Aughter Is in Confinement

The Path of Introspection

•…¿ ¥…i…¬ +…{x……‰ i… {…Æ˙®…¬

While the Temple Institution is indispensable for the welfare of the society, it should not be to the neglect of the scriptural truths and findings about the Supreme Divinity. Temple worship marks only the beginning of one’s devotional pursuit. It has to be refined with scriptural enlightenment, to lead the devotee to his final goal. The devotee must find that the Lord of the universe is not far away. He is in us, around us, and in fact, is one with us. This understanding should become powerful and wholesome, so that all kinds of piecemeal effort to propitiate the Lord get replaced by an all-fold vision.

–– Swamiji

January 2008 Vol. 43 No. 04

Narayanashrama Tapovanam

Vich¡rasetu - January 2008 2

Contents

Relevance of Temples in Daily Life - II 01

Prabh¡ta-ra¿miÅ

157. Spiritual Contemplation 12

Telesatsang

7. Hinduism, the San¡tana Dharma 16

In Gurusannidhi - 25 M Prabhakaran 21

Correspondence

Being Objective in Self-evaluation 25

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Vich¡rasetu - January 2008 3

Relevance of Temples in Daily Life - II

[This is the second part of the essence of the talk given by Poojya Swamiji at Ramakrishna Mission, New Delhi on 16th November 2007. The earlier part, published last month, covered evolution of Temples during the Vedic Times as a primary societal need, and explained ‘The Science of Temple Installation and Worship’ as a product of the creative human mind. The Temple idolizes the Supreme Reality. The next phase of devotional ascent is presented below.]

Temple worship – an initial step

It is true that Temples are a definite need of the society. While hospitals and health centres look after the needs of the body, and the schools provide education for the mind and intelligence, Temples help build powerful devotional culture in the hearts of the people. Though Temples are public places of worship where many congregate, each one goes there individually, to express as well as elevate his devotion.

If worshipping in the Temples or adoring a symbol of God constitutes only the initial step of devotion, what are the next stages a devotee should take up? How to know about them and pursue them effectively?

From ¡ch¡ra to vich¡ra

We are generally given to ¡ch¡ras – religious routines and practices. These are necessary to mould the mind, making it fit for further growth and expansion. But ¡ch¡ras, in general, are something to be outlived and vich¡ras adopted and pursued vigorously. Only then the thoughtful human will be able to achieve his ideal.

The place and purpose of áreemad Bh¡gavatam arises in this context. Bh¡gavatam is the most recent and authoritative scripture on the subject of devotion.

Relevance of áreemad Bh¡gavatam

Vyasadeva states right in the beginning of the Text that he discusses the supreme dharma openly – dharmaÅ projjhita-kaitavo’tra paramaÅ. By such a discussion, Bh¡gavatam proposes to install the Lord in one’s heart, making Him abide there for ever. You may wonder whether this is possible. “Yes,” Vyasadeva affirms.

We say God, Brahman and Self. But what exactly do these words signify? What is

Vich¡rasetu - January 2008 4

God, in terms of human understanding, experience and realization? áreemad Bh¡gavatam clarifies it in the form of the response to the question put by the Br¡hma¸as to S£ta, the expert scriptural narrator. S£ta is very learned and commands respect from all people for his erudition and narrative skill. To the query as to what is God, the ultimate Reality and what constitutes the essence of all scriptures, he replied: ¥…n˘Œxi… i…k…k¥… ¥…n˘∫i…k¥…∆ ™…VY……x…®…u˘™…®…¬ * •…¿‰ i… {…Æ˙®……i®…‰ i… ¶…M…¥…… x… i… ∂…§ti…‰ **

áreemad Bh¡gavatam 1.2.11

Knowledgeable people say that it is the ‘non-dual knowledge’, advayam jµ¡nam. This non-dual knowledge alone is spoken of as Brahman – the Ultimate Reality, Param¡tm¡ – the inmost Self, and Bhagav¡n – the Supreme Lord.

This pronouncement of áreemad Bh¡gavatam is extremely significant, invaluable. What we call as God in religion, is in truth, the non-dual Knowledge. The Supreme Reality, the Ultimate substance, which philosophy discusses, is also the same non-dual Knowledge. The inmost Self, spirituality speaks about, is no different. Such is the declaration of the great holy Text!

It means a great deal. We have to understand that Knowledge – Prajµ¡nam that Rigveda refers to in its mah¡-v¡kya – is the Ultimate Existence, Substance. áreemad Bh¡gavatam exposes the content and message of the Vedas, especially the Vedanta of the Upanishads. The presentation is dressed beautifully with devotion, dispassion and God-realization – bhaktiÅ, viraktiÅ and bhagavat-prabodhaÅ – through a variety of discussions, narrations and expositions.

God is no other than the Indweller

The very first verse Dhruva uttered is immensely meaningful and should make every devotee think and reflect wholeheartedly: ™……‰%xi…: |… ¥…∂™… ®…®… ¥……S… ®…®……∆ |…∫…÷{i……∆ ∫…\V…“¥…™…i™… J…±…∂… HÚv…Æ˙: ∫¥…v……®x…… * +x™……∆∂S… Ω˛∫i…S…Æ˙h…∏…¥…h…i¥…M……n˘“x…¬ |……h……z…®……‰ ¶…M…¥…i…‰ {…÷Ø˚π……™… i…÷¶™…®…¬ **

áreemad Bh¡gavatam 4.9.6

Vich¡rasetu - January 2008 5

Obeisance to you, O Supreme Purusha! You have, wielding all-fold powers, entered into my being and with Your very presence have activated my dormant speech as well as the other faculties like hands, legs, ears, skin and the pr¡nas.

What does this point to? God, the all-pervading Almighty is already present within us. His presence alone activates our body, senses, life forces, mind and the like. Therefore, at no time can we get disconnected or be away from the Lord. All that we need is to realize that this is so, and be governed by that understanding.

The Lord of the world is not at all away from any one. He is one with us, in us and also around us. This understanding should become strong and wholesome so that all kinds of piecemeal and broken effort to propitiate the Lord will come to an end.

While the Temple Institution is indispensable for the welfare of the society, it should not be to the neglect of the truths and findings about the Supreme Divinity, Godhood. Temple worship marks only the beginning of one’s devotional pursuit. It has to be touched up so as to lead the devotee to his final goal.

Dhruva’s words echo the Upanishadic message

See what Kenopanishad pronounces on the subject. The Upanishad starts with a direct question: E‰Úx…‰ π…i…∆ {…i… i… |…‰ π…i…∆ ®…x…: E‰Úx… |……h…: |…l…®…: |…Ë i… ™…÷HÚ: * E‰Úx…‰ π…i……∆ ¥……S… ®…®……∆ ¥…n˘Œxi… S…I…÷: ∏……‰j…∆ EÚ = n‰˘¥……‰ ™…÷x… HÚ **

Kenopanishad 1.1

By what is the mind propelled to alight on objects? How does the first life force begin to pulsate? What is the power that activates speech? Which divinity empowers the eyes and ears to perceive?

The Upanishad also provides the answer with authority and stunning clarity: ™…x®…x…∫…… x… ®…x…÷i…‰ ™…‰x……Ω÷˛®…«x……‰ ®…i…®…¬ * i…n‰˘¥… •…¿ i¥…∆ ¥… r˘ x…‰n∆˘ ™… n˘n˘®…÷{……∫…i…‰ **

Kenopanishad 1.6

What the mind cannot comprehend, but what is known to reveal the mind

Vich¡rasetu - January 2008 6

and its functions, know that to be the Supreme Reality, and not the one that you worship here externally.

The Upanishad continues: “What man cannot see with the eyes, but by which the eyes are ‘seen’, what the ears cannot hear, but by which the ears are known, what the life forces cannot activate, but what activates the life forces themselves, know that to be the Supreme Existence and Consciousness, and not the one that you worship here externally as the Idol or Symbol.”

God needs no worship from any one

Prahlada says: 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.

Vich¡rasetu - January 2008 7 Temple – man’s creation to serve his own purpose

The Temple is our creation. The installation of the Deity is also done by us. The worship again is ours, according to the prescriptions designed by us. By adhering to all these, will not the benefit also be ours? As a mirror helps to see and beautify our face, temple-worship becomes helpful for enriching, empowering and elevating our mind.

All the words we use to describe His qualities and powers, in fact, represent our own thoughts, ideas and needs. Each of these has originated from our own mind. If deeply searched, all their connection, relevance and utility also are with us and us alone. Nonetheless, the temples are a common need. When properly pursued, temple-worship will certainly have its salutary effect. At the same time, devotion and devotional pursuit are definitely subject to refinement and elevation, for which right understanding alone is the basis.

Devotion and devotees – three kinds

áreemad Bh¡gavatam explains the whole process in detail. In the Navayogi dialogue with King Nimi, narrated in the 11th skandha, appears the following exposition: +S…«…™……®…‰¥… Ω˛Æ˙™…‰ {…⁄V……∆ ™…: ∏…r˘™…‰Ω˛i…‰ * x… i…n¬˘¶…H‰Úπ…÷ S……x™…‰π…÷ ∫… ¶…HÚ: |……EﬁÚi…: ∫®…ﬁi…: **

áreemad Bh¡gavatam 11.2.47

Whoever worships Lord Hari, but only in the Idol, being indifferent to the Lord’s devotees (as well as other good and needy people), is, no doubt, a devotee, but uncultured and unrefined.

Such a devotee is better than others who do not do even that much; but is far away from real devotion, which focuses on the omnipresence of the Lord.

The mediocre devotee is one who, in place of Idol worship and the like, consistently fosters four parallel attitudes: (i) love for the Lord, (ii) friendship and mutuality towards other devotees, (iii) sympathy for those who, out of ignorance, do not understand devotion, and (iv) indifference towards those who foster dislike and hatred towards him. These are attitudes, which the mind can nurture throughout, irrespective of place, time and circumstances, enabling devotion to become wholesome and ceaseless.

What then is the highest form of devotion and who is the best devotee? Bh¡gavatam makes it very clear:

Vich¡rasetu - January 2008 8 ¥…∫…ﬁV… i… æ˛n˘™…∆ x… ™…∫™… ∫……I……n¬˘- Ω˛ Æ˙Æ¥…∂…… ¶… Ω˛i……‰%{™…P……ËP…x……∂…: * |…h…™…Æ˙∂…x…™…… v…ﬁi……∆ Q…{…s: ∫… ¶…¥… i… ¶……M…¥…i…|…v……x… =HÚ: ** áreemad Bh¡gavatam 11.2.55 Lord Hari, the destroyer of all sins, should be tied in the devotee’s heart with the chord of love. Being so tied, it should become impossible for Him to escape. Whoever is able to do this, is the best of devotees.

Where stands true devotion then, for which the mind and heart alone are the base, and where stand the so many other forms of worship?

True devotee wants nothing

Devotion must have its constant bearing upon the mind, whereby all unwelcome and hindering elements are detected and eliminated, and in their place the desirable and expansive notes are incorporated. This inner process itself becomes the true devotional pursuit. This is what the devotees report to Krishna himself: x… x……EÚ{…ﬁπ`∆ˆ x… S… ∫……¥…«¶……Ë®…∆ x… {……Æ˙®…‰π`ˆ¨∆ x… Æ˙∫…… v…{…i™…®…¬ * x… ™……‰M… ∫…r˘“Æ˙{…÷x…¶…«¥…∆ ¥…… ¥……\UÙŒxi… ™…i{……n˘Æ˙V…: |…{…z……: ** áreemad Bh¡gavatam 10.16.37 One who has offered his heart to the Lord will not aspire for anything else at all – neither the abode of Indra nor the emperor’s throne; neither the Brahmaloka nor the lordship of p¡t¡la. He never hankers after the yogic powers or even redemption from rebirth.

True devotion itself delights and fulfils one’s mind and heart directly and wholesomely. The rewards of true devotion are not after the fall of one’s body, nor are they in the other higher regions. Fullness and fulfillment devotion brings are verily here and now. See how Krishna describes the lofty devotee, whose mind has been purified, refined and fully enriched: + EÚ\S…x…∫™… n˘…xi…∫™… ∂……xi…∫™… ∫…®…S…‰i…∫…: * ®…™…… ∫…xi…÷π]ı®…x…∫…: ∫…¥……«: ∫…÷J…®…™…… n˘∂…: **

áreemad Bh¡gavatam 11.14.13

Contented with his devotional fondness for the Lord, rid of all sense of

Vich¡rasetu - January 2008 9

possession about anything and everything, his body and senses sufficiently regulated, mind quiet and evenized, a true devotee will perceive the Lord in all and everywhere. For such a one, all places and directions are permeated with joy.

Normally you hear about the devotees wishing to follow the Lord. Bh¡gavatam proclaims that the power and greatness of true devotion are such that they draw the Lord irresistibly to follow the devotee wherever he goes. Sri Krishna, the Lord, announces: x…Æ˙{…‰I…∆ ®…÷Àx… ∂……xi…∆ x…¥…ÍÆ∆˙ ∫…®…n˘∂…«x…®…¬ * +x…÷µ…V……®™…Ω∆˛ x…i™…∆ {…⁄™…‰™…‰i™…∆ Q…Æ‰˙h…÷ ¶…: **

áreemad Bh¡gavatam 11.14.16

I always closely follow one who has no expectation whatever, who is given to contemplation, who is calm and has none as enemy, so that the dust of his feet may purify Me.

How bold, confident and invaluable is the pronouncement of Krishna! This is the great fruition and fulfillment of devotion! This is why áreemad Bh¡gavatam is said to be a P¡ramahaÆsa SaÆhit¡. Only Paramahamsas, the truly enlightened ones can speak in such a note of striking clarity.

Is devotion then a practice, courting external aids and assistance? Or is it something far greater and deeper, resting beautifully upon the human mind and heart? Where should be the right focus?

áreemad Bh¡gavatam describes devotion and devotees in the same light of sublimity and supremeness as it extols God and His Grandeur. Once you have cultivated devotion to the Lord, your next emphasis should be to ensure that you grow as a devotee, with excellent qualities and refinement. A true devotee will be a model human, from all angles.

God rejects offers from the narrow-minded

There are those who offer ostentatious worship using costly materials, with no feelings of concern for the people around and their sufferings. They refuse to do anything to alleviate the tribulations of others. The Lord does not accept their worship at all, emphasizes áreemad Bh¡gavatam. “Their offers are like ghee poured into a heap of ash!”

See the strong notes in which the P¡ramahaÆsa SaÆhit¡ underlines true devotion

Vich¡rasetu - January 2008 10 and condemns the lower, uncultured practices. It means that devotion has to be ascending and expanding. But remember, the practice has to commence from somewhere. This is where the Temples become significant, nay inevitable.

Temples & Ashrams – complementary centres of Hinduism

It is an undeniable fact that Hinduism has survived to this date only because of two kinds of Centres. One is the innumerable Temples of the land, where devotees visit in hundreds and thousands. The other is the lesser number of Ashrams, where seekers arrive in dozens and scores.

The basic difference between the two is that in the Temple, the interaction can only be with a mute God, from whom you cannot hear anything in response to your supplications. Whereas in the Ashrams, you meet the Saint or Sage, before whom you submit whatever you have in your mind, and who will then respond to your submissions. You can ask him whatever you feel like, and take his guidance. In Temples it is a unilateral interaction, whereas in Ashrams it is bilateral. The contrast is pronounced. Yet the two are complementary.

It is the renunciates of the Ashrams that take up the task of disseminating Dharma, as a result of which it (dharma) has survived without losing its brilliance and vigour for centuries.

Both the institutions, Temples and Ashrams, are to be preserved with all faithfulness, zeal and dedication. Only then the society will remain strong and stable, upholding the deeper and loftier values. People will have their inner strength, confidence and sustainability only from devotion and spirituality. There is no doubt about this.

Right utilization of devotional offerings

Temples like those in Guruvayur, Tirupati, Sabarimalai etc. do become quite resourceful materially. The extent of offerings at these shrines is fabulously huge. None of these should be unduly accumulated in the form of Treasure. The Temples have first to be maintained well. Employees have to be rightly paid and looked after. Adequate facilities should be made for devotees who come and worship. These are the primary tasks to be met by the Temple Management.

Any surplus wealth should be immediately utilized for devotional and spirituo- religious disseminations. Temples should contribute towards preservation and propagation of scriptural knowledge and studies, so that the devotional awareness

Vich¡rasetu - January 2008 11 and affinity of people will be properly guided to imbibe further refinement and expansion. Rich and famous Temples should contribute towards the upkeep of the smaller ones that act as the primary centres inculcating devotion in people.

The thought of accumulating devotional offerings is not proper at all. If the devotees are resourceful, their Temples will also be. If their prosperity declines, that of the Temples also will. It is but natural. That is the true note of harmony.

Ramakrishna Mission’s unique role

Today is the occasion of Golden Jubilee Celebration of the Temple here. Every Centre of the Mission has a shrine of Sri Ramakrishna Dev. These Temples are, I believe, installed in an ascetic background and ascetic ways. And so, they will be far more refined and spiritually radiant than the usual ones.

The country owes itself a great deal to the Ramakrishna Mission, which was established more than a century ago. Whatever activities they take up are well done and pursued. There is a style and quality in everything. The Mission is manned by well-trained, austere people.

During my days in Kolkata, before embracing sanny¡sa, I read books on Ramakrishna Dev, Swami Vivekananda and Sharada Devi, along with the Upanishadic and Prakara¸a Granthas published by Ramakrishna Mission. These publications are the esteemed contribution the Mission has made to the society.

May this Institution fare even better in the years to come. May good Brahmacharins and Sanny¡sins join it and preserve the lineage and its contribution. The responsibility for this lies with the society, especially the householders. Sanny¡sins are born of householders. Householders alone can infuse ascetic spirit into the children. It is this inheritance which the children intensify and deepen in the hands of their spiritual Teacher. The householders should remember this ascetic responsibility and fulfil it meaningfully.

I embrace all of you mentally and bless you all, so that your devotion may grow steadily to loftier levels of piety, spiritual refinement and fulfillment. May good children be born in your families and lineage, and may they become a worthy contribution to the society.

HariÅ Om Tat Sat. Jai Guru.

* * *

Vich¡rasetu - January 2008 12 Morning rays

Prabhata-rasmih

157 Spiritual Contemplation

11 April 2007

HariÅ Om Tat Sat. Jai Guru. Last night during satsang, we had a number of new devotees here and I chose to discuss a subject that would be generally interesting to them. I was introducing them to spirituality and explaining the difference between the traditional religious customs and the contemplative spiritual seeking.

In religious rituals, as I have often said, the focus is always on the external God. The devotee wants a representation of God in the form of a picture or an idol or some other symbol or insignia. He addresses his prayers to that representation. In spiritual seeking, instead of an external symbol the seeker focuses on his own personality – on the different shades and the layers within.

A spiritual seeker will continuously be examining his thoughts, speech and actions. He is also watchful about the different types of perceptions and interactions he gets through knowledge organs, jµ¡nendriyas. Spiritual seeking is a continuous process, leading to greater and greater refinement and purification. In this, the seeker’s intelligence plays a very important role.

“How is my mind? Am I thinking in the right way? Is there any rigidity in my thought process? Am I becoming too addicted to any of my pet notions? And because of the addiction, do I try to justify myself? Do I speak properly with straightforwardness? Or, is there any stealth or deception lurking in my words? What about the actions and activities that I perform – are they really impelled and persuaded by a clean and honest motive? Is my mind receiving proper inspiration and guidance from the intelligence? And what about the intelligence itself – is it getting illumined or enlightened?” In this way, the earnest seeker constantly examines himself.

When the intelligence receives the right input and you know what to do and what not to do, i.e. when the discrimination becomes sufficiently strong, it starts moulding the mind. The mind must receive it well. When the mind, so guided by the intelligence, starts restraining the senses, the entire personality becomes

Vich¡rasetu - January 2008 13 sufficiently integrated and wholesome.

It is such an integrated, wholesome personality that spirituality aims at. The growth will be all-fold. In the bodily level, interactions with the world will go on harmoniously. In the oral level, you will start expressing what is in your mind without any corruption or stealth. In the mind level, you will always cherish good and auspicious thoughts. The wrong emotions are never promoted, but discouraged through sublimation. The nobler emotions are nurtured, absorbed and preserved. At the intelligence level, contemplation will be upon the supreme Reality, God, or on the extensive complex Nature (prak¤ti) or on one’s own inmost Self, the ¡tm¡.

What is this world, after all, made up of? How does it exist, get revealed and reign? What is the relationship between this transitory extensive world and God, who is eternal and ever present? Is it that God has become this world or the world has come from God? The world is transforming; at the same time the source from which it has evolved does not. Can there be an eternality associated with transitoriness? If so, what is the magic by which the transitoriness is sustained; and equally the eternality is also preserved? What is this jugglery about? Does the world ‘really exist’? Is it merely an illusory phenomenon, like the dream?

Even if this world were an illusion, and the dream also an illusion, can the dreamer or the perceiver of the world be illusory? Ultimately the ‘subject Self’ is found to be the Reality and the ‘object world’ seems to be an illusion. If this is so, what should be my relationship with such an illusory world? Even if it is illusory, can I totally be distanced from it? So, what should be the right attitude to govern my life?

Any thread or question like this can be taken up – should be taken up – by the intelligence, and the intelligence has got the ability and potential to pursue this contemplation to a logical and absolute level. Every time we take up questions on either the Self or the world, they will have a salutary and a peaceful effect on the mind. The mind will go on improving. This process should continue. Other distractions should be warded off. Avoid and eliminate what is undesirable in your habits, speech, thoughts, emotions and understanding.

Try to know more and more about the desirable qualities and virtues, and incorporate them in greater and larger measure by being fond of them and thinking about them. Mind grows by concepts; intelligence grows by understanding; will- power grows by practice, application. We have got an ego, which often becomes a hindrance. There is a lot of possessiveness associated with the ego. Efface this

Vich¡rasetu - January 2008 14 ego by proper understanding.

Now you have a feeling that your house or some other properties belong to you. After all, your property is a part of the earth. The earth does not belong to you! Then how can its part belong to you? It is more by arrangement – a vyavah¡ra – that you may say: “I have a building; I have a property”. But understand that you don’t have – you never had – the full, rightful ownership of anything in this world!

Coming to your own body, it is merely a delusion to say that the body is yours. It survives on air, water and food. None of these belongs to you. Then how can such a body be considered as yours? If you have something, if you own it absolutely, you must be able to exercise your ownership and authority over it in an unhindered manner. You cannot live without oxygen even for a short while. At the same time the air does not belong to you. The air, your life and your body – all these are simply gifted to you by Nature.

If you start thinking in this manner, the ego is bound to undergo a drastic change and evolution. The entire spirituality is to eliminate kart¤tva and bhokt¤tva – the feeling that “I am a doer, I am a performer; and I am an enjoyer, I am a sufferer.” When these notions are eliminated and ego also becomes extinct by non- possessiveness, the mind starts becoming flexible, light and free of tension. This is what spirituality aims at.

How you accomplish it is an interesting proposition, involving your commitment to your pursuit. It can only be accomplished by the application of your intelligence over the mind, and the mind over the senses. The senses, mind and intelligence must unite together to work in unison. That is the beautiful state of yoga. Bhagavadgeet¡ uses the word “yat¡tm¡” to describe such a person. His whole personality is kept under regulation and moderation.

Spirituality aims to accomplish this by a three-fold method – listening repeatedly to the truth, ¿rava¸a, ruminating over it, manana, and finally sitting in a place and doing meditation, nididhy¡sana.

In meditation the mind alone is applied. The mind tries to stabilize, reform and refine itself by its own effort. Initially, in meditation, the mind works with thoughts and thought-processes. But nididhy¡sana becomes fulfilling and successful when the entire thought process is led to extinction, reaching the stage of sam¡dhi where everything becomes still.

As the mind is now given to thinking, it can also be led to non-thinking. To think

Vich¡rasetu - January 2008 15 is the habit of the mind. But you can equally cultivate the habit of non-thinking. So, ultimately it is the non-thinking or absorbed state that you want to achieve.

Even in devotion – as áreemad Bh¡gavatam puts it – one must meditate upon Lord Hari in full; thereafter think only of His smiling face; further, when the mind is fixed on it, one must take the mind away and engage it in the all- pervading subtle space; and thereafter one must stop thinking. This is how Krishna advises Uddhava.

So, lead your mind to that ‘nothingness’ from which everything has emerged! You will be led to a beautiful process where the personality becomes integrated, wholesome, facile and blissful. You will then have a life of harmony, balance and composure. This is the aim of spirituality.

HariÅ Om Tat Sat. Jai Guru. * * *

The Real Objective of Wealth v…x…∆ S… v…®…ÍEÚ°Ú±…∆ ™…i……‰ ¥…Ë Y……x…∆ ∫… ¥…Y……x…®…x…÷|…∂……Œxi… * M…ﬁΩ‰˛π…÷ ™…÷\V…Œxi… EÚ±…‰¥…Æ˙∫™… ®…ﬁi™…÷∆ x… {…∂™…Œxi… n÷˘Æ˙xi…¥…“™…«®…¬ ** áreemad Bh¡gavatam (11.5.12)

The only object of ‘wealth’ is to acquire dharma (righteousness). Dharma fetches knowledge and spiritual Wisdom that bestows peace. Ignoring this lesson, should one foolishly spend his wealth solely for the house and relatives of the body, alas, he sees not the impending hands of Death!

Before earning and spending, know clearly what the objective of both is. Spiritual wisdom alone can fetch peace and joy to human life. Deaf to this cardinal truth, if one amasses wealth or spends only to gratify one’s own desires, he is heading for downfall. He may delude himself that he is on the right path. Remember, the home is but the residence of your perishable body. Relatives too are perishable. How can you then miss to yearn for the imperishable? Bh¡gavatam relentlessly drives home this message. – Swamiji

Vich¡rasetu - January 2008 16

Telesatsang - 7 Hinduism, the San¡tana Dharma

[Weekly satsangs are regularly taking place in CIRD, Malaysia where devotees and disciples listen to Swamiji’s discourses, and then discuss the topic amongst themselves. On December 9, they heard Swamiji’s talk on Hinduism. The theme gave rise to many thoughts and doubts. What is life? How should it be led? How can we get our elevation? How can fulfillment be had? Where lies the final redemption? Does Hinduism provide answers to all these? Their queries to Swamiji during the subsequent Telesatsang reflected their thoughts and aspirations.]

Devotees from Malaysia: Pra¸¡ms Swamiji. Twenty of us have gathered here today. We have a number of points to clarify. The first question is: Is Hinduism a religion or a spiritual science?

Swamiji: Hinduism was evolved on the Gangetic plains. Thousands of years ago, the world had no ‘religion’ at all. And the word ‘religion’ had not found a place in any language. Nevertheless, people started thinking, and a way of life governed by discipline, values and ideals aimed at enrichment, ennoblement and fulfillment got evolved. Generally Hinduism is explained in this manner.

A system of morality based on the concept of God is religion. In religion, everything revolves around God and there is nothing besides God. This God is generally considered to be away from us and we are to propitiate Him and seek His blessing for our well-being.

Hinduism does not end there. Hinduism primarily and ultimately questions the very existence of God. Is such a God there? If yes, what is His nature? Can He be known and realized? Ultimately, Hinduism comes to the conclusion that the Supreme Reality or God is actually in the way of Knowledge. It is called ‘Prajµ¡nam Brahma’. The word ‘Brahma’ means Ultimate Reality; Prajµ¡nam means ‘Knowledge in full measure’.

What does this mean? Knowledge cannot be found anywhere outside – it is only within our own personality. If that Knowledge is going to be declared as the Supreme Reality, then what do you think of the religion which proclaims it! Many of the things in Hinduism are not based on the concept of God. We may refer to the Soul, or at times, we may talk of the Supreme Reality. But finally everything comes down to mento-intellectual sublimity, refinement and enlightenment.

Vich¡rasetu - January 2008 17

Hinduism is thus not at all a mere system of morality. It is more profound. It has got its own discipline. In Bhagavadgeet¡ – which is accepted as a Universal Text – there are many verses where no reference is made to God. No reference is made to the Soul also. But even then, Bhagavadgeet¡ never fails to focus on ¿reyas – the supreme goal, the supreme value and the supreme fulfillment in one’s life.

That is why Hinduism cannot be contained within the gamut of religions. It is not just a religion. In the Supreme Court of India there was a discussion about Hinduism. And our thoughtful judges finally opined that “Hinduism is not a religion – it is a way of life”.

There are two meanings for the phrase ‘San¡tana-dharma’. It is that ‘dharma’ or a way of life which makes the practitioner immortal, eternal. Fruition of the very practice makes the practitioner eternal, san¡tana. Another meaning is: A way of life based upon the Eternal Truth. Where do you place its profundity and loftiness? Can such a system be considered as one of the so many religions of the world?

Hinduism is the science of all religions. A religion is based on the concept of God. In Hinduism this concept is explained clearly. Concept belongs to the conceiving mind. It is the mind that conceives God. Thus the conceiver and the conceiving mind become the Truth and not an abstract or elusive God. That is why Hinduism is the science of all religions. And because it is a science, it becomes spiritual.

Another point is worth mentioning. In all Hindu practices you will find a close blend of religion, spirituality and philosophy. There is no practice in Hinduism which is not based upon rational understanding. Hindus worship the tulasi or tulasi plant. Why? It has got scientific, medicinal value. So too the vilva plant, which is also worshipped. It looks after diabetic conditions. There are many such practices based on scientific findings.

Devotee: Hinduism is so vast and complex. We may not be able to understand it in full. What, then, is the essence of Hinduism?

Swamiji: The essence of Hinduism is deep and profound. It is different from the tenets of other religions. A tenet is a kind of a discipline or practice. It is a functional formula. The difference must be understood. We have got tenets to subserve the essence. These tenets are employed to lead us to the essence. And such tenets are primarily in the form of disciplines, ideals and values.

Then, what is the essence of Hinduism? This is a very important question. In

Vich¡rasetu - January 2008 18

áreemad Bh¡gavatam, which is an exhaustive narration that took place during seven days, S£ta, the narrator is asked: “My dear Exponent, you have read all our scriptures, the Vedas, the epics, the mythologies and many other allied texts. Can you tell us the essence of all of them?” In one single verse he elucidates: ¥…n˘Œxi… i…k…k¥… ¥…n˘∫i…k¥…∆ ™…VY……x…®…u˘™…®…¬ * •…¿‰ i… {…Æ˙®……i®…‰ i… ¶…M…¥…… x… i… ∂…§ti…‰ **

áreemad Bh¡gavatam 1.2.11*

He starts saying that he will speak of what the Knowers have proclaimed. He is not speaking of his own personal finding. The Seers have found out that the supreme essence is ‘non-dual Knowledge’. It is that knowledge which does not allow you to bring about differentiation. To put it in finer form: It is that knowledge where the subject and the object are not distinguished.

We have a number of thoughts that arise in our mind. Every thought arises from the mind, remains there for a short while and then subsides in the mind itself. How does the thought evolve? Where does it subsist? Is it not from the mind alone? So the mind itself is arising in the form of thought, the thought remaining for a while, and thereafter subsiding. Is there anything in the thoughts other than the mind-stuff?

Using this subtle method of enquiry, vichaara, you must be able to get away or dissolve the difference between the subject and the object. This is called ‘non-dual Knowledge’. Normally we have knowledge only of the objects. We don’t have any knowledge of the Subject. When you are able to understand and realize the Subject, in the same way as you understand the object, you will find the subject-object distinction and differentiation vanish.

áreemad Bh¡gavatam states that ‘non-dual Knowledge’ itself is the Supreme Reality. The ultimate existence is this knowledge. And this is called God. This is also the Self. So altogether there are three epithets for the same entity. Philosophically there is the Ultimate Reality; spiritually there is the Self; and religiously, God. All the three are really one. And this entity is in the nature of ‘non-dual knowledge’. So the seeker has to search into the knowledge, knowing and the thing to be known; and find out all the three to be one and the same. This realization is the essence.

* More explanation of this ¿loka can be found in this issue, page 4, under the article “Relevance of Temples in Daily Life”.

Vich¡rasetu - January 2008 19

Devotee: In life, we have to go through many stages. How do we leave each stage and move on to the next one? What sort of discipline is required?

Swamiji: Transition is the very nature of life. During conception, the ovum is fertilized by the sperm. Then the foetus starts growing. What is meant by growth? Is it not transition from one stage to another? The foetus completes its growth in the mother’s womb. Then it wants to come out. The mother also wants to push it out. With both working in harmony, the child is born. The umbilical cord is cut. Then the child becomes independent. It is an infant. How long does the infant remain as an infant? It grows into a child. And the childhood is further transformed into boyhood or girlhood. Then adolescence, youth, old-age, and thereafter life forces depart.

At the bodily level, the transition is very clear and it takes place on its own accord. You don’t have to facilitate it. You take food. The food is consumed. And thereafter the alimentary canal receives it and assimilates it. It gets converted into flesh and blood. All these are involuntary.

When it comes to the mind, assimilation or nourishment is not involuntary. You have to help and guide the mind for this transition. I have one definition for life: It is a process of living and outliving. You studied in the primary class for a year. After that you left that class and passed over to the next. There also you studied for one year. You went to school, college, etc. You became a professional.

So, transition is in the very nature of life. This transition is the inexorable necessity of life. But in the level of the mind, you have to facilitate it. Mind is generally given to the habit of holding on to things. You must learn to leave things also.

Yesterday one nurse came here. She wanted to spend some time with me. She was in Germany with her husband for quite a few years. She was feeling that she had not spent enough time with the children. Now her daughter is in confinement. So she has about three months to spend with her daughter and the grandchild. They are due to leave very shortly.

Thinking of the impending separation, she says with tearful eyes: “The thought of having to leave the grandchild and send my daughter away is already there. I am very sad and I am unable to accept it.”

I told her: “What are you saying? I don’t understand. The husband will come and take his wife, your daughter, away. Do you mean the husband should not come and should not take her away with him? What kind of son-in-law do you

Vich¡rasetu - January 2008 20 want? Your daughter has come to you for confinement. As soon as the confinement is over, should not the husband come and take charge? … Yes, if he should take her, then why are you crying? Suppose the husband refuses to take her, then you can cry, saying that the husband has not come. Why is it that now you are crying?” “Yes Swamiji, it is true.” “What is true? If it is true, be governed by it.”

Everything in life is in transition. Suppose you take food and the food is not digested, and you don’t feel hungry again, will you be happy? Suppose a hungry stomach, even after eating well, does not get full, will you be comfortable? So, transition means leaving one stage for the other. Growth means what? Is it not transformation? What is transformation? It is a form of transition only.

Understand that transition is the very course of nature. And also understand that it is the very course of the mind to take to as well as to leave.

When people come to the Ashram, I am very happy. When they go away from the Ashram, then also I am happy. They cannot always be remaining here. They will go away and we will have other things to look into. At the same time, I am also happy that some people come here and remain with us. They become ashramites. We need them too. The other people have their household commitments. They should come here and they should also go. They should not constantly remain here; they should go. The inmates constantly remain here, they should not go.

My mind gets reconciled with all these without any difficulty or effort. It is a question of understanding. You should help your mind to undergo this process of transition in every walk of life.

So, transition is very important. Transition or transformation constitutes the very essence of growth. Once you understand it, this understanding will help the mind to live and outlive.

(to be continued)

■

* * *

Vich¡rasetu - January 2008 21

In Gurusannidhi - 25

M Prabhakaran

We all know that Poojya M¡t¡ji Sulabh¡ Devi was Swamiji’s first disciple, who also received Sanny¡sa deeksh¡ from him in the 1960s. But many of us, who have never seen her, know very little about her either as a Sanny¡sini or as a disciple of Swamiji. Nutan Swamiji and M¡ do sometimes tell us about their interactions with M¡t¡ji when they lived with her in the Ashram. Swamiji too on occasions, talks about her affectionately, giving us hints about her strong ascetic personality.

Yesterday, 17th December, being the Mah¡sam¡dhi day of M¡t¡ji, was one such occasion. Eighteen years have passed since she attained Mah¡sam¡dhi, and to those who knew her well, the occasion brought back memories afresh.

M¡t¡ji Sulabh¡ Devi was a mother of two young children when she decided to renounce her family to become a full time seeker of Truth. She was well loved by everyone in her household. So, it was rather unique that she decided to leave the security of home for a life of austerity. She was gripped by the sense of dispassion and a strong love for the Lord. She surrendered herself as a daughter to Swamiji who was much younger to her, and began addressing him as her ‘Father’.

Swamiji had revealed to us on various occasions how strong was M¡t¡ji’s sense of renunciation, how wholesome was her devotion to God, and how committed was she in looking after the Ashram. There was an irrevocable sense of identity and ownership in everything she did – especially her devotion to Swamiji. Some would have felt that she even appeared possessive about it.

One day, as we sat at his feet during satsang, Swamiji revealed to us that it was M¡t¡ji Sulabh¡ Devi who laid the foundation stone of Narayanashrama Tapovanam. From then on, Poojya Swamiji began Ashram activities along with M¡t¡ji. Later, in 1987, M¡ and Nutan Swamiji joined. The place thus came to be associated with intense spiritual austerity and s¡dhan¡. Devotees visiting the Ashram could always sense the strong currents of austerity and sublimity prevailing here. A great deal of holiness came to be associated with the Ashram cottage; so much so that many visitors considered it worshipful even to tread the floors of the cottage.

Poojya Swamiji declared one day: “Now we are planning a larger structure here. There should be a sound-proof meditation room, a place for meeting visitors, and

Vich¡rasetu - January 2008 22 also some working and library facilities for the dedicated seekers. The present cottage cannot serve the purpose. Naturally, it will have to be redone with two or three floors.”

The announcement of the decision to rebuild the Ashram cottage naturally aroused reservations and mixed feelings among the devotees — particularly those who had been associated with Swamiji and the Ashram since its inception. Some were frank enough to openly communicate their feelings of dismay at the idea: “Swamiji has been living in this cottage for over four decades! How can it be demolished?”

But Swamiji said that he did not feel uncomfortable at all with the changes taking place. With his characteristic openness and ease, Swamiji voiced his sentiments: “I have lived in Paralikkad, I have lived in Oorakam [a village in Trichur district, near Venginissery, the present place]. I have lived elsewhere too. Now I am here – what is the difference? I am a Sanny¡sin, an aniketa. And will not the new building become even more holy with my association?”

While M¡t¡ji’s dispassion was intense, Poojya Swamiji’s renunciation is complete – practical and down to earth!

When these words came from the very source of Narayanashrama, the Mathadhipati himself, can there ever be anyone else who could claim to have more ‘sentimental attachment’ to the old structure? How easily do we get deluded by valuing the jewel box more than the jewel it contains!

May we, with earnestness imbibe his Teachings, his Message, and invite him to abide in the abode of our hearts, and not get into disharmonious dispute about the physical abode which he himself has decided to alter!

Coming back to the Mah¡sam¡dhi event:

“Years back I used to be involved in socio-religious movements in Kerala”, reminisced Swamiji. There was a hint of amusement as Swamiji spoke of those days of strife in his public activities and discordance at ‘home’, that is the Ashram!

These remarks took us back in time to the early nineteen-eighties when we had seen reports in the media about speeches of Swami Bhoomananda Tirtha – at that time, many of us did not personally know him as ‘our Swamiji’ – against age-old derogatory and superstitious practices in the name of Hindu religion, or about his being arrested for disregarding ban orders against holding meetings to enlighten people on such matters.

Those who knew Swamiji intimately, opposed his involvements, out of affection

Vich¡rasetu - January 2008 23 and devotion towards him, concerned about his security amidst all those anti- social elements against whom he was voicing the righteous demands. When the devotees saw that Swamiji was firm about his participation, they ‘resented’, all the more anxious about him!

“M¡t¡ji had her own ideas about my involvements in those movements, and was utterly against my active participation. She was almost intolerant about it. Well, M¡t¡ji was right in her own way! I too was right in my thinking about the need for those involvements as part of loka-sa´graha. So that is how it was,” continued Swamiji, laughingly.

As Swamiji paused in his narration, Nutan Swamiji remarked: “I remember, one day she could stand it no more! Swamiji had gone away early that morning for addressing a meeting somewhere, saying he would be back for lunch — an almost impossible proposition.

“Came lunch time, followed by the afternoon tea-time, and yet Swamiji had not returned! Poor M¡t¡ji! She was visibly very upset. She was as such ailing physically, with arthritis, and pains all over the body.

“Suddenly she announced, with helpless impatience: ‘I am leaving the Ashram! I cannot stay here any more.’

“I said: OK M¡t¡ji! But, I shall follow you. I cannot let you go alone.”

Nutan Swamiji chuckled with mild amusement, remembering fondly the heartiness with which he always interacted with M¡t¡ji. He continued:

“M¡ was apparently somewhere in the kitchen and I had no time even to inform her about M¡t¡ji’s sudden decision! M¡t¡ji had already begun walking towards the gate. So I too went out of the Ashram with her, helping her wherever necessary.

“Soon after we crossed the gate, M¡t¡ji began tottering with pain in her legs. We had barely reached the Triveni-junction when she stopped, saying: ‘Oh! I can’t walk anymore. Let us sit down here for a while!’ ‘OK.’ I once again agreed.

“We sat on the roadside mound. Our village was not as you see it now. The main road upto Venginissery junction was an uneven furrowed mud-road, with thickets and mounds on either side! We sat for a while, as if we had embarked on a leisurely excursion. After sometime, ants began crawling over us. M¡t¡ji, dusting herself, got up saying: ‘Oh! Ants are biting me! Let us go from here!’

“It was all so childlike! In her innocent manner, with her frustration about

Vich¡rasetu - January 2008 24

Swamiji’s ways reflected on her face, she continued to walk. I followed her, often helping her cross the pits!

“Then, as we walked down the slope near the ‘Triveni junction’, she stopped again and said helplessly: ‘Oh I can’t walk anymore! What shall I do?’

“So, we had to sit down again on the dusty road side.” [Nutan Swamiji laughs with fond remembrance]

“We sat for a little while and then I suggested cautiously, almost tentatively: ‘M¡t¡ji! It is becoming dusk. Why not we go back to the Ashram?’ This simple proposition seemed to appeal to her childlike heart! She readily agreed! I felt relieved! And we were soon back in the Ashram, safe and intact. [Laughter.]

“By then M¡t¡ji had forgotten her intolerance about Swamiji’s activities, and soon was her usual self with a childlike smile and a verse or two from the Bh¡gavatam on her lips! She was so simple! And there was always an atmosphere of vair¡gya and austerity around her!”

As Nutan Swamiji related the event in his loving humorous manner, we could clearly picture the ailing M¡t¡ji limping briskly out of the Ashram, trailed devotedly by Nutan Swamiji, and, after a brief sojourn, returning to the Ashram again!

The way Nutan Swamiji highlighted the dispassion and the guilelessness, helped us visualize those lofty values manifested. It is only through these very personal revelations, in such intimate satsangs in Gurusannidhi that we, the fortunate ones, get to know our preceptors and the great Lineage we inherit as spiritual aspirants.

Jai Guru! * * *

An Ashram is a spiritual abode. It generally springs up around an ascetic, renunciate. The whole development is but a direct outcome of his austere resignation. Spiritual pursuit and bequest are the first to be in an Ashram. Facilities come up later. Everything in an Ashram comes as part of its disseminational life and mission. The right way to look at the facilities, is in such a sublime austere background. To dissociate these from the fundamental spiritual purpose and foster a propertied outlook is wrong, greatly disharmonious. – Swamiji

Vich¡rasetu - January 2008 25

Correspondence Being Objective in Self-evaluation

7 December 2005

Dear Swamiji:

I offer my humble pra¸¡ms at your feet. My humble pra¸¡m to M¡ and Nutan Swamiji. I sincerely hope that you are in the best of health.

My numerous trips to the CIRD Petaling Jaya during your visit to Malaysia last October have given me and my husband a great spiritual illumination and optimism in our lives. I am most thankful to you and M¡ for making us feel at home (at CIRD) and showering us with all your love and attention. The time that you and M¡ spent with us and the help and advice that was given was immeasurable and it meant a lot to us. I cannot thank M¡ enough for having listened to all my troubles and woes. She was most warm, gentle and showered me with so much love and understanding when I had the opportunity to see her privately.

I have been consciously trying to follow your teachings and advice. It has helped me deal with most of my situations and troubles. However, as hard as I try, I sometimes fail to see the light and the goodness of life and I am just consumed by sorrow when the outcome of my effort is not quite the way I would like it to be.

I am quite happy at work as I enjoy doing what I do and I work with a very good team of people. However, recently at the annual job review that was conducted by my superior, I was left to feel most unappreciated, inadequate and confused as to what it entails. I did not agree with my superior on the way she rated me on certain issues; it was as if she doubted my professional integrity. And I pointed it out to her. To this, she tried to give me some explanation which was totally unacceptable to me. I felt that it was a review quite subjectively based on her own likes and dislikes.

Finally, she told me that she will change the ratings to make me happy and she did. At that moment, I did not know how to react, as all I wanted her to understand was: “I take my job seriously and I sincerely feel that professionalism, which is the core of a corporate environment such as this, has been seriously undermined.” I was quite upset about her outlook and perception of how a job- appraisal is done. This has been troubling me to no end.

Vich¡rasetu - January 2008 26

Swamiji, at the end of the day I felt very demoralized and unmotivated and it has been difficult to perform my tasks effectively knowing how I am perceived by my superiors. I know it shouldn’t bother me but sometimes it makes me feel inadequate and incompetent, and my self-confidence slides away.

I would appreciate it very much if you could please enlighten me as to how to deal with this predicament and my superiors. Was I right in pointing out my dissatisfaction to my superior? How do I function in an organization where I can’t be honest or stand up to what I believe in, knowing that it will not be well received?

Thank you Swamiji, S,

* * * 13 Apr 2006

Dear and blessed S:

HariÅ Om Tat Sat. Your email of 7th December remained unreplied this long, something quite unusual. December, January, February and March have been keeping me quite occupied, with áreemad Bh¡gavata Tattva Sameeksha Satram in Naimisharanyam, visits to Kolkata, Jamshedpur and Delhi. We returned on last 2nd and shall be here for some months. This is the period every kind of backlog is attended to. Yours is the first in the list.

The Ashram has far more work on all fronts than earlier. It is not possible for all this to be done by our inmates alone. Outside help is necessary. But it is a big question mark.

Blessed S, I have read your letter again. It is pleasing to know you have joy in work. This is the first and last benefit one should get while working. Externally, objectively, your productivity is for your employer. Inwardly, yours is the enrichment in terms of experiential and knowledge merits. So I am happy.

The next part is to be viewed differently. An employee is employed by his employer, who is represented by a management team. Your work must evoke the assessors’ approval. That means, besides working efficiently, you should also have the discernment to know whether you are working to their standards and needs. It is not enough if you have sincerity. Even if one lacks sincerity, if he works to the needs of his superiors, he will be regarded as efficient.

So do not mix up your personal qualities with the team standards. Efficiency in

Vich¡rasetu - January 2008 27 the line of Management’s needs and approval is what you have to be oriented for. There are some who are very efficient. But they are such as not to develop a team of juniors to take their place. Irritable, arrogant and what not! What will you say about them? To get along with a team is an important quality of the corporate employee. To be efficient is different from being effective.

So, all that is needed is detached self-examination. Think why and how despite your sincere efforts, the superiors could not appreciate your performance. What is that additional factor you miss, which results in lack of favourable response? This enquiry will dig out the dimension you lack. Once it surfaces to your notice, you can remedy the shortcoming easily.

Meanwhile, seek the superior’s help in identifying where you lag behind. Nowadays there are assessment practices, by which an employee is asked to specify his merits, needs and shortcomings – where he needs special coaching and the like.

Be objective. It is one thing to say or feel “I am doing well”. It is another thing to make your performance speak for itself. However, this is a time for deeper growth. Help your mind to bring this about.

Do not get dejected. It is like Arjuna in the battlefield. He began to cry. When Krishna instilled the right introspection, his tears stopped. Arjuna posed as an ardent enquirer. Can you be different?

You have my blessings and love. Be confident and cheerful. M¡ and Nutan Swamiji also send loving good wishes.

Blessings to your husband and the young ones.

Antar¡tm¡, Swamiji

* * *

Vich¡rasetu - January 2008 28 News & Notes

6th volume on áreemad Bh¡gavatam (Malayalam)

During the inauguration of áreemad Bh¡gavata Tattva Sameeksh¡ Satram on December 22, ‘Krishamahima Mathurayumvittu Dwarakayil’ the 6th book (in Malayalam, 216 pages) written by Poojya Swamiji on áreemad Bh¡gavatam, was released by Swami Prashantananda ji, President of Ramakrishna Math, Thrissur. The book, based on the 10th skandha, deals with the splendour and exploits of Sri Krishna. Through this series of books on Bh¡gavatam, it is intended to make the values enunciated in áreemad Bh¡gavatam the warp and woof of the daily life of our people.

❑ The 18th Mahasam¡dhi day of M¡t¡ji Sulabha Devi was observed in the Ashram on December 17. The function was held in a very sublime manner with due solemnity, love and devotion. Chanting in chorus the n¡ma-sa´keertana – “Om NamaÅ Sad¡¿iv¡ya Om Namo N¡raya¸¡ya ….”– devotees proceeded from the Vijñ¡na Bhavan to the Sam¡dhi Mandir where flower petals were offered at Poojya Swamiji’s feet and at M¡t¡ji Sulabha Devi’s sam¡dhi. In the evening a D¡na Satra was held distributing 3kg rice packets to 100 recipients.

❑ 6th Sreemad Bh¡gavata Tattva Sameeksh¡ Satram jointly organized by Narayanashrama Tapovanam and Hind Navotthana Pratishtan, was inaugurated on December 22, by Poojya Swamiji at Paralikkad, Naimish¡ranyam (Wadakancheri, Thrissur).

Sri Krishna Idol from Guruvayur, Dharma-dhvaja from Tiruvilvamalai and áreemad Bh¡gavata Grantha from Narayanashrama Tapovanam were brought in processions in the preceding days. Welcomed en route by various devotee groups at Temples and other venues with material offerings (dravya-samarpa¸am) for anna-d¡na, these y¡tras (processions) announced the Satram-event to the general public in the traditional manner.

The ‘áreemad Bh¡gavata Ratham Heritage procession’ on the inaugural day of the Satram from Paralikad Devi Temple, was led by Sanny¡sins, who were received at Naimish¡ranyam with Poor¸a Kumbham. Thereupon the Dharma-dhvaja was hoisted by M¡taji Santa Devi.

During the inauguration, Poojya Swamiji spoke about the urgent need of reformation

Vich¡rasetu - January 2008 29 required in Temple Management. He said that the famous temples should share their resources for the upkeep of the smaller ones and spend liberally for the preservation and growth of devotional culture in the society.

In fond remembrance of Purushothama Swamiji, Poojya Swamiji spoke about the facile and uncomplicated way with which Purushothama Swamiji embraced sanny¡sa along with M¡t¡ji Santa Devi and dedicated their life for the welfare of the people. “He was an illustrious householder, and later an illustrious sanny¡sin too. Over four decades of his ascetic life had been a source of inspiration and admiration for many,” Poojya Swamiji said.

Thousands of devotees from villages and cities were assembling daily in Naimish¡ranyam to listen to the day-long exposition of values that áreemad Bh¡gavatam extols. All visitors were offered meals and refreshments. This annual Jµ¡na Satram instilling inner affluence and spiritual vision in the listeners is something men and women in thousands have been fondly looking for.

❑ International Volunteers’ Meet (IVM): The second International Volunteers’ Meet was held from December 20 to 26, 2007 at the Ashram. This time there were about 30 active participants from Malaysia, Delhi, Jamshedpur, Pune, Chennai and Bangalore, besides those from Thrissur.

The IVM session was inaugurated by Poojya Swamiji. Explaining the qualities that a sevaka (volunteer) must possess, he showed the way a s¡dhaka can grow to become a sevaka. M¡ and Nutan Swamiji, in the suceeding sessions, clarified the doubts of the sevakas, which crop up during interpersonal interactions while working for the common mission.

❑ 13th Annual Geeta Tattva Sameeksha in Thrissur will be held between 20th and 27th January 2008 at the Vadakkunathan Temple Sreemoolasth¡nam. Poojya Swamiji will speak (in Malayalam) on KÀetra-kÀetrajµa-vibh¡ga-yoga, the 13th chapter of Bhagavadgeet¡.

❑ 44th Jamshedpur Annual Jñ¡na Yajña & Programmes in Kolkata: Poojya Swamiji along with M¡ and Nutan Swamiji will leave the Ashram on Feb 07. Halting at Kolkata for three days, they will reach Jamshedpur on Feb 11th.

Poojya Swamiji will be hosted at Kaiser Bungalow, 12, Pardi Road, Kadma. Guru Archana will be conducted on Feb 13 (4:30 pm). Swamiji’s discourses, “Inner Yoga – the Key to Excellence”, will be held at Madrasi Sammelani from Feb 15 to 19 (6.45-8.00 pm). ViÀ¸u Sahasran¡ma S¡m£hika Yajµa will be held on Feb 24 (9.30 am-1.00 pm) at the lawn of Bharat Sevashrama Sangh, Sonari. In addition,

Vich¡rasetu - January 2008 30 there will be daily puÀpa-samarpa¸am as well as regular satsangs with Poojya Swamiji.

Nutan Swamiji will conduct classes on Kathopanishad (Feb 16-20, 9.30-10.30 am) and M¡ will take classes based on áreemad Bh¡gavatam (Feb 25-29, 9.30-10.30 am) at Kaiser Bungalow, 12, Pardi Road, Kadma.

Poojya Swamiji, M¡ and Nutan Swamiji will leave Jamshedpur on Mar 02, reaching Ashram on Mar 03 via Kolkata. Contact at Jamshedpur: Sri RS Tiwari 0657 – 2302409; Sri S Sengupta 2306180; Dr SR Sahu – 2303154; Sri V Narendran – 2306980; Kolkata: Sri Partha Sarathi Biswas (98311 69474); Sri SR Bhowmik 033 – 23347206.

❑ Poojya Swamiji along with M¡ and Nutan Swamiji will be in CIRD-Vasundhara for two weeks between Mar 16 & 31, 2008.

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Vich¡rasetu - January 2008