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The Path of Introspection May 2009 Vol : 44 No. 08
The highest gain for the human lies within himself; but rarely one is interested in discovering it. This is the grand witchcraft ignorance plays upon one and all. The seeker has to be aware of it. Understand that the entire worldly display is an outcome of ignorance. Once you look within and begin to understand the One Reality behind everything, the mind will be empowered to dispel the effects of ignorance.
— Swamiji
Contents Science of Inner Redemption – 9
The Ineffable Source of Knowledge & Ignorance 03
Restoration of National Values 10
Eternal Moments - 3
Intensity in Spiritual Enquiry – M¡ Gurupriy¡ 14
Inauguration of Prajµ¡na Dh¡m – Mala S 20
News & Notes 26
Narayanashrama Tapovanam Venginissery, P.O. Paralam, Thrissur. Kerala 680 575, India. Tel. (0487) 2278302/2278363 email: [email protected] Website: http://www.brahmavidya.org
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Science of Inner Redemption – 9 The Ineffable Source of Knowledge & Ignorance
Repetition in scriptural texts
Repetition is the core of ‘subjective’ teaching. For learning and assimilating too, repeated reflection or introspection is necessary. The teacher VasiÀ¶ha in elucidating, and the author V¡lmiki in rendering the elucidation into his composition, are both equally sensitive to this fundamental note, and therefore are not tired of reiterating the important principles.
The examples and illustrations may be re-statements, but the seeker must heed them assiduously to reinforce his ‘manana-s¡dhan¡’ – the pursuit of reflection or rumination. Only then, the ineffable truth about the Self, the supreme Intelligence, will become clear, leading him to direct realization of the inward supreme Presence.
Knowledge & ignorance – the dual notions
“Therefore Rama,” says VasiÀ¶ha, “you have to rise above the baseless differential notions and exterminate all delusions, so as to get rooted in real knowledge.” ¥…t… ¥…t…o˘∂……Ë i™…Ci¥…… ™…n˘∫i…“Ω˛ i…n˘Œ∫i… Ω˛ * |… i…™……‰ M…¥™…¥…SU‰Ùn˘¥…∂……n‰˘i…p˘P…⁄u˘Ω˛ ** ¥…t… ¥…t…o˘∂……Ë x… ∫i…: ∂…‰π…‰ §…r˘{…n˘…‰ ¶…¥… * x…… ¥…t…Œ∫i… x… ¥…t…Œ∫i… EfiÚi…∆ EÚ±{…x…™……x…™…… ** EÚŒ\S…n˘Œ∫i… x… EÚŒ\S…tŒSS…i∫…∆ ¥… n˘ i… i…Œi∫l…i…®…¬ * i…n‰˘¥…… ¥… n˘i……¶……∫…∆ ∫…n˘ ¥…t‰i™…÷n˘…æ˛i…®…¬ ** ¥… n˘i…∆ ∫…k…n‰¥…‰n˘®… ¥…t…I…™…∫…∆ Y…i…®…¬ * ¥…t…¶……¥……n˘ ¥…t…J™…… ®…l™…Ë¥……‰n‰˘ i… EÚ±{…x…… ** 6p.9.19-22
Abandon the dual notions of ‘knowledge and ignorance’. Whatever exists here, that alone verily is. Differential notions like ‘knowledge and ignorance’ are created only for dialectical purposes, O Rama.
As knowledge and ignorance verily do not exist at all, adhere to that which really is, and survives for ever. Neither is ignorance ever there, nor knowledge. Both are but mere creations of mentation or imagination.
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Something is, but it cannot be described as any ‘thing’. This is the rational perception of intelligence.
This is recognized as the supreme Truth or existence (sat), which brings the extinction of ignorance. Due to lack of right knowledge, it is identified as ignorance that prevails only within the ambit of imagination.
The great efficacy of Knowledge-pursuit
VasiÀ¶ha continues his exposition of the Truth of Oneness, with a view to drive home the undeniable fact that singular sentience or Consciousness alone is. By recognizing, accepting and actualizing this alone, mind’s vagaries and torments will dwindle and cease.
At first hearing, it may appear to be a mere discussion or rational enunciation. But if dwelt upon deeply, absorbing its full worth and message, the effects are bound to be marvellous. They are completely inward. The process of ‘knowing’ makes the mind light, subtle and also bright. Finally the mind is rid of its mischievous distractions and deflections.
This is how the whole process truly becomes a jµ¡na- Spiritual pursuit s¡dhan¡, knowledge-pursuit. When the idea of oneness is is far greater than heard and reflected upon again and again, spiritual pursuit the acclaimed becomes far greater and more effective than the acclaimed rituals, including the Vedic yaagas. rituals, including the Vedic y¡gas and other religious practices. This kind of effect of Vedantic manana is to be specially grasped.
VasiÀ¶ha’s success consists in making Rama dwell upon the sense of Oneness consistently, until it becomes a self-transforming process for him. Rama did nothing but listen to the Sage throughout the day for eighteen days. The process became a paramount knowledge-austerity for the Prince, akin to which there is hardly anything at all. Knowledge-austerity acts upon the mind deeply and wholesomely. As Krishna involved Arjuna’s tormented mind in the Soul discussion with all its subtleties, VasiÀ¶ha too engages Rama’s mind in startlingly effective Soul deliberations. The seeker should not fail to grasp how the philosophical deliberations become deeply inner and personal.
In the ocean, bubbles and waves are visibly there, making the observer feel a strong note of difference. But on truthful introspection the sense of differences will be understood as a constricted perception. None can deny the fact that the bubbles and waves are but an offshoot of water. As offshoots they exist, but not as independent or separate existence.
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Similar is the case with sentience and the object-world. The sensory observations have to give place to inner rational The sensory perception. With that, all the delusion and torment the visual observations have assessment brings will have to fall. Will it happen so in to give place to inner rational reality – one may wonder. If the seeker is sincere to the perception. pursuit of knowledge – its absorption and the resultant introspection – he cannot but find it as fully true, effective and experiential.
Vasi˦hadeva introduces a stunning note of introspection, when he holds that knowledge alone engenders ignorance and delusion. It is like water generating waves and bubbles; or like getting evaporated to form the clouds that spread and cover the sky above. Are not clouds water in essence? With no other entity by its side, the singular Source projects the notion of other existences. It is intriguing, but enlightening. For, it acts as a compulsion to grasp the lesson it imparts. But disregarding the message, we tend to get deluded and go on suffering.
Knowledge and ignorance constitute a duality, which does make us enquire into their source. That which originates knowledge, also gives rise to ignorance.
The same water, by virtue of its movement, suddenly appears in the form of countless different waves. Can there be waviness in the absence of the water? Once plurality sets in, its source has to be ascertained. It becomes a compelling quest for rational intelligence. It reigns fundamentally and ultimately, beneath the surface of distinctions and plurality.
Introspection of this kind makes the mind and intelligence greatly subtle, taking them to deeper and loftier levels of understanding. Qualities and dimensions, which the seeker hitherto could not imbibe, begin to grace his mind making him greater, more enriched and expansive.
The seeker has to understand that ignorance is not an The one reality independent positive entity. Even knowledge is not ultimately is that singular real. Both are products of the mind. The one reality is that source of both singular source of both knowledge and ignorance. That source knowledge and alone is the Truth of the whole knowledge-ignorance display ignorance. and all that results from it.
To treat both knowledge and ignorance as products of imagination, the work of the mind, and thereby to lead the seeker’s introspection to the still loftier and ultimate pinnacle, is a unique note of spiritual analysis and exhortation. It reflects and evidences the ultimate phase of jµ¡na-s¡dhan¡, aimed at dissolving and
Vicharasetu - May 2009 6 transcending the entire tri-pu¶i – the threefold differential notion of knower- knowing-knowable. Our spirituality, with its thoughts and findings, has remained impeccable and unassailable, solely because of this unique subtlety, whereby it penetrates into the whole labyrinth of mind and intelligence, unearthing the very core and source of everything. Spiritual research cannot hope to reach deeper or greater levels than this any time!
The Singular Origin of dual notions ®…l…: ∫¥……xi…‰ i…™……‰Æ˙xi…∂UÙ…™……i…{…x…™……‰ Æ˙¥… * + ¥…t…™……∆ ¥…±…“x……™……∆ I…“h…‰ u‰˘ B¥… EÚ±{…x…‰ ** Bi…‰ Æ˙…P…¥… ±…“™…‰i…‰ +¥……{™…∆ {… Æ˙ ∂…π™…i…‰ * + ¥…t…∫…∆I…™……iI…“h……‰ ¥…t…{…I……‰% {… Æ˙…P…¥… ** ™…ŒSUÙπ]∆ı i…z… EÚŒ\S…u˘… EÚŒ\S…u˘…{…“n˘®……i…i…®…¬ * i…j…Ë¥…∆ n˘fi∂™…i…‰ ∫…¥…» x… EÚ\S…x… S… n˘fi∂™…i…‰ ** 6p.9.23-25
Like sunlight and shadow meet extinction on the setting of night, knowledge and ignorance dissolve in oneself by truthful introspection. When ignorance fades away, the imaginary notions of knowledge and ignorance also become weak.
When both get dissolved, then is the remainder gained instantly. When ignorance is dissolved, even knowledge meets the same fate.
What endures then can either be nothing at all or something from which everything emerges. In it is all that is, or it is nothing indeed. x…¶…∫……‰%{™… v…E∆Ú ∂…⁄x™…∆ x… S… ∂…⁄x™…∆ S…n˘…i®…EÚ®…¬ * ∫…⁄™…«EÚ…xi…‰ ™…l…… ¥…Œºx…™…«l…… I…“Ɖ P…fii…∆ i…l…… ** i…j…‰n∆˘ ∫…∆Œ∫l…i…∆ ∫…¥…» n‰˘∂…EÚ…±…GÚ®……‰n˘™…‰ * ™…l…… ∫°÷Ú ±…R¬ÛM…… +x…±……tl…… ¶……∫……‰ n˘¥……EÚÆ˙…i…¬ ** 6p.9.27-28
It is a greater void than the space. But it is not really void, because it is Consciousness in essence, like fire in the ‘s£rya-k¡nta’ stone or ghee in milk.
In that, like sparks from fire or light from sun, inhere everything and all – space, time, sequence and orderliness.
When something is there, distinct even from knowledge and ignorance, none can
Vicharasetu - May 2009 7 attempt to define or describe such an existence or expression. For, it cannot be strictly called either an existence or non-existence. That is why VasiÀ¶ha does not hesitate to call it a ‘greater void than even the colourless, endless space’.
To dispose of such an Ultimate Truth like this is also wrong. We remain conscious throughout our lifetime. We do not know of a time or place where we go out of Consciousness. Even when we lose normal awareness of our body and surroundings, as in deep sleep or in coma, that state is still revealed to us when we wake up. This implies that the Consciousness is never lost any time. Thus it stands to reason that Consciousness constantly radiates from that ultimate presence, like light from the sun. Only by dint of this we are able to experience ourselves, as well as the rest.
The world brought into expression by this Presence bespeaks its measure, magnitude and magnificence. Objects, space, time, sequence and orderliness that we find all around are its own creation as well as preservation.
The endless space originating from it clearly provides us a clue to its magnitude. The myriad planets and heavenly bodies, having originated from the same source, evidence the extent and fullness of its potential. So, by all means it is ineffably supreme and potent. These qualities and traits alone enable the seeker to think about the Supreme, contemplate upon and realize it actually as an unflickering living experience.
The non-acting & non-causal Creative power EÚ…‰∂……‰ x…i™…®…x…xi……x……∆ i…l…… i…i∫…∆ ¥…n˘…∆ Œi¥…π……®…¬ * ∫…§……¡…¶™…xi…Ɖ˙ ∫…¥…» ¥…∫i…÷x™…∫i™…‰¥… ¥…∫i…÷∫…i…¬ ** ∫…¥…«nˢ¥…… ¥…x……∂……i®… E÷Ú®¶……x……∆ M…M…x…∆ ™…l…… * ™…l…… ®…h…‰Æ˙™…:∫{…xn‰˘ +™…∫EÚ…xi…∫™… EÚi…fi«i…… ** +EÚi…÷«Æ‰˙¥… Ω˛ i…l…… EÚi…fi«i…… i…∫™… EÚl™…i…‰ * ®… h…∫… z… v…®……j…‰h… ™…l……™…: ∫{…xn˘i…‰ V…b˜®…¬ * i…i∫…k…™…… i…l…Ë¥……™…∆ n‰˘Ω˛∂S…‰i…i™… S…u˘{…÷: ** 6p.9.30-32
Cosmic Intelligence is the inexhaustible storehouse of infinitude of things, especially luminaries. Existing inwardly and outwardly, it abides in all things as their content and essence.
Like the space inside jars, the Soul is always imperishable, untainted. A magnet causes an iron piece to move towards it. On this ground, causality
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is attributed to the magnet. Likewise, causality gets ascribed to the Soul.
Activity is also attributed to the Supreme Intelligence, though it is non- acting. This is again like attributing activity to the magnet, in relation to the iron, which moves towards it. In fact, the inert bodies of beings are animated and activated by the non-acting sentient Soul.
To differentiate the supreme Intelligence, the Imperishable Soul, from all other things that surround our senses is a rare pursuit. For, right from our entry into the world, the senses begin to interact with the world objects, and nothing besides externality has any place in our life. But the supreme Intelligence does not fall anywhere within this interactional range. It is quite unlike the sense-perceived phenomena. None of the object qualities applies to it. Thus, it becomes an unfamiliar process to get at the Supreme Reality. But it has to be done – for, this is the very essence of spirituality.
The one saving factor is that living as we are in our body, Living as we are we are in touch with the supreme Presence all the time. For, in our body, we that alone pulsates and activates the body every moment. are in touch with Respiration, circulation, thoughts, feelings, memory, doubt, the supreme knowledge – all these result from the supreme Presence itself. Presence all the time. They are all its own revelation, display. Or else, the body would have remained inert.
None can say: “I am disconnected from the Supreme”. In reality, the Soul is the only essence in every being. But it is like the all-enfolding space, invisible, the ground of all existences and activities. It is never involved in and is untainted by any activity or interaction. Nonetheless, people attribute activities to it, not knowing its uniqueness. It is like saying that a magnet willfully attracts the iron piece near it. In truth, the magnet has no causality at all. In the same manner, the Supreme Intelligence is also devoid of any ‘willfulness’. Whatever is seen to transpire is but a natural process, course and manifestation.
The Truth is hidden by its own subtlety i…j… Œ∫l…i…∆ V…M… n˘n∆˘ V…M…n‰˘EÚ§…“V…‰ S…z……Œ®x… ∫…∆ ¥… n˘i…EÚŒ±{…i…EÚ±{…x…‰x… * ±……‰±……‰Ã®…V……±… ®…¥… ¥…… Æ˙ h… S…j…∞¸{…∆ J……n˘{™…∞¸{…¥… i… ™…j… x… EÚŒ\S…n˘ ∫i… ** 6p.9.33
This universe rests solely on supreme Consciousness, the seed of all creation
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and existence, by dint of inherited imaginations. It is like the strange formation of clusters of waves in water. Supreme Consciousness being subtler and more formless than even space, there can be nothing at all in it.
Vasi˦ha concludes the chapter by emphasizing that all that we think, speak and explain about the supreme Intelligence is sheer imagination. The long heredity behind each generation is what always plays the magic. Every one listens to or reads what the predecessors have said, adding something to the stock. The ageless convention continues with all its force and magic.
Altogether it is like the huge collection of waves surfacing in the endless expanse of sea. Every time like the waves, imaginations get coloured and multiplied. It is a rare fortune and privilege to get inspired to probe into what precedes and succeeds the waves, and get at the source of the deep waters beneath.
In the case of sea, external wind causes the emergence of waves. Unlike the sea, the supreme Intelligence has the power of sa´kalpa (creative thought), to generate whatever it wishes. It equally beckons the intelligence to enquire into the whole witchcraft and ascertain the truth. On finding and realizing its fullness, all quests, doubts and speculations cease, bringing forth inner abundance and splendour, which give no room for a second entity. (to be continued)
* * *
The dawn of liberation S…k…ËEÚ{…Æ˙i……%Y……x…∆ Y……x…∆ x…i™… S…n‰˘EÚi…… * +Y……x…M…±…x…∆ Y……x…∆ i…i……‰ ®…÷ HÚ®…Ω˛…‰n˘™…: **
Engrossment in the mind is the real ignorance. Constant abidance in Consciousness is true wisdom. The dropping of ignorance is true knowledge, from that arises the great dawn of liberation.
Ëtm¡nubh£tiÅ, áloka 78 (Poojya Swamiji’s Composition)
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Restoration of National Values
[On 19 April 2009, Poojya Swamiji addressed the FRNV Executive Committee meeting held at Vijµ¡na Bhavan, Narayanashrama Tapovanam. Essence of Poojya Swamiji’s message is presented below.]
A. Overview of Present Status (Morning Session)
In the first formal joint meeting of members of the Advisory Board and Organizing Committee held in Delhi at the India International Centre in New Delhi, on 23 March 2008, as suggested by Sreedharanji, we decided to form Foundation for Restoration of National Values (FRNV), which was formally registered in Delhi in June 2008.
National Summit & Project Groups
Our first target was to hold a National Summit, in which leaders of different branches of National life would assemble to generate a ‘National thinking and perception’ about the Value Decline Crisis of the Nation. The Summit, held at Stein Auditorium, India Habitat Centre, New Delhi, on Nov 18 & 19 was very effective. The event as well as the follow up actions have been singular.
We presented the findings to the Prime Minister, the President, the Leader of the Opposition, CAG, CEG, CVC, etc. The Prime Minister called for a discussion to be briefed personally about the proceedings.
As one of the follow up steps of the Summit, we have formed four Project Groups to concentrate on four areas: formation of National Value Restoration Council (NVRC) with Ethical Surveillance Corps (ESC), National Education Syllabus, Electoral Reforms and Police Reforms. We are now studying the up to date position in the respective fields to decide on the next steps to persuade the Government to act.
Police Reforms
On this subject, there is already a clear and precise order from the Supreme Court. Apparently the Government feels Ours is a germinal that the Supreme Court has exceeded its limits in move, and hence pronouncing the order. Our task will be to have this order the focus is on thinkers, thought- implemented. In fact, many of the problems and needs of leaders and the Nation can be met through courts. opinion-makers.
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Ours is a germinal move, and hence the focus is on thinkers, thought-leaders and opinion-makers. It will take some time for FRNV or anyone else in the matter to be heard and projected by the media. But once it is done, though slowly, the wave of Value revolution will gather force and become powerful. This is the law of Nature.
Electoral Reforms
Sreedharanji’s appeal as President of FRNV on the subject of not voting for criminals has been widely circulated and responded to. Some have reproduced the message, put up hoardings in cities, translated it to regional languages and published in the State newspapers.
Generating Public Opinion
To be heard and heeded by the Administration, we must have more public support and strength. Unless public opinion is generated, Government will not act. It will not honour the voice of a mere meeting of a few hundred individuals. We must generate a countable, collective voice and resolve. We have to keep this in mind.
Our strength consists in intelligence and integrity. But we must inspire and persuade many. We have to think of the ways and means to shake up the sleeping minds of people. Unless we give people a target or a direct programme, they will not have any inspiration to come together and participate. Political parties always design a public-march or programme to keep the followers vibrant and active.
Enlisting intellectuals through Enlightenment
Our objective must be to marshal the intellectual people to come together. It is a revolution in our democratic process, no doubt. In a way it is a grass root movement, but in the intellectual level.
Enlightenment is the best persuasion for anyone in any front. Enlightenment But this has to be clubbed with timely collective, demonstrative, is the best lawful demand and protest. The ruling power will not recognize persuasion for anything, except when followed with collective and anyone in any demonstrative display. In the absence of collective demand one front. may resort to individual resolute move like fasting.
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B. Concluding Message (Afternoon Session) Power of individual sa´kalpa
I would like all of you to keep in mind that the greatest power in the world is thought or sa´kalpa. God created the entire universe from no preceding substance at all. Nothing was there – not even space. From that nothingness, God could create all this, only from His own thought or creative power. That power, the thought, willful imagination, is there in the human too, though in a smaller measure.
Every one lives and moves with thoughts. He also dies with thoughts. Every thought represents some idea or emotion. Thought is meant to express and carry an idea. Idea is a unit of knowledge. It is these ideas that generate emotions. Thought, idea and emotion go together. Without this inner thought process, the body, senses or limbs cannot work at all. For every physical movement, there must be a preceding motivating thought.
Thoughts rise in an individual mind. Individuals constitute the family, society, nation, and the entire humanity. The individual thought process gets shared and grows in dimension and potential. Every individual imbibes thoughts and ideas from others. The individual also transmits and permeates his thoughts to others.
Such permeation forges mutuality and collectivity. It is at this point that thought becomes a considerable force to effect growth, change, expansion and evolution.
Spreading the message
You have to look at our deliberations in this meeting and the plans we have chalked out for action in such a potent, creative background. All that we have to do is to make our thoughts known to as many people as possible. Many have already come to know about what we think and aim at. It is to ensure the Nation’s welfare. And all those who have come to know of FRNV and its thoughts have appreciated and even joined our mission.
It will always take some time for a good movement to cast its roots and be widespread. Nature has its own law of nourishing and preserving good things in the world. As Bhagavadgeet¡ puts it, the s¡ttvika quality might not be pleasant in the beginning, but will prove sweet later. Be confident, but make sustained effort. Think, think and think, and make your thinking percolate others’ minds too.
Mind you, we are trying to institute a new value culture in the country. It is a
Vicharasetu - May 2009 13 germinal Value revolution in the Administration, Legislature as We are trying well as Judiciary. The effort cannot be of just a few days or to institute a weeks! Let us understand this basic fact and its significance. I new value think we have established a good base, and also some culture in the country. fundamental moves. We have to consolidate and intensify them in the coming months.
Beginning of a Value Revolution
Think of the meeting held in Allahabad, over a century back, where a few individuals fired by patriotism and nationalism, discussed the mission of freeing India from the British Imperial Rule. Where stood ‘the strong British Empire’, and where ‘those few nourishing the thought of evicting them from this soil’! Was there any comparison between the supreme might of the rulers and the pious wish of the ruled?
Many mocked at the thought and effort!
In the present situation, we are the people who send our We want to free representatives to rule the Nation. Far from being slaves, are India from the we not the Masters and Makers? We want to free India from clutches of our the clutches of our own corruption and selfish ambitions, own corruption and selfish which have paralyzed the governance of the country. It is an ambitions. encounter with ourselves. The problem and solutions are entirely different. Yet we shall achieve it.
Complementing – not Competing
The force of our thoughts lies in the fact that our objectives are meant to strengthen the Government, credit the Administration and ensure good governance – objects that none can oppose on any ground whatsoever.
We are no competitors for any political party or the ruling Government. We only intend to help the Government do what they are expected to do. Thus we have only friends, no enemies. Know this, think accordingly, and speak also alike. Let the whole process grow in dimension.
I compliment all of you heartily and also bless you all, embracing you mentally. Grow in strength and fondness for the Nation, with resolve and dedication to do what we are poised for. Be confident, hopeful and joyful. There can be no failure before such dedication and perseverance.
HariÅ Om Tat Sat.
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Eternal Moments - 3 Intensity in Spiritual Enquiry
— M¡ Gurupriy¡
Dinner was just over. Vinaya came to clean up Poojya Swamiji’s kitchen. I went to the Annakshetra as usual for curdling milk. N came forward and started helping me. V was busy feeding the cows who keep waiting for him eagerly. We were all hurriedly finishing our chores, to go to the night satsang in time. The satsang bell had already gone and most of the visitor-devotees would have taken their seats. We, the inmates, somehow get late everyday.
Right at that moment we were told that Poojya Swamiji wanted all of us to come fast and listen to the narration of the visitor-swamiji about his 52 years of sanny¡sa life.
Sanny¡sins come to our Ashram from various parts of India. Most of them stay for a short while – at most 3 or 4 days – during their wandering mission. Many of them come from North India, who speak Hindi only. How they come to know about our Ashram, we wonder. May be through word of mouth they get to know about our small Ashram on the slope of Pandavagiri Hill in this remote Venginissery village!
This aged sanny¡sin had arrived the previous day. I saw him sitting in the Ashram verandah. He had a pleasant personality and looked quite bright. I heard that he was a Malayalee, who had stayed in Uttar Pradesh (U.P.) for long. V told me that he was quite learned.
As I walked towards the Annakshetra, I was thinking how difficult it is to know anything about the sanny¡sins who come wandering, unless they say something about themselves. Most of them keep to themselves in the room allotted to them in Tapovan Vihar, showing up only during food timings. Rarely there are a few who take part in our routines and show interest in participating in the satsang, when Poojya Swamiji explains scriptural texts or talks on spiritual saadhana in general. I was feeling happy that our Swamiji had already talked to this aged sanny¡sin and found out about his long sanny¡sa-life. On such matters, I have always found Swamiji’s approach very natural and informal.
As we took our seats, the visitor swamiji, aged about 78, started speaking. He was a disciple of Swami Sivananda Maharaj, founder of Divine Life Society, Rishikesh. After staying in Rishikesh and Uttarkashi for many years, he had shifted to his own Ashram in a village called Sahjahanpur in U.P. He spoke
Vicharasetu - May 2009 15 highly about the people of U.P. who are generally given to s¡dhu-sev¡ (serving the saints). There, a s¡dhu will never go without food. If a s¡dhu takes shelter in the village, somebody or other will definitely bring bhiksh¡ for him.
The Swamiji said, when he went to Sahjahanpur, people arranged his stay in a hermitage on a plot of land which they had offered earlier to a s¡dhu, who had subsequently left. Slowly the villagers made a small ashram for him on their own accord. He had been staying there for many years now spending time on his s¡dhan¡ and scriptural studies. After some time, a brahmach¡rin came to assist him. The villagers used to bring him food.
We too had heard about s¡dhu-preeti (love for ascetics) in U. P villages. In Uttaranchal we have seen children running behind sanny¡sins to do pra¸¡m. How rich is the culture of this poor land!
Only in our country such things happen. Whether rich or poor, even now people have great regard for those who have renounced worldly life and embraced spiritual seeking. And, this culture is all the more pronounced in villages – not alone in U.P., but in M.P., Gujarat and other places too.
In the autobiography of Swami Akhandananda (direct disciple of Sri Ramakrishna Dev), I had read that once while wandering he had taken shelter in a village near Narmada river. It was evening. He was given a place to sleep and was given good food. Next morning, by the time he woke up, everybody had gone out for work. When they returned in the evening, Swami Akhandananda asked them as to how they could leave the house, keeping him, a complete stranger, inside? One could even have robbed their articles and gone while they were away!
Great was their reply: “Maharaj, it has happened earlier that a stranger s¡dhu whom we had given shelter had thieved and gone. A s¡dhu’s dharma is to pursue righteousness and Truth. He should not deviate from it. Similarly, for g¤hasthas (householders), the dharma is to serve the s¡dhus. Just because some s¡dhus are not good, we cannot deviate from our dharma.”
This had happened at the end of the 19th century. Recently, we heard a similar incident from a sanny¡sin who came to our Ashram. He too spoke about the deep devotional nature of people and their sense of service to the sanny¡sins and Mahatmas. He had come across such good people while he did Narmad¡- parikram¡ (going around the Narmad¡ river).
Such is our country! When I think of these poor villagers, our numerous countrymen suffering from poverty even after so many years of Independence, I get a lump in my throat, my eyes get moist and there is heaviness in my heart. I
Vicharasetu - May 2009 16 wonder whether my feelings are deep enough! For, do I really do much for them? In the same manner, when I hear such incidents, I feel proud of them for upholding our rich culture, in spite of their being economically very poor.
As the visitor Swamiji continued his engrossing narration, we too felt transported to Rishikesh and Uttarakashi. He spoke about how he had gone from Kerala to Rishikesh at a very young age, how he took sanny¡sa from Swami Sivananda Maharaj, how he went to Tapovan Maharaj to study the scriptures, how subsequently he went to Kailash Ashram and studied under Swami Vishnudevananda Giri Maharaj and Swami Harihar Tirtha Maharaj.
He described the Ganga in Uttarakashi and the Ganga in Rishikesh. He told us how he had lived eating dal and roti from the satras (free food distribution centres for the renunciates), how he suffered from diarrhea and became extremely weak. He described his days of m¡dhukar¢ v¤tti (going for food from door to door) and then the subsequent days of ajagara v¤tti (remaining seated in one’s own place and eating whatever Providence brings).
As the Swamiji spoke about his life of renunciation, austerity and spiritual studies under different Sadgurus, my mind went back by many years. I could recollect the sight of Rishikesh and Uttarakashi vividly. I could feel strongly that air of austerity and renunciation which pervaded every corner in those places. How I was impressed by that atmosphere when I stayed there, how I was influenced by that life of vair¡gya – a life away from all wordliness, wholesomely dedicated to spiritual seeking and attainment! I was not a sanny¡sin¢ then; neither did I know that I would become one in years to come. I remembered how restless my mind was at that time, craving to become a wholesome spiritual seeker.
Like turning the pages of an album, as the Swamiji spoke, I remembered many incidents and experiences that helped me reach the stage where I am now.
And then the Swamiji said, “When I began speaking to you, I mentioned that my life is a tragedy. I say this because, in spite of having the best of opportunities, teachers and Gurus, and in spite of doing all kinds of austerities and s¡dhan¡, I feel I am as far from my spiritual goal as I was when I started.” His words made us wonderstruck.
For a moment the whole assembly was stunned. Breaking the silence, Nutun Swamiji asked, “Will you tell us why you are saying this? What is the reason for which you did not progress, or attain the Supreme goal, in spite of having all opportunities?” The Swamiji replied, “Lack of intensity! I lacked intensity in my seeking.”
Vicharasetu - May 2009 17
Then he turned towards the brahmacharins and resumed his talk, “You all have left your homes, and have taken refuge under the feet of your Guru, pursuing spiritual path. I am telling you the story of my life as a caution so that you are careful, and do not make mistakes. Children! Without intensity in your spiritual seeking, you will not be able to reach the goal.”
It was quite late and time for all to disperse. I went to my room, thinking about what the Swamiji said. I wondered what exactly he meant by “lack of intensity”. He left the next day. However, his revealing narration remained in the mind, and quite often I would reflect over it.
A person who has done a great deal of austerities and is well-versed in scriptures, who has had the opportunity to learn at the feet of several realized Gurus, who has remained in this ascetic life with steadfastness for more than five decades – will not such a person have ample intensity? Then, what is that insufficiency in the mind because of which he feels unfulfilled? It was very hard to believe what he told us about his spiritual progress. Moreover, he looked so bright and poised! This whole episode reminded me of the ¿loka from the Upanishads: x……™…®……i®…… |…¥…S…x…‰x… ±…¶™……‰ x… ®…‰v…™…… x… §…Ω÷˛x…… ∏…÷i…‰x… * ™…®…‰¥…Ëπ… ¥…fifih…÷i…‰ i…‰x… ±…¶™…: i…∫™…Ëπ… +…i®…… ¥…¥…fih…÷i…‰ i…x…⁄∆ ∫¥……®…¬**
Ka¶hopaniÀad 1.2.23/ Mu¸·akopaniÀad 3.2.3
However much is one given to discourses, however intelligent one may be, or, however much he has listened to the scriptures, the Self reveals itself only to him who wholesomely yearns for It.
I also remembered another ¿loka from Mu¸·akopaniÀad: x……™…®……i®…… §…±…Ω˛“x…‰‰x… ±…¶™……‰ x… S… |…®……n˘…i…¬ i…{…∫……‰ ¥……{™… ±…R¬ÛM……i…¬ * Bi…ËØ˚{……™…Ë™…«i…i…‰ ™…∫i…÷ ¥…u˘…x…¬ i…∫™…Ëπ… +…i®…… ¥…∂…i…‰ •…¿v……®… **
Mu¸·akopaniÀad 3.2.4
The Self cannot be attained by one who is weak-minded, who is inattentive or who practices improper austerities. Self is attained by that wise man who
Vicharasetu - May 2009 18
strives with vigour and attention following the Upanishadic instructions. Such a one experiences union with Brahman.
Through his life story, the Swamiji indirectly pointed out that even if one is a brahmacharin or a sanny¡sin who has renounced everything in life - even if one has undergone various austerities and learnt the scriptures, seeking the Self or God or Brahman - there is every possibility that the intensity in seeking can dwindle, hindering spiritual progress and fulfillment! But, why does the mind lose its intensity?
During one of the subsequent days I asked our Swamiji, “Swamiji, what did the sanny¡sin mean by saying that he did not progress even a bit because of lack of intensity in seeking? What is this lack of intensity?” Swamiji replied, “Not having one-pointedness in seeking the Truth. Giving importance to various desires, and not giving Brahman the supreme position in life.”
Is it not true that even after embracing spiritual path wholesomely, a sanny¡sin’s or brahmacharin’s mind gets tainted by jealousy and desire for recognition? Even the ego of renunciation taints the mind. Obsession with austerities or study of scriptures makes one drift from the single goal of purifying the mind, which must culminate in the realization of the Self, bestowing absolute freedom. What great and wholesome alertness is needed in this path to remove such obstacles!
I noticed Poojya Swamiji was quite absorbed in his thoughts. After sometime he said: “áa´kar¡ch¡rya has spoken about the reason for not being able to attain Brahman: ∫…®……v……Ë GÚ™…®……h…‰ i…÷ ¥…Px……x™……™……Œxi… ¥…Ë §…±……i…¬ * +x…÷∫…∆v……x…Æ˙… Ω˛i™…®……±…∫™…∆ ¶……‰M…±……±…∫…®…¬ ** ±…™…∫i…®…∂S… ¥…I…‰{……‰ Æ˙∫……∫¥……n˘∂S… ∂…⁄x™…i…… * B¥…∆ ™… u˘Px…§……Ω÷˛±™…∆ i™……V™…∆ •…¿ ¥…n˘… ∂…x…Ë: **
AparokÀ¡nubh£ti 127, 128
To one intending to have sam¡dhi, obstacles intrude with sufficient force. They are: lack of enquiry, idleness, desire for sensory pleasures, sleep, dullness, distraction, tasting of joy, and sense of emptiness. One desiring the Knowledge of Brahman should gradually get rid of such innumerable obstacles.”
Poojya Swamiji was particularly mentioning about ‘anusandh¡na-r¡hityam’ (lack of enquiry). It happens when the seeker becomes complacent about his s¡dhan¡,
Vicharasetu - May 2009 19 and stops enquiring further. He does not investigate as to why there is no progress; why the mind does not attain that unaffected, imperishable Brahman which is beyond all pairs of opposites and all gu¸as; why the mind is not able to transcend deh¡tma-bodha (identification of body with Self) to have Brahm¡tmaikatva-bodha (identity of Self and Brahman). The seeker must reflect upon the impurities of the mind, which hinder the mind from one-pointed seeking and steadfastness in the path.
Poojya Swamiji was humming to himself another ¿loka: |…Y……¥……x… {… {…Œhb˜i……‰% {… S…i…÷Æ˙…‰%{™…i™…xi…∫…⁄I®……i®…oM…¬˘- ¥™……±…“f¯∫i…®…∫…… x… ¥…‰ k… §…Ω÷˛v…… ∫…∆§……‰ v…i……‰% {… ∫°÷Ú]ı®…¬* ß……xi™……Æ˙…‰ {…i…®…‰¥… ∫……v…÷ EÚ±…™…i™……±…®§…i…‰ i…n¬˘M…÷h……x…¬ Ω˛xi……∫……Ë |…§…±…… n÷˘Æ˙xi…i…®…∫…: ∂… HÚ®…«Ω˛i™……¥…fi i…:**
Vivekac£·¡ma¸i (¿loka 114)
A wise and learned man, even if he is clever, and has gained awareness about the exceedingly subtle Ëtman through the ¿¡stras, gets overpowered by tamas and does not get the doubtless Knowledge of the Ëtman. Gripped by delusion he considers as real and pleasurable that which is not. How powerful is the great ¡v¤tiÅ-¿akti (the power of veiling the Truth) of the dreadful tamas!
Every day so many things happen. Throughout the day, a seeker has to learn from his interactions. There is no end to learning. The words – the warning and the kindly given caution – of the aged sanny¡sin, who had lived a 52-year-long sanny¡sa-life remain etched in my mind.
Jai Guru!
* * *
Vicharasetu - May 2009 20
Inauguration of Prajµ¡na Dh¡m
– Mala S.
The recently completed Prajµ¡na Dh¡m stands majestic and elegant overlooking lush green landscape. The simplicity and beauty of the structure compels one to stop and gaze adoringly at it again and again. The open-brick and tile structure blends unpretentiously with the surroundings, enhancing the existing sublimity of the Ashram.
For Swamiji’s devotees, the spot on which the new building stands is sacrosanct as this is where Poojya Swamiji lived for the past more than four decades. This is the sacred spot where satsangs were conducted, where Swamiji sat working at his typewriter and later at his computer, where M¡t¡ji Sulabha Devi used to sing bhajans in her mellifluous and devotion-filled voice, where M¡ and Nutan Swamiji lived and worked for many years, before and after they adopted Sanny¡sa.
The new front verandah with its red flooring and the pillars, is similar to the old Ashram verandah. The octagonal Satsang Hall holds the pride of place as it stands exactly at the place of Poojya Swamiji’s old room. The octagonal room just overhead, is a sound-proof meditation room where Swamiji would, from now onwards, give d¢kÀ¡ to seekers. The topmost octagonal room (2nd floor) is Swamiji’s new office with an attached balcony, which offers a breathtaking view of the coconut groves, paddy fields, and the distant mountain range (Western Ghats). The new Prajµ¡na Dh¡m also houses an office for M¡, a library, and various office departments.
Narayanashrama Tapovanam observed the inauguration of this new Prajµ¡na Dh¡m on 18th April 2009. The day was preceded by a week of hectic activity of preparations – cleaning, shifting, planning and organizing. On 17th night, the building was decorated with flower garlands and kolam (alpan¡). The Guruparampara photograph, depicting the three generations of the spiritual lineage preceding Poojya Swamiji, adorned the Satsang hall.
By 9.00 am devotees assembled at the Vijµ¡na Bhavan. They were first addressed by M¡, who smilingly recounted the simple austere days in the old cottage. “During the monsoon season,” M¡ reminisced, “often in the night when it rained very heavily, we would get up to place buckets in various positions in the rooms to hold rain water dripping from the leaking roof. The wooden ceilings, the doors and windows were getting attacked by white-ants. Finally, when the publications
Vicharasetu - May 2009 21 started getting affected by rain and dampness, we thought that something had to be done.”
“Moreover, space was not sufficient to accommodate Swamiji’s ever-increasing loka-sa´graha activities,” M¡ said. Even the publishing activities had to be put on hold because of lack of storage space. With the Ashram situated on a steep hill, possibility of expansion of the ground floor area was minimal.
M¡ then lovingly complimented Architect Sri Vijayan, who with lot of interest and fondness had designed the new Prajµ¡na Dh¡m to be built in two phases. After the completion of the first phase, Swamijis moved to their new residence, so that the reconstruction of the old Ashram building could be taken up. M¡ gracefully expressed her gratitude to all others who were involved in the construction, and especially to Sri Raveendran Nair who had designed the structural elements.
After the short introduction, M¡ explained the manner in which the inauguration would be conducted and concluded with a touching note: “This is not just an ordinary building meant for some people to live comfortably. The purpose of this building and all the facilities here is to propagate Brahmavidy¡ for ensuring long-term welfare of the society. Needy people come here for material help. Afflicted people come here for solace and peace. Above all, spiritual seekers receive guidance and initiation. Let this place be utilized for greater and greater service to the society.”
Swamiji took all the listeners 46 years back in time, when he bought the 3 acres of virgin land on the slope of Pandavagiri and got the approach road made. He had asked Iyyappan, the carpenter from Swamiji’s native village, Parlikad, to make a 10ft by 9ft room with just the four walls and a roof. Swamiji had to improvise it by making door and window shutters with coconut fronds. “It was a small rural cottage for a sanny¡sin,” remembered Swamiji.
“Gradually, one by one, additions were made and a string of publications started from the Ashram. Even after the arrival of M¡ and Nutan Swamiji, the living area had been very austere. M¡’s room was actually the inner verandah, where she could easily touch the Asbestos roof while lying on her cot.
“Gradually the activities increased and slowly the Ashram changed from a hermit’s residence into an institution.”
To the devotees who had reservations about changing the old mud-cottage where Swamiji had lived for decades, Swamiji gave a very rational and meaningful
Vicharasetu - May 2009 22
Planting Tulasi at the entrance of Prajµ¡na Dh¡m
Acknowledging the contributions of workers
Vicharasetu - May 2009 23 message: “Any transformation I will not resent or resist. My only insistence is that it should be harmonious with our life and activities, and it must conform to the changeful prak¤ti (Nature) as well as the changeless substratum that supports it.”
Swamiji explained that when it comes to institutional development, things have to be conducted on a different scale. Planning ahead for the future becomes absolutely necessary. At the same time our dependence on Providence must not dwindle.
“Would you have been happy,” asked Swamiji laughingly, “if this building came into existence after your Swamiji’s body had dropped? Should not the changes come when I am still active? Some people are sentimentally attached to Swamiji’s cottage. So much so, that they perhaps like the cottage more than their Swamiji!
“The building we have made now is an institutional structure meant to remain for a long period after our time. It is a natural growth and development, which everybody should heartily welcome. You can have sentiments, but only those which are progressive, s¡ttvika, and conducive to greater welfare of the society.”
“Tell me,” asked Swamiji, “can anyone of you have more sentimental bearing with the old cottage than me, or even Nutan Swamiji and M¡? If your Swamiji opts for a change or improvement, is it not right to accept it? Think about it. I have planted many coconut trees here. But we had to cut down quite a few of them for safety as well as for new constructions. This Swamiji of yours has a wonderful assimilative capacity!”
After the talk, Swamiji, M¡ and Nutan Swamiji, followed by all, proceeded to the Ma¸·apam chanting ‘OÆ namaÅ sad¡¿iv¡ya, oÆ namo n¡r¡ya¸¡ya’. In the Ma¸·apam, a large portrait of Baba (Swamiji’s Gurudev), looking at us with his benign smile, adorns the southern wall. M¡ lit the kai vilakku (a small lamp to be carried in hand) from the main lamp in front of Baba, and carried it to the new satsang hall, amidst n¡masankeertana by all. She lit the lamp kept in front of the Guru-parampara portrait, while Nutan Swamiji chanted the verse: ™……‰%xi…:|… ¥…∂™… ®…®… ¥……S… ®…®……∆ |…∫…÷{i……∆ ∫…∆V…“¥…™…i™… J…±…∂… HÚv…Æ˙: ∫¥…v……®x…… * +x™……∆∂S… Ω˛∫i…S…Æ˙h…∏…¥…h…i¥…M……n˘“x…¬ |……h……x…¬ x…®……‰ ¶…M…¥…i…‰ {…÷Ø˚π……™… i…÷¶™…®…¬ **
áreemad Bh¡gavatam 4.9.6
Vicharasetu - May 2009 24
[Obeisance to you, O Supreme Purusha! You, possessor of all-fold powers, have entered into my being and with Your very presence have enlivened my dormant speech as well as the other faculties like hands, legs, ears, skin and the pr¡nas.]
Poojya Swamiji then planted a Tulasi plant in the Tulasi-maµcha (raised platform) at the entrance of the Prajµ¡na Dh¡m, accompanied by choral chanting of: {…fil¥…“ ∫…M…xv…… ∫…Æ˙∫……∫i…l……{…: ∫{…∂…‘ S… ¥……™…÷V¥…« ±…i…∆ S… i…‰V…: * x…¶…: ∫…∂…§n∆˘ ®…Ω˛i…… ∫…Ω˲¥… E÷Ú¥…«xi…÷ ∫…¥…Ê% {… S… ∫…÷|…¶……i…®…¬ **
[Let the earth with its fragrance, the water with its taste, air with its touch, fire with its radiation, space with its sound, together with the great cosmic intelligence make the morning auspicious.] It reminded us that our life should be in harmony with Nature.
After circumambulating the sacred Tulasi plant along with M¡, Nutan Swamiji and others, Swamiji sat on his ¡san in the open verandah, reminiscent of the old days, and addressed the workers who included carpenters, masons, electricians, plumbers, painters, gardeners and the other regular assistants. Speaking in Malayalam, Swamiji explained to them the purpose of the new Prajµ¡na Dham. “It will be used for jana-seva,” said Swamiji. In his usual loving manner, Swamiji acknowledged the valuable service rendered by all the workers, and concluded with the benedictory words, “I bless you all to have a long and healthy life.”
The workers received Pras¡da from Swamiji, along with some token gift and new clothes painstakingly selected by M¡ and other inmates taking into consideration their individual choices. Then everybody proceeded towards Annakshetra for bhakti bhojana.
The Annakshetra had been a beehive of activity with special cooks brought in for the inauguration day. Large gleaming vessels had been brought down the previous day from the lofts to accommodate the food cooked for the assembled 150 devotees. After the bhojana-pavitr¢kara¸a (purifying the cooked food by Swamiji’s sa´kalpa), devotees and workers partook of the food served with love, devotion and attention.
Many devotees from different parts of India and abroad had come for the inauguration. In the evening from 5:00 to 7:00, there was an offering of devotional songs by Sri Sankaran Namboodiripad with able accompaniment on Violin,
Vicharasetu - May 2009 25
Keyboard, Mridangam and tabla, by his co-artists. The programme was specially arranged on the occasion by Poojya Swamiji’s devotees Sri Ananda Krishnan and Sri Ramesh Ramakrishnan, who are also friends of Sri Sankaran Namboodiripad.
What went into the construction of the new Prajµ¡na Dham? How had the journey from the demolition of the old structure and erection of the new building been?
“The three years that metamorphosed the Ashram, were quite hectic with the heavy Kerala rains, the contractors quitting the job, and the paucity of good workers,” recalled a devotee. Along with the painstaking involvement of devotees, Swamiji and Nutan Swamiji have been the moving force behind the entire operation, not withstanding bouts of ill health and frequent travelling.
“Swamiji knows exactly how a particular job has to be done. Also he is a tough taskmaster with the workers as well as the assisting devotees,” mentioned another devotee. “If a job was not done properly he would make sure that it was done again the right way. He would readily lend a hand; motivate the workers inviting feedback and offering corrections.”
“During roof casting, Swamiji would use a whistle to mobilize the workers and keep them on their toes. During one casting, Swamiji was away and he was sorely missed by all of us. We didn’t realize that the workers also missed him, until one approached us and asked, ‘Where is the whistle Swamiji used?’ Swamiji’s whistle was then placed on a table in the site and the work progressed.”
An inmate recalled the time when there would be hectic noisy activity the entire day during painting. “But when in the evening all the workers would go home,” she said “I would sit and look at the serene structure, and feel a deep sense of peace and tranquility. I feel that although the external structure has changed, the spirit remains the same.”
Truly fortunate is our society, which has a living and loving Mah¡tm¡ like Poojya Swamiji to aid the needy, and guide the seekers of Brahmavidy¡. Blessed is our society in which lives a saint who declares that the Ashram is not the property of a single individual, it belongs to the society. “After my time, the successors would carry on with the mission,” said Swamiji, “and in the absence of successors it would remain a part of the panchayat or the Government.” All the more blessed are the devotees who receive the rare privilege of assisting Poojya Swamiji, M¡ and Nutan Swamiji in their mission.
Jai Gurudev! * * *
Vicharasetu - May 2009 26
God Seeks No Worship from Anyone
x…Ë¥……i®…x…: |…¶…÷Æ˙™…∆ x…V…±……¶…{…⁄h……Ê ®……x…∆ V…x……n˘ ¥…n÷˘π…: EÚØ˚h……‰ ¥…fih…“i…‰ * ™…tVV…x……‰ ¶…M…¥…i…‰ ¥…n˘v…“i… ®……x…∆ i…SS……i®…x…‰ |… i…®…÷J…∫™… ™…l…… ®…÷J…∏…“: **
áreemad Bh¡gavatam 7.9.11
The compassionate Lord of the Universe is full in Himself. He does not yearn for any respect or offering from the ignorant people. All the offerings, prayers and worship but conduce to the devotees’ own welfare, like the adornment put on the face reflected in the mirror!
The Lord is already contented and full, with all that He possesses. Nija- l¡bha-p£r¸aÅ is the word used. What a beautiful epithet! Being so, where is the need for Him to look for anything from anyone? A fact, devotees either do not know or fail to think about.
Thus it is due to their basic ignorance that people go on praising the Lord, worshipping Him variously and making a variety of offers at His altar. AviduÀaÅ, ignorant, are those who take to such rituals. As they are not aware that the Lord, whom they worship, is really self-fulfilled, that He does not need anything from anybody for any purpose, they indulge in an assortment of eulogies in order to please Him.
What happens then to all the worship that people offer to the Lord? Why have such practices gained so much of currency? Why so many different ways of worship have been prescribed at all? Prahlada gives the answer: Whatever is done in the name of God, as worship, praise or offer, verily benefits the devotee himself.
– Swamiji
Vicharasetu - May 2009 27
News & Notes ❏ The newly built Prajµ¡na Dham was inaugurated on April 18, morning. Many devotees from different parts of the country and abroad had come for the occasion. (A report appears on page 22.)
❏ The Executive Committee Meeting of the Foundation for Restoration of National Values (FRNV) was held in Vijµ¡na Bhavan of the Ashram on April 19, morning. Apart from Swamiji, Nutan Swamiji and Ma, the meeting was attended by the President Dr. E Sreedharan (MD, Delhi Metro Rail Corporation), Vice-Presidents Sri Anand Krishnan (COO, Dubai International Capital) & Sri Ramesh Ramakrishnan (Chairman, Transworld Group), Genl. Secretary Sri Bharat Wakhlu (Resident Director, Tata Group), Treasurer Sri Prem Arora, Jt. Secretary Br Ramesh, other members and invitees.
On this occasion, the Kerala Regional Chapter of FRNV was launched with Sri M Ayyappan (CMD of HLL Lifecare Ltd) as the Director of the Chapter. Some other participants of the meeting who have committed to take part in the Kerala Chapter were: Sri MP Surendran, Dy Editor, Mathrubhoomi, Thrissur, Sri P Sivasankaran, ex-CMD SILK, currently Chairman, ACME, Sri K Santha Kumar, President, Thrissur Management Association, Dr. G Mukundan, Retd. Dean, Kerala Agricultural University and Sri UK Nair, Director, Ashwini Hospital, Thrissur. (A separate report highlighting Poojya Swamiji’s message, appears on page 10.)
❏ A 5-day Satsa´ga-áibiram (in Malayalam), organized jointly by Narayanashrama Tapovanam and Vyasa Tapovanam, was conducted at Vedavyasa Bhavan (Paralikad), from 5th to 9th April. It was a memorable event in which about 100 devotees participated everyday, with 30 of them being accommodated in Vyasa Tapovanam and Jµ¡nashrama. Each day started with chanting of ViÀ¸usahasran¡ma and Bhagavadgeet¡, followed by ÎÀi-aÀ¶hottara archan¡ and ¡rati. Poojya Swamiji explained Mu¸·akopaniÀad in the morning and Bhagavadgeet¡ in the afternoon. Swamiji’s enlightening exposition of the essential concepts of Bhagavadgeet¡ with emphasis on practical application to daily life was highly appreciated by the participants.
❏ Vedavyasa Mahotsavam: At Vyasa Bhavan, Vyasagiri (Parlikad), Vedavyasa Mahotsavam was held for 6 days starting from March 15. Under the guidance of Swamini Sivapriya Ji, children below the age of 15 presented relevant and important portions of Bhagavadgeet¡, áreemad Bh¡gavatam and Mahabharata in the form of drama and dance. Poojya Swamiji, addressing the gathering on
Vicharasetu - May 2009 28
March 16, encouraged the children as well as elders to imbibe the lofty values and lessons depicted in the children’s presentations. M¡t¡ji Santa Devi presided over the function.
❏ March 29. Poojya Swamiji presided over the Committee meeting of áreemad Bh¡gavata Tattva Sameeksh¡ Satram, held at the Annakshetra auditorium, Parlikad. Accounts for the previous year (2008) were presented and it was decided to conduct the 8th Satram in a better and more effective manner. Half a day will be devoted to explain the universal aspects of Bh¡gavatam, which will benefit the other religionists also.
❏ On the same day, Swamiji addressed the devotees assembled for Lalit¡-sahasra- n¡ma-archan¡ at Omk¡r¡¿ramam, Desamangalam. Swamiji said: “Prayers and worship are the initial steps of devotion. The real inner purification starts only when one looks within and reflects upon the Truth. The purpose of all devotion and austerity is to imbibe this inner purity.”
❏ April 16. Poojya Swamiji was invited to sanctify the newly built ‘na·apura’ at áree Ollukkara Vettekkaran Kaavu áiva Temple, Chiyyaram, Thrissur. Swamiji spoke about the important role played by the Temples in our society, and how through devotion, mind must be made to expand, which is the true purpose of devotion and worship.
❏ Gurupoornima & Retreat programmes: As announced in April issue, Gurupoornima & Retreat Programmes will be held between July 07 and 13. Participation of those who have applied for registration will be confirmed by June 07. ■
Vicharasetu - May 2009