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Vicharasetu - August 2009 2
Contents
Gurupoor¸im¡ Message
Enrich Your Life with Knowledge-austerity 03
Nai˦hika Brahmacharya РA step towards Inner Transformation 05
Telesatsang – 10
Renunciation for a Householder 10
Gurupoor¸im¡ & Retreat – Perspective of a new Participant
– Anuradha Bhatia 17
Gurupoor¸im¡ at Other Centres — Devotees 21
Correspondence
Empowering Mind through Meditation 25
News & Notes 28
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Gurupoor¸im¡ Message Enrich Your Life with Knowledge-austerity
HariÅ Om Tat Sat. One more Gurupoor¸im¡ has arrived, reminding us – particularly the Brahmavidy¡ seekers – about the need to enrich our life with austerity, inculcating sensitiveness and refinement in our personality. The success in any field of life rests mainly upon the austerity coordinate you are able to generate and preserve in yourself.
To be austere throughout is very rare. But every one should become austere to some extent at least. Through austerity alone our inner personality strives to cultivate subtle lasting qualities. Gurupoor¸im¡ brings the message of austerity again and again, so that at least during these holy months people will strive to gain some austere worth in their life.
A good, noble human life rests on the three pillars of Yajµa, D¡na and Tapas. Yajµa consists in the deep feeling of allegiance towards the Source of the entire creation. D¡na, a far simpler virtue, consists in helping those not related to you, proportionate to your resources. It safeguards against lavishness and waste, and also contributes to the welfare of the whole society.
Tapas (austerity) consists in striving to eliminate the undesirable elements in yourself and incorporate the desirable ones, aided by restraint, discipline and refinement. The motivation for austerity comes from the mind and intelligence. Austerity itself, in truth, rests on one’s mind and intelligence alone.
“What austere refinement have I gained in the past year, and how much can it be enhanced this year” – is the most useful examination for a seeker during this sublime period. Do not fail in this self-assessment.
Of all forms of austerity, Knowledge-austerity is the highest, deepest and subtlest. In all spiritual dialogues like Bhagavadgeet¡, AÀ¶¡vakra SaÆhit¡ and even áreemad Bh¡gavatam, knowledge-austerity alone is imparted and imbibed. Reflect upon this fact and try to understand it well. Also discuss it with others around.
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As usual, Gurupoor¸im¡ will be observed in the Ashram, by expressing allegiance to the whole Guru-parampar¡ from Brahm¡ downwards to áa´kar¡c¡rya and the rest. From the next day starts the 6-day retreat. Many of you are not able to be present here during the period for various reasons. Nonetheless, the effort on the part of every one to embody an additional note of austere sublimation should be there.
May the Day and the following four-month holy period enrich you and your family with the great Knowledge legacy of our land, a heart wedded to the Guru-¿iÀya relationship and what it represents for the growth and fulfillment of human life.
This time, during the Retreat, I propose to discuss the very unique Self- realizational Text called AÀ¶¡vakra SaÆhit¡. It is a dialogue King Janaka had with Sage AÀ¶¡vakra on ‘liberation, knowledge and dispassion’. AÀ¶¡vakra drives home the essence, growth and fulfillment of Self- realizational experience, the enrichment it brings and deepens.
My love and ¡¿¢rv¡d to all of you. Nutan Swamiji and M¡ also send you their loving good wishes.
Antar¡tm¡, Swamiji
05 July 2009
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Nai˦hika Brahmacharya A step towards Inner Transformation
[Ramesh and Rima have been closely associated with the Ashram for quite a few years now. After seeing Poojya Swamiji, listening to his discourses, then gradually participating more and more in the Delhi Jµ¡na Yajµas and running of the CIRD-Delhi, slowly they got integrated with the Ashram life. Simultaneously on the other hand, with ease and naturalness, they also renounced their professional life, and life with the parents, siblings and friends. The decision to take up Ashram life wholesomely came about two years ago.
Brahmacharins they already were. Now, with their growing maturity and deeper involvement with the mission, Poojya Swamiji felt that they should be given the naiÀ¶hika brahmacharya – the vow of lifelong brahmacharya leading to sanny¡sa – and a corresponding dress and name.
The transformation took place in a serene early morning function, in the presence of a number of devotees. There was no ritual or ceremony. After the puÀpa-samarpa¸am, Poojya Swamiji explained in his Prabh¡ta-ra¿miÅ message, the importance of brahmacharya in spiritual life. And then, after Ramesh prostrated before Poojya Swamiji, Nutan Swamiji and M¡, Swamiji asked him to prostrate eastward thinking of his parents. He was then given the brahmacharin dress. Similarly, Rima after prostrating before Swamiji, Nutan Swamiji and M¡, prostrated before her father, who had come to witness her daughter’s dedication to this great cause. She then received the brahmacharini dress from Swamiji. Touched deeply by the sacred dedication as well as the grace of the Guru-parampar¡, most of the witnessing devotees had tears of joy and sublimity.
As both of them came back in their pristine white dress, Poojya Swamiji announced their spiritual names and handed over the instructions to be followed in their life. The blessings of their Gurudev and the great lineage shone brilliantly on their countenance. Following is the summary of what Poojya Swamiji spoke on the occasion.]
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HariÅ Om Tat Sat. Jai Guru. Today is an important day in the life and history of Narayanashrama Tapovanam. I have always been saying that between ideals and actions, I love actions more than the ideals. If an ideal cannot be actualized, then I am not interested in it. If there is something that can be actualized, even when it involves a little deviation from the usual practice, I prefer that.
There are some exceptional notes of goodness and forthrightness, which normally, the society around may not appreciate. I always used to say: “The society is right, I am also right!” May be my rightness will be understood and appreciated after a few years. I never wanted to be wholly guided by what was currently prevailing. But, what great and rare people have trekked has been really the path I invariably choose.
I was always impressed by Sage Valmiki looking after Sita – Sita, whom King Rama had abandoned. This is something that no ordinary human being would ever do! It required a Sanny¡sin or a Maharshi to take up the task! Similarly, Kanva Maharshi looked after Shakuntala, who had her unusual yet unique birth.
What I want to emphasize is that even when the kings and emperors failed to do something good and great, they entrusted the tasks to the Maharshis. That is how Sri Rama abandoned Sita near Valmiki’s ashram! Rama was a great King, honoured even today! But he was unable to look after his pregnant wife, or make any arrangements for her. He had to ask Lakshmana to leave her near the hermitage of Valmiki! What do you think of the stature of such Maharshis?
Somehow these two instances have appealed to me greatly and I have been guided by them.
When I took up sanny¡sa from my Gurudev in Kolkata, I decided to come home! No Sanny¡sin will ever do that! Even my brother, Poornananda Swamiji – he had not become Poornananda Swamiji then – asked: “Why are you going home?” Normally, when ascetics take up sanny¡sa, they go away from their parents and brothers. But, I wanted to go to them and explain matters fully. In this, perhaps I am an exception. I wanted my people to see how their Sanny¡sin son was! I said: “I would like to go home first. Thereafter, I shall start my journey.” That is what I did.
When M¡t¡ji Sulabh¡devi came to me, I found that there were two choices before me: to accept and grant what a seeker devotee had come asking for in full submission, or to abide by the norms of the society and my image. I valued her
Vicharasetu - August 2009 7 seeking more than everything else.
Yet, I never found fault with the society. The society is absolutely right. And I am also right! That is all what I say!
When I gave sanny¡sa to Nirupamananda Swami, the case was equally noteworthy. In that decision, his parents were fully involved. When he wanted to come here, the first person who wrote to me was his mother: “My son is not at all happy here at home. He would like to be there at your Ashram. I am sending him. Let him grow under your guidance.” It seems, before coming here, Nirupamananda Swami had also written a letter to his father, who, after reading it, shed a lot of tears. But understanding the matters, he gave his son the consent and blessings.
So, when you want to become a wholesome seeker, there can be no secret about it. It should be let known first to the people of the house. Of course, they will express all kinds of sentiments and emotions. You must be able to understand them and outlive them. That will make your resolve purer and stronger. There is no question of running away and hiding oneself!
When Nutan Swamiji and M¡ joined the Ashram, their parents blessed them heartily, and thereafter had occasional interactions with the Ashram. While visiting Jamshedpur and Kolkata, we used to stay in the houses of their parents. Before taking up sanny¡sa, both of them received blessings from their parents. As M¡ removed her bangles when taking up sanny¡sa, I was telling her: “You are shining in your naisargika beauty. There is something natural in you. That naturalness is what sanny¡sa or spirituality looks for.”
This is the type of seeking and life we look for in this Ashram. I don’t belong to an institution where many brahmacharins are given academic training and then sanny¡sa d¢kÀ¡ at the completion of the course. I think sanny¡sa is to be imbibed. It is to be deserved. It is an attainment of the mind and heart. We don’t propose to build an academic institution. Nutan Swamiji and M¡ are also not interested in it.
About Ramesh and Rima, what I want to say is that they are already brahmacharins. What they are going to take up can be called “NaiÀ¶hika Brahmacharya” – a vow for wholesome dedication to spiritual life. In time, this life should naturally take one to spiritual maturity culminating in sanny¡sa.
People have conventional ideas about brahmacharya and sanny¡sa. I was myself a brahmach¡rin. My father gave me G¡yatri upade¿a and upaveeta. A lot of
Vicharasetu - August 2009 8 religiosity is associated with the investiture of the sacred thread. As per the tradition, the brahmacharin wearing the sacred thread should never remove it from the body at any point of time. Until my sanny¡sa, I had not removed it. I used to do the G¡yatri japa regularly, even when I was unwell, lying on the sick bed. This kind of austerity certainly gives strength, support and confidence to the mind.
I find celibacy also a much misunderstood virtue. Celibacy is to be practised by householders. The non-married people are already celibates; they don’t have to practise it. They should not lose it or break it; that’s all. But householders will have to practise it because they are non-brahmacharins and they must derive the austere benefits of celibacy.
But, true Brahmacharya is in the mind and intelligence level. It means, the buddhi should contemplate upon Brahman, and in that contemplation one should be able to find delight, expansion and fulfillment. The mind must always cherish and preserve thoughts of Brahman. Physical brahmacharya is only a support.
Regarding Ramesh and Rima, both of them were initiated by me. I have given them Brahmavidy¡-d¢k¿¡. That d¢k¿¡ and the subsequent s¡dhan¡ are the ultimate in a seeker’s life. To go to a Sadguru and take brahmavidy¡-d¢k¿¡ is rare, and every seeker should aspire for it.
Many of you have taken initiation from me. But your focus mainly is on the world. Your aspirations are worldly: “I want to have a peaceful secular life. I must have prosperity. I must have fame. I must acquire properties and bequeath them to my children.” Yours is thus a part-time seeking.
Contrary to it, when someone becomes a wholesome s¡dhaka, it implies a significant transformation. Ramesh and Rima were already full-time s¡dhakas. Having identified themselves with the Ashram wholesomely and having found it joyful, they are now embracing the vow of life-long brahmacharya niÀ¶h¡, leading towards sanny¡sa. The present step is harmonious with what they seek and are attuned to. Our giving them brahmacharya dress and name should be viewed in this background.
From today onwards, they should start feeling for the welfare of the entire world. They should become world-citizens. Though we are living in an ashram, understand that our ashram has a universal dimension. That feeling and expansion of the mind, they should develop.
Ramesh is a very serious person. I want him to be a little softer, and more smiling!
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As far as Rima is concerned, she must have a little more of humility and flexibility. With these thoughts, new names for them have come to my mind. Our Ramesh will henceforward be known as “Prasanna Svaroopa” and Rima as “Namrat¡ Svaroop¡.”
It seems, when Ramesh had spoken earlier to his parents about today’s function, his mother was initially a little emotional, and then gave her blessings saying: “You are with Swamiji. Let Swamiji’s blessings be always with you. I am very happy.” His father is quite old and also sick. He said: “If I were in good health, I would have come to witness this.” Today also Ramesh has spoken to them, and taken their blessings.
I am very happy that Rima’s father is present on this occasion. It is very good. This is the way I look at life. I have never found any opposition in my spiritual journey and whoever has come and joined me, has also appreciated this factor.
All of you must understand that spirituality is the most open, natural and laudable development. I have found it to be very sweet and endearing. I think at least one or two of you should rise up and say: “Swamiji! Next Gurupoor¸im¡ I will also become a brahmacharin!” It is so endearing and nourishing. There is no secret here; it is all very, very sacred.
At the same time, you must also remember that the real focus must be on s¡dhan¡. Whatever transformation, growth, enrichment or enlightenment has come to me is not due to sanny¡sa, but by virtue of the s¡dhan¡. If we are disconnected from the s¡dhan¡, I think even sanny¡sa will have no meaning. It will degenerate.
Whether you are going to take up spirituality wholesomely or not, the s¡dhan¡ is a must. Whatever d¢kÀ¡ I have given to these two people, the same d¢kÀ¡ I have given to many of you too. In them it has flowered into this. In you, it is perhaps, yet to blossom. But you should not allow it to get dimmed.
When you live in this world, often you will get hit by various episodes. And these hits should make you more and more spiritual. If you follow the spiritual path, you will not be afraid of anything. Through all developments, you will be driven to fulfillment. Everybody has to grow into this dimension.
Today’s function is in the nature of a very simple observance. There is not going to be any ritual or anything like that. I am happy that so many of you are here to participate in it and witness the whole function.
HariÅ Om Tat Sat. Jai Guru.
Vicharasetu - August 2009 10
Telesatsang – 10 Renunciation for a Householder [Satsang with Malaysian devotees. 11 January 2009]
Devotees: Pra¸¡ms, Swamiji. Pra¸¡ms to M¡ and Nutan Swamiji.
Swamiji: Ë¿¢rv¡d to everyone of you.
Devotees: Renunciation is fundamentally abandonment at the mental level and maintaining equanimity towards dvandvas or pairs of opposites. At the same time, being a householder, one has to discharge all duties and be responsible towards the household. This being the case, a question arises: Is renunciation compatible or even possible for a householder?
Swamiji: Is there any speciality in being a householder? A householder is in the house; we are in the Ashram – both are buildings upon the earth. You live with your blood and matrimonial relationships, we live with our spiritual relationships. If renunciation is possible for us, should it not equally be possible for you? This is a question I am asking you.
Renunciation is of course in the level of the mind, helped by the understanding of the intelligence. What is to be renounced? We cannot physically renounce anything at all. We cannot renounce our body. We cannot renounce air, water and earth. Then what is it that we can renounce? So, what is meant by renunciation?
Renunciation means dropping possessiveness. If possessiveness can be replaced by non-possessiveness, which is a spiritual and philosophical development, it should be possible for every human being – whether one is an anchorite or a householder. Do you agree?
You have given birth to children. Your daughter gets married. After the marriage are you not comfortably sending her away with her husband? Is it not renunciation? Some of you have migrated from Malaysia to Australia and you are not able to be with your relatives for a number of years. This is also a renunciation. Our mind is capable of taking to any level of renunciation.
In the Ashram, I have looked after a few brahmacharins. After a few years, many of these brahmacharins have gone away on their own accord. I tell them: “You
Vicharasetu - August 2009 11 don’t have to tell me where you are living. It is enough if you are comfortable.” I bless them and send them away. Is it not renunciation?
I also have a sense of renunciation about many of you. What is that renunciation? When you take d¢kÀ¡ from me, you become my m¡nasa-putras, mental sons or daughters. Just as parents have a feeling of parenthood about their child, the same or even greater feeling I have about all of you. But I find that many of you are not pursuing the d¢kÀ¡-s¡dhan¡ properly. And many are the blemishes and impurities you have allowed in your mind. Even in your small group, you don’t love each other. I feel sad when I don’t see mutuality amongst you co-disciples.
Unless I have a sense of renunciation about all of you, do you think I will be able to adjust with all these imbalances and irregularities? I find a number of undesirable elements in you. You are not able to get rid of them. But I don’t hate you on that account. I still come to you. You also come to me. In spite of your not doing what I expect you to do, if I am able to carry on very well with all of you, is it not because of my sense of renunciation? In the same manner, will you not be able to develop renunciation, is my question! What is your answer?
Don’t say that Swamiji is living in the Ashram and he has no children to look after. I have more children and grandchildren than you have. You believe only in physical children! Our ¿¡stras speak about five kinds of fathers: V… x…i…… S……‰{…x…‰i…… S… ™…∫i…÷ ¥…t…∆ |…™…SUÙ i… * +z…n˘…i…… ¶…™…j……i…… {…\S…Ëi…‰ {…i…Æ˙: ∫®…fii……: **
— Ch¡¸akya Neeti
These five are to be considered as fathers: One who gives birth, who bestows the sacred-thread, who imparts knowledge, who gives food and who relieves us from fear.
My dear souls, you are only blood-fathers and blood-mothers. There are four other categories of fathers in our tradition. I am not the blood father but many are my mental children – m¡nasa-putras! To the inmates who are living here, I am also anna-d¡t¡. I am three parents put together – vidy¡-d¡t¡, anna-d¡t¡ and bhaya- tr¡t¡. You are only one. Even with three-fold responsibilities I am able to practise renunciation. In fact, but for renunciation, I would have been very, very miserable.
I have no sense of ‘mine-ness’ with regard to anything in this world. My body does not belong to me. The earth on which the body moves does not belong to me. My body is made by Nature and God. Understanding that nothing is made
Vicharasetu - August 2009 12 by me, what shall I consider in this world as mine?
Tell me clearly. Your ego and possessiveness — are they doing any good to you? No! Then, why don’t you shed them? Shed them with enlightenment and knowledge. Take to this renunciation. It is fully possible for householders.
Once you are able to do it, some of you will come to the Ashram also. Unless Malaysia is able to produce three or four renunciates – one or two to remain there at SIRD and one or two to come to the Ashram here — you will not have renounced anything at all. Unless you are able to do it, I will not consider you to be enlightened at all.
Dear children, understand that ego and possessiveness certainly can be renounced and they can only be renounced in the mental and intelligential level. Physical renunciation, by its very nature, is impossible. Have I answered your question?
What was your question? “Is renunciation compatible or even possible?” This alone is compatible and possible; nothing else! Attainment of heaven is incompatible and impossible if you develop attachment to your house members. The attachment will make you miserable as many of you already know. Without renunciation it is not possible to live a comfortable, happy and fulfilling life. Think about it.
Devotees: While doing s¡dhan¡, we feel that it is possible to overcome some of the sensory delights with constant practice. However, we find it extremely difficult to maintain an even-mind with difficult individuals – whether in the family or in the office. Very often we lose our temper. What is the one weapon you can give us to address this weakness or shortcoming?
Swamiji: You may find some people difficult. Sometimes such people can be in the house as well. You can say: “My relationship with you is becoming difficult. At the same time, I don’t want to quarrel or fight.” You can perhaps communicate with written notes. But in all these matters, one important factor is that you should not hate the person. Never hate him at all. Hatred and dislike from your mind should be completely annihilated.
We are born of the father and mother. Whether they are ugly or not, whether they are healthy or unhealthy, we accept them. We also accept our children. In the same manner, understand that there is a larger family for all of us. Which is the larger family? It is the entire society. Everyone is a member of this larger family. Just as you do not hate your parents or your children, you cannot hate the members
Vicharasetu - August 2009 13 of the society also.
Many are coming to SIRD now. Not all will have acceptable and amiable behaviour. But I want all of you to like all members of the Society. When are you going to expand your mind to this level?
Devotees: In the pursuit of moksha, can we renounce our family responsibilities?
Swamiji: I am a little hesitant to answer this question. First of all, I compliment you for having raised this question. This is the one question that any good seeker should raise and should answer, and should live by the answer. Now, I give you two examples here.
What did the gopikas of Brindavan do, when they heard the flute of Sri Krishna? áreemad Bh¡gavatam gives a graphical account. Some mothers were suckling their children. Some were boiling milk or rice in the kitchen. Some were churning curd. Some were sweeping. They were involved in a variety of household works. But, whenever they heard the flute of Krishna, they were so much attracted to and fond of him that they stopped everything and left. What does it mean? (No reply from the audience.)
Answer me! Did they ask anybody for approval? If you are really fond of moksha, then renunciation is imperative. Moksha means what? Freedom from everything. It means leaving everything.
The other example is of Uddhava. Coming to know that Krishna would soon leave his earthly sojourn, Uddhava told Krishna: ”My dear Lord, you are going away. I am so fond of you that I cannot keep away from your holy feet even for half a second. So, please take me along with you.” Krishna listened to Uddhava and said: “If it is so, then rather than facing my departure, you leave me before I depart. Go to Badrinath and do tapasy¡ (penance) there.” He further said: i¥…∆ i…÷ ∫…¥…» {… Æ˙i™…V™… ∫x…‰Ω∆˛ ∫¥…V…x…§…xv…÷π…÷ * ®…™™……¥…‰∂™… ®…x…: ∫…®™…E¬Ú ∫…®…o˘ŒM¥…S…Æ˙∫¥… M……®…¬ **
áreemad Bh¡gavatam 11.7.6
[Cast aside all your attachment to your relations and friends. Imbue your mind with fondness for Me. Look at the whole world as permeated by Me. With an equal vision then meander heartily on this earth, free of all concerns and expectations.]
Vicharasetu - August 2009 14
Uddhava said: “As my Lord and master when you tell me this, I should be able to do what you say. But I am not able to. So please instruct me so that my delusion and attachment will be removed and I will be able to follow your words.”
Then Sri Krishna gave his last message. It consists of 24 chapters in áreemad Bh¡gavatam. After listening, Uddhava tearfully prostrated before Krishna, and taking Krishna’s sandals, went to Badrinath. There, sitting in between Nara and Narayana mountains, he started contemplating on Krishna and finally left his body.
Now I have a question before you. After listening to me, tell me very clearly, how many of you are prepared to have this mokÀa and renunciation? Come, tell me! Are you prepared for mokÀa? Do you really want it? (No response from the other side.)
See! Nobody is prepared! None of you really wants this mokÀa! Then why this discussion? Are you discussing it for the sake of others?
Yet, I am happy that you are raising this question. The Malaysian group is definitely a distinct group. I wish that all of you realize this and grow well along with questions and answers.
Now please listen to me! All the duties and responsibilities of the householder will get crowned and fulfilled only when the householder takes to renunciation. After g¡rhasthya you must take up v¡naprastha, and then sanny¡sa. If you don’t do that you would complete only half of the journey – you remain as half-humans. Your life will be complete only when you take up the fourth order of life.
You may look after your children. But it is certainly not ordained that you should look after your grandchildren too! Let your children look after their children. Why are you usurping into their area? It is not right. Do you know what the duty of the householder is when the children have become old and they are capable of looking after themselves? The householder should say: “Now that you are grown up, look after the house. Leave us to ourselves. And let us look after our further development of mind and heart, our spiritual growth and fulfillment.”
This is what a householder should do. If you don’t do it, you fail in your duty. Householdership is not the be-all and end-all of life. You are not supposed to be clinging on to your children after they get married. Allow them the freedom to live a beautiful married life of their own. Educate them; get them married. Don’t cling to them beyond that. After they grow, you have no role in your house. Please get
Vicharasetu - August 2009 15 away from there.
As you are listening to my words, I can see that some of you are even angry with me! I am going to thunder the voice of renunciation from now on. I have been a little moderate so far; now I am going to be very eloquent.
Be a society-holder! Embrace the whole society in your heart and mind. Were you not happy when you were a family-person? You will be many more times happy provided you enlarge your mind and embrace the whole society. Right from today onwards, spirituo-philosophical dimension should grace your mind and your mind must enlarge to encompass everything. Am I clear?
Devotees: Is it necessary to become a sanny¡sin in order to serve the society?
Swamiji: I don’t make it a condition – start serving the society right now. Let the societal dimension start engulfing your mind. And within three years, you will be asking me: “Swamiji, is it not better to become a sanny¡sin?”
At that stage, the only message will be: “Be true to your enlightenment. Honour it. Cherish it. Try to embody it as much as possible”. What I want is a zealous and devoted heart, nothing else. Have no conflict at all; live peacefully, comfortably wherever you are. But always allow your mind to soar higher in spiritual and philosophical dimensions. Be a member of the society and not just a member of the family.
Instead of working with a mustard mind, you can start living with an oceanic mind. Then everything will become light and easy. This is my message.
I bless all of you, and embrace you mentally. Have no conflicts. Let the centre (SIRD) radiate greater fondness, spiritual power and responsibility. Ë¿¢rv¡d.
HariÅ Om Tat Sat! Jai Guru!
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The Plight of a Householder M…fiΩ‰˛π…÷ E⁄Ú]ıv…®…Êπ…÷ n÷˘:J…i…xj…‰π¥…i…Œxp˘i…: * E÷Ú¥…«xn÷˘:J…|…i…“EÚ…Æ∆˙ ∫…÷J…¥…x®…x™…i…‰ M…fiΩ˛“ **
áreemad Bh¡gavatam 3.30.09
Involved fully in devious methods, which yield nothing but miseries, and again trying to redress these very miseries, the deluded householder considers that plight itself as happiness.
Vicharasetu - August 2009 17
Gurupoor¸im¡ & Retreat Perspective of a new Participant
– Anuradha Bhatia
I arrived on the 22nd June with my sister and her son. Of and on, I had availed of opportunities to share with my sister glimpses of the rare Knowledge that I receive at Poojya Swamiji’s feet. Her inspiration to meet Poojya Swamiji, coupled with my plan to attend Gurupoor¸im¡ retreat ensured our visit to the Ashram.
On stepping into the Ashram, we felt a deep sense of peace – “an undisturbed serenity that is missing in the world we live in,” my sister said. Soon our attention was caught by the way her little son was keenly observing people following some disciplines practised in the Ashram, for instance, taking off slippers before entering the building, not starting to have meals before the chantings were over. Interestingly, he was following those disciplines himself, without our reminding him to do so!
I think this kind of exposure at such a young age can have far reaching consequences and will carve the character of our children, sowing in them a seed of India’s rich tradition and culture. It is thus imperative that we practise at least some of the disciplines ourselves, at home, enabling our children and grandchildren to imbibe the invaluable heritage of our sacred land.
After my sister and her son left, each subsequent day brought devotees from far and near, and all plunged into preparations for the Gurupoor¸im¡ retreat. The vibrancy and fervour was evident in the smiles and joy one could see in the devotees’ faces, in not only the readiness but a longing to get opportunities for service, working until late hours, and doing it all with a sense of joy borne out of love and devotion to our Guru. It was enlightening to see how tirelessly some devotees worked, simply doing one thing after another, deriving their inspiration not out of completing a task but through the very act of working on it, with a Yoga attitude.
What struck and made me wonder was the unswerving, scrupulous attention to seemingly inconspicuous details while carrying out myriad tasks – whether it was the chanting of mantras with the right ucc¡ra¸a (pronunciation), or serving food, or packing pras¡da, or covering the cupboard shelves with brown paper for the devotees who would be staying for the retreat, and so forth. What I infer is
Vicharasetu - August 2009 18 that the virtue –‘attention to minute details’ is a means to excellence; and if this is a virtue, then why segregate tasks to practise it?
And as far as the Ashram disciplines are concerned, I have always believed that what is being done in the Ashram under the guidance and supervision of Poojya Swamiji is surely within our ability to follow. After all, the few who follow them day after day are also human beings like us. And any excuses produced by the mind stand corrected by Swamiji’s words, “You can I know; whether you will or not, I do not know.”
Brahmacharya Deeksh¡
Surprisingly, days simply and smoothly passed by and then came the auspicious day when Poojya Swamiji declared that he would be giving NaiÀ¶hika Brahmacharya to Rima and Ramesh, both of whom have been closely associated with Poojya Swamiji for several years. I fall short of words to describe the sublime ceremony! They were given new names, thoughtfully chosen by Poojya Swamiji. Swamiji gave them each a white dress, showering his love and blessings on them. Nutan Swamiji and M¡ also blessed both of them heartily.
Although, informally they had renounced a few years ago to join the mission to serve their Guru, and through the service, serve the society at large, yet the formal stepping into Nai˦hika Brahmacharya was quite eye-opening and revealed the significance of Brahmacharya. It brought to surface the unflinching devotion permeated with a deep sense of surrender, highlighting the role and significance of exclusive pursuit of this highest path extolled in our culture. Austere in all its grace, the simple ceremony evoked transcendental feelings coupled with tears, born from seeing such a noble and pure act of selfless dedication.
A common thread that I felt weaving through the resolve of both of them is the ever-growing love and devotion for their Poojya Gurudeva. It was revealing to know that neither of them, and nor even Vinaya, had any aspiration for Self- realization, and if at all, it was superseded by a longing to serve Poojya Swamiji. Rima’s father was present to witness his daughter take up spiritual path wholesomely. As she walked up to him, to take his blessings, prostrating at his feet and then embracing him, her face became radiant with resolve, and brimming with a transcendental joy that shone through her smile. The moment struck a chord in every heart, as each heart felt an upsurge of reverence and fondness for the renunciates of our land. Tears welled-up in many eyes as they witnessed the sublime scenes.
Vicharasetu - August 2009 19
The Day of Gurupoor¸im¡
Pankaj and I were blessed with the rare opportunity to do the P¡dapooj¡. We both felt bathed in blessing and joy exuding out of it not only while we performed the sublime ceremony, but even now, as I think of it. I feel the moment as alive and vibrant as it was that day.
The day had started with melodious bhajans sung by the devotees. And after Swamiji’s talk and pras¡da distribution, Swamiji in all his divine ecstasy sang “Saccid¡nanda sadguru saccid¡nanda…” drenching each devotee with devotion and fervour, as they encircled him to join him in dance. Bhajans like “barasata, barasata sad-guru-k¤p¡…” evoked tears of joy as devotees felt Guru-k¤p¡ (Guru’s grace) raining on them. About 350 people from far and near partook of the bhakti- bhoj.
The Knowledge Sessions
Poojya Swamiji took morning classes on AÀ¶¡vakra SaÆhit¡ that went deep into the oneness of the Consciousness, the meaning of illusoriness of the objective world, and the need to erase all notions of being a house-holder or a job-holder. In place of deha-abhim¡na, feel ¡tma-abhim¡na, he said. He asked all to chant “Asa´go’haÆ, asa´go’ham” again and again to get the mind rid of all clinging.
Further, building on the ecstatic morning spiritual vibrations, in the afternoon Nutan Swamiji took up Bhagavadgeet¡ from a s¡dhan¡ perspective, clarifying the synthesis of jµ¡na, bhakti and karma in the Samatva Yoga (the yoga of even- mindedness) prescribed by Sri Krishna in Bhagavadgeet¡. Another highlight of Nutan Swamiji’s talk was the description using illustrations.
In the evening satsangs, Poojya Swamiji took up questions that led to very enriching and inspiring discussions. The 1st day session was so palpably uplifting that Swamiji said, “anyone who is feeling enlightened and inspired listening to this can become a sanny¡sin right now”! A key theme of Swamiji’s satsang was the subjective nature of all our experience or perception and how the ‘Subject’ gives rise to the notion of objects. Using dream phenomenon as an evidence, this power inherent in the ‘Subject’ was explained.
During the retreat, even while devotional revelry was going on, I observed a few devotees constantly working elsewhere, away from their Gurudeva’s physical presence, missing lectures sometimes, either working on computer, or in the Annakshetra. In a similar vein, some devotees showed readiness to shift to different
Vicharasetu - August 2009 20 beds, or even rooms to provide comfort to those who were either older, or suffering from any physical ailments. In doing so, I felt how a sense of oneness with a high purpose can make us more flexible and sensitive to others’ needs. I infer that the readiness in the mind makes it easier for the body to adapt and accommodate.
I had the opportunity to accompany the Ashramites to the market to purchase dresses that were to be distributed to the workers, and again, I was struck with the personal touch and care that underlined the whole endeavour. Ma, and even Poojya Swamiji took a look at each dress before approving it. Some purchases had to be exchanged.
D¡na Satra
Witnessing the D¡na Satra and the preparations that preceded, was another event that one could learn from, and eventually grow in the inner dimension. I surmise that it is not what we do but our bh¡va behind what we do that defines our action. Witnessing the D¡na Satra event changed my whole orientation toward the act of d¡na. For, when I saw how the recipients were honoured with Vedic Ërati – which Poojya Swamiji himself conducted, explaining that without the recipients how can one perform the act of d¡na – it was not only eye-opening but also uplifting.
Sadly, the retreat had already come to an end. I found it harder than ever to take leave. Given the oceanic dimension of the knowledge we received, the contentment that sprung out of it only intensified my longing to come back. For I know I have to grow in dimension; I have to become a devotee as Poojya Swamiji would like me to be. And to reach that goal, I need to “preserve” the knowledge as Swamiji had mentioned in his lecture.
The concluding note, in which the inmates came forward to express their pain in seeing Poojya Swamiji and Nutan Swamiji work tirelessly for new construction as well as the regular running and maintenance of the Ashram, puts a question mark on all of us who can afford to spend some time in the Ashram and shoulder the responsibilities, thereby taking away this undue load from our Poojya Gurudeva. It is time for us to figure out how each one of us can reschedule our lives to be able to serve our Ashram. Actually, looking closely, we would be helping ourselves in doing so: for it is we who need Poojya Swamiji, and if we cannot come forward to preserve his health, what kind of devotees are we?
Jai Guru
Vicharasetu - August 2009 21
Gurupoor¸im¡ at Other Centres
CIRD – Delhi
While some of the devotees had left for attending the Retreat in the Ashram (Thrissur), others here were enthusiastic to observe the day in a very sublime manner. In the absence of Ramesh (now Br. Prasanna), a few devotees volunteered to stay in the Ashram. In addition, some more of them arrived a day before the Gurupoor¸im¡. Thus the cleaning and organizing activities were done well in advance. The Satsang Hall, which is under renovation for some time, was specially prepared to host the function.
On 7th, many devotees arrived early in the morning and took up different pieces of work along with the devotees already on the job. Rangolis and flower decoration were done very devotionally. The altar of Poojya Swamiji was decorated very beautifully. The Ashram gate also was decorated with Rangoli and flowers. Ëtma- sudh¡, the CD containing selected ¿lokas, was being played in the Satsang Hall. The air was filled with the nectarine recitation by M¡ and Nutan Swamiji. The whole ambience of the Ashram was divine. We could feel the presence of our beloved Gurudev everywhere. The Satsang Hall was full with around 75 devotees. The function started at 7:30 a.m.
Kavita Gupta welcomed everyone and made the necessary announcements. The function started with chanting of Guru-stotras by playing the recorded voice of M¡ and Nutan Swamiji, with devotees joining them in chorus. On this occasion, Poojya Swamiji had chosen Y.B. Prasad and his wife Nirupama to do Guru- archan¡ on behalf of all the devotees. They offered flowers amidst the sublime chanting of “AÀ¶ottara-¿ata-n¡m¡val¢” (108 epithets in adoration of our Gurudev). Then, S¡dhvi Haripriy¡ji gave a very devotional talk on Guru-bhakti. She said, the mahim¡ of Guru is fathomless and cannot be described by any means.
The Gurupoor¸im¡ message from Poojya Swamiji was read out by Arun Kripal in English and by Y. B. Prasad in Hindi. Poojya Swamiji laid emphasis on the need of austerity, particularly knowledge-austerity. Amidst the chorus chanting “Om Gurudev, Jai Gurudev”, the devotees received flowers and prostrated at the Holy feet of Poojya Swamiji. Then they did pra¸¡ms to S¡dhvi Haripriy¡ji and received pras¡da from her. All of them were guided to the Annakshetra to take refreshments.
Many of the devotees felt that the function was very serene and sublime. It is all by our Poojya Swamiji’s grace that we were able to organize it in this manner.
Vicharasetu - August 2009 22
Together, we sought his grace to remain with us always.
—Y B Prasad
Brahma Vidya Centre - Jamshedpur
During the last few satsangs, we at the Jamshedpur Centre had been listening to Swamiji’s discourse on the 13th chapter of the Bhagavadgeet¡. While talking about ‘¡ch¡ryop¡sanam’, Swamiji spoke at great length on Guru-bhakti and the true meaning of d¢kÀ¡. Thus, before the advent of Gurupoor¸im¡, the devotees had enough opportunity to introspect on the significance of this great and auspicious day.
As has been the practice on all such occasions, responsibilities were divided amongst the devotees. These functions always give us an opportunity to put into practice all that we learn from our Gurudev. The serene smiling faces shone with the radiance of Guru-bhakti.
The satsang hall at the Mahatma Gandhi Arogya Bhavan was cleaned, the chairs and the carpets arranged, so that the devotees and guests could sit comfortably. The ladies and a few youngsters decorated the hall with marigold garlands. Swamiji’s photograph was placed on a table covered with saffron cloth. Some of the ladies arranged fresh flowers in front of Swamiji’s photograph. Smt Lalita Krishnaswamy, one of the senior-most devotees of Jamshedpur, inspired all of us with her unfailing enthusiasm and intricate kolam designs. On Gurupoor¸im¡ day, every act became a pooja!
The programme began at 6.30 p.m. with the introductory announcements made by Smt Kala Devi. She spoke about the significance of Gurupoor¸im¡. Her simplicity, grace and serenity touched our hearts. We offered our salutations to our Gurudev as we chanted ‘vande gur£¸¡m cara¸¡ravinde ….’ We felt his presence as we chanted ‘mad¢ya h¤day¡k¡¿e cid¡nandamayo guruÅ….’ Our chanting of ‘guru-cara¸¡mbuja-nirbhara-bhaktaÅ…’ became an act of surrender!
Smt. Indu Pandey and Sri Rajesh Pandey performed the Guru-archan¡ on behalf of all the devotees. The 108 epithets in adoration of our Gurudev were chanted with devotional fervour. Thereafter deep¡r¡dhan¡ was performed, followed by bhojana-pavitr¢kara¸am.
Swamiji’s message was read out by Sri Sujit Sengupta. Poojya Swamiji had stressed the need to enrich ourselves with knowledge-austerity. We then listened to Swamiji’s talk on “Significance of Guru-d¢kÀ¡”. The lights were dimmed and
Vicharasetu - August 2009 23
Swamiji’s nectarine words echoed through the room. Swamiji said that for a seeker, taking d¢kÀ¡ from a Sadguru is like a second birth. Through d¢kÀ¡, an inner spiritual process is unleashed, transforming the mind and the body.
PuÀpa-samarpa¸am was a befitting end to this sublime ceremony. At the end of the ceremony, pras¡da was distributed by volunteers of the Brahma Vidya Centre. About ninety people were present, including guests, devotees and workers of the Mahatma Gandhi Arogya Bhavan.
On this day, we at Jamshedpur knew that what we felt in our hearts was shared by all devotees across the world, at the various centres, where Gurupoor¸im¡ was being celebrated. There was in our hearts a feeling of oneness. After all, are we not flowers of our Guru’s garden, lovingly nurtured by Him? Our Guru-bhakti is the thread with which the flowers are strung together to form a garland to be offered to our Guru on this and every day of our lives.
—Devotees of Jamshedpur
SIRD - Malaysia
About 45 devotees attended the auspicious function. It was a joyous occasion with everyone in a buoyant mood, especially the devotees who were involved in the preparation for the event. The Centre looked resplendent with flower kolam decorations. Swamiji’s photo looked more radiant than ever with nice flower arrangements. The programme started by 7.30 p.m.
Param welcomed the gathering highlighting the significance of this special day. Uncle Ramaswamy and Dr. Saraswathy then led the reciting of the 108 n¡m¡val¢, while flowers were offered at the lotus feet of Poojya Swamiji by three ladies – Radha, Prema and myself. The air was filled with sublimity as we all recited the n¡m¡val¢ in unison.
Poojya Swamiji’s inspiring message was read by Jeyabalasingam. We then performed puÀpa-samarpa¸am and received pras¡da, which Uncle Ramaswamy had prepared so lovingly the previous day. After the bhojana-pavitr¢kara¸a, all the devotees proceeded to Annakshetra to partake of bhakti-bhojan. Bhojan was served in two batches and by the time everyone left it was 10 p.m.
—Shanti Menon
Pune
The celebration of the auspicious Gurupoor¸im¡ was held on the 7th evening at
Vicharasetu - August 2009 24
5:30 p.m. at Sri DK Srivastava’s residence. The hall was cleaned and decorated with garlands. The altar for placing Poojya Gurudev’s photograph was beautifully decorated with kolam.
The function started with the offering of flowers at Poojya Gurudev’s photograph by Smt Shailaja and Sri Praphulla Chandran on behalf of all the devotees amidst the chanting of the “AÀ¶ottara-¿ata-n¡m¡val¢”. All the devotees joined the chorus chanting with devotion.
This was followed by puÀpa-samarpa¸am along with the chanting of Guru-stotras. Then, Smt Gayatri read out the message of Poojya Gurudev. Thereafter the daana satra was conducted distributing rice, a saree and a packet of sweet each to 51 needy recipients, after receiving them with ¡rati, chanting Upanishadic mantras. All the devotees participated in handing over the packets to the recipients. It was a touching sight.
The function came to an end after partaking of Bhakti-bhojan. Nearly eighty devotees attended the programme.
—Devotees of Pune
Chennai
Many of the devotees of CIRD, Chennai attended the Gurupoor¸im¡ function which was held at Sri Balasubramaniam’s residence at Nandanam on 7th July, 2009. Smt Gayathri Balasubramaniam and Smt Raji Srinivasan decorated Poojya Swamiji’s photo and arranged the flowers for offering. The function started with puÀpa-samarpa¸am at 6.45 p.m., followed by chanting of ‘Om namaÅ sad¡¿iv¡ya’. Poojya Swamiji’s Gurupoor¸im¡ message was read by Sri Krishnan and the same was discussed by devotees. The function concluded with chanting of ‘PrabuddhaÆ vimuktaÆ’ by 7.45 p.m. Pras¡dam was distributed after bhojana-pavitr¢kara¸am.
—Devotees of Chennai
Vicharasetu - August 2009 25
Correspondence Empowering Mind through Meditation
[K came to know of Poojya Swamiji during the “Hindu Spiritual Meet - Journey through Hinduism” at Petaling Jaya, Malaysia, on 24 Aug 08. Inspired by the event, she came to SIRD-Malaysia, to meet Swamiji. Since then, she has been attending weekly satsangs regularly. She raised some queries recently during one of the Sunday satsang discussions. Poojya Swamiji responded to her by e-mail.]
22 March 2009 Respected Swamiji: The paragraph that catches my attention in the book “Prabh¡ta-ra¿miÅ” (Vol 1) is on page 6, last paragraph:
“The right time to treat the mind with self-reflection is when the agitation exists. Don’t wait for the afflictions to subside. The external situations, we may not be able to win over. But the responses of our mind to any external situation, we can certainly control and transform. So, consider every unfavourable situation as an opportunity to treat the mind and transform it.”
Also, in page 40 it states: “Dhy¡na is an inward focussing of the mind to understand the defects and deficiencies of our system and thereby to bring about purity. When you sit closing your eyes, looking into the mind, you will come to know the thought pattern in you. You will understand your mind – discover its various hidden tendencies. The thoughts will come and stand before you like your own reflection in a mirror. If you do not like them, if they are not favourable, then the very discovery of their nature will begin the process of eliminating or sublimating them. But one has to be earnest and straightforward in this regard.”
Well, I have a slightly different perception of what meditation is all about. From the time we wake up in the morning, our mind is always preoccupied with all the worldly matters. All our time is spent on things around us that we neglect what is within us. We need to come out of this cycle. Even if we get completely focussed for just five minutes or less while meditating, we will be actually giving the positive energy within us to do its part. So, when we are meditating we are not supposed to have any thoughts at all. True, thoughts do come, but each time they come we send them away and stay focussed.
Vicharasetu - August 2009 26
The paragraph in Prabh¡ta-ra¿miÅ says that during meditation we will come to know of the thought pattern. That means, we are getting into worldly matters again. Are we not supposed to get detached during meditation?
I would really like Swamiji to give an elaborate explanation on this. Thank you so much.
Sincerely, K * * * 9 June 2009 Dear and blessed K:
HariÅ Om Tat Sat. Your note of 22nd March is before me. I sat with un-replied letters this morning. Not always I am able to reply letters immediately.
1. Meditation is an exclusive mental effort. It can be for any purpose. Spiritually, it is to get absorbed into your own Self. But this is not always possible. Till it becomes a fact, and also after one breaks away from absorption, the mind will inevitably be working. That is the time thoughts will surge forth. If absorption is not possible, introspection at least can be. Thoughtfulness is like respiration or blood circulation. It cannot and should not be stopped. If the mind completely ceases to think, one will become a vegetable.
Why a thought comes, to what is it related, and how? All these examinations are part of the introspectional process. By doing so, you are dwelling into your mind and making it purer and purer. Along with purity, the occasion to get absorbed will be more. Gradually you will reach a stage when thoughts do not disturb you and you can and must float over your mind, no matter what it does.
This is a rare type of meditational refinement. I delight in explaining it, intending to save people from getting tormented by their mind and its vagaries.
There are two options. Not to have thoughts at all – this is not easy or natural. The other option is: not to be disturbed by thoughts. If thoughts, which do not disturb you, arise, is it not like having no thoughts at all? Piercing solid earth and fluid water are different. On earth the action leaves a clear mark. In water, it does not. I would like you to be like water, not like earth.
2. Meditation is in truth meant to train and empower you to deal with the mind and its vagaries. In meditation, away from physical sensory involvements, you have only the mind-situation to deal with.
If you succeed in this, then the same principle must hold good when the mind is
Vicharasetu - August 2009 27 involved through the senses in activities and interactions. As you remain unperturbed during meditation in the wake of thoughts and their offshoots, amidst activities too remain so, no matter whether external situations are intertwined with the mind. Then it was mind all by itself, now it is the same mind with sensory associations. Both experiences take place only in the mind level. One is like walking alone, the other with your child. In both cases, it is your legs that walk, and your eyes and mind that keep watch.
Just as you cannot control your thoughts, but you can tune yourself to be unruffled by them, similarly you cannot control external situations, but can certainly act on your own mind’s responses to them. It is not situations that matter, but their impact on your mind. Instead of getting overpowered by the impacts of externals, the mind should overwhelm them. This is certainly possible. One must have the discernment and determination for the purpose.
Situations are comprehended by the mind, which also responds and reacts to it. In both cases, it is the mind that sees, reacts to, suffers or gets enriched by.
My love and ¡¿¢rv¡d. M¡ and Nutan Swamiji also send you loving good wishes.
Antar¡tm¡, Swamiji
Vicharasetu - August 2009 28
News & Notes
❑ Jñ¡na Yajña in Malaysia: Poojya Swamiji, along with Nutan Swamiji and M¡, will leave the Ashram on Aug 18 for the annual Jñ¡na Yajña in Malaysia and will return on Sep 06. The programme details were published in the last issue.
Contact (Malaysia): SIRD-Malaysia 603-7781 6110; Sri Unnikrishnan 603-5635 8539; Sri Jeyabalasingham 601-2316- 9533; Smt Vasanta/Sri Param 603-7955 0580; Sri Jayasekar (Seremban) 606-762 6888; Sri KR Pillai (Seremban) 606- 762 4130.
❑ Programmes in Chennai: Poojya Swamiji’s 3-day evening discourse series on “Universal Concepts in Bhagavadgeet¡” will be held on Oct 2, 3 & 4 at Sivagami Petachi Auditorium (Next to Anjaneyar Temple/TNSC Bank), 179, Luz Church Road, Mylapore, Chennai. Poojya Swamiji along with M¡ and Nutan Swamiji will leave the Ashram on Sept 30 and return on Oct 6.
Contact: Sri Balasubramaniam (tel no: 044-2435 8521, 98410 46000); Sri Natarajan (044-2499 0666, 94440 49066); Sri KB Raman (99529 05494).
❑ Programmes in Pune and Delhi: Poojya Swamiji’s first Jñ¡na Yajña in Pune is scheduled to be conducted between Oct 26 and Nov 01, 2009. Swamiji along with M¡ and Nutan Swamiji will reach Delhi directly from Pune by Nov 02 for the 36th Delhi Annual Jµ¡na Yajµa, and return to the Ashram in the 1st week of December. Full details of the programmes will be announced next month.
Contact (Pune): Sri Praphulla Chandran (020-6620 2005); Smt Divya Menon (98228 84986); Smt Gayatri Nishit (93254 00080).
❑ Gurupoor¸im¡ was observed in the Ashram on July 07. Smt Anu and Sri Pankaj Bhatia from USA performed the P¡da-pooj¡. Bhakti Bhojan was offered to about 350 devotees and villagers. Detailed reports of the functions held in the Ashram as well as the other Centres (Delhi, Jamshedpur, Malaysia, Pune and Chennai) appear on pages 18 & 23.
❑ Anna Vastra D¡na Satra: This year’s Anna Vastra D¡na Satra distribution started on 4th July from Omkarashram in Desamangalam. On 13th July, the last day of the Gurupoor¸im¡ Retreat, about 6000 families were given 3kgs of rice each, a saree or dhoti and some sweet at Narayanashrama Tapovanam.
This annual social welfare activity, jointly organized by Narayanashrama Tapovanam and Hind Navotthana Pratishthan, is now in its 24th year, being
Vicharasetu - August 2009 29
conducted from about 50 centres, benefiting 25,000 rural families. This year 16,000 dhotis, 9,000 sarees and 75 tonnes of rice were procured for the purpose.
❑ June 25: Poojya Swamiji inaugurated the cultural functions coupled with the 11-day Naveekara¸a Sahasra-kala¿am (rejuvenation ceremony with a thousand pitchers containing sanctified waters) at Bhagavathy Kshetram (Temple), Cherpu, Thrissur. Swamiji addressed the devotees explaining the purpose and process of Naveekara¸am as well as the importance of temples in ensuring the long term welfare of the society.
The same day, Swamiji also addressed the devotees at the Karikkad áree Mahavishnu Kshetram near Kunnamkulam, Thrissur, in connection with the Pratish¶h¡-dinam celebrations (anniversary of installation).
❑ June 27: Poojya Swamiji addressed the inmates of Vyasa Tapovanam on the occasion of the second anniversary of Purushothama Swamiji’s Mah¡-sam¡dhi, highlighting Purushothama Swamiji’s exemplary virtues and qualities.
❑ July 17: Poojya Swamiji, invited by the Mambilly Kshetra Upadesaka Samiti, Oorakam, to give the inaugural address during the weeklong Ramayana discourses, spoke about the salient features of Ramayana. Ramayana, he said, is an epic narration solely given to expose values and ideals of human life.
❑ July 19: At the monthly Spiritual Knowledge Meet at Vedavyasa Bhavan, Paralikad, Poojya Swamiji introduced the text “Aparokshanubhuti” of Sri Sankara, to be exposed in the subsequent monthly sessions.
❑ July 24: Poojya Swamiji was invited to inaugurate the first áreemad Devi Bh¡gavata Nav¡ha Yajµam (9-day exposition) at áree Uutraalikkavu Bhagavaty Temple, Wadakanchery. Explaining the role of Temples in providing spiritual and cultural enlightenment to devotees, Swamiji emphasized that the sole purpose of all devotional narrations, including Devi Bh¡gavatam, is to expose values and virtues, the mind should pursue and imbibe.
❑ The Meditation Hall in the new Prajµ¡na Dh¡m of the Ashram was inaugurated by Poojya Swamiji a few weeks before the Gurupoor¸im¡. Before initiating the first batch of seekers in this sacred Hall, Poojya Swamiji sat in meditation with the inmates as well as the other initiated disciples from Thrissur and around. The sound-proof octagonal hall, situated on the first floor, was a long cherished idea of Poojya Swamiji. To give d¢kÀ¡ in a serene atmosphere, undisturbed by the environmental noise, has its own unique effect, Poojya Swamiji explained.
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Vicharasetu - August 2009 30
Stepping into Nai˦hika Brahmacharya (06 July 09)
Vicharasetu - August 2009 31
Guru-archan¡ during Gurupoor¸im¡ (07 July 09)
Vicharasetu - August 2009 32
Giving Uniforms to Children of Cultural Heritage Class (24 May 09)
Anna Vastra D¡na Satra at Narayanashrama Tapovanam (13 July 09
Vicharasetu - August 2009