Self tending to a state of trance wherein theSådhaka loses his individual consciousness in the universalconsciousness (J∂va Brahma Aikyam) enjoying the divinebliss (BrahmåƒŒam).

The foregoing fifteenfold discipline should be carefullypractised by the aspirer. He should beware of obstacles likedistraction, dullness, laziness, desire to enjoy the pulls of

Direct Experience of Brahma


nature and senses, sleep, confusion, etc., bound to ariseduring Sådhanå. Ego should never be allowed to enter him.

›r∂ ›a∆kara terms such a Sådhaka who identifieshimself with the divine being as Siddhaógreat achieverand king among Yog∂s (Råjayog∂s). He sees the namelessand formless Brahma in everything with name and formin this world and remains in eternal divine bliss. His mindis diverted from the falsity of Måyå to the reality andeternity of Brahma; he becomes absorbed by Brahma andhis way of life turns into Brahmavætti experiencingBrahmånubhµuti. One who succeeds in accomplishing thisstate of existence fulfils the purpose of his human birth,never to be born again.

The seemingly rigorous self controlling Sådhanå practiceprescribed may raise a doubt whether this is within the scopeof an ordinary householder with his worldly commitments.Mok¶a is the ultimate destination of J∂va in all beings irrespectiveof its being of a Sa≈sår∂ or a Sa≈nyås∂, a knowledgeable ora lazy man of a higher or lower status in life, etc. The Åtmanin all beings is the same in search of Parabrahma. Mok¶a isenumerated in the Puru¶årthas along with Artha (possessions)and Kåma (desires) which apply to ordinary householdersonly but conditioned to be owned and enjoyed under the rulesof Dharma. Thus one seeking Mok¶a need not abandon hisduties and commitments related to the life and environmentchosen by the J∂va within. On the other hand, he must utilizethe same life with the same body /mind outfit and relatedconnections to exhaust the accumulated and uneffected Karmasand unfulfilled desires carried forward from the past lives. Thepractice of the prescribed Sådhanå helps the Sådhaka toliquidate the past Karmas without allowing additions andrenders the path to attain liberation clear and free.

SenderóR. T. Nathan❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Bhawån∂ Bhårat∂óMaharshi Aurobindo

(Continued from February, page 23)

Ÿ◊Ê Ÿ◊Ê flÊ„UŸ◊ÃŒÊÿ¸ Á„U◊Ê÷∑§ÊãÃ¢ ◊œÈ⁄UÊÿÃÊÁˇÊ–ÃÀ‹ÊæU ªÈ‹Êª˝áÊ ‚È∑Î§cáÊ÷Ê‚Ê äfl¡¢ ∑§⁄UÊÃËfl ÃflÊÁë¿˛UÃŸH 75H

O Goddess of graceful glance, I bow to you again andagain. This snowy radiant mount of yours, by raising itsblackish tail, pretends to show your flag.Ÿ◊Ê Ÿ◊Ê ŒÁfl ÃflÊ‹∑§Ê‹Ë ⁄UáÊüÊ◊áÊ ¬˝‚÷¢ Áfl◊ÈÄÃÊ–©U«˜«UËÿ◊ÊŸÊ Ÿ÷‚Ëfl ◊ÉÊÊ flÁáÊëÿÈÃÊ ÷ÊÁÃ ‚ÈŒËœ¸fl∑˝§ÊH 76HU

O Devi, I bow to you again and again. Your stray andflowing hair broken from your braid in course of yourfighting, seem to be as floating clouds in the sky.‡flÃÊŸŸ ÁfllÈÁŒflÊÁ‚ ÷Í◊ÊÒ M§·Ê ¬˝ŒË# Á„U Áfl‹ÊøŸ Ã–∑˝§Ë«Uãàÿ¬ÊXÔU·È ∑§⁄UÊ‹„UÊ‚Ê— ‡ÊÃOÔUÔUŒfl SÃŸÁÿàŸÈ◊äÿH 77H

O fair-faced Devi, you appear as light on the earth.Due to anger your eyes seem to be illuminated. From thecorners of your eyes your fear-striking smile looks likelightning flashed out from the thundering clouds.º˝c≈¢¢ÈU Á⁄U¬Í¢SÃÊŸ˜ ¬ÁÃÃÊŸ˜ ªÃÊ‚ÍŸ˜ ª˝Ëflÿ◊Ë·ÛÊÁ◊ÃÊ ø ‡ÊÈÄ‹Ê–‚¡ÊŸÈflÿZ ø⁄UáÊ¢ ÷flÊãÿÊ— SÃê÷Ê Á„USÿfl Áfl÷ÊÁÃ ‡ÊÈ÷˝◊˜H 78H

Devi Bhavån∂ís fair neck is slightly lowered to see thefallen dead enemies on the ground. Her fair beautiful kneedown leg looks like the pillar of snow.‡ÊÈÄ‹¢ ¬˝flÊÃÒ⁄UÁŸ‹Ê¬◊¢ Ã ‚¢ˇÊÊÁ÷Ã¢ ÷Ê‚È⁄UÃÊÿŒÊ÷◊˜–flÊÃËfl flÊ‚Ê L§Áø⁄UÊÁáÊ ◊äÿ ⁄UÊ¡ÁãÃ Ã˘XÔUÊÁŸ ‡ÊÁ‡Ê¬˝÷flH 79H

Being flown by the wind your air-thin white clothes


flutter like the water-filled clouds. Underneath that clothingyour beautiful limbs shine like moon light.©UŒËáÊ¸»§Ÿ— ¬ÿ‚SÃ⁄UXÔ— ˇÊË⁄UÊÁéœ◊äÿ SÃŸ ∞∑§ ∞·—–àfl¢ ŒÈÌŸ⁄UËˇÿÊÁ‚ ÿŒXÔU∑§ÊãÃÁSÃfl·ÊÁˇÊ ◊ÊÃ— ¬˝ÁÃ„UãÿÃ ◊H 80H

O Mother, your breast looks like the raised up foamymilk-wave of the milky ocean. I am unable to see yourface as my eyes are blinded by your body-brilliance.‚ŸÊÃŸË ŒÁfl Á‡ÊflSÿ ¬ÍflZ fl¬ÈÁSàflŒ¢ œÊ⁄Uÿ‚ ÿÈflàÿÊ—–ÃÈèÿ¢ Ÿ◊SÃÈèÿ◊ŸÊÁŒ◊ÊÃ— ‚ÊÒêÿÊ ÷flÊê’ ¬˝áÊÃ·È ÷Ë◊H 81H

O Devi, you are the Goddess Eternal. Your existencecomes prior to that of ›iva. Even then you take the formof a maiden. O beginningless Mother, I bow to you againand again. O Terrible One, be pleased on those who seekrefuse in you.©UÁg‡ÿ ÷ÍÁ◊¢ º˝È◊⁄UÊÁ¡ŸË‹Ê¢ ‡ÊÒ‹ÊãÃ⁄UÊ‹·È ◊„Uà‚È ŒÎ‡ÿÊ◊˜–∑§ÊL§áÿ◊ƒÿÊ— ¬˝‚ÎÃ— ∑§⁄USÃ ŒŒÊÁ‚ L§º˝Êáÿ÷ÿ¢ ¬˝¡ÊŸÊ◊˜H 82H

O Merciful Goddess, your benevolent hand is seenspread over the tree-green land below, surrounded by thehigh mountains. O Rudråƒ∂, by this hand of yours, youbestow fearlessness on your devotees.Ãà‚¢ôÊÿÊ Ã ∑§⁄U¬À‹flSÿ Ã◊Ê ÁflœÍÃ¢ ÷ÈÁfl ÷Ê⁄UÃÊŸÊ◊˜–⁄UÄÃSÿ ◊ÉÊÊ Ÿ÷‚Ê˘¬œÍÃÊ •ÁøãàÿflËÿÊ¸Á‚ ‡ÊÈ÷ÊÁ‚ ‚ÊÒêÿÊH 83H

By the gesture of your leafy hands the long lingeringdarkness of the people of Bharat has receded. Bloodyclouds have disappeared from the sky. O Mother, yourpower cannot be comprehended. You are auspicious andgentle.‚ÊÒêÿ¢ fl¬ÈSÃ Á„U◊fláÊ¸◊ÊÿZ ‚ÊÒêÿ¢ ÷flÊãÿÊ flŒŸ¢ s Ô‰ŒÊ⁄U◊˜–‡ÊÈÄ‹Êê’⁄UÊ¢ ÿÊÒflŸ‡ÊÈ÷˝∑§ÊÁãÃ¢ SŸ„UÊº˝¸ŸòÊÊ¢ ’Á‹ŸË¥ Ÿ◊ÊÁ◊H 84H

O Bhawån∂, your snowy fair and gentle body is veryattractive and charming. Your face looks generous and

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beautiful. I bow to you who wear white clothes. You arefull of youthful grace, have merciful looks and possess greatphysical strength.Ÿ⁄UÊÁSÕ◊Ê‹Ê ŸÎ∑§¬Ê‹∑§ÊÜøË Äfl ‚Ê ∑§⁄UÊ‹Ë ÊÈÁœÃÊ ø ∑§Ê‹Ë–ŸÇŸÊ ø ÉÊÊ⁄UÊ ÁflflÎÃÊSÿ÷Ë◊Ê ÿSÿÊ Áfl⁄UÊflÒ— ‚„U‚ÊÁàÕÃÊ˘ÁS◊H 85H

O, where has gone that terrible Goddess Kål∂ whosefrightful roaring had made me leap up from my bedsuddenly? She wore a garland of human bones, had a girdleof skulls round her waist, looked fearful and hungry,appearednaked with wide gaping mouth. Where has she gone?⁄UÄÃSÿ ÿÊ˘ÿ¢ fl„UÃË„U Á‚ãœÈ‡¿UÊÿÊ ‡ÊÈ÷ÊÿÊ „U‚ÃËfl ÃÁS◊Ÿ˜–π«˜Uª¢ ¬Á⁄U÷˝Ê◊ÿÁÃ SÃŸãÃË ŸÇŸÊ ‚ÈÉÊÊ⁄UÊ ø Ÿ◊ÊÁ◊ ∑§Ê‹Ë◊˜H 86H

The reflection of that auspicious goddess, falling in thesea of blood; appears to be smiling. Brandishing her swordthat naked terrible Dev∂ moves on the earth. She is makinga deafening roar. I bow to that Dev∂ Kål∂.∑§Ê‹Ë àfl◊flÊÁ‚ ‚ÈÁŸDÔ‰U⁄UÊÁ‚ àfl◊ÛÊ¬ÍáÊÊ¸ ‚ŒÿÊ ø ‚ÊÒêÿÊ–Ÿ◊ÊÁ◊ ⁄UÊÒº˝Ê¢ ÷ÈflŸÊãÃ∑§ÏòÊ ¬˝◊Ê∑È§‹Ê◊fl Ÿ◊ÊÁ◊ ⁄UÊœH 87H

In the form of Kål∂ you are merciless. In the form ofAnnapµurƒå you are merciful and gentle. O Destroyer ofthe world, I bow to your terrible form. In the form of Rådhåyou are full of love. I bow to you.•ŸãÃ‡ÊÄàÿÎÁh◊‡Ê·◊ÍÏÃ ∑§Ê flˇÿÃË◊Ê¢ Ãfl ‚fl¸‡ÊÄÃ–Ã¡Sàfl◊ÃmÁ‹ŸÊ¢ ’‹Üø àfl¢ ∑§Ê◊‹ÊŸÊ◊Á¬ ∑§Ê◊‹ÊÁ‚H 88H

O All-powerful Goddess, your power is unlimited. Youare the power-incarnate. Who can describe your power inwords? Your brilliance is unbearable. You are stronger thanthe strongest and at the same time tenderer than the tenderest.‚ÊÒêÿÊ◊„¢U àflÊ¢ Ám÷È¡Ê¢ Ÿ◊ÊÁ◊ ÁòÊ‡ÊÍÁ‹ŸË¥ à√ÊÊ◊÷ÿ¢ fl„UãÃË◊˜–àflÊ◊ê’ ‚ÊÁflÁòÊ ‡ÊÈ÷ ÁòÊŸòÊ ‡ÊÈÄ‹ÊXÔUflSòÊÊ¢ flÎ·M§…U∑§ÊÁãÃ◊˜H 89H

Bhawån∂ Bhårat∂


I bow to your gentle form having two hands. Bearingtrident in your hand you relieve us of our great fear. OMother, O Såvitr∂, O Auspicious Devi, O Three-eyedGoddess, you have fair body and wear white robe. Youare seated on your Bull. I bow to you in your such form.Œ‡ÊÊÿÈœÊ…KÊ Œ‡ÊÁŒˇflªêÿÊ ¬ÊÃÊÁ‚ ◊ÊÃŒ¸‡Ê’Ê„ÈU⁄UÊÿÊ¸Ÿ˜–‚„Ud„USÃÒL§¬ªÈsÔ ¬ÈòÊÊŸÊS‚ ¡ªŒ˜ÿÊÁŸ⁄UÁøãàÿflËÿÊ¸H 90H

O Mother, you have ten hands possessing ten weapons.You reside in all the ten directions, still you areunapproachable. You are the protector of the noble race.You are the creator of the world. Your power is unthinkable.By thousands of Your hands You hold your children inloving embrace.¬˝∑§Ê‡ÊÿãÃË¥ ª„UŸÊÁŸ ÷Ê‚Ò÷Ë¸◊Ê¢ Öfl‹à¬fl¸Ã◊ÍÁÃ¸◊ª˝U KÊ◊˜–¬‡ÿÊÁ◊ ŒflË¥ Ÿª⁄U·È ‚ÊÒêÿÊ¢ mÊÁ⁄U ÁSÕÃÊ◊Êÿ¸÷Èfl— ‚π«˜UªÊ◊˜H 91H

I see the gentle-faced Goddess, first among all, standingat the city-gates of this land of Aryans. She fills the darkland with a flood of light. She looks frightening and appearslike a hill of light.∑§Á‹¢ ŒÁ◊àflÊ ¡ŸŸË ¬˝¡ÊŸÊ¢ ‚ûflÊÁœ∑§Ê¬àÿ∑È§‹ÒÌfl÷ÊÁÃ–SflÊœËŸflÎûÊËÁŸ ¬ÈŸ‡ø⁄UÁãÃ ¬‡ÿÊÁ◊ ÃÊãÿÊª◊◊Êª¸ªÊÁáÊH 92H

Having defeated the dark Kali-age, the Mother of all,now assuming her fair spiritual essence, shines in her ownsplendour accompanied by her children. I foresee thesepeople following their scriptural path again as they havenow got independence.¬ÈŸ— oÎáÊÊ◊Ë◊◊⁄Uáÿ÷Í◊ÊÒ flŒSÿ ÉÊÊ·¢ NUŒÿÊ◊ÎÃÊà‚◊˜–‚ÈôÊÊÁŸŸÊ◊ÊüÊ◊ªÊ ◊ÈŸËŸÊ¢ ∑È§Àÿfl ¬È¢‚Ê¢ fl„UÁÃ ¬˝¬ÍáÊÊ¸H 93H

I hear again the nectarine chants of the Vedas in thepious forest land. I see the river of humanity flowingtowards the hermitage of ascetics and Munisóthat is,

21

people begin to follow the spiritual path and adopt theprinciples of divine life.‚ŸÊÃŸÊŸ˜ ⁄UˇÊÁÃ œ◊¸◊ÊªÊ¸Ÿ˜ ¬ÈŸ— ‚„UdÊ¢‡ÊÈ∑È§‹Êÿ¸¡ã◊Ê–‹ˇ◊Ë— ¬ÈŸ— ‚Êåÿø‹Ê ÁS◊ÃÊSÿÊ ‚◊ÈÖÖfl‹Ê ⁄UÊ¡ÁÃ ÷Ê⁄UÃ·ÈH 94H

The noble Årya-people, born in the illustrious solarrace, are again set to protect the path of eternal Dharmicprinciples. Again that fair-faced smiling Goddess ofprosperity (Dev∂ Lak¶m∂) comes to settle in Bharat permanently.¬È⁄UÊÃŸË¥ ◊ÊÃ⁄U◊Êª◊ÊŸÊ◊Êªë¿UÃÊÜø SflÈflÃÊÜø ÷ÍÁ◊◊˜–¬˝ÊëÿÊ¢ ¬˝ÃËëÿÊ¢ ¡ªÃÊ˘Áπ‹Sÿ ∑§Ê‹Ê„U‹¢ flª⁄UflÊÜoÎáÊÊÁ◊H 95H

People coming from all over the world join to sing theeulogy of this ancient land which is the origin of the Vedasand ›åstras i.e., scriptures. I hear such an uproar risingin the east as well as in the west.‚h◊¸ª÷¸ÁÃ ◊„UÊfl˝ÃÁÃ SÃÈflÁãÃ ‚ÊÒêÿÊÜø ÷ÿVÔU⁄UËÜø–Œ√ÿÊ— Á¬˝ÿÊ¢ ÷ÍÁ◊◊ŸÊÁŒ‡ÊÄàÿÊSÃËÕ¸SflM§¬áÊ ø ¬Í¡ÿÁãÃH 96H

These people worship Goddess Bhawån∂ Bhårat∂ bothin her gentle as well as terrible form. They sing praise toher as the originator of true Dharma and observer of greatvows. They also worship this pious holy land as the mostfavourite of Goddess Ådi ›akti, the Power Incarnate.Á‡ÊflSÿ ∑§Ê‡ÿÊ¢ ÁŸfl‚ÁãÃ ÿ ∑§ S¬‡Ê¸Ÿ Ã ÃSÿ ÷flÁãÃ ◊ÈÄÃÊ—–Œ√ÿÊSÃÈ ¬ÈáÿŸ ¬ŒÊ¬¸áÊŸ ‚flÊ¸ÿ¸÷ÍÁ◊¡¸ªÃÊ˘Á¬ ∑§Ê‡ÊËH 97H

Those who live in Lord ›ivaís town Kashi, findliberation just by a touch of the Lord. But the whole Bhårata-Bhµumi, the land of the Aryans, has become Kashi for theworld, capable of granting liberation as it has beensanctified by the auspicious descent of the Goddess here.¬˝ËÁÃŒ¸ÿÊ œÒÿ¸◊Œêÿ‡ÊÊÒÿZ üÊhÊ ÁÃÁÃˇÊÊ ÁflÁflœÊ‡ø ÁfllÊ—–•ŸãÃM§¬ àfl◊Á‚ ¬˝‚ËŒ Áø⁄¢U fl‚Êÿ¸ NUÁŒ ÷Ê⁄UÃÊŸÊ◊˜H 98H

O Goddess of innumerable forms, you are love,

Bhawån∂ Bhårat∂


kindness, perseverance, indomitable courage and power,reverence, endurance and various skills in their embodiedform. O Noble Goddess, be pleased and make yourpermanent abode in the heart of Bharatís people.Á‚ãœÍŸ˜ Á„U◊ÊÁº˝Üø ‚È‚ÊÒêÿ÷Ê‚Ê ¬˝∑§Ê‡ÊÿãÃË ‚ÈŒÎ…U¬˝ÁÃDÔUÊ–ÁÃDÔU ¬˝‚ãŸÊ Áø⁄U◊Êÿ¸÷Í◊ÊÒ ◊„UÊ¬˝ÃÊ¬ ¡ªÃÊ Á„UÃÊÿH 99H

O Goddess of scorching brilliance, illuminating theoceans and snowy mountains with your gentle brightness,be pleased over here and settle forever in the land of Bharatfor the welfare of the whole world.

Translated byóHarish Chandra Srivastava❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The J∂va at first remains in a state of ignorance. Heis not conscious of God, but of the multiplicity. He seesmany things around him. On attaining knowledge hebecomes conscious that God dwells in all beings.Suppose a man has a thorn in the sole of his foot. Hegets another thorn and takes out the first one. In otherwords he removes the thorn of Aj¤åna (ignorance) bymeans of the thorn of J¤åna (knowledge).

But on attaining Vij¤åna, he discards both thorns,knowledge and ignorance. Then he talks intimately withGod day and night.

It is no more vision of God.ìHe who has merely heard of milk is ëignorantí. He

who has seen milk has ëknowledgeí. But he who hasdrunk milk and been strengthened by it has attainedëVij¤åna.í

óSri Ramakrishna

Desire for KnowledgeóSwami Akhandananda

Q. Kindly explain, who is the poorest person and whois the wealthiest? Who has died while still alive? What iselixir, and which is the poison which tastes like elixir?Please also explain which animal is a bigger animal thanother animals, and which is the enemy who appears to bea friend ?

Ans. The poorest person is the one who seeks happinessfrom another human being. He is poor indeed, who thinksthat happiness is not hereóit is elsewhere; that there isno happiness now, I will be happy only when such andsuch happens; who feels that he is lacking in somethingand can be happy only when he obtains it. My dear fellow,thousands like you have got such things but they have notbrought happiness. Do you really think that the wealthyare happy?

The Rajas and Maharajas of big States come to meand weep. They have enormous wealthósome here someabroad. But are they happy? All rightódo you think thatthose wives are very beautiful, are happy? No, they arenot happy listen, I will tell you of a local incident whichhappened over twenty years ago. A lady told me thatwhenever her husband awoke at night, he would checkto see whether she was in her bed or not. She was a verybeautiful lady.

Listen to another tale about a beautiful wife. This too,was in Bombay. There was a fabulously rich Se¢ha (aristocrat).When his wife left the house to come and meet me, hewould phone, asking me to tell her to phone as soon as


she reached, and asking me to inform him as soon as sheleft. Now see the problems of having a beautiful wife! So,the person who places his happiness in any other placeapart from his own heart, is a very poor person. He isa beggar.

The richest person is one who stays in Godly company.Such a person never feels lacking in anything. He is happywhether he gets a dry Ro¢∂, or a Ro¢∂ with ghee (clarifiedbutter). He is happy with ordinary clothes as well as withgood ones. The fact is that one who has the treasure ofGod, and Godly men is the truly wealthy person. As forthe rest, those who carry the burden of bundles of notes,and gold, silver, pearls, and diamondsówell they maydeclare themselves supremely happy, but in their heart ofhearts they are extremely troubled by irritation and sorrow,and have no such thing as peace of mind.

The person who has died while still alive is he whohas turned away from God and Godly company. He beingalive is like a living corpse.

Elixir is the nectar of the stories of the Lord, the nectarof singing His glories, for one who desires nothing fromany other. Elixir is that which destroys in us, all worldlydesire, or any expectation from any human being. The LordHimself abides in your home. He is Nitya (eternal), ›uddha(pure), Buddha (all-knowing), Mukta (ever liberated),Brahman, and instead of looking at Him, you consideryourself impoverished! You insult Him, when you gobegging in the world, saying that happiness lies in a car,in a house, in wealth, in a woman, in a son! I know allthese quarrels between Mother and Son, how they standin court on opposite sides, quarrelling over great wealth.There was a Raja of yore. When the law was made todeclare oneís wealth, he declared diamonds worth crores

25

in his daughterís name. Now the Income-tax officerconvinced his son to woo this girl and get married to hersecretly, registering their marriage in the court. For threeor four months the girl kept her secret, then she went awaywith the diamonds. By Godís grace I was in town andthe Raja would come to me, and weep. He could donothing. Now, the situation has been managed somehow.So, the quarrels between daughter and mother, mother andson, brothers, mother-in-law and daughter-in-law, fatherand son, husband and wife continue. I have heard that thesedays there is a flood of divorces in Calcutta. These arethe people who expect happiness from others. They aredestined to remain troubled by some feeling of deprivationor another. The nectar of the world is this, that we neverdesire anything from any other place, time, person, orobject. If you achieve this, consider that you are tastingelixir.

Which is the poison, which tastes like nectar? It is theindulgence in worldly pleasures. It is said in the G∂tå:

Áfl·ÿÁãº˝ÿ‚¢ÿÊªÊlûÊŒª˝˘◊ÎÃÊ¬◊◊˜–(XVIII. 38)

ìThat which is initially pleasurable but becomes aproblem later.î There was a gentleman in Jabalpore, whogot married late in life. He got a wife who was beautifuland co-operative. He indulged so much that within threemonths he got TB. This is over-indulgence, you know!In the beginning, I presume he had great enjoyment, butwhen he got TB, he left his wife at home and came tome. He stayed with me. I had to explain to him that TBwas not his problem. I would make him sit near me atmeal times and sleep in my room. Ultimately, I had toarrange for him to stay at Swargå‹rama. He would bathein the Ga∆gå everyday, roll in the sands and drink the water

Desire for Knowledge


of the Ga∆gå. In six or seven monthís time, he was notonly cured of TB, he also realized how much poison that,which he had considered elixir, contained! We should notwaste our physical strength. We should use it for increasingour intellect and understanding. It is the seed of our body,which gives us a long life, greater mental development,and power to our senses. It also gives us the ability tobe firm in our decision. A personís life becomes completelyuseless without strength. So, we should never waste thebodyís seed.î

ìPeople drink. At first they feel happy, but later it sapstheir vigour, and then they become really pitiable. Theybecome pathetic creatures, totally dependent upon alcohol,and anyone who can provide them with some alcohol. Itis absolutely clear that drink dulls the brain. All intoxicationóincluding the accumulation of great wealth, developinggreat physical strength, being in a seat of poweróall theseappear to be like nectar in the beginning, but ultimatelyturn into poison. Ask those who were once in high places,and hear their laments. The seat of power lasts only a fewmonths, but the lamenting continues even after. So all theseintoxicating factors first appear to be elixir, and then actas poison.î

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

All the sins of the body fly away if one chants thename of God and sings His glories. The birds of sin dwellin the tree of the body singing the name of God is likeclapping your hands. As, at a clap of the hands the birdsin the tree fly away, so do our sins disappear at thechanting of Godís name and glories.

Love AllóProf. Sudesh Gogia

Donít live in external worldExternal arthmetic of life will not workYour wife becomes jealousIf youíre laughing with othersItís sheer stupidity!

If your wife becomes friendly with another,Donít ever become aggressiveLove sources of both will die!Husband forgets how to loveWife forgets how to liveëSpringsí of love for both of them will go dry!If both love others, both will love more each other!

You shower love to othersYou still have the same love, may be even more!Your love starts flowing, expandingDonít ever make it dormant, stagnant either.

Loveís like a ëspringíYou draw water everydayMore and more water starts flowingThe more you draw, spring of love will get more!

Donít ever kill loveThatís why love has become rare commodity in the world


Today world has become barren;Killed every aspect of lifeDestroyed everything valuable!

Love bindsLove rejuvenatesLove retards agingLove makes you full of lifeLove gives you life-juices to share!

Hatred kills loveJealousy kills lovePossessiveness kills loveBe non-jealousShed hatrednessIf you want great love to happen!If you want life to growIf you want multidimensionality in lifeIf you want freedom, give freedom to others.....In freedom only thereís expansion and growth!

Loveís an inner-energy, poise, ecstasy and joyIt grows by sharingBut dies by not sharing!

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The Realisation of Oneness in the SpiritóSwami Krishnananda

One must go beyond all that causes duality, even theintellect, and take resort in the transcendent silence. ìOneshould not play too much upon words, for it is mereweariness of speech.î ìThe Bråhmaƒa should knowingHim, renounce learning, and stand childlike and silent.îThe intellect is the seat of egoism, and the highest learningis only Aparå Vidyå, not above the phenomena of nature.The intellect has no light of its own, independent of theSelf, any more than the moon has any light other than thatof the sun. Consciousness gets diffused through thedistractive intellect and creates the perception of multiplicity.ìDismissing all other words, He alone is to be meditatedupon and known, the bridge to Immortality.î

Further, it is erroneous on the part of an individual totake seriously the many forms of perception. These formsfloat in Truth even as bubbles in the ocean. They cannotexist apart from the ocean of Truth. There is a beautifulenunciation in the Chåndogya Upani¶ad as to how thedesire of the perfected soul gives rise to whatever it wants.ìWhatever end he is desirous of attaining, whatever desirehe desires, merely out of his will it arises. Possessed ofit he gloriesî (VIII. 2. 10). The names and forms of theworld are the effects of the piled up desire-impressions ofall the manifested and the unmanifested individuals thatinhabit it. Since destruction of all desires brings aboutdestruction of all forms in the state of Self-realisation, theforms are unreal, being dependent on the desire-impulses


of the collective perceiving consciousness. It is idle to bepleased with the business of life, however charming it mayappear to the deluded individual. The misery of humanityis rooted in the ignorance of Truth, and true civilisation,culture or renaissance of any kind meant for the bettermentof man cannot lose sight of the fact that no perennial peaceis going to reign over the earth as long as the minds ofmen are caught in the whirlpool of attraction to themultifarious and steeped in the ignorance of the Realitywhich is common to all. There is no purpose in art orscience, in cleverness of intellect or skill in any branch ofknowledge, if its dance is only within the prison-house ofthe physical consciousness. Even the highest psychicachievement is not outside the range of relativity, andpsychology is as good as physical science in the face ofspiritual knowledge. The mightiest feat falls short of thetrue, and the pride of human intelligence is humiliated whenthe Upani¶ads say that the Absolute eludes all understandingand the mind turns back from it, unable to reach it. Thehuman being has not explored even the mental region,which is so vast that it mocks at the futile efforts of theselfish individual to bring it under his control. The deceivedsoul fears death of its body, death of what it considers asdear. It loves objects which do not promise real satisfaction.It is true culture which aims at grasping the supreme Truth,no matter how much of the world is to be sacrificed inits pursuit. Every bit of gain in the realm of Truth involvesa lossóif at all it is a lossóin the world of experience.The dream-objects have to vanish if waking experience isto be had. The glorious life is to dawn upon earth themoment individuals begin to live in the consciousness ofthe basic substratum of the Infinite Reality which is notonly metaphysical but also metapsychical. The Upani¶ad

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declares that for them who depart hence without havingrealised the Truth, the Åtman of all, there is no freedomin all the worlds, they are heteronomous, pitiable, and theywander in perishable lands. Every true civilisation, if it isnot meant to deceive itself, has to gird up its loins for Self-realisation. The spiritual aspirants are not, as it is commonlysupposed, some queer type of people who have strayedaway from the general intelligent humanity. On the otherhand, they are the cream of the whole of mankind. Thevalue of a person is nothing if he does not aspire for therealisation of the Eternal Good, the Good not merely ofthis or that class of men, but of the entire universe. Allare here so that they may perfect themselves absolutely,for which men are endowed with intelligence, and withoutwhich their intelligence has no substance in it. Perfectionis Absolute-Experience, Brahma-Anubhava, the Consciousnessof Reality.

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The Realisation of Oneness in the Spirit

First realize God, then think of the creation and otherthings. Vålm∂ki was given the name of Råma to repeatas his Mantra, but was told at first to repeat ëMaråí. ëMaímeans God and ëRåí the world. First God and then theworld. If you know one you know all. If you put fiftyzeros after one, you have a large sum; but erase the oneand nothing remains. It is the one that makes the many.First one, then many. First God then His creatures andthe world.

óThe Gospel of Sri Ramakrishna

KarmayogaóJ. P. Vaswani

What are the main teachings of Karmayoga?1. Plunge yourself into selfless work. Do your duty,

and a little more! Work for the welfare of others. Selfishwork retards spiritual growth; selfless work elevates youto lofty heights of true joy and peace.

2. Selflessness grows, but gradually! Work patientlyand ceaselessly; bear in mind the splendid examples of thegreat Karmayog∂s.

3. Grow in the virtues of love and compassion. Putothers before yourself.

4. Dedicate your work to the Lord. Let your workbecome a form of worship.

5. Develop the spirit of detachment, non-attachment towork and the results of work. Do not be swayed by successand failure, praise and blame. Do not expect rewards; offeryour work to the Lord in the spirit of Yaj¤a or sacrifice.

6. One important function of selfless work is that itmakes possible the purification of the mind.

7. Be calm and unattached. Act with wisdom andunderstanding, so that you may acquire ëskill in actioní.

8. The motive with which you act is the most importantaspect of Karmayoga. Karmayoga is performed for thesake of God alone, with the sole aim of realizing God.Name, fame, philanthropy, social reform, power, releasefrom sinóall these, when desired as results, detract fromKarmayoga. If the motive is pure and selfless, it isKarmayoga. If the motive is impure, it is not.

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What are the qualities of a Karmayog∂ ?1. He should be absolutely free from lust, greed, wrath

and selfishness.2. He should be detached and desireless.3. He should be humble, free from pride and vanity.4. He should be pure, simple and sweet in his

expressions.5. He should have a loving and sociable nature.6. He should be flexible and adaptable by nature.7. He should rejoice in the welfare of others.8. He should exercise self-control over his emotions,

actions, his palate, his speech, and his senses.9. He should lead a life of simplicity.

10. He should work to maintain his body as a templeof the Lord: he should have a sound, strong, and healthybody, for in it dwells his eternal Åtman.

11. He should be dispassionate, not swayed by sensualattachments.

12. He must possess equanimity, a balanced mind.Insult, injury, disrespect, and dishonour should not affecthim. Respect, honour, praise, and power must not tempthim.

13. He is a man of kindness, courtesy, and love. Allthat he does, he does with pure devotion and love of theLord. For him Lokasa∆graha is a form of worship.

He must conquer the following weaknesses which willhinder his progress:

1. Ego and irritability2. Self-assertive nature3. Fault-finding with others4. Idle gossip and vain arguments5. Half-hearted efforts, and6. Procrastination.

Karmayoga


A true Karmayog∂ should see the good in all people,while at the same time, ignoring their weaknesses. Onlythen will he be worthy of calling himself a true devoteeof the Lord. When it is properly understood and practised,Karmayoga can give the aspirant rapid progress on the pathof self-realisation.

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Whining or self-pity is of no use at all. ìI am toowretched, worthless, vile and weak; I cannot do anythingby myself.î These are the words of the namby-pamby,the do-nothing imbeciles. Can anything be done by suchpeople? Strive hard, be wide awake and push on. Onlythen will success come. Will the road come to an endif you merely sit and think, ìOh! the road is long anddifficultî? Get up, start walking, and as you proceed theroad will grow shorter. Courage, strength, hope, unexpectedhelp, will come. The path will gradually become easyand straight, and, in no time, you will reach the goal.Oh! the joy of the fulfilment!

óSwami Virajananda

As the tiger devours other animals, so does the ëtigeríof zeal for the Lord eat up lust, anger, and the otherpassions. Once this zeal grows in the heart, lust and theother passions disappear. The Gop∂s of Vrindavan hadthat state of mind because of their zeal for Kæ¶ƒa.

›aktióthe Embodimentof Universal Energy

óDr. Radhanath Behera

›akti, as the Hindus view, has been the active sourceof all creation. She is the embodiment of motherhood orPrakæti or Nature. Puru¶a is viewed as Her inert malecounterpart. Puru¶a is the ›iva or ›ava, lifeless corpse.When it is joined with the ›akti, all creation takes placein the whole universe.

This ›akti, the all encompassing energy is worshippedin different modes and in different namesóKål∂, Durgå,Pårvat∂, to mention a few. Legends grow around each form,the common basis being the universal energy, Kål∂ appearsto Her devotees in two contradictory facesóone as theterrible, devoid of sympathy, cruel on the face and the sametime a messenger of a benevolence. Here She is recognizedas life eternal.

Kål∂, at Dak¶iƒe‹wara, near Kolkata has been thesource of infinite beatitude and full of motherly love andsympathy. She is the epitome of Godhead consecreted ina basalt image and worshipped at Her loving feet bycountless devotees rallying round Her with adoring spiritseeking everything from personal gratification to eternalbliss.

Mother Kål∂ is one of the original forms representingthe Absolute, an intermediary between the mortal humansand the mysterious Godhead, between the finite andinfinite, between the tangible and the abstract. She isconceived as both immanent and transcendent, giver of


birth and destroyer of life. In one form She is portrayedin dark colour with tongue lolling out of the mouth, severedskulls dangling from the neck as a necklace, brandishinga sword soaked in bloodóall these combined to projectHer as the terrible Goddess of destruction. But there isanother label foisted on Her as the Goddess of sweetness,all loving, caring and affectionate Mother of the Universe.The worshipper is awe-struck with his conception aboutthe Deity of his adoration. If she is love personified, whatpurpose the other that of the terrible Deity serves? Shesymbolizes Creations; success, he would rub his faceagainst the ground, crying loudly to manifest Herself.

The boyís erratic behaviour alarmed the owner of thetemple who noticed that the priestís functions were not onlyunexpected, but shocking to sensibility. He was stunnedto find that the priest dared to touch and feel life in theidol by his own hand. Put the garland of flowers not onthe statue but on his own neck, and all such irreverentactivities that hastened people around to decry him as amad man. Even a marriage was solemnized to distract himfrom his frantic pursuits.

Great lives have their own ideal and mission in life.They would pursue it fervently even though the wholehumanity stands opposing these ideals and treating themin a hostile manner. They perish in process or emergetriumphant to be venerated by humanity. The priest pursuedone, the four paths which the human nature is divided into,namely, the Bhakti, the Karma and the J¤åna, the devotional,the active and the intellectual respectively. He followed theeasiest which was conducive to his delicate frame anduntutored mind. For him pure love and pure knowledgewas one and the same. Pure love unites the lover andBeloved into an inseparable union. To find Him, we only

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have to pursue with high degree of purity.Mother Kål∂, we have viewed her to be a bundle of

apparent contradictionógood and evil, hope and despair,light and darkness. Her raised sword terrorizes the ignorantand with the power of chopping off his neck; to theenlightened, the sword eliminates all evils blocking the roadto his spiritual progress.

Back to the boy priest, whom this divine madness hadseized, once for all decided to put an end to this hypnoticpursuit. In a bid to end his futile life, he snatched the swordof the Goddess Kål∂ and was about to kill himself, whensome strange hand dissuaded him. He saw the greatGoddess manifesting herself all effulgence and glory. Thepriest could not bear the blinding vision and slipped intothen does Her image of the destroyer of every organismsuit Her? If She is pleased with a few flowers offered atHer feet, and all sacrificing life of devotees, is it notmisplaced to paint Her in a most horrific appearance? Greatworshippers in the past reconciled the two contradictingviolent conceptsóshe symbolizes both the terrible weaponthat She wields to the peace and harmony of all existence.The sword stands for the victory of spirit over body, theeternal over the temporal, mind over matter. We are allthe living images of the pervading spirit manifested in thegross body. The body perishes but the subtle spirit lingersin freedom and returns to the source. She is viewed torepresent only a part of Her Divine play through Måyå,the apparent form and not Her real potential. She manifestsat once as One and Many, the frightful divinity as wellas the sympathetic Mother. She is a mystery and amanifestation as well.

Kål∂, the Divine guide, is the source of inspiration andthe symbol of hope for all. Her devotees, She has inspired

›aktióthe Embodiment of Universal Energy


scores of worshippers who laid down every time everythingincluding their lives at Her lotus feet. They have trustedHer, disclosed their deepest secrets into Her, played hideand seek with Her, danced and wept before Her.

But there was one soul, whoís exceptional to adore HerDivinity and Motherhood. Though appointed a full timepriest for Her temple services, he was not easily given tobelieve Her existence, unless he himself tested it. It washis deep yearning to verify if the Mother was a reality,or a mere figment of human imagination, or simply poetryfor the sheer amusement of human mind. He would prayto Her with intense devotion of very deep dimension forrevealing Her real form and dispel all doubts rising againstHer Oneness.

The young priest has cherished one thought to touchHer, feel Her and realize Her. No sacrifice seemed toogreat to achieve this goal. With this thought uppermost inmind, he would often behave in an insane mannerólaughing and weeping, talk to himself, lamenting as thedarkness approaches that a futile day had gone by withoutunconsciousness. When he came back to the relative planefrom the state of divine bliss, he was a changed manóthe apprentice-priest Gadådhara to the future saint ›r∂Råmakæ¶ƒa. He is now a wise man shorn of the initialdoubts and filled with ecstatic joyousness. It was a greatbut painless transformation, from pupa to an exotic butterflyhovering daintily over flowers in his new-found garden ofparadise.

›r∂ Råmakæ¶ƒa, needless to say, was out to share hisexperience among those who cared to listen as Buddha didafter his enlightenment almost two and half millennia ago.He spoke plain language to instil faith in men who havelost faith in this dark age of Kali Yuga, the age of despair

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and disbelief. He spread the message of the divine Mother,always saying that it was Kali who spoke through him.He was a mere machine functioning at the bid of themechanic Kål∂, the Mother deity; She is more close to herchildren, like a human mother. She would appear, as ›r∂Råmakæ¶ƒa confirmed, if our prayers are genuine, motivelessand pure; She would take us all into Her loving arms. Thedormant spirit of Gadådhara emerged as ›r∂ Råmakæ¶ƒa,due to his intense faith in the Mother, the source of alllove for anyone who prayed for it.

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›aktióthe Embodiment of Universal Energy

The saying goes that if you enjoy the truth. You willno longer be able to enjoy worldly pleasures. Enjoyworldly pleasures and Truth will elude your grasp.

óSwami Rama Tirtha

Short-sighted people of the world are the realrenunciants, not I. I left only a few paltry dollars andtemporary pleasures to gain an empire of endless bliss,and the greatest prize of allóGod.

óNagendranath Bhaduri

The first signs of response that god gives to you asyou seek Him sincerely are peace, light, or the soundof Aum or you feel a great joy in your heart.

óParamahansa Yogananda

Read and Digest

1. Speak always the truth in sweet words and notoffensive to anyone.

2. Deal with all in a way not disagreeable to them.3. Behave with all as agreeable to us.4. Always try to lead a honest life.5. Human lifeóa rare blessing is only for God-

realization.6. Self-control, good conduct, non-violence and hard

working is service to the body.7. Be one with God and nothing can harm you.8. Every situation offers a means to cultivate the very

qualities that will help you to succeed in your search forGod.

9. Love knows no fear. Love knows no want. Lovefor reward or service of any kind was the beggarís religion.

10. So long as there is selfishness in the heart, so longis love of God impossible.

11. There is no delay in realizing God. Delay is indeveloping ardent longing for God.

12. Internal and external silence is the best means forGod-realization.

13. Renunciation of Desires leads to Peace.❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

An Honest Poor Boy

There was a poor boy. In his family there were twoother membersóhis mother and his younger sister. Hissister was ill. He was going to his uncle to inform himthat his sister needed the doctorís treatment. On the wayhe found a purse containing one hundred and twentyrupees.

The boy was very honest. He determined that he woulddiscover the owner of the purse and would hand over hispurse to him. He told this incident to his mother and said,ìMother! The gentleman, who lost this purse, must beworried because it contains money. If we have this money,weíll incur a deadly sin and God will be displeased withus. But the problem is how to find out the owner of thismoney. Please tell me how I should discover him.î

His mother was also very honest. Having listened toher son, she was very much pleased. She said, ìMy son!May God make your resolve firm and may you be blessed!If the news is published in a newspaper, the owner of themoney will come and take his purse back.î

The boy went to a printing press where the newspaperwas published. The owner of the newspaper published thenews, seeing the honesty of the boy. The advertisementwasóëI found a purse containing one hundred and twentyrupees. The owner is requested to take the money bycoming to such and such place, after giving proof.í Havingread the advertisement, the owner of the purse came thereand he was wonderstruck to see that the boy, in spite ofhis poverty, was honest.


The owner of the purse said, ìHe who, in spite of beingpoor, is not tempted to be greedy for money, is really honestand praiseworthy. In fact only poor people are so honest.The rich people, in spite of having enough money, out ofgreed for money, become dishonest. You are blessed thatyou, having faith in God, remained firm in your resolveof truth.î Having said so, that gentleman gave that moneyinsistingly to the boy for the medical treatment andmedicines for his younger sister and employed the boyunder him. The boy in future, because of his honesty,became a reputed and rich businessman.

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If your longing for God, if your desire for meetingthe Lord is as keen, as intense, as that of an unfaithfulwife longing to secretly meet her lover, if your longingfor God is like that of a miser constantly thinking ofways and means to accumulate more wealth, if yourlonging for God is like the longing of a sensuous personhankering day and night after sense-enjoyments ofvarious kinds, then surely you will attain God-experience,you will attain God, you will come face to face withthe Supreme Being.

óSwami Chidananda

Ode to Lord Ve∆ka¢e‹aóC. N. Srinivasa Rao

∑§ÀÿÊáÊÊjÈÃªÊòÊÊÿ ∑§ÊÁ◊ÃÊÕ¸¬˝ŒÊÁÿŸ–üÊË◊mVÔU≈UŸÊÕÿ üÊËÁŸflÊ‚Êÿ Ã Ÿ◊—H

ìOh! ›r∂nivåsa, Lord of Ve∆ka¢agiri, having auspiciousmarvellous body, and bestower of our desires, I bow toyou.î

This is a ›loka on ›r∂ ›r∂nivåsa of seven hills (Tirumala-Tirupati). The Supreme Lord ›r∂man Nåråyaƒaís incarnationor countless. ›r∂ ›r∂nivåsa of seven hills is one amongthem.

This ›loka says that ›r∂ ›r∂nivåsa (The Supreme Lord)has auspicious marvellous body (∑§ÀÿÊáÊ •jÈÃ ªÊòÊ).

As far as the Supreme Lord is concerned, His Avatåras(Manifestations), His creation, sustenance, Annihilation(Sæ¶¢i, Stithi, Laya), His omnipresence, omniscience,omnipotence, His L∂lås (Divine plays), Karuƒå (Mercy),Saulabhaya (easy accessibility), Sau‹∂lya (excellent characterand disposition), generosityóeach and everything of Himare auspicious and marvellous.

But I want to concentrate only with His marvellous,wonderful body (•jÈÃ ªÊòÊ Œ„U). What is marvellous aboutthe Body of that Supreme Lord? We can find the answerin almost in all our Hindu scriptures. Let us go throughsome selected texts.›r∂mad Mahåbhårataó

This Itihåsa is revered by Hindus. Let me choose twoGems from this most sacred textó(1) Bhagavadg∂tå,(2) Vi¶ƒu-Sahasranåmastotram.


(1) Bhagavadg∂tåóLet us have a glimpse of eleventh chapter which

presents the universal formóVi‹warµupa (Áfl‡flM§¬) of ›r∂Kæ¶ƒa (the Supreme Lord) from ›loka 15 to 24.

Arjuna tells Kæ¶ƒa (Looking at the Vi‹warµupa of theLord Kæ¶ƒa who gave special eyes to see that)ó

ìI behold you with numerous arms, bellies, mouths andeyes and having innumerable forms extended on all sides.I see neither your beginning nor middle, nor even yourend, manifested as you are in the form of the Universe.î

•Ÿ∑§’Ê„ÍUŒ⁄UflÄòÊŸòÊ¢ ¬‡ÿÊÁ◊ àflÊ¢ ‚fl¸ÃÊ˘ŸãÃM§¬◊˜–ŸÊãÃ¢ Ÿ ◊äÿ¢ Ÿ ¬ÈŸSÃflÊÁŒ¢ ¬‡ÿÊÁ◊ Áfl‡fl‡fl⁄U Áfl‡flM§¬H

(G∂tå XI. 16)Arjuna tells ›r∂ Kæ¶ƒa, I am seeing this marvellous and

awful form of yoursóëŒÎ¶ÔUÊjÈÃ¢ M§¬◊Èª˝◊˜” (XI. 20).2. ›r∂ Vi¶ƒu-Sahasranåmastotramó

›r∂ Bh∂¶ma while adoring the Supreme Lord ›r∂ Kæ¶ƒawith thousand names (attributes) we find many namesconnected with Lordís “•jÈÃ ªÊòÊ/Œ„U” (marvellous body). Letme pick up some names.•ÁŸŒ‡ÿfl¬È— = We cannot define His body fully ›loka 32•¬◊ÿ— = He is immeasurable ›loka 19‚„Ud◊ÍœÊ¸ = He is thousand headed ›loka 37‚„UdÊˇÊ— = He has thousand eyes ›loka 37‚„Ud¬ÊÃ˜ = He is thousand footed ›loka 37(Thousand should be taken as numberless i. e; infinite.)Áfl÷È— = Who takes different forms ›loka 39ŸÒ∑§M§¬— = His forms are many ›loka 42

We find marvellous (•jÈÃ) as the 895th auspicious nameof Supreme Lord in Sahasranåma of ›r∂ Bh∂¶ma.›r∂mad Bhågavata Mahåpuråƒaó

›r∂ Veda Vyåsa who gave us Mahåbhårata (an

45

Itihåsa), gave us a Mahåpuråƒa also i.e., ›r∂mad Bhågavata.Vivid pictures of marvellous body of the Supreme Lordis outlined in many places in this magnificent Divinetext which outpours devotion (Bhakti) throughout. Let ustaste some of them.

Lord Narasi≈ha took wonderful body says ›r∂madBhågavataóìIn order to substantiate the utterance of Hisservant (Prahlåda) and His presence in all objects, the Lord(Narasi≈ha) appeared in the pillar of the court assuminga very wonderful form (•àÿjÈÃ M§¬◊˜) which was neither abeast nor of a human being.î

‚àÿ¢ ÁflœÊÃÈ¢ ÁŸ¡÷Îàÿ÷ÊÁ·Ã¢√ÿÊÁ#¢ ø ÷ÍÃcflÁπ‹·È øÊà◊Ÿ—–

•ŒÎ‡ÿÃÊàÿjÈÃM§¬◊Èm„UŸ˜SÃê÷ ‚÷ÊÿÊ¢ Ÿ ◊Îª¢ Ÿ ◊ÊŸÈ·◊˜H

(Bhågavata VII. 8. 18)Prahlåda hails ›r∂ Narasi≈haóìHail to You, the

Almighty and high souled Hari, the inner Controller, theAbsolute, the Supreme Spirit appearing in the form of awonderful Lion (•jÈÃ Á‚¢„U).

Ÿ◊Ê ÷ªflÃ ÃÈèÿ¢ ¬ÈL§·Êÿ ◊„UÊà◊Ÿ–„U⁄Uÿ˘jÈÃÁ‚¢„UÊÿ ’˝rÊÔáÊ ¬⁄U◊Êà◊ŸH

(Bhågavata VII. 10. 10)Manifestation of ›r∂ Kæ¶ƒa is given as follows in ›r∂mad

BhågavataóìVasudeva beheld that wonderful boy (•jÈÃ¢’Ê‹¢) with lotus like eyes, endowed with four arms, wieldinguplifted weapons such as a conch, a mace and discus,bearing on His bosom the mark of ›r∂vatsa, clad in yellowsilk, possessing charm of a cloud laden with moisture, withKaustubha gem shining at His diadem and earrings studdedwith precious catís-eyes and highly resplendent with anequisite girdle armlets and bangles etc.

Ode to Lord Ve∆ka¢e‹a


Ã◊jÈÃ¢ ’Ê‹∑§◊ê’È¡ˇÊáÊ¢øÃÈ÷È¸¡¢ ‡Ê¢πªŒÊÿ¸ÈŒÊÿÈœ◊˜–

üÊËflà‚‹ˇ◊¢ ª‹‡ÊÊÁ÷∑§ÊÒSÃÈ÷–¬ËÃÊê’⁄¢U ‚Êãº˝¬ÿÊŒ‚ÊÒ÷ª◊˜H

◊„UÊ„¸UflÒŒÍÿ¸¸Á∑§⁄UË≈U∑È§á«U‹-Áàfl·Ê ¬Á⁄UcflÄÃ‚„Ud∑È§ãÃ‹◊˜–

©UgÊ◊∑§ÊÜëÿXÔUŒ∑§VÔU§áÊÊÁŒÁ÷-Ìfl⁄UÊø◊ÊŸ¢ fl‚ÈŒfl ∞ˇÊÃH

(Bhågavata X. 3. 9-10)A ›loka says that the body of Lord is like a pure crystal

full of knowledge and joy (J¤åna Ånandamaya≈ deha≈nirmala≈ sphatica åkætim.Puru¶a Sµuktaó

Puru¶a Sµukta is contained in §Rg and Yajurveda. Thebody (Œ„U ) of Lord is given in it. It contains 16 ›lokaswhich is chanted during daily Pµujå in temples and houses.

Puru¶a Sµukta says that Puru¶a (The Supreme Lord)is having countless heads, countless eyes and countless feet:

‚„Ud‡ÊË·Ê¸ ¬ÈL§·—– ‚„UdÊˇÊ— ‚„Ud¬ÊÃ˜HAs already told not only His (The Supreme Lords) body

is wonderful / marvellous, everything of Him and aboutHim is wonderful, marvellous and beyond our imagination.

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Blessedness, eternal peace arising from perfect freedom,is the highest conception of religion, underlying all theideas of God in Vedåntaóabsolutely free Existence, notbound by anything, no change, no nature, nothing thatcan produce a change in Him. This same freedom is inyou and in me and is the only real freedom.

óTeachings of Swami Vivekananda

Quest for LightóR. P. Dwivedi

Thou art the Light of all lights, O Lord!And Thy supreme radiance and splendourShines though the sun, the moon and the starsAnd fills all conceivable quarters of the three worlds.

May the flame of Thy all-embracing loveGive light to the little lamp of my life;And may it radiate my entire beingWith the grandeur of Thy divine radiance.

May Thy luminous light dispel all darkness,And kindle in my heart the fervour of Thy love,And may the eternal light of Thy joy stir my soulWith love, sympathy and kindness for all.

Pray, fill my life with infinite radiance,And drive away all lifeís encircling gloom;Erase from my heart all ego and attachmentAnd yearning for material, momentary pleasures.

Pray, grant that the inmost sanctuary of my beingBe aflame with spiritual light and benign bliss.May the effulgence of Thy eternal and infinite gloryEnrich my conscience and enlighten my inner self.

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Distinction betweenJ∂va and the Supreme

Vi‹wåvasu then said, ëThou hast, O foremost ofBråhmaƒas, said that J∂va-soul is indestructible and trulyundistinguished from the Supreme Soul. This, however, isdifficult to understand. It behoveth thee to once morediscourse on this topic to me. I have heard discourses onthis subject from Jaig∂¶avya, Aista, Devala, the regeneratesage Parå‹ara, the intelligent Var¶agaƒya, Bhægu, Pa¤ca‹ikhaKapila, ›uka, Gautama, Ar¶tisena, the high-souled Garga,Nårada, Asuri, the intelligent Paulastya, Sanatkumåra, thehigh-souled ›ukra, and my sire Ka‹yapa. Subsequently Iheard the discourses of Rudra and the intelligent Vi‹warµupa,of several of the deities, of the Pitæs, and the Daityas. Ihave acquired all that they say, for they generally discoursethat eternal object of all knowledge. I desire, however, tohear what thou mayst say on those topics with the aid ofthy intelligence. Thou art the foremost of all persons, anda learned lecturer on the scriptures, and endued with greatintelligence. There is nothing that is unknown to thee. Thouart an ocean of the ›rutis, as described, O Bråhmaƒa, inthe world of both the deities and Pitæs. The great §R¶isresiding in the region of Brahmå say that Åditya himself,the eternal lord of all luminaries, is thy preceptor (in thematter of this branch of knowledge). O Yåj¤avalkya, thouhast obtained the entire science, O Bråhmaƒa, of theSå∆khyas, as also the scriptures of the Yogins in particular.Without doubt, thou art enlightened, fully conversant withthe mobile immobile universe. I desire to hear thee

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discourse on that knowledge, which may be likened toclarified butter endued with solid grains.í

Yåj¤avalkya said, ëThou art, O foremost of Gandharvas,competent to comprehend every knowledge. As, however,thou askest me do thou hear me then discourse to theeaccording as I myself have obtained it from my preceptor.Prakæti, which is unintelligent, is apprehended by J∂va.J∂va, however, cannot be apprehended by Prakæti, OGandharva. In consequence of J∂va being reflected inPrakæti, the latter is called Pradhåna by Så∆khyas andYogins conversant with the original principles as indicatedin the ›rutis. O sinless one, the other, beholding, beholdsthe twenty-fourth (Prakæti) and the twenty-fifth (Soul); notbeholding, it beholds the twenty-sixth. The twenty-fifththinks that there is nothing higher than ifself. In reality,however, though beholding, it does not behold that (viz.,the twenty-sixth) which beholds it. Men possessed ofwisdom should never accept the twenty-fourth (viz., Prakæti,which is unintelligent or inert) as identifiable with thetwenty-fifth or the Soul which has a real and independentexistence. The fish live in water. It goes thither impelledby its own nature. As the fish, though living in the water,is to be regarded as separate from it, after the same manneris the twenty-fifth to be apprehended (i.e., though thetwenty-fifth exists in a state of contact with the twenty-fourth or Prakæti, it is, however, in its real nature, separatefrom and independent of Prakæti. When overwhelmed withthe consciousness of meum or self, and when unable tounderstand its identity with the twenty-sixth, in fact, inconsequence of the illusion that invests it, of its co-existencewith Prakæti, and of its own manner of thinking, the J∂va-soul always skins down, but when freed from suchconsciousness it goes upwards. When the J∂va-soul succeeds

Distinction between J∂va and the Supreme


in apprehending that it is one, and Prakæti with which itresides is another, then only does it, O regenerate one,succeed in beholding the Supreme Soul and attaining tothe condition of Oneness with the universe. The Supremeis one, O king, and the twenty-fifth (or J∂va-soul) is another.In consequence, however, of the Supreme overlying theJ∂va-soul the wise regard both to be one and the same.For these reasons, Yogins, and followers of the Så∆khyasystem of philosophy, terrified by the birth and death,blessed with sight of the twenty-sixth, pure in body andmind, and devoted to the Supreme Soul, and do notwelcome the J∂va-soul as indestructible. When one beholdsthe Supreme Soul and losing all consciousness of individualitybecomes identified with the Supreme, one than becomesomniscient, and possessed of such omniscience one becomesfreed from the obligation of rebirth. I have thus discoursedto thee truly, sinless one, about Prakæti which is unintelligent,and J∂va-soul which is possessed of intelligence, and theSupreme Soul which is endued with omniscience, accordingto the indications occurring in the ›rutis. That man, whobeholds not any difference between the knower or theknown, is both Kevala and not-Kevala, is the original causeof the universe, is both J∂va-soul and the Supreme Soul.

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Be Your OwnselfóSwami Vivekananda

The real Existence is without manifestation. We cannotconceive It, because we should have to conceive throughthe mind, which is itself a manifestation. Its glory is thatIt is inconceivable. We must remember that in life thelowest and highest vibrations of light we do not see, butthey are the opposite poles of existence. There are certainthings which we do not know now, but which we canknow. It is due to our ignorance that we do not knowthem. There are certain things which we can never know,because they are much higher than the highest vibrationsof knowledge. But we are the Eternal all the time, althoughwe cannot know it. Knowledge will be impossible there.The very fact of the limitations of the conception is thebasis for its existence. For instance, there is nothing socertain in me as my Self; and yet I can only conceive ofit as a body and mind, as happy or unhappy, as a manor a woman. At the same time, I try to conceive of it asit really is and find that there is no other way of doingit but by dragging it down; yet I am sure of that reality.ìNo one, O beloved, loves the husband for the husbandíssake, but because the Self is there. It is in and throughthe Self that she loves the husband. No one, O beloved,loves the wife for the wifeís sake, but in and through theSelf.î And that Reality is the only thing we know, becausein and through It we know everything else; and yet wecannot conceive of It. How can we know the Knower?If we knew It, It would not be the knower, but the known;It would be objectified.


The man of highest realisation exclaims, ìI am the Kingof kings; there is no king higher than I, I am the Godof gods; there is no God higher than I! I alone exist, Onewithout a second.î This monistic idea of the Vedånta seemsto many, of course, very terrible, but that is on accountof superstition.

We are the Self, eternally at rest and at peace. We mustnot weep; there is no weeping for the Soul. We in ourimagination think that God is weeping on His throne outof sympathy. Such a God would not be worth attaining.Why should God weep at all? To weep is a sign ofweakness, of bondage.

Seek the Highest, always the Highest, for in the Highestis eternal bliss. If I am to hunt, I will hunt the lion. IfI am to rob, I will rob the treasury of the king. Seek theHighest.

Oh, One that cannot be confined or described! Onethat can be perceived in our heart of hearts! One beyondall compare, beyond limit, unchangeable like the blue sky!Oh, learn the All, holy one! Seek for nothing else!

Where changes of nature cannot reach, thought beyondall thought, Unchangeable, Immovable; whom all booksdeclare, all sages worship; Oh, holy one, seek for nothingelse!

Beyond compare, Infinite Oneness! No comparison ispossible. Water above, water below, water on the right,water on the left; no wave on that water, no ripple, allsilence; all eternal bliss. Such will come to thy heart. Seekfor nothing else!

Why weepest thou, brother? There is neither death nordisease for thee. Why weepest thou, brother? There isneither misery nor misfortune for thee. Why weepest thou,brother? Neither change nor death was predicated of thee.

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Thou art Existence Absolute.I know what God isóI cannot speak Him to you. I

know not what God isóhow can I speak Him to you?But seest thou not, my brother, that thou art He, thou artHe? Why go seeking God here and there? Seek not, andthat is God. Be your own Self.

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Be Your Ownself

Those who always remember and think of God,repeat His name in the midst of all their work andactivity, and know Him to be their only resource andrefuge, never miss Him when beset with dangers andcalamities. Even at the last moment, thoughts of Him willmake them oblivious of the pangs of death, will driveaway their attachment to the world, to men and money,and the mind will be wholly fixed in Him, enjoying HisPresence. Such a consummation comes to those only whoare no more to be born and to die in this world. Byrepeated practice of Remembrance and feeling HisPresence, these become part of their very nature.

óSwami Virajananda

When the thought of doing good becomes part andparcel of a manís very being, he will not entertain anymotive at all. He takes immense delight in serving others,in doing good to others.

óSwami Sivananda

Telling ëLieíóObservations óDr. Bhagwandas

What is truth? To describe an event or about a personwhat you see, you feel or you think. Therefore describingotherwise or other things instead of the original is tellingthe lie. But then, why do you do this?

Do you realize that telling lie is your helplessness.How? Due to inherent ego, you wish to hide some factsfrom others but then does it help you? Certainly no, sinceyou know, it is not true and away from reality and thereforecausing injury to your mental strength. Next, does it help,those, who hear it? Again, no; since, if they are concernedor involved. Their ego come to interplay and their this ego,will not approve your lie if your lie does not benefit him;besides your lie is against Nature and the nature approvesonly the truth, only the reality.

There is a popular story: A thief entered the Å‹ramaof a saint, one day after the theft, followed by a bunchof policemen chasing him to catch hold of him for stealing.The thief was hiding in Å‹rama and policemen could nottrace him and then asked the saint, ìHave you seen a personentering your Å‹rama after stealing, then the saint answered,ìI cannot say, because eyes see but cannot speak, buttongue can speak but tongue does not see. This story tells,how beautifully the saint defended the thief even withouttelling lie to the policemen. Though this is a story but thereis less application of mind or say, a poor logic, here, sincethere is a complete coordination in various functions ofhuman organs. Though we do not hear music, with eye,

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but the ear hears the music, but likes or dislikes music atmental level. The various organs (ßÁãº˝ÿÊ°) coordinate witheach other and supplement them at the level of knowledge.

Therefore, if you concentrate deeply, there is nojustification for telling lie. It is manifestation of your egowith the intention of demonstrating your superiority ascompared to others, which is absurd.

It is meaningless to deposit bad ë‚¢S∑§Ê⁄Uí in our accountcreating a non-returnable debt since sooner or later eitherin this birth or any other subsequent birth and later life,you have to clear your account, pay off all debts to getthe final chit for Nirvåƒa (ÁŸflÊ¸áÊ). This is one account(speech) but there are more Karmas (∑§◊¸) created by ouractions (Á∑˝§ÿÊ) to be paid off while clearing the account forfinal salvation. These actions could be clarified as abovein detail but you can yourself conceive them, since youare master and responsible yourself for all these.

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Telling ëLieíóObservations

Temptations are charming and strong but you arestronger, because the image of God is within you. Nomatter how many times you fall, you can rise again. Butwhen you admit defeat then you are lost. And lost isyour peace and happiness.

Uddhava-G∂tåóSwami Shuddhananda Bharati

›r∂ Kæ¶ƒa is said to have lived 125 years; during Hislast days on this earth He revealed great spiritual truthsto His sincere devotee Uddhava. ìThe Iron age is dark,Uddhava; renounce everything to Me, take refuge in Me.Those who are free from ego and selfishness see Meeverywhere. Remember the Puru¶a in you untouched byoutward circumstances even like the sky which is notaffected by the passing clouds, even like the air which isnot attached to the scent that it carries. Be free; be patientlike the earth. Be a purifying force like water; one ÅtmåóSelf multiplies as the many that we see, just as one sunappears many in many a water-pot. Take care of the snareof the illusive sense-world! You are what you oft think;think of the Brahma alone. Ignorance is bondage; Knowledgeis freedom. Knowledge comes by the company of the pure,by sincere devotion, by firm faith in the Divine residingin the heart of beings, by concentration and meditation.Desire nothing but the Divine; be devoted like the Gop∂s.Control the mind and consecrate acts and fruits to Me alone;be above the dual results of acts, above good and bad,pain and pleasure, always serene in the native self. If youare incapable of steadfast fixity in the Brahma, dedicateall acts entirely unto Me. Have unflinching devotion to Me.The threefold qualities of Nature are not for the Self. Killignorance and darkness by goodness and by self-knowledge.Be above them. O Uddhava, Yoga, knowledge, study,

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asceticism and charity do not lead one to Me so much aslove and devotion. I am identical with the highest state ofbliss and prosperity!î

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Uddhava-G∂tå

When through your own efforts you feel for Godthe love that a miser feels for his money and a lovefeels for his beloved then God will come to you.

There is no reason your mind cannot be with God.Sever the delusive fetters of materialistic attachment,which you yourself have created and which bind yourthoughts to worldly consciousness.

Efface your selfishness to such an extent as to leaveno sense of duality in you.

There must not be any limited ëIí. Do away with yournarrowmindedness and selfishness for good. This is theonly condition to realise the Self.

If Religion loses sight of communion with God, ithas failed in its duty.

Happiness is a Creation of Our MindóSri Paramahansa Yogananda

What is real success? If you attained everything youwanted in this life, you would eventually become disillusionedanyway. By analysing I saw for myself that the onlypleasure I had in anything was that which my mind gaveto it. If I withdrew my attention, enjoyment of any objectvanished. Thus I saw that pleasure is internal, a concept ofoneís own mind. The beauty of your most valued possession,which you may be holding in front of your eyes, disappearswhen your thoughts are absent from it. Only when you putyour mind on it do you perceive its loveliness. Thereforeit is reasonable to say that within us, and not outside us,lies most of the happiness we are seeking.

We can magnify our happiness or minimize it. Oneperson has a little home and says, ìI enjoy it more thana palace.î Someone else has a palace in which he doesnot take as much pleasure as the other person has in hisunpretentious cottage. The secret of success and happinessis inside you. If you have found success and prosperityoutside, but not inside, you are not truly successful. Amillionaire who is not happy is not successful. I donít meanthat if you have a million dollars you cannot be a success.Whether you are rich or poor, if you get happiness outof life you are a real success.

Pleasure that lasts only for a moment and leaves youwith regret afterward is not happiness. In true success, eventhough the first excitement of delight in some accomplishmentfades away, the gratifying memory of fulfilment remains.

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All the good things that you have done in your life stayon in your memory as a joy forever. They are the realsuccess that you have attained.To Be Happy Under All Circumstances Is Real Success

Success is not a simple matter, it cannot be determinedmerely by the amount of money and material possessionsyou have. The meaning of success goes far deeper. It canonly be measured by the extent to which your inner peaceand mental control enable you to be happy under allcircumstances. That is real success. When you can lookwithin and your conscience is clear, your reason unprejudiced,your will firm yet flexible, and your discrimination strong;and when you are able to obtain at will the things you needand the things you consider worthwhile, you are a success.

As a child you could be happy with little things, butnow you tend to think you have to own several homesand cars, even though you can see that those who havethem are not invariably happy. Plain living and highthinking make for contentment. Keeping your mind on theplane of ideas will give you more happiness than if youdwell on externals. Those who are preoccupied mostly withlooking after their home, their possessions, their dress, arenot necessarily civilized. You can dress up a dog, but thatdoesnít make it civilized. The difference between man andthe dog is that man can voluntarily change his consciousnessand his nature. He can penetrate deep within, into theregion of the Spirit, where the dog cannot. Manís love istranscendental. When we die, the dog may grieve for usa little while, in some cases till death, but human friendsnever forget us (if they donít want to) throughout incarnations.So mankind has tremendous advantages over other creatures.

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Happiness is a Creation of Our Mind

Who is a Bhakta?óC. S. Narayan Rao

The answer to the question, who is a Bhakta, seemsto be very simple. He who has devotion or Bhakti is adevotee or a Bhakta. But then arises the question, whatis Bhakti?

›r∂ Madhwåcårya says, ìBhakti is Love; that Love forGod which is generated from the true knowledge of theGreatness (of God); that Love which is unshakable andwhich is greater than the love (the Bhakta has) for anyother thing.î*

Thus we see it is not the base fear of God thatcharacterizes a true Bhakta. Again, this Love for God issteadfast both in weal and woe. Let us remember ›r∂Prahlåda. His Love for Hari and the Divine Name wasso great that he could not give up uttering the Hari-Nåmaeven when he was tortured only because he refused to giveup singing the sweet name of ›r∂ Hari.

The Bhaktaís Love for God is greater than his lovefor his wife, his children and all other relatives, for hisriches and even for himself.

Bhakti is both the means and the end. So a Bhaktaasks God to increase and to cement his Bhakti for him,i.e., to increase his love for Him both in quantity and inquality. His only prayer is that the Lord should so propelhis poor mind as to enable him to love the Lord always,through thick and thin and to love Him more and more.

*◊Ê„UÊàêÿôÊÊŸ¬Ífl¸SÃÈ ‚ÈŒÎ…U— ‚fl¸ÃÊ˘Áœ∑§—– SŸ„UÊ ÷ÁQ§Á⁄UÁÃ ¬˝ÊQ§— ..................H

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For the Bhakta is never satisfied with the quality and thequantity of his Love. And he never spares any pain tosee (1) that this Love does not fade, and (2) that thisLove is always ripening.

A Bhakta is not afraid of anything and is not afraidof losing anything. Should it be said that poverty neverupsets him, when he is not afraid of even the horrors ofhell, provided he is assured that even in hell his devotionwill not fade? But the Bhakta is terribly, very terribly, afraidof becoming a trader with the Lord Hari and is terriblyafraid of lapsing into carelessness which would perhapsmake him ask the Lord for this and that in return for hisdevotion. He does not trouble himself even with Mok¶aor the final Bliss.

›r∂ Prahlåda, the great devotee, is asked by the Almighty,›r∂ Narasi≈ha, to ask Him for a boon. And Bhakta Prahlådasays, ìO Lord, both the servant and the master deserve theirmutual relationship only when they have their, respectivequalities but not when they are so related only for some gain.He who hopes to secure his happiness and comforts fromhis master does not deserve to be a servant. Similarly, amaster is no real master if only to glorify himself as suchhe showers gifts on his servant.

I am Thy devotee devoid of all desires and Thou artmy Lord having nothing to gain. O Lord, if Thou, theforemost among those who can grant boons, are pleasedto grant, I request Thee to bless me that my heart becomescompletely devoid of desires.

Bhagavån ›r∂ Kæ¶ƒa Caitanya says, ìO Lord of theUniverse, I do not pray for riches or for friends or forrelatives or for beautiful muse. Kindly bless me with selflessdevotion and Love for Thee irrespective of time or mybirth.î

Who is a Bhakta?


Ÿ œŸ¢ Ÿ ¡Ÿ¢ Ÿ ‚ÈãŒ⁄UË ∑§ÁflÃÊ¢ flÊ ¡ªŒË‡Ê ∑§Ê◊ÿ–◊◊ ¡ã◊ÁŸ ¡ã◊ŸËE⁄U ÷ÄÃÊjÁQ§⁄U„ÒUÃÈ∑§Ë àflÁÿH

(›r∂ ›ik¶å¶¢akam 4)Again, in the eyes of ›r∂ Caitanya only the following

is to be termed ill-luck to a Bhakta. He is pleased to say,ìOh Supreme Lord, Thou hast been merciful enough togive to the world Thy numberless Names which have beensurcharged with all Thy ›akti and force. Again, Thou hastbeen merciful not to lay any restrictions as to the time andthe like for uttering and remembering Thy Holy Names.But alas, such is my ill-luck that I have no love for chantingThy sweet Name.î

Again, Lord Caitanya says, ìA Bhakta who is humblerthan even a blade of grass and who is more forbearingthan even a mighty tree, and who readily honours everyother creature without expecting anyone to honour him,only such a Bhakta is ëcompetent to chant the sacred Namesof the Lord.î

What does ›r∂ Kæ¶ƒa say in the G∂tå about a Bhakta?In the twelfth discourse named ëThe Yoga of Devotioní theLord enumerates the qualities of his devotees and He saysmore than once that such devotees are dear to Him. Onlya gist of the discourse is here given and the reader isrequested to turn to any translation of the G∂tå, if he cannotfollow the text.

ìA Bhakta bears no ill-will to any creature, is friendlyand compassionate but without attachment and egoism andis balanced both in pleasure and sorrow. He is ever contentand dedicates his mind, reason and everything to the Lord.The world does not run away from him and he too doesnot run away from the world. He knows not the anxietiesof pleasure, passion and fear. He wants nothing other thanthe Love for God, is always cool and renounces every

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undertaking for achieving this Love for the Lord. He isfull of devotion, is alike to friend and foe. Fame andignominy, cold and heat are equal to him. He is free fromall attachment. He is resolute in his dedication of his allto the service of the Lord and is homelessîósays ›r∂ Kæ¶ƒa.Salutations to ›r∂ Kæ¶ƒa and to all His Bhaktas.

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Who is a Bhakta?

Never forget that the aim and end of human life isRealisation of God. If you wear out your life in eating,sleeping and sense pleasure, like an animal, and in idletalk, gossip and fruitless activity, your life will pass invain and you will only reap misery. Apply yourself withall your energy, with all your heart and soul, for realisingGod, as long as you have strength and vigour left inyour body and mind. Never for any reason slacken inyour efforts. ìThese practices can be done later on, thesewill be possible only when God wills it so, or ispropitiousîóthese are the words of do-nothing sluggards,those who never sincerely intend to do anything. Nothinggood will ever be achieved by them.

óSwami Virajananda

O Lord, Though encompasses all things, but at thesame time Thou indwellest the smaller than the smallest,the tinier than the tiniest. Thou art a divine mystery whocannot be known, but who knows. You know Yourself.You alone can know Yourself.

óSwami Chidananda

Story of Three SkullsóSwami Sivananda

Once a Råk¶asa appeared in the Darbar of RajaVikramåditya with three skulls, and told him that he wouldkill all the Pandits in his court if they were not able toselect the best skull amongst the three within a week.Vikramåditya agreed to the proposal, and at once calledall his Pandits and gave them the message of the Råk¶asa.All the Pandits trembled with fright when they heard themessage of the Råk¶asa. But, fortunately, there was oneintelligent Pandit, Råjåråma ›åstr∂ by name. He gave solidencouragement to all Pandits and told the Raja that hewould select the best skull for the Råk¶asa without anydifficulty.

After seven days, the Råk¶asa again repaired to theRajaís palace. Pandit Råjåråma ›åstr∂ entered the platformand said: ìThe skull in which this iron rod could enterfrom one ear to the other is the worst one. It is not wortheven a farthing. That skull in which the iron rod wouldpass from one ear towards the mouth is the middling one.And that skull in which this rod would pass from one earto the heart directly is the best of all.î He then handedover the best skull to the Råk¶asa. The Råk¶asa bowedand hung his head in shame and left the Darbar. The Panditwas, of course, honoured by the Raja with rich presentsof gold, shawls and cows.

The moral of the story is that those who hear religiousinstructions through one ear and allow them to pass throughanother ear without further thinking and practice of thosevaluable instructions are worthless people, like the worst

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skull. Those who hear the instructions through one ear andtalk on these subjects at least occasionally are the middlingclass, like the middling skull. But, those who hear theinstructions through one ear and allow them to pass deeplyinto their very hearts and practise them in right earnest arethe best class of people, like the best skull.

Coming again to my point, mere reading, and talkingon the subject of success in life and God-realisation willnot do. You will have to put into practice immediatelywhatever you have learnt from this book and become anexalted Yog∂ or a J¤ån∂. This is my fervent prayer.

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Story of Three Skulls

Real Humility is learn to accept blame, criticism andaccusation silently and without retaliation, even thoughuntrue and unjustified.

Remember, No one can make you happy if you havemade up your mind to be unhappy, and no one can makeyou unhappy if you choose to be happy. Rememberthese words, for they are true.

Every soul is a recipient of the unconditional loveof God. Each one is His favourite, as our greatest well-wisher, the Lord is even more eager for our salvationthan we are.

Self-realization

Every soul is essentially Divine. One becomes whathe often thinks. He who always thinks that he is the Åtmåbecomes That. He combines his head and heart and fixesboth in the Self. He pours the mind into the Flame of Åtmå.This is not an easy affair. It requires years of Sådhanå.The aspirant seeks a proper Guru, serves him, hears histeachings, studies under him the sacred lore, the books ofspiritual knowledge, ponders over the truths heard by him,and thus gets an intellectual grasp of the object ofrealization. Then he strives to realize the Truth with a strongfaith and ceaseless aspiration. Mere intellectual learningcounts nothing to him. He begins to examine the natureof things. He enquires within himself, Who am I? Whois it that moves in names and forms before me? Am I thischanging body of nature? When I forget the body in sleep,even then I live. When my senses of knowing and actingcease their functions, even then I live. In dreamless sleepmental waves cease; yet I live. A dead body has a head,has all the physical parts of the body complete; yet it doesnot function. Who is it that lived and moved in thismicrocosm? He must be something beyond the body, thevital and the mind. That is the Indweller, the Antaråtmå.He I amó “‚Ê˘„U◊˜”.

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Documents

Prahrådaís Eulogy to Lord Narasi≈ha - Kalyana Kalpatarukalyana-kalpataru.org/PDF (Full Issues)/kk_march_2015.pdf · 1. Prahrådaís Eulogy to Lord Narasi≈ha 2. Bhagavån Råma