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Geeta Tattva Sameeksha 2012 : Poojya Swamiji arriving at the venue

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The Soul-experience is so affirmatively and wholesomely blissful, that it makes seeking delight from any external object or situation redundant. When the need for a permanent anchor as well as inexhaustible joy finds its fulfillment in the Self, life becomes natural, harmonious and fulfilling. With the mind getting enriched by every event and outcome, interactional sublimity, efficiency, and stability grow immensely. For ridding the mind of all constricting and stressful feelings generated by possessiveness and desires, this is the great path our Rishis discovered and proclaimed vociferously in our scriptures. – Swamiji

Contents Science of Inner Redemption – 40 Source of Creation 03 Verses for Introspection – 22 The Unfailing Refuge – M¡ Gurupriy¡ 12 Prabh¡ta-ra¿miÅ – 197 Our Freedom Movement & Cultural Patriotism 15 Thoughts & Reflections – 1 – Swami Nirviseshananda Tirtha 20 Correspondence Satsa´ga – the Great Transforming Power 25 Back to Eternity P. Sivashankara Menon 34 News & Notes 37

Narayanashrama Tapovanam Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur. Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363 email: [email protected] Website: http://www.SwamiBhoomanandaTirtha.org

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Science of Inner Redemption – 40 (Series on Yoga-v¡siÀ¶ha, Nirv¡¸a-prakara¸a)

Source of Creation

Essence of time, space & pulsation

Sage VasiÀ¶ha continued narrating the dialogue between the King and the Vet¡la: Æ˙…V……‰¥……S… * EÚ…±…∫…k…… x…¶…:∫…k…… ∫{…xn˘∫…k…… S… S…x®…™…“ * ∂…÷r˘S…‰i…x…∫…k…… S… ∫…¥…« ®…i™…… n˘ {……¥…x…®…¬ ** (6p.72.1)

The King replied to the questions raised by Vet¡la: The essence of time, the essence of space and the essence of vibration as well as movement are verily Consciousness, sentience alone. Pure sentience is the essence of all these.

Time, space and movement are mere notions, occasioned by the potential of the singular Consciousness. Existence as well as creation rests upon three fundamental factors, namely time, space and objects. Sage Vasi˦ha has been explaining this all along. This is a finding that calls for repeated emphasis. The rational intelligence has to deliberate upon this and the knowledge should become stable.

Of these three, time is a parameter resting on changes. Changes occur to objects. And objects exist in space. All the three are thus interdependent.

When scientists refer to something as ‘Big Bang’, they are alluding to an event beyond time. It implies that when the objects that we now see before us were not there, and everything was a void or zero, the ‘Big Bang’ must have occurred. Obviously it is an inference of the intelligence based on observed data. To observe, objects must be around. And for objects to be, there must be the underlying space.

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Thus, Sage VasiÀ¶ha’s statement about k¡la-satt¡ (essence of time), nabhaÅ- satt¡ (essence of space) and spanda-satt¡ (essence of vibration or movement) has both scientific importance and philosophical import.

‘Time’ is a word coined by us, humans. It denotes an idea, a unit of knowledge. ‘Knowledge’ is the quality of Consciousness. What is ‘time’ then? It is an outcome or sequence of the knowing process, which means Consciousness or Sentience in its essence.

Consciousness, functioning as mind, employs the senses (which the mind substance itself has evolved) to generate perception, resulting in objects and their changes in space. Hence, without mind and Consciousness, is there any time at all? Viewed in this light, what is the essence of time? It is Consciousness alone. The same is the truth about space, in which objects move and vibrate.

When you refer to space and objects with their movements, are you not verily referring to their imprints floating in your mind or Consciousness, a point we have been stressing repeatedly?

Will you, even for a moment, say that your Will you, even for Consciousness is material and external? Then how a moment, say can ideas and imprints it causes and preserves be that your Consciousness is gross or external? What the seeker has to be clear material and about is the factual finding that all existences are external? notional, and being so, their source is Consciousness and that alone.

Gross things become gross when they are felt and defined so by Consciousness. If the essence of time, space and objects is itself Consciousness, then what is there left aside in the whole creation? Any word, whether it is a noun, adjective, adverb, suffix or prefix, carries an idea, which has relevance to the mind and intelligence alone. A gross object generates the idea of grossness, a subtle entity arouses the idea of subtlety. Both truly relate to the mind. They make meaning only to the

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mind. If this be so, where is anything gross or external at all? All are but ideas, bubbles and ripples floating in the mind-ocean alone!

Even our three mental states – wakefulness, sleep and dream – belong to the same entity, the ‘I’. That is why we say doubtlessly: ‘I am awake’, ‘I slept’ or ‘I dreamt’. The waker, sleeper and dreamer are not different beings.

Wakefulness is born of the ‘I’. In it we have the distinction between external and internal, gross and subtle. Examine the dream closely. You will find that in dream also, gross and subtle things are there. But while dreaming, it is not dream; it is wakefulness itself. Only when we wake up, we call it a dream.

Sleep also is the creation of the same ‘I’. While the first two are manifestations and extensions of the ‘I’, the third is its withdrawal. This means that all the three states are equally the creation of ‘I’. None has any existence besides the ‘I’.

Consciousness has such inscrutable power and potential that it can wish, will and do anything and everything. Remember: it is not conditioned like matter or energy to any specific property or course.

Experiential evidence of potential of Consciousness

Our only proof for the gross, external world and its objects is our wakeful state, which we experience repeatedly. Except during wakeful hours, we do not either perceive the gross objects of the world or interact with them. Does the world then stand independently at any time, to be perceived and interacted with by one and all alike?

This takes the analysis about the world, its To find the source grossness and objective character, from the outer and cause of the domain to our own inner domain, from the matter- world is thus truly to find the source energy sphere to the spiritual realm, which reigns of wakefulness in everyone individually. To find the source and itself.

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cause of the world is thus truly to find the source of wakefulness itself, during the occurrence of which alone the whole objectivity and grossness comes to be.

The search instantly reveals that the wakeful state is itself transitory, and is preceded and followed by sleep and often dream within the sleep. In other words, for every wakeful state, we have two sleep states, one before and one after it. What does this point to and confirm? As the wakefulness is presented by the Consciousness within, so is it at once removed and wiped off as well! As one wakes up, so does he fall asleep. Both these instances admittedly take place in the same individual.

The present waker becomes the sleeper next, to All the three states remain so for hours together. Is he then the waker emerge from this or the sleeper? Neither waking nor sleep has a full inner ‘I’ness, and they dissolve into endurance at all. At the same time, there is the same source. something, the source of both, that endures and survives – the one we refer to as ‘I am awake’, ‘I was asleep’ or ‘I dreamt’. This inner ‘I’ remains intact. That is why everyone has been saying and still says ‘I’ throughout his lifetime. All the three states emerge from this inner ‘I’ness, and they equally dissolve or subside into the same source. Is not this inner Consciousness then the source and terminus of all the three states alike?

However gross, solid, commonly experienced the extensive world objects are, they are a display of the inner Consciousness. They can be and are wiped off, invalidated, by the same Consciousness. Consciousness in oneself is the only power and presence, which engenders the endless world, and also eliminates or dissolves it.

However massive, amazing, boundless the objects around may appear to be, however well they lend themselves to be interacted with, the one experiential fact, that they are engendered by the inner Consciousness and equally erased by the same inner presence, is sufficient to invalidate

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them as imaginary, transitory and unreal.

The ‘supreme particle’ ∫…⁄I®…i¥……n˘{™…±…¶™…i¥……i{…Æ˙®……i®…… {…Æ˙…‰%h…÷EÚ: * +x…xi…i¥……n˘∫……¥…‰¥… |……{i……‰ ®…‰¥……« n˘®…⁄±…i……®…¬ ** (6p.72.7)

The supreme Soul, the essence and content of the word ‘I’, with its subtlety as well as unavailability for examination, is the ‘supreme particle’ (paro a¸ukaÅ). Because of its endless nature, infinitude, this alone is found to be the cause of huge objects, like Meru mountain and the rest.

Thus, when VasiÀ¶hadeva says that the essence of time, objects and space is Consciousness, it means a great deal. Consciousness, the wholesome source, becomes the Supreme. It can be described as the ultimate ‘particle’ that modern scientists strive assiduously to discover and reach at. It is interesting to note how the present objective scientific mission is approaching the most ancient inner research and finding. {…Æ˙…‰%h…÷Ɖ˙π……‰%±…¶™…i¥……i{…⁄Æ˙EÚi¥……x®…Ω˛… M… Æ˙: * ∫…¥……«¥…™…¥…∞¸{……‰% {… x…Æ˙∫i……¥…™…¥…: {…÷®……x…¬ ** (6p.72.9)

Being inaccessible and imperceptible to objective (physical) examination, this is said to be the ‘supreme particle’ (paro a¸uÅ). And, because of its permeating and comprehensive nature, it is said to be huge, like a mountain. Though perceived as multi- formed and all-formed, it is the supreme ‘Lord’ devoid of all forms and shapes.

Consciousness is no doubt intangible to the senses, cannot be subjected (as a physical entity) to any external or objective examination. To be examined or enquired into, the substance concerned has to be external, accessible to the senses. But the sentience or Consciousness is not external.

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The pervasiveness of an entity cannot be separated from the entity. Since Consciousness permeates the body, which is made up of paµca-bhootas, by the same token it should be permeating wherever paµca-bhootas are. Hence it is all-pervasive in the p¡µca-bhautika world.

It is the same Consciousness that has formed the body and objects. Thus, it is multi-formed. Though it appears to be so, in reality, it has no limbs or parts at all. It is the supreme Lord, but devoid of any parts or limbs.

The felicity of ‘knowledge’

The Sage concluded: ¥…Y……x…®……j…EÚ±…x……EÚ ±…i…∆ V…M…Œxi… ∂……xi…∫¥…¶……¥…∫…÷E÷Ú®……Æ˙®…x…xi…∞¸{…®…¬ * ¥…‰i……±…§……±…EÚ {…n∆˘ i…n˘±…∆P…x…“™…- ®…‰¥…∆ ∫¥…™…∆ ∫…®…x…÷¶……¥…™… ∂……xi…®……∫∫¥… ** (6p.72.11)

The worlds are imaginations arising in Consciousness, whose nature is quietitude, exceedingly pleasant and infinite. O little Vet¡la, the Consciousness is something that cannot be surpassed or exceeded. Knowing so, be peaceful, quiet and experience it yourself (without pressing for an answer to these questions).

VasiÀ¶hadeva makes it amply clear that in reality there is nothing but knowledge, (vijµ¡na-m¡tram). Being so, it is capable of giving rise to any extent and variety of imagination. The entire world is an outcome of such inner imagination alone. Moreover, Consciousness is always quiescent, peaceful and infinite by its very nature.

The king tells the Vet¡la that nothing or no Nothing or no one can one can surpass the lofty abode of surpass the lofty abode of Consciousness. Consciousness. Understand this truth, realize Understand this truth, it and be peaceful. Do not raise questions like realize it and be the ones you did, and press for answers. In peaceful.

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truth, all questions spring from Consciousness, and they are to be answered by Consciousness alone. The questioner, the question as well as the answer – all thus become one and the same, the self-awareness that every one is.

All the questions and doubts get extinguished on knowing this supreme Truth, the only Source of the entire creation. As Mu¸·akopaniÀad describes: ¶…ti…‰ æ˛n˘™…O…Œxl…: UÙtxi…‰ ∫…¥…«∫…∆∂…™……: * I…“™…xi…‰ S……∫™…EÚ®……« h… i…Œ∫®…x…¬ o˘π]‰ı {…Æ˙…¥…Ɖ˙ ** (2.2.8)

When the supreme Truth is perceived in the highest and the lowest entities, in the gross as well as the subtle presences alike, the knot of the heart is broken, doubts are dispelled, and all the cumulative effects of karma attenuated.

Whatever be the questions, no matter what they relate to, they have their inherence in the mind and intelligence alone. Answers to all these have to emerge from the same source. Thus, when the source and terminus of all questions is understood and realized well, it instantly eliminates all the urges, including the very questioning process itself. The questioner gets exposed to the one universal source within himself, making him feel full, clear and contented forever.

This is what Sage VasiÀ¶ha illustrates through the Vet¡la episode, where King Sajjana is confronted by the seemingly abstruse spiritual questions. The questions are not just those of a lonely, ethereal Vet¡la. They are mature enquiries any seeking mind must take up and resolve, sooner or later.

VasiÀ¶hadeva’s discussion is thus not a narration of a solitary event of the past. It is instead a dedicated effort to direct the seeker to the irresistible enquiry of any human mind and intelligence, the zealous commitment to deliver the final answer, bestowing appeasement, clarity

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and fulfillment.

Sentient atom (cid-a¸u)

Sage VasiÀ¶ha continued: Bi…p˘…®… ®…™……‰H∆Ú i…‰ ¥…‰i……±…|…∂x…V……±…EÚ®…¬ * B¥…∆GÚ®…‰h… S…n˘h……Ë i…‰x…‰n∆˘ ∫…∆Œ∫l…i…∆ V…M…i…¬ ** (6p.73.3)

Rama, this much has been told to you by me about the network of Vet¡la’s questions. It is in this manner that this visible universe rests upon the finest particle of Consciousness (cid-a¸u) itself.

To look for any external and distant cause for To look for any the universe is absolutely irrational and illogical. external and distant Any external cause, besides what we perceive cause for the universe is now, will also stand included in the ken of the absolutely irrational visible, the object or ‘objectude’, leaving our and illogical. question intact as to the cause of that extended ‘objectude’!

If at all there is a cause for the visible, it can only be the invisible, which means within the visibles themselves. If one material object were to grow from another material object, it will mean a proportionate reduction in the source object. How can that be a growth then? It implies a reduction somewhere.

Inert things like matter cannot grow in reality. Growth can only be in the context of sentient entities, like living beings. Any such growth springs from within the being itself. This alone is true of the growth of the universe too.

That is why Sage VasiÀ¶ha describes the ultimate particle as cid-a¸u, sentient atom. In the ‘atomic-consciousness’ alone is the entire universe founded and subsisting. What an astounding thought, especially in the context of the modern science’s hunt for a ‘God particle’, within the

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structure of matter!

Even though described as an ‘atom’, to show its minute nature, Consciousness is indescribable. And that alone is the cause of everything we see, hear and perceive. (to be continued)

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Verses for Introspection - 22

The Unfailing Refuge

M¡ Gurupriy¡ §……±…∫™… x…‰Ω˛ ∂…Æ˙h…∆ {…i…Æ˙…Ë x…fiÀ∫…Ω˛ x……i…«∫™… S……M…n˘®…÷n˘x¥… i… ®…VV…i……‰ x……Ë: * i…{i…∫™… i…i|… i… ¥… v…™…« <Ω˛…\V…∫…‰π]ı∫…¬- i……¥… u˘¶……‰ i…x…÷¶…fii……∆ i¥…n÷˘{…‰ I…i……x……®…¬ ** b¡lasya neha ¿ara¸aÆ pitarau n¤siÆha n¡rtasya c¡gadamudanvati majjato nauÅ , taptasya tatpratividhirya ih¡µjaseÀ¶as- t¡vad-vibho tanubh¤t¡Æ tvad-upekÀit¡n¡m . ár¢madbh¡gavatam 7.9.19

O N¤simha! In this world, parents are not truly the refuge for a child; medicine is not the real protection for the sick; a boat alone cannot save a person drowning in the ocean. O Lord, for the embodied beings in distress, any available redress in this world is verily not sufficient, if they are disowned by You.

Points for Introspection

In this life, man thinks security is to have friends and relatives around, who will stand by his side and protect him in the event of difficulties and sufferings. He feels satisfied by thinking that the wealth that he has accumulated is his security for undergoing good treatment if the body gets diseased. He plans various other securities and protective measures against possible dangers and calamities.

Foolish and ignorant as he is, he fails to see that all his plans are not infallible. He fails to understand that if God or Providence disowns a person or does not save him, he will surely perish in spite of all protective measures.

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Parents bring up children with lot of care and protection, ignorantly thinking that they are the protectors of the child. They are intensely concerned, at times obsessively worried, about the child’s welfare. They are always watchful so that no harm comes to their child, and in anticipation make safeguards so that nothing would go wrong. But alas, in spite of all protection, sometimes children are seen to go astray or die.

When one has disease, he takes to medicines and treatment. He feels very secure if he has enough money. For, he thinks even if a complicated disease sets in, he has enough money to get properly treated. But, it does not always happen so. In spite of all treatments and medicines, one may not recover at all.

When a man is drowning in the ocean, even if a boat is available for him to get into it, there are occasions when the saving-boat itself gets drowned. In this ¿loka, it is being pointed out categorically All available ways that parents are surely not the final protectors of of protection do not their children, medicines cannot always save the work if the all- merciful Lord life of man, even a boat cannot protect a drowning disowns the person. man – all available ways of protection do not work if the all-merciful Lord disowns the person and does not protect him. So, to have Supreme protection in life, one must have complete reliance on the Lord and take wholesome refuge at His holy lotus feet.

What is meant by complete reliance and wholesome refuge? A true devotee depends on nothing else – neither people, nor wealth, nor any other resources – but on God alone, for his protection. Such a devotee is the one whom God cannot ignore and is the one whom God gives exclusive protection and support.

When chanted, this ¿loka is a powerful remembrance that all objects which we consider to be our anchor, are themselves momentary and perishable. The only refuge is the Lord’s holy feet.

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Word Meaning §……±…∫™… (b°lasya) = for a child; x… (na) = not; <Ω˛ (iha) = in this world; ∂…Æ˙h…∆ (øara∏am) = refuge, protection; {…i…Æ˙…Ë (pitarau) = parents; x…fiÀ∫…Ω˛ (n§si∆ha) = O N§simha; x… (na) = not; +…i…«∫™… (°rtasya) = for the diseased; S… (ca) = also; +M…n∆˘ (agadam) = medicine; =n˘x¥… i… (udanvati) = in the ocean; ®…VV…i…: (majjata≈) = for the drowning person; x……Ë: (nau≈) = boat; i…{i…∫™… (taptasya) = of the sufferer/afflicted; i…i…¬ (tat) = that; |… i… ¥… v…: (pratividhi≈) = remedy/redress; ™…: (ya≈) = who; <Ω˛ (iha) = in this world; +\V…∫…… (aµjas°) = truly; <π]ı: (i¿∂a≈) = desired; i……¥…i…¬ (t°vat) = so much; ¥…¶……‰ (vibho) = O Lord; i…x…÷¶…fii……∆ (tanubh§t°∆) = of the embodied beings, of men; i¥…i…¬ ={…‰ I…i……x……®…¬ (tvat upek¿it°n°m) = forsaken/ignored by you; +x¥…™…: x…fiÀ∫…Ω˛, <Ω˛ §……±…∫™… {…i…Æ˙…Ë x… ∂…Æ˙h…∆, +…i…«∫™… x… +M…n∆˘, =n˘x¥… i… ®…VV…i…: S… x……Ë: (x…) * <Ω˛ i…{i…∫™… ™…: i…i…¬ |… i… ¥… v…: +\V…∫…… <π]ı: i……¥…i…¬ (x…), ¥…¶……‰ i¥…i…¬ ={…‰ I…i……x……∆ i…x…÷¶…fii……®…¬ ** n¤siÆha, iha b¡lasya pitarau na ¿ara¸aÆ; ¡rtasya na agadam; udanvati majjataÅ ca nauÅ (na). iha taptasya yaÅ tat pratividhiÅ aµjas¡ iÀ¶aÅ t¡vat (na), vibho tvat upekÀit¡n¡Æ tanubh¤t¡Æ. ■

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Morning Rays

Prabhata-rasmih

197 Our Freedom Movement & Cultural Patriotism 15 August 2012 HariÅ Om Tat Sat. Jai Guru. Today is a very significant day in our calendar. It was on this date, in the year 1947, that our country became free from the British Rule. For gaining this independence, our forefathers had to make many sacrifices and undergo a lot of suffering. We all are born in a family; we live together in the family; and we work for the welfare and progress of the family. That is our usual life. But is that enough? What should be the wider perspective? How can one achieve refinement, growth and expansion of his personality, and find life fulfilling? Just as an individual is a member of the family, so is he a member of the society. Societies constitute the nation. Hence, every child born in a family should be considered as the child of our country. This patriotism should be instilled as an ideal in the mind of every child, right from birth.

But alas! This is not done in general. We consider that the progeny is meant for giving us some comfort in our old age, to look after us, and then perform the rites and obsequies to the ancestors on prescribed days. Can we not grow beyond this limited vision? How to awaken deeper instincts from within us? It was under such social circumstances that some of our great minds thought of liberating our complex and vast country from British Rule. They shared their feelings among like-minded ones and arrived at the consensus that Bh¡rat must be liberated. This was proclaimed as the call

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for independence in the form of an oath during the historic meeting in Allahabad. However, most of the people at that time, who heard of such an oath, ridiculed the idea. How could, they wondered, one compare the strong and efficient British empire with the weak and helpless society of Bh¡rat? They felt that this decision to wrest power of governance, from the iron hands of the British regime, was not merely difficult but impossible. Whenever something good is attempted, there will invariably be opposition to it. While there may be a few who are envious of it, the majority would simply argue against the utility and need for such well- meaning efforts. This call for independence had to overcome many such hurdles in its course over many years before it finally grew into the struggle for freedom. Wherefrom did our people get the inspiration, courage and strength to go ahead with the stupendous task of liberating the entire vast nation?

In my view, this movement for independence Appeal of noble became strong and forceful after Mah¡tm¡ emotions finally touched and Gandhi began speaking about Bhagavadgeet¡, influenced the which is the symbol of our culture. He invoked hearts of the people. the invincible devotional fervour in the peoples’ hearts, during his daily meetings. Appeal of noble emotions finally touched and influenced their hearts. It is knowledge that awakens human intelligence. Power of cultural patriotism is untold. Mah¡tm¡ Gandhi used to recite, as well as make the audience recite those verses on the Stitha-prajµa section from the Bhagavadgeet¡, everyday in his meetings. He used to explain the meaning of ‘gu¸a-ateeta’ and enlighten his listeners. In addition, he used to sing the well-known bhajan “raghu-pati r¡ghava r¡j¡r¡m! patita-p¡vana seet¡-r¡m!” The whole mission for independence acquired a cultural glory due to that. People discovered a fresh identity, unity and cohesiveness among themselves.

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His efforts were not only for liberating our nation, but also to integrate the hearts of people with a note of cultural festivity. People readily understood that it was an opportunity, an austerity and spiritual means to reveal the strength of the inner glory, self-confidence, which was hitherto lying dormant in their hearts. They recognized in the struggle for independence, a spiritual note.

The British noticed that the priests in our temples and other connected people began taking oaths in the name of God and culture. This was not a movement to liberate a piece of geographical land called Bh¡rat. The movement was for creating an appropriate system of governance in our country that would respect the wishes, culture and values of our people. That was the aim. And the people responded with understanding.

Very soon, the movement spread all over the country. Gathering strength and momentum, people surged ahead with great confidence and conviction. The British regime was brought to its knees by that raging force. Even now, when I read about those days of our freedom fighters’ struggle for independence, I find my heart aching and pining: “Had I been born a few years earlier, I too would have been one amongst them!” I am a renunciate, a sanny¡sin. I accept both good and bad equally. I am supposed to be unaffected by whatever happens around me. Yet, about my country I cannot be indifferent.

I know that I have taken up sanny¡sa because I was born as a Bh¡rateeya! Bh¡rat has its own glorious culture, truthful values and principles of life. It is only because I am the inheritor and possessor of that culture that I have been able to live as I do now, building up my life-style, and follow it to my fulfillment. In fact, the love I have in my heart is the love for my entire country, Bh¡rat. Day in and day out, I am concerned about our cultural values. I want security and welfare of our people. I want every citizen of this country to be free, prosperous and propitious. This sense of patriotism in

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my mind can never fade away. Many may wish that they should go to Heaven or Brahmaloka after the body falls. But I feel that my entire life from birth to its end should be in this country itself. Birth in this country, life in this country, dropping of the body in this country is better than gaining the highest heaven or any other status. Janan¢ janma-bhoomi¿ca svarg¡dapi gar¢yas¢ – mother and motherland are superior even to the Heavens! So every year, when the day of independence, the fifteenth of August dawns, my mind gets even more immersed in the thoughts of the glory and greatness of our Bh¡rat and the prosperity, self-confidence and bond of unity that the country should have. Everyone should have this sentiment. Everyone should incessantly work, throughout life, for strengthening the country, uplifting the society, and ensuring the welfare and solidarity of the people. It is because we lack in this effort that we find the tendency of disintegration in our country. Perhaps state-wise reorganization of the nation, based on language was good. But why is it that thoughts of further provincial divisions are occupying our minds? When will we stop this talk of further fragmentations? Is it our purpose to divide the country further or is it to make the nation more unified? Our Nation is a harmonious blend of many languages, customs and traditions. Our cultural blending has made our country unique. Bh¡rat should never be disintegrated. On the other hand, there is no hindrance to facilitate arrangements for better governance and administration. Objectives should be better security, welfare, progress and spiritual upliftment. But the talk of disintegration that is heard here and there, calls for serious thought and concern. We are all bound by our common culture. Though we have various lifestyles, food habits, clothes and dresses among our people, though we speak many languages, the entire country from the Himalayas down to Kanyakumari, surrounded by the seas on the three sides, has the thread

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of one single eternal culture running through it. If our culture becomes weak, our country too will become weak. Then the nation, the people, the society and the families will sink.

Let us protect and sustain this freedom, this independence for ourselves and the country. Let us evaluate our position and attitude in this respect. If not everyday, at least on this Day of Independence we should remember this promise of upholding our freedom and reaffirming it. My dear children, none of you are sons and daughters of your individual homes alone – you are the children of holy Bh¡rat. Whenever I address an audience, anywhere in this country, I call them as ‘noble sons and daughters of Bh¡rat!’ It has great relevance and meaning. These words reflect deep thoughts, ideas and spiritual import. Let us remember that we owe our existence to Bh¡rat. Our mothers delivered us into the soil of Bh¡rat, to feel its touch. The mother too lived in the same Bh¡rat. First and last, it is our bond with this land, Bh¡rat that should remain foremost in our life. All other relations are secondary. Let us all work for the solidarity, security and progress of our Nation. Let us be prepared for any sacrifice towards this noble end. Let this Day of Independence be a reminder of this sacred vow. If you remember this, I shall be happy and fulfilled. HariÅ Om Tat Sat. Jai Guru.

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Thoughts & Reflections – 1 (From the journal of Swami Nirviseshananda Tirtha)

Including Others S¡dhan¡ – 1

30 November 2003 HariÅ Om Tat Sat. Jai Guru.

Yesterday and today, we were discussing all that happened in CIRD Delhi during our visit this time. In the morning Ka¶hopaniÀad class here, we were trying to relate the interactional s¡dhan¡ we had in CIRD to the concept we had all along been discussing in Ka¶hopaniÀad. The case in study was about involving new devotees to participate in various activities of the Ashram. The points emphasized were: 1. We should not ask anybody to join in work just because we need help. 2. We should invite devotees to participate or help, with the thought of giving them the opportunity to come closer to Poojya Swamiji and grow in their s¡dhan¡. Through joint hearty participation in Ashram work, we overcome selfishness and grow in our s¡dhan¡. 3. In any work, when we keep in mind our as well as others’ spiritual growth and expansion, we help the pursuit of Brahmavidya for one and all. The mind shifts its focus from the satisfaction of its narrow egoistic notes to the s¡dhan¡ of expansion and starts delighting in the expansion – in embracing all and being concerned about everybody’s welfare and happiness. The Ashram exists only to help seekers grow in their s¡dhan¡ of expansion of their mind. The work is secondary; expansion and enrichment of the mind through the work is primary.

4. When in all our interactions we keep this purpose and aim in mind, it is in fact giving Brahmavidy¡ the supreme place in life. This “Brahma- niÀ¶h¡” in interactions is the interactional s¡dhan¡ Poojya Swamiji speaks about. It gradually enlarges the seeker’s ‘I’ and identifies it with the one universal ‘I’, the Brahman.

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5. This is how the concept of the Soul gets implemented through interactions. I shall stop now. Prabhakaran ji says, I must get up now. Shankar says he wants the computer.

* * *

Impersonality in observation S¡dhan¡ – 2 2nd December 2003 HariÅ Om Tat Sat. Jai Guru. Last evening we were having an intense session, discussing the happenings here in the Ashram during our absence. The focus naturally was the unpalatable incidents! Interactions projecting lack of harmony, love and cooperation amongst the Ashramites would certainly not make us happy. The intensity of emotional outbursts made us feel helpless and concerned (should I say disappointed?). So, in the Kathopanishad class, I did not feel like discussing the Text. What is the point in discussing Upanishads, I said, when we are not able to apply them? Hollow learning may even make us conceited: “Oh, I have learnt such and such Upanishads or Bhagavadgeet¡!” Rather, let us try to understand the disease we are suffering from. A scientist does experiments and analysis with objects and objective situations. Normally, if the scientist is unbiased in his observation and analysis, he should be able to get at the right conclusion. Because the objects or the objective situations have nothing to do with the scientist’s personality or ego, it is expected that he will generally be unbiased in his observation and analysis. But it is not always so. It has been found that when the results of the analysis determine the fate of the scientist (his reputation, promotion or other prospects), he often makes colossal mistakes. Sometimes unknowingly, because of wishful thinking, he arrives at wrong results

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that may apparently suit his prospects. And sometimes knowingly, he suppresses the truth because of desire or greed. Otherwise, may be years of hard work would prove fruitless, or his reputation would be tarnished. So, when the ego plays the leading role, even a scientist loses the objectivity of his observation and may fail to arrive at the truth, or ‘accept’ the truth, although the objective truth does not directly relate to his character or personality. Then what to speak of the observation and analysis related to our own mind, character and personality that are part and parcel of our ego? We refuse to accept the bad qualities, failures, and insufficiencies in us. Often we do not even like to see the good qualities in others. Ego clouds our mind and intelligence making our observations biased. A spiritual s¡dhaka has to look at himself as impersonally as a good scientist would at his experimental object. He has to hold his thoughts and actions right in front, observe them as he would inspect an object, and accept them as they are. The observation and analysis must not get coloured by whether these thoughts and actions are his own or of others, whether they are good or bad. Is it easy? It means, as we are now commenting on or criticizing others’ faults and failures, so we must be able to deal with ours too. As we delight over the praiseworthy qualities in ourselves, so we must over others’. Virtues found in anybody anywhere should give us delight. Failures and deficiencies seen in others must make us feel sorry and sympathetic.

See, from yesterday our minds are unhappy about the behaviour of the residents of our Ashram. We feel concerned. Suppose this would have been about residents of some other Ashram? In that case also we would have felt unhappy. The difference in feeling is only because of the responsibility and concern we have about our Ashramites which we may not generally have for those of some other Ashram. But, if there is the slightest feeling of happiness when we find brahmacharins in another

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Ashram are not good, then it is jealousy; then we are not spiritual seekers. When we are able to look at our own good and bad qualities as we do at those of others, we attain the impersonality and the universality of the Soul. We are not able to do it because of the mental constrictions created by our ego. The right interactional attitude helps us transcend these constrictions.

This is what Poojya Swamiji means by “Interactional S¡dhan¡” that helps us transcend the likes and dislikes, and leads us to the realization of the Self. This much for today. After typing the date, I remembered that on this day I had my second birth – the initiation into Brahmavidy¡. Series of events in the association of Baba filed past my mind...... * * *

Austerity vis-a-vis Facility S¡dhan¡ – 3 15 January 2011 Can we call ourselves austere when we are using so many facilities in our Ashram, and the facilities are increasing every year? Facilities are for increasing the output and efficiency. If you are austere, then there should not be any feeling of ‘want’ or ‘lack’. If you are austere, then you will be contented with whatever facilities you have. Facilities may increase or decrease depending on the circumstances; but the feeling of sufficiency or contentment of your mind must not depend on them. We have worked here without any chair and table, sitting on the verandah. But now we have so many rooms, so many almirahs, so many computers and other gadgets. All these have been added considering the functional need and resources. Has not the output of our Ashram increased immensely? I don’t think we have become less austere. If we don’t use the cupboards and drawers properly, don’t arrange things

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well categorizing the space, go on dumping useless things in the cupboards while adding further space and furniture, then surely we are not austere; we are lazy. If with whatever facilities we have, there is a feeling of insufficiency, there is lack of contentment, then we are not austere. Same is the truth regarding food, medicine, mode of travel, etc.. The physical austerities are necessary as long as the mind remains dependant on the external circumstances, a slave to the objects. S¡dhan¡ of physical hardships and deprivations is necessary to free the mind of this external dependence. Once the mind is freed of its attraction for anything external, all the facilities have only functional value. They don’t affect the austerity. The real and ultimate austerity is knowledge austerity – which means, not to get deviated from the Truth even for a moment, under any circumstances. * * *

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Correspondence

Satsa´ga – the Great Transforming Power [Translated from Vicharasara¸i, July 2012] 02 July 2011 Respectful pra¸¡ms at Guru’s feet! I have been listening to the Muktisudhakaram telecast regularly, with a lot of earnestness and devotion. About six months ago (23-12-2010) I wrote a letter to Swamiji, but did not post it. When I visited the Ashram last month, Swamiji, you asked me to read aloud a letter written by someone sharply criticizing Muktisudhakaram talks. There is an old saying: ‘even those who listen to the abuses hurled against saintly ones will accrue sin’!

The incident reminded me of that unposted letter, and I submit it to Swamiji now! Though some of the statements in that are not relevant now, I am still sending it without any change. 23 December 2010 Sampoojya Swamiji:

I know I am usurping your invaluable time! Yet, being unable to subdue my compulsion to write to you, I pen a few words herewith. The days of writing with a pen have gone away long back, and may be it is over twelve years since I have held a pen in my hand to write. In those days, one would simply put down on paper whatever came to the mind, and it was always such a delight to read the letters received at our own pace, adding our own imaginations to recreate the scenes intended by the writer. Gone are those days of such luxuries giving way to phone calls that limit conversations to mere words. But today, after listening to your talk in the Muktisudhakaram telecast, I felt enthused to write this letter. And so my hand went seeking its old friends – pen and paper.

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Swamiji, without regressing somewhat, I will not be able to move further! So let me go back into my memory lane! Thirteen years ago, on 2nd of August 1997 to be precise, influenced by G, my friend, I was led to reach the feet of my Sadguru, who is now everything in my life. It was with a burning mind and scorching body that I had then prostrated at those holy, sacred feet. I was helpless and inconsolable, carrying the burden of sorrow and agony at the loss of my son. As I pen these words, I am again taken back in spite of myself, to that emotional state – but now with a stronger and composed mind. However, I have no control over my tears which simply flow unrestrained. May my mind be purified by these warm tears, Swamiji! The moment I met you, Swamiji, I understood that I have found my ultimate refuge at your lotus feet! Was it me myself or was it Swamiji that I saw that day?

Oh! To think of all tests and tribulations the Lord put me through, right from my birth, to finally reach me to your feet! I wonder what my merit was! But all those seem trivial compared to the rarest of rare blessedness that I now experience within my heart.

That was the time Swamiji was teaching the scripture, ‘AparokÀ¡nubhooti’, during satsa´ga in the Ashram. How holy were those days, I cannot express! Then, as even now, Guru’s grace overflowed in me! I even doubt if I will be able to have the same devoted attention and the grasping capability, now as before. Attentive listening then was as good as imbibing, and the sorrow was being assuaged by the gentle stroke of your words! Swamiji, you have led me to the sanctum sanctorum of Truth.

Incessant bliss, light and relaxed mind and body – that was how it was then. I did not feel the walk of my legs and perhaps the ground did not feel the touch of my feet! I felt I was simply floating on the earth! All my doubts, arguments and rationalizations were reduced to dust! My sorrows were assuaged and in a way I felt merged into thee!

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I had once wanted to express all these and much more, by writing and submitting it at your feet; but doubts and hesitations assailed my mind and prevented me from doing so. I find that I have since misplaced that letter and this one I hope will make up for my loss. Swamiji, I live quite far away from the Ashram and it does take quite a while to travel to your place and return home. Moreover my present domestic situation does not permit me to be away from home. So my staying in the Ashram is ruled out for now. How homely did I feel about the Ashram then! It continues unabated even now. I am given to the practice of translation. I have often tried my hand at translating some of Swamiji’s writings and I have always enjoyed doing so. This also made me ruminate over whatever I had read, before attempting translation. Other than Swamiji, who else is there who can untie the puzzling worldly knots? To experience the clarity of thoughts, and the skill of presentation shown by Swamiji, is the great fortune of the disciples, is all I can say! Swamiji, how can I describe the intense agony and sense of loss I feel in not being able to listen to your lectures, and attend your classes in person?

It is that very inner melting which perforce makes me sit and listen to that brilliant exposition on Truth, called Muktisudhakaram. This is my firm conviction. I mentioned this to A. I feel that a person’s honest prayer brings good all over the world. You are now discussing the conversation between Bhagav¡n and Uddhava, in the Muktisudhakaram telecast. The manner in which you explained that ¿loka “yadidam manas¡ v¡c¡ cakÀurbhy¡m…” (11.7.7) provoked deep thought and contemplation. You have, Swamiji, explained the different facets of the mind on various occasions, but this was a singular experience for me. Since then my mind has been bubbling and overflowing with nectarine bliss. On that day, even in my office, I continued to experience that inner bliss and pleasure. Gradually, though subsided in intensity, it still prevails in

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me as an awareness and understanding. In gratefulness I offer my whole- hearted pra¸¡ms at your feet mentally, from this far off place. Kindly bless me that my intelligence may become more subtle and sublime to grasp and understand your words in full. Ever since the telecast began on March 22nd (2010), most of us in the family wake up early, bathe and dress ourselves in fresh clothes, and sit devotedly before the television for the talk to begin. None of us do anything to distract our attention during those sacred and sublime moments of the telecast. This creates a special ambience in the house. I have always had a special affinity towards ¿lokas. Our grandfather too was like that. I often remember and recite with delight many of the verses I had learnt from him directly, as also by hearing him recite. I feel that I have been blessed by Nature with the ability to memorize as well as grasp the meanings of the ¿lokas I come across. Grandfather had taught me to learn by heart almost all the 700 verses in the Bhagavadgeet¡. Now, whenever you recite these ¿lokas, joy wells forth from my within with a deep sense of identity and connectedness. May be, the inscrutable Nature made me learn them for this very purpose! I also used to make notes of the other ¿lokas which you would recite in the course of the talk – but ever since you said that we should not get distracted by writing while listening, I stopped doing so. Each and every ¿loka is like a beautiful flower in its imagery; full of meaning and replete with ideas which generate auspiciousness. I want to type out all these ¿lokas in my computer and hope, one day, to create a lovely bouquet for you as my offering. I also write notes on whatever I have understood from the talks everyday, in a separate notebook, for the purpose. We are indeed extremely blessed to be able to hear Swamiji recite from Yogav¡siÀ¶ha R¡m¡ya¸a, Kaupeena Paµcakam and the like. This morning you explained and discussed “pr¡ye¸a manuj¡ loke…..”(11.7.19). Oh! What shall I say! Your explanations are so enlightening, enthusing, encouraging, wholesome and delightful. Any

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comment about them will be superfluous and may even look partial. Swamiji, when you narrate and explain these concepts, I get the experience of bathing in the cool perfumed waters of a pond. I even composed a few poetic verses on it. I have always wanted to share my thoughts on what was heard and understood during the day’s talk. My husband is usually away from the house, involved as he is in the Bh¡gavata mission, and thus my wish remains only partially fulfilled. But I am trying to find contentment and fulfillment even in that separation, with some success. My companion at home is his mother. Between us there are fundamental differences of opinion on most matters. We also express these openly. On an earlier occasion, I had expressed to you this difficulty of mine with the words: “Swamiji, she is a very difficult person to live with! Sometimes I feel ashamed that I hold such undesirable sentiments towards an aged mother like her, instead of being loving and sympathetic. I find that it is my narrow mind that puts me in trouble. I must grow more.” But I find that basically I love her. I often pray that I may have wholesome love for her and I rely on my Guru’s feet for that. She, on the other hand, says she is happy. After listening to the telecast I get a greater feeling of affection towards everybody. Being hard of hearing, she sits close to the television set to listen better. Today, when I went to switch off the set after the telecast was over, she continued to sit there, perhaps ruminating over all that you had spoken. I asked: “Amma, do you understand what Swamiji says?” “Why would I not?” she responded sharply with conviction, “Mind is everything! Is there any other world? Everything resides in the mind! How nicely does Swamiji explain this! I am able to understand very well! Ever since I have been listening to this, I am able to value better the portion of Nimi-Navayogi in the Bh¡gavatam”. She reads Bh¡gavatam regularly. I was overwhelmed by the noble response.

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As soon as I heard her, I went near her and embraced her closely. She too came closer to me, expressing her happiness! We relished the joy bestowed by knowledge! It washed away all our prejudices and mistaken notions. What was the motivation for my reaction? Was it because I found a companion to share my mind? Was it because of the unbounded joy in finding that another person close to me, has also discovered happiness in worshipping my Sadguru? Or was it in seeing another person becoming happy on understanding Truth? Or was it all these together? Mother continued: “Now I don’t find it uncomfortable when the children do not visit me. Let them come if they wish to; or else let them not!” She has given me the responsibility to inform you, Swamiji, of her happiness in listening to the telecast talks. I am fulfilling that task hereby. Kindly convey my humble pra¸¡ms to Nutan Swamiji and M¡. My home- bound mind yearns: when will I be blessed to spend some time in the Ashram and bathe in the bliss of the company of all in the Ashram, interacting with them in close quarters! I pray to be excused for the length of this long letter. With wholehearted pra¸¡ms at your lotus feet, I remain. Your humble disciple, S * * * Dear blessed soul: HariÅ Om Tat Sat. Here, I am reading once again your letter lying before me. You write very well indeed! The language, the ideas, the sentiments, ideals of values, qualities – have all been very interestingly presented. The words you wrote about your feelings when mother and you, the daughter-in-law clasped each other and hugged each other close, and what the mother said subsequently about her children: “Let them come if they wish to; or else let them not”, shook me with hearty laughter. And I continue to smile as I dictate these words. But how can I convey my laughter through these lines?

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When I saw you, S, for the first time, by the manner in which you prostrated before me, I felt there was something unique about you. It was only later, when I enquired and came to know about your family, I understood that my first impressions were not wrong! Satsa´ga in general has a special note in its benevolence, effect and auspiciousness. Far greater is the satsa´ga with the Sadguru, a knower of Truth. To be fortunate to have a Sadguru, visit him, be in his company, receive his glances, hear his words – all these are very rare opportunities and unique experiences in one’s life. You have brought out well the scenes about your mother-in-law, and it was very enjoyable to visualize those moments. This is the right way of reacting and expressing emotions. Most of us indulge in fault-finding and live continuously re-enacting the unpleasant thoughts. It is sad. Rarely do we find anyone saying that the same mind can churn out the butter of bliss of the Self. However, narrations like these shed the light of hope and relief as would the bright moon on a clouded night! Unfortunately very few are blessed with this kind of keen astuteness. I now understand that you had the good fortune to learn all the 700 ¿lokas of Bhagavadgeet¡ through the insistence of your grandfather in your younger days. Why did you not tell me about this earlier? This cultural upbringing must have imbued you with adequate affinity for Sanskrit that you are now able to sense the meanings of the ¿lokas in Bh¡gavatam as you read them. If one reads and learns about five hundred words of any language, I think, one can practically be fluent in that language. Hence, strengthen your familiarity with Sanskrit. Can you not read over and over again, a hundred times, the Sanskrit books ‘áabda-manjari’ and ‘Dh¡tu-p¡¶ha’ in about two months? That will make it easy for you to understand the sacred language even better. Do not lose time anymore. Everything else will become clear like the crowd scattering away when the elephant arrives!

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Krishna began his instructions to Uddhava with the six ¿lokas. Through them, Krishna asserts that this entire world is an illusory creation of the mind. This is the exhortation of Bh¡gavatam! Many claim that áreemad Bh¡gavatam is a text on devotion. If so, would it not have sufficed to write the word ‘devotion’ throughout the book? Rather, the text commences with the declaration and compulsion that it is the ‘Truth that bestows auspiciousness’. Should not this be grasped and understood by all who read Bh¡gavatam? ‘Vedyam v¡stavamatra vastu ¿ivadam’ is what the text exhorts. Further, Vyasadeva’s introductory words are significant in revealing the purpose and objective: ‘Dharma projjhita kaitavo’tra paramo’ - dharma is revealed and explained in its essential form without any cover, stealth and hesitation. Understand that áreemad Bh¡gavatam is a scripture, a ¿¡stra. It is a text on Dharma. It discusses the supreme Truth. That is the way it should be viewed and that is why familiarity with Sanskrit language is essential. And what does Bh¡gavatam declare finally? Hear this: ∏…“®…n¬˘¶……M…¥…i…∆ {…÷Æ˙…h…®…®…±…∆ ™…uˢπh…¥……x……∆ |…™…∆ ™…Œ∫®…x…¬ {……Æ˙®…Ω˛®∫™…®…‰EÚ®…®…±…∆ Y……x…∆ {…Æ∆˙ M…“™…i…‰ * i…j… Y……x… ¥…Æ˙…M…¶… HÚ∫… Ω˛i…∆ x…ËπEÚ®™…«®…… ¥…πEfiÚi…∆ i…SUfiÙh¥…Œx¥…{…`ˆŒx¥…S……Æ˙h…{…Æ˙…‰ ¶…Ci™…… ¥…®…÷S™…‰z…Æ˙: ** (12.13.18) We should be able to achieve that naiÀkarmya wherein the mind is completely free of desires. There is nothing more to be gained. Let there be no want; nothing to give or receive from this world. That is the objective and purpose of áreemad Bh¡gavatam. If this fact is not understood, then the purpose of reading Bh¡gavatam is not served and the effort will be a mere waste of time and energy! Let the laymen say that Bh¡gavatam is all about devotion – bhakti and bhakti alone! But those who can read and understand Bh¡gavatam should not speak like that. Let them rise above. Let there be the right

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awareness of the aim and purpose of this great ¿¡stra, the lofty scripture! Tell your mother-in-law that we understand and appreciate her feelings and emotions and convey our love and blessings. May your ¿raddh¡ and your practice of introspection, vich¡ra, be deeper and purer.

M¡ and Nutan Swamiji also send you their blessings and love. Your own inner self, Swamiji

* * *

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Back to Eternity

P. Sivashankara Menon (Thrissur)

Sivashankaran, a very close devotee of mine, and a good friend and well-wisher of the Ashram, passed away on August 17 at Amrita Hospital (AIMS, Kochi) from a sudden attack of Aortic aneurysm. He was 76.

Sivashankaran’s association with me was quite special. For the past 17 years I have been conducting Geeta Tattva Sameeksha in Thrissur, at Sreemoolasthanam, Vadakkunathan Temple. I think, during the second year of the programme, one day as I was walking towards the car after the talk, Professor Balakrishnan Nair came to me along with a cheerful person, and said: “Swamiji, this is Sri Sivashankaran, former Chief Managing Director of Steel Industries Ltd, Kerala (SILK). He is an ardent listener of your talk. I feel he should be close to Swamiji.”

Before long, Sivashankaran became a front row listener. I do not know how his association with me grew, as he was not visiting the Ashram often for periodic satsang. He was, of course, quite busy as the Managing Director of his own Company, ACME consultancy Pvt Ltd, travelling often to Chennai, Trivandrum, Kochi, etc. He was the founder president of Trichur Management Association. On important occasions like his birthday, or during some special days of the Ashram, Sivashankaran used to come to me and take blessings. He was particularly fond of receiving pras¡da at the Ashram.

Unnikrishnan, the Convenor of Geeta Tattva Sameeksha Committee,

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Thrissur, always used to tell me as to how Sivashankaran, as a Committee Member, used to support the annual event, enlisting participation of many people, including some senior industrialists.

I have always found that his fondness for me, the Ashram and the Ashramites had a classical note. His attention was always in doing whatever was necessary or asked for from time to time. In discussing and arranging the Muktisudhakaram telecast, getting in touch with someone for any specific purpose, Sivashankaran was quite sensitive and prompt. His spiritual devotion consisted in fulfilling the need of the hour, with integrity and thoughtfulness – qualities anyone would like to see in oneself as well as in others.

I remember how he used to describe himself as a disciple of Swamiji, faithfully grasping whatever I would speak, adhering to the message assiduously. After setting up and running ACME consultancy Pvt Ltd, as its Managing Director, he virtually retired, gracefully giving its laurels to his assistants. I think the viveka and vair¡gya that spiritual pursuit calls for, graced him in good measure to have such a dispassionate and impersonal outlook.

I feel we must have more people like Sivashankaran, given assiduously to thorough planning, sincere application and effective performance. Many do not know that these are qualities and enrichment, the human mind given to spirituality should naturally imbibe and display. Interested in yoga-¡sanas, pr¡¸¡y¡ma and also Brahmavidy¡, Sivashankaran illustrates how the spiritual pursuit as well as association with the Wise can benefit one considerably in his official as well as personal life and mission.

Asha, Sivashankaran’s wife, is an ardent devotee of Lord Hari, visiting the famous Guruvayur Temple periodically. When I spoke to her on hearing about Sivashankaran’s demise, she gave me all the news with peaceful stability and poise. I found that her reliance on the Supreme has stood her in good stead. She narrated how the leak in the aorta proved

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difficult for the team of doctors to deal with. Understanding the crisis and the danger it portended, Asha, with calm fortitude, encouraged the doctors to do their best, saying: “I would go on praying”.

Sivashankaran’s body could have lived for some more years. But we have to accept the inevitable outcome with a touch of spiritual impersonality. The fact, however, remains that real Sivashankaran continues to be, as he was. May this truth console Asha and the children, Ravi and Padma. Sivashankaran will continue to live in my heart, as before.

May the family wholeheartedly pursue the values and insight he represented. This will be the nitya-¿r¡ddha for the departed soul. — Swamiji

* * *

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News & Notes

Re-print of ‘Prabh¡ta-ra¿miÅ’ (Vol 1): Poojya Swamiji’s book ‘Prabh¡ta-ra¿miÅ’ (vol 1), which was out of stock for quite some time, has been reprinted with a new design and a completely revised layout. The book contains unique collections of daily morning guidance given by Poojya Swamiji to the inmates and visitors at the Ashram.

❑ Jµ¡na Yajµa in Malaysia: Poojya Swamiji along with M¡ left for Malaysia on Aug 15 as scheduled. Br. Prasanna Swaroopa accompanied them. Details of the programme will be published next month.

“Daily Practices for Spiritual Growth”, in Ipoh (Malaysia) on Aug 19, 2012

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After the discourse in Ipoh (Malaysia) Poojya Swamiji and M¡ listening to children chanting ¿lokas (Aug 19, 2012)

❑ Jµ¡na-Yajµa in USA: Poojya Swamiji along with Nutan Swamiji and M¡ will leave for USA on Sep 18 and return to India on Oct 12. Brni. Namrat¡ Swaroop¡ will accompany them. They will be based in McLean, Virginia from Sept 19 till Oct 11. On Sept 22, Poojya Swamiji will address the ‘Global Indian Business Meet 2012’ in New York. From Sept 26 to Oct 02, Poojya Swamiji along with M¡ will be in California to conduct the Jµ¡na- Yajµa there. Nutan Swamiji will remain in Virginia to conduct programmes there.

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Programmes in Virginia: Sep 21-23, a 3-day intensive program on “Experiential Vedanta – The Way to Transform Life”. Sep 25 – Interactive Satsang. Sep 27-30 – “Bhagavadgeet¡ - A Revolutionary Message for Transforming Life” – Discourses by Nutan Swamiji. Oct 01-04 – Interactive Satsang. Oct 06 – ViÀ¸u-sahasra-n¡ma Mah¡ Yajµa. Oct 07-09 – Discourses, classes and interactive satsangs: “Divinizing Every Moment” (M¡ Gurupriy¡) & “Quietitude of the Mind” based on Yogav¡siÀ¶ha R¡m¡ya¸a (Poojya Swamiji).

Contact: Sri Pankaj Bhatia 703-615-1564; Sri Ram Prasad 703-343-5388; Smt. Santhi Sreeram 703-485-0540; Sri Bharat Govindani 703-861-4230.

Programmes in California: Sep 27 – Guru Archana (7 - 8.30 pm). Sep 28 – “Spiritualizing Daily Life” – Interactive Satsang (11 am – 12 noon) & “Understand your Personality - Make your Mind a Treasure” discourse (7:00 - 8.30 pm). Sept 29–30: “Growth and Enrichment of Devotion” - M¡ Gurupriy¡ (9:30 - 10:30 am); Interactive Satsang (Q & A)with Poojya Swamiji (10:45 am - 12 noon) & “Realize the Self – Here and Now” Poojya Swamiji’s discourses based on AÀ¶¡vakra SaÆhit¡ (7 - 8:30 pm). Oct 01 – “Enriching Family Life - The Source of all Ashramas” – Interactive Satsang (7 - 8.30 pm)

Contact: Smt. Shanthi N. 949-262-9569; Sri Natarajan S. 949-529-4760; Sri Murthy S. 949-981-3588; Sri Ravi V. 949-559-9082.

❑ Jµ¡na-Yajµa in Chennai: Poojya Swamiji along with M¡ will reach Chennai on Oct 24 and return to the Ashram on Oct 31. The main public programme will be on Oct 26, 27 & 28 evening at Smt. Sivagami Petachi Auditorium, MCTM School Campus, 79, Luz Church Road, Mylapore. There will also be a public interactive satsang with Poojya Swamiji (in English & Tamil) on Oct 28 (Sunday, 9.30 am to 11.30 am) at Smt. Sivagami Petachi Auditorium.

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On Oct 29 & 30, Poojya Swamiji will give a 2-day discourse in Malayalam at Anna Nagar Ayyappa Temple.

Contact: Sri RS Krishnan – 95512 55505 Sri PR Natarajan – 94440 49066. ❑ Sewing Machine distribution: As part of the self-employment scheme, 20 sewing machines (pedestal type) were distributed from Narayanashrama Tapovanam on July 30, and 20 more from Vyasa Tapovanam on Aug 10. Selections of recipients were based on applications received and tests conducted at the Ashram. Volunteers visited the houses of chosen recipients to verify their economic conditions.

Distribution of Sewing Machines for self-employment At Narayanashrama Tapovanam (Jul 30, 2012)

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Distribution of Sewing Machines for self-employment At Vyasa Tapovanam (Aug 10, 2012)

During the distribution, Poojya Swamiji explained that the object of providing the machines was to augment the income of the family. They should look after the machines with care, and should not think of selling them away to others, since the units, though lying at their custody, continue to remain as property of the Ashram.

❑ July 22: Sri K.C. Sethu, Circle Inspector from Cherpu, Thrissur, spoke on the “Role of Police” to the students of the Cultural Heritage Class in Vijµ¡na Bhavan. After inviting questions and doubts about the Police and their functioning, he narrated several incidents from his professional life, highlighting the importance of human values like honesty, courage, modesty etc. He informed the children about the situations where they can and should seek police protection, and also cautioned them about the common pitfalls that youngsters fall into, like misuse of mobiles, addictive substances and indiscriminate use of jewellery.

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Cultural Heritage Class Circle Inspector from Cherpu, speaking to the students at the Ashram on the “Role of Police” (July 22, 2012)

The children were happy to know that instead of being scared of the police they should look up to the police as protector of citizenly rights. They were quite inspired by the interactions with an official at such close quarters. The event widened their exposure and they came to know of many civic rules and customs that good citizens of the country must practise and adhere to. ■

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Cultural Heritage Class Personality Development Camp for the children in CIRD, Delhi (Aug 19, 2012)

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Vicharasethu – September – 2012