The Path of Introspection

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The seeker has to be watchful about the prevalence of evil traits in him and in the society around. While he should strive to safeguard against these in himself, he should be equally ready to encounter tese in others. Without disgust, fear or intolerance he should persist with his spiritual elegance and resolve, even in the most adverse situations. This is possible only by equipping oneself with the right wisdom about his real identity as well as the nature of the world and its complexities. ---- Swamiji

June 2005 Vol. 40 No. 9 Contents

Essential Concepts in Bhagavadg¢t° – 93 Evil Traits & Their Subjugation Bhaagavatam in Daily Life Ma Gurupriya Poojya Swamiji’s Message – 72nd Jayanti 72nd Jayanti of Poojya Swamiji – Report Back to Eternity Pritam Gupta ()

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Narayanashrama Tapovanam Venginisseri, P. O. Paralam, . Kerala - 680 575. India. Fax & Tel. (0487) 2278363 email: [email protected] Website: http://www.brahmavidya.org Essential Concepts in Bhagavadgeeta – 93 Evil Traits & Their Subjugation

Enumerating the divine qualities, Krishna gives a complete picture of human traits and tendencies. The description naturally covers the devilish or destructive traits also. Krishna’s list in this is longer and more detailed. Why should the evil tendencies be described at such length?

The saadhaka’s focus must always be on cultivating good and benevolent traits in himself. At the same time, he has to understand that the opposite qualities also go to constitute Nature and that in some, these traits and expressions may be more than in others. So, how to deal with evil and evil- mongers becomes a very crucial question.

It is possible that some destructive traits are either present in the seeker or are likely to entrap him any time. Moreover the society he lives in is itself a blend of the two notes. He has to strive to safeguard against and win over the unwanted tendencies. So, he should be sufficiently poised to face the adverse notes and must go forward without getting unduly perturbed by them.

This means he has to make a provision in his mind for all kinds of individuals and groups around him. This is possible only through discretion and enlightenment, which alone have the power to contend and eliminate the °sur¢ traits. The clarity and confidence instilled by this kind of spiritual enlightenment are ineffable. They alone help the seeker go forward without hesitation.

The purpose of spiritual wisdom or enlightenment is to imbue the seeker with right perception and strengthen his mind and intelligence to be effective in any situation. In wisdom alone lie innate power, resolve and skill.

Krishna continues with the description of the traits: n˘®¶……‰ n˘{……Ê% ¶…®……x…∂S… GÚ…‰v…: {……Ø˚π™…®…‰¥… S… * +Y……x…∆ S…… ¶…V……i…∫™… {……l…« ∫…®{…n˘®……∫…÷Æ˙“®…¬ ** (16.4) nˢ¥…“ ∫…®{… u˘®……‰I……™… x…§…xv……™……∫…÷Æ˙“ ®…i…… * ®…… ∂…÷S…: ∫…®{…n∆˘ nˢ¥…“®… ¶…V……i……‰% ∫… {……hb˜¥… ** (16.5)

Ostentation including hypocrisy, arrogance, pride, hatred and anger, cruelty or harshness, ignorance and delusion – these are the features, Arjuna, of one born with destructive qualities. Divine traits conduce to liberation, freedom, and the destructive ones to bondage. Do not lament or grieve, Arjuna, you are born with the divine qualities.

In six characteristics, Krishna has summed up the destructive human tendencies. To pretend to be whatever one is not is ostentation. A virtuous person will not feel the need to display his virtues deliberately. In all his thoughts and actions, his virtues will definitely find a place. No particular effort is necessary to consciously display them.

Arrogance or conceit is another destructive trait. The seeker must strive to be humble, soft-spoken and considerate on all occasions. Arrogance is unspiritual. It will always bring downfall.

Abhim°na denotes pride. To be good and noble is laudable. But if it stimulates pride or infatuation, it spells danger. By its very nature, abhim°na is wrong and destructive. Like white ants devouring the very core of the timber they inhabit, arrogance and abhim°na eat one off.

Hatred and anger are also self-destructive traits. P°ru¿ya denotes hardness or harshness. Spirituality has the sure effect of melting and softening the inner personality. The opposite quality has no place in spirituality.

Krishna now brings in ajµ°na, ignorance. To remain blinded, refuse to listen to the words of the wise, heed the pronouncements of Scriptures, is the result of sheer ignorance. How destructive it is to shut the doors to wisdom! But this is a distinct note of the non-divine people, the asura kind, says Krishna.

The seeker has to be watchful about the presence of such traits and prevalence of these in the society around. While he should strive to safeguard against them in himself, he should equally be ready to encounter these vices during his interaction with others. Without disgust, fear or intolerance he should persist with his spiritual elegance and resolve, even in the most adverse situations. And this is possible only by equipping himself with the right wisdom about the world and its allied complexities and challenges.

Krishna’s life was confronted with many a conflict. He had to meet and move with a variety of persons. It was a crucial occasion when Duryodhana and Arjuna both arrived in Dvaraka seeking Krishna’s favour to fight the Mahabharata war. Imagine how grave was the unexpected confrontation it brought! Without losing composure, in all prudence and forethought, he ensured that Duryodhana got Dvaraka’s huge Naarayanee Army and Arjuna chose the unarmed Krishna himself. Aasura tendency was met in its own style and need and the daiva after itself. Unless Krishna’s response was excellent, his behaviour exemplary in dealing with the occasion unaffectedly and judiciously, was such a splendid outcome possible?

While telling Arjuna that the divine traits alone will take one to the pedestal of supreme freedom, Krishna also emphasizes that the destructive traits have surely a binding effect. One should always therefore pay attention to cultivate the necessary virtues, if his spiritual pursuit has to lead to fulfillment.

To Arjuna’s great relief, Krishna confirms: “O Arjuna, grieve not. You are born with divine tendencies”. By this, Krishna assures seekers everywhere, that they are all endowed with divine qualities or attributes. This assurance is very important in the life of seekers. To strive for spiritual wisdom and perfection is good, great and the ultimate in human life. Whether the pursuit will be effective and will progress to fulfillment is a natural doubt of any seeking mind. This generates a feeling of uncertainty and a sense of despondency too. A good teacher has to redress this condition of the seeking mind effectively. Therefore the words of assurance are indeed significant.

Any one who has a mind to listen to or read spiritual dissertations is, by that very fact, imbued with spiritual virtues. It was in response to Arjuna’s spiritual submission and yearning that Krishna began to impart spiritual wisdom to him. Arjuna involved himself wholeheartedly in Krishna’s exposition of the Supreme Truth and he began to raise pertinent questions. Does this not clearly show virtuousness in Arjuna?

The wicked or destructive kinds do not pay attention to the Wise. They have no sense of discretion or discrimination to perceive and evaluate matters morally, ethically or spiritually. They do not recognize anything like redemption or liberation for the mind. Nor do they give any place for inner purity, holiness, righteousness, truthfulness and the like (øloka 16.7).

The devilish natured people believe that the world does not have any eternal foundation (aprati¿∂ham). They declare that there is nothing like truth and to think of anything like a Supreme God Almighty is non-sense. Everything is born out of male-female union (aparaspara-sambh§tam -16.8), and therefore passion alone is what matters in life, they claim. Bi……∆ o˘Œπ]ı®…¥…π]ı¶™… x…π]ı…i®……x……‰%±{…§…÷r˘™…: * |…¶…¥…xi™…÷O…EÚ®……«h…: I…™……™… V…M…i……‰% Ω˛i……: ** (16.9)

Fostering this kind of vision, those with destructive or devilish tendencies are virtually lost in the hands of their own distorted notions, engrossed in villainous acts leading to degeneration and ruin.

Human mind and intelligence are capable of fostering good as well as bad to any extent. There are noble and benevolent views and visions available to help and compel the way of good. Equally, there are maleficent vision and inspiration to promote the cause of bad.

Here Krishna describes the harmful, unsocial, fissiparous qualities fostered by the wicked minds. The view of the wicked minds is that the world has no base and therefore it allows one to do anything whatsoever. Such destructive and extremist views give them sanction to indulge in any kind of vice and endanger the society.

With greed and infatuation, given to pride and prestige, they cling to deluded notions and beliefs to pursue vicious acts and schemes (16.10). Led by endless ambitions, they embark upon all kinds of wicked means for amassing wealth, employing it as a tool to accomplish anything they set their minds on (16.11).

They feel proud of whatever they inflict on those whom they hate. Without rhyme or reason, they go on destroying those whom they dislike or who stand in their way. They proclaim themselves as God Incarnate. They cite their own reason to support their atrocities. They feel they are the most powerful and the most lucky. None can match them. All else are but inferior. They perform yajµas and y°gas with their own wicked motives. They are lavish in giving gifts for the purpose.

By that they feel confident of religious sanction and support for what they do. But in reality they are tottering in ignorance. Confounded, overpowered by the powerful thoughts of destruction and given to unjust passions, they end up in the foulest of hells (16.15 & 16).

Lost in self-esteem, haughty, intoxicated with wealth and its influence, performing rituals and sacrifices ostentatiously violating all rules, thriving on egoism, insolence and hate, these wicked persons deride and detest the Supreme Reality, dwelling in other bodies as well as their own, bringing self-destruction (16.18). i……x…Ω∆˛ u˘π…i…: G⁄ÚÆ˙…x∫…∆∫……Ɖ˙π…÷ x…Æ˙…v…®……x…¬ * I…{……®™…V…ª…®…∂…÷¶……x……∫…÷Æ˙“π¥…‰¥… ™……‰ x…π…÷ ** (16.19)

The order of creation is such that these cruel people will be repeatedly damned into wicked wombs again and again. From there, unable to think of the Supreme Reality and mend their ways, they reach deeper levels of delusion and downfall (16.19 & 20).

Is Krishna’s description threatening or enlightening? It is primarily to inform the good and noble minds about the disaster of courting wicked resolve, however tempting and sensuous it may be. The exposure must have its sure effect. By knowing clearly and well in advance what it would be to sway from their august path and fall a victim to pleasures of the opposites, the good and noble will be able to reinforce and intensify their path in all earnestness.

At the same time, it is a fact that the world remains multiple in its ways. The only course for the seeker is to develop timely insight and sensibility not to get disturbed by any trait or tendency he encounters in anyone, and continue to preserve and pursue one’s own virtue and goodness with unswerving dedication and resolve.

Krishna now proceeds to summarize the whole enunciation of the chapter: j… ¥…v…∆ x…Æ˙EÚ∫™…‰n∆˘ u˘…Æ∆˙ x……∂…x…®……i®…x…: * EÚ…®…: GÚ…‰v…∫i…l…… ±……‰¶…∫i…∫®……n‰˘i…ij…™…∆ i™…V…‰i…¬ ** (16.21)

Passion, hatred and greed are the three-fold door to hell in this world. Therefore, these three are to be renounced.

This is where Geeta excels. While he discusses the traditional and epic views on the subject, Krishna is quite sensitive and emphatic to add the final spiritual or Vedantic assessment in the matter. This alone is, of course, what counts ultimately.

Three are the doors, Krishna says, leading one to hell. These are nowhere other than in the mind of every one. When passion, hate or greed emerges in the mind, instantly opens up the direct door to hell too.

Where is hell in one’s own life then? It abides in the mind itself. These doors can be safely shut. That will verily bring the victory over hell. Krishna’s statement is not new. He has been emphasizing it throughout.

In the second chapter, when analyzing the status and value of , particularly their ritualistic pronouncements, Krishna clearly stated how even the Vedic votary falls a victim to k°ma, bhoga and aiøvarya, thereby abandoning all his discretion and discrimination (2.42-44).

In describing the sthitaprajµa and sthitadh¢ also, he specifically pointed out how sa¥ga (attachment) to an object grows into strong desire and greed, which then leads, step by step, to anger, hate, delusion and downfall (2.62,63). The same emphasis was again made in the 3rd chapter (3.34). In another way, he pointed out the same truth in the 5th chapter (5.23) too.

The warning against k°ma and krodha continues throughout the discussion. Here too he refers to the same plight by describing the inner doors to hell. The main thread of the discussion thus becomes quite evident, emphatic and supreme.

Krishna concludes: Bi…ËÃ¥…®…÷Ci…: EÚ…Ëxi…‰™… i…®……‰u˘…ÆË˙Œ∫j… ¶…x…«Æ˙: * +…S…Æ˙i™……i®…x…: ∏…‰™…∫i…i……‰ ™…… i… {…Æ˙…∆ M… i…®…¬ ** (16.22)

True spiritual evolution consists in gaining freedom from this threefold hell. Once he ensures this, the seeker is safe and will head towards supreme redemption.

Krishna emphasizes that all the Scriptures are there to help humanity to tread this great path of inner purity and redemption. If any one were to disregard the benevolent voice of the Scriptures, that would be to bring about degeneration and downfall to himself as well as the society (16.23).

“Arjuna,” says Krishna, “this is the summum bonum of all ø°stras. Understand this well and incorporate the knowledge in everything you do. To heed the Scriptures is to avoid the hellish life and work one’s way to heaven right here and now. Let the great holy Scriptures be the guide for every one. They are the right test-track.” Bringing in the twin concepts of daiva and °sura and elaborating both keeping in view the constant aim of striving for inner purity and redemption, Krishna reinforces Arjuna’s understanding as well as that of the seeker of all times. The discussion becomes broad-based, yet its central focus only grows clearer and sharper. (to be continued) Bhaagavatam in Daily Life – III (Continued from May issue) Ma Gurupriya [The concluding part of the talk on ‘Bhaagavatam in Daily Life’ delivered by Ma on 31st December 2004 at the 3rd Sreemad Bhaagavata Tattva Sameeksha Satram.]

Reading with Identity

I have always aspired to become a Bhaagavatottama – the best among the devotees. I have been reading Bhaagavatam, and when I read I completely identify myself with the characters. I get a lot of bliss when I think of the devotion and surrender of the devotees. Whenever I have read about devotees and seekers, I have tried to become like them.

I used to identify myself with Dhruva, Prahlaada, Bheeshma on his øaraøayya (bed of arrows), and many others. I have wept with Dhruva when he was ill- treated by his stepmother and denied his father’s lap. I became Dhruva while he was doing his tapasyaa; when he was seeing the Lord in his heart; when suddenly he saw that form in front of him. I also became speechless like him, I wanted to sing stutis (hymns) and I felt the touch of the Lord’s conch on my cheek. This is how I got identified with every character, till I reached Uddhava in the 11th skandha. When Sri Krishna was about to leave the world, Uddhava, the friend and close associate of Sri Krishna from childhood, wept in agony: N°ha∆ tav°¥ghri-kamala∆ k¿a∏°rdham-api keøava | Tyaktu∆ samutsahe n°tha svadh°ma naya m°mapi || (11.6.43) – “Not even half a moment I am able to remain separated from your lotus-feet, O Keshava. Therefore, O Lord, take me also to your abode.”

When I first read this verse, I thought: “If I am a devotee, why is it that my mind is not thinking like this? Why my mind is not crying that I am not able to live for even half a moment, O Lord, without You? Even now, how is it that I am satisfied with the worldly things?”

Dear devotees, this should be the state of our mind when we read spiritual texts. People remain attracted to the worldly things. They think of their son, daughter, house and other things without which they cannot live. But how many cry: “O Lord, I cannot live without you”? When will that day come when we will be able to say like that? The Best Amongst the Devotees

A Bhaagavatottama I wanted to become. Who is a Bhaagavatottama? So many descriptions are there. Ultimately, it is said, a Bhaagavatottama binds the Lord in his heart with the rope of pra∏aya (love), and binds Him in such a manner that the Lord is not able to escape from there. Should we not all want to become like that? But we don’t. Our pra∏aya is for the world, not for the Lord.

The Lord doesn’t want anything from us. He doesn’t look into our wealth or how much we can offer him during worship. He is pleased with amalaa bhakti≈ (pure devotion): Pr¢yate amalay° bhakty° harir-anyad-vi∑ambanam (7.7.52)

– Hari is most pleased with pure devotion. All other things are useless ostentations. Sakala-bhuvana-madhye nirdhan°ste'pi dhany°≈ nivasati h§di ye¿°∆ ør¢harer-bhaktir-ek° | Harir-api-nijaloka∆ sarvath°to vih°ya Praviøati h§di te¿°∆ bhakti s£tropanaddha≈ || (Bhaagavata Mahatmyam 3.73)

Sakala-bhuvana-madhye nirdhan°ste’pi dhany°≈ – In spite of not having any wealth, they are still the most blessed ones in the whole world. Who? In whose heart, there is one-pointed devotion for ·r¢hari. Ekabhaktih – exclusive devotion towards the Lord, not for the world! Once the devotees have this ekabhakti≈ for the Lord, what happens?

Harir-api-nijaloka∆ sarvath°to vih°ya - Hari leaves his abode – the vaikun∂ha – and enters the heart of those devotees who are having ekabhakti≈. And after entering, what happens? – He gets bound in their heart by the string of bhakti – Bhakti-s£tropanaddha≈. And, He is not able to escape from their heart anymore.

Nityotsavo bhavet-te¿°∆ naitya-ør¢r-nitya-ma¥galam | YÆ¿°∆ h§distho bhagav°n ma¥gal°yatana∆ hari≈ || (P°∏∑avag¢t°)

When the Lord is in the heart, then there is nitya utsava – eternal festivity. There is eternal prosperity and auspiciousness – nitya-ør¢r-nitya-ma¥galam. How All Activities Become Divine

Dear devotees, you have heard me. When we hear devotional talks or expositions, we have a lot of ecstasy, devotion and divine feeling; but, when we go back to our daily activities, we are again gripped by the worldly thoughts. Our mind goes away from the Lord and gets tied to the constricting thoughts and affectations. What is to be done?

We should have the constant association of the Guru. The Guru will tell us how to live in this world so that we can experience Divinity even while we are active. It is not that we have to leave all our activities. But, we have to change our attitude towards them. While performing the worldly activities, we should always remember: “Nothing belongs to me. I am not the doer. I am only a small drop in the eternal flow of Nature.” Lokeøa caitanya-may°dideva ør¢k°nta-vi¿∏o bhavad-°jµayaiva | Pr°ta≈ samutth°ya tava priy°rtha∆ sa∆s°ra-y°tr°m-anuvartayi¿ye || (Pr°ta≈-smara∏a-stotram)

The devotee calls the Lord with different names – Lokeøa, Caitanya-maya, Aadideva, ·r¢k°nta, Vi¿∏u – and says: “I am in the midst of worldly activities. I have to be involved in various distracting activities throughout the day. How am I to remember you, O Lord? When I get up from sleep, it is by your prompting alone that I get up. It is by your wish that I wake up into the beautiful morning. Once I get up, there is a series of work awaiting me. Some work is apparently not devotional at all. So, how am I to remember you? I must do the work tava-priyaartham – thinking that it is Your work and I am working for Your pleasure alone.”

If we think in this manner, we will not feel deviated or distracted. We will not feel that we are not having the touch of the Lord during our activity and interaction. This is the way we should look at life – tava-priyaartham. Even if we have to sweep a house, we should think we are sweeping our Lord’s temple. If we have to wash vessels, we should think we are washing the vessels in a temple. The whole world will become a temple and all the work will be of the Lord. v°∏¢ gu∏°nukathane ørava∏au kath°y°∆ hastau ca karmasu manas-tava p°dayorna≈ | sm§ty°∆ øiras-tava niv°sa-jagat-pra∏°me d§¿∂i≈ sat°∆ darøane'stu bhavatta£n°m || (10.10.38)

Let whatever is spoken be His word, whatever is heard be the story of the Lord, whatever work the hands do be Divine work. We should think this world to be the temple of the Lord and in everybody we must see His form. This is how we have to live. This should be our practice. Unless we do this practice, we will not be able to keep these devotional feelings with us always, to feel the Divinity every moment.

The great devotee has sung: baddhen°µjalin° natena øiras° g°trai≈ saromodgamai≈ ka∏∂hena svara-gadgadena nayanenod¢r∏a-b°¿p°mbun° | nitya∆ tvac-cara∏°ravinda-yugala-dhy°n°m§t°sv°din°∆ asm°ka∆ saras¢ruh°k¿a satata∆ sampadyat°∆ j¢vitam || (Mukundam°l°-stotram)

–“O Saras¢ruh°k¿a (O lotus-eyed Lord), let our lives be spent in this manner: Baddhena-anjalin° – with our hands folded in reverence, natena øiras°– head bowed down in humility, g°trai≈ saromodgamai≈ – with horripilation in the whole body thinking about You, ka∏∂hena svara-gadgadena – with the voice drenched in emotion, nayanenod¢r∏a-b°¿p°mbun° – with the eyes shedding tears of devotion.” And, what more?

“Nitya∆ tvac-cara∏°ravinda-yugala-dhy°n°m§t°sv°din°∆ – always tasting the nectar arising out of the meditation on Your holy lotus feet.” While meditating upon the lotus feet of the Lord, the am§ta that springs from such meditation – let us taste that am§ta. This should be the condition of a devotee every moment – even at work, while interacting. The mind should not go away from the Lord. The mind should be always at His feet: Yatraiva yatraiva mano mad¢yam tatraiva tatraiva tava svar£pam | Yatraiva yatraiva øiro mad¢yam tatraiva tatraiva pada-dvayam te || (Tripurasundar¢ Vedap°da Stotram 110)

In our life in this world, in all our activities and interactions, we should think like this. Yatraiva yatraiva mano mad¢yam – wherever our mind is, whatever we see, whatever we interact with, tatraiva tatraiva tava svar£pam – it is You and You alone, O Lord, it is your true presence. Yatraiva yatraiva øiro mad¢yam – Wherever my head is, tatraiva tatraiva padadvayam te – everywhere, O Lord, are Your holy lotus feet.

My dear devotees, time is up. When I started, I thought what to speak and how to speak. But, now I think I can talk to you for hours together – about the Lord. I can talk to you so that the mind rests at the feet of the Lord and we feel Him everywhere. Jaya øa∏kha-gad°dhara n¢la-kalevara p¢ta-pa∂°mbara dehi padam | Jaya bhakta-jan°øraya ma¥gala-k°ra∏a antima-b°ndhava dehi padam ||

– Glory to You, O Lord! Grant me shelter at Your holy feet! Glory to the Lord, who is the refuge of all devotees and the source of all auspiciousness! O the Supreme friend, grant me refuge at Your holy feet!

Jai Guru. Jai Guru. Jai Guru. Sannyaasa – An Inner Enrichment for All (Poojya Swamiji’s message to seekers on his 72nd Jayanti)

To the Brahmavidya seekers and devotees:

Harih Om Tat Sat. Sannyaasa is the last of the four Ashramas meant for human life. In Sannyaasa alone does human life, devoted to dharma and purity, get fulfilled. This means that all the three earlier Ashramas like Brahmacharya, Garhasthya and Vaanaprastha are but preparations leading to and culminating in Sannyaasa.

Thus the spirit and purpose of Sannyaasa, the freedom and fulfillment it brings, must be reflected upon in all the three earlier stages of life. Householders have to understand this and develop a strong bond towards Sannyaasa and Sannyaasins.

Any sannyaasin is born in a household. He is also brought up in the household. The heredity as well as the initial growth he gains from his parents and home alone lead him to a spiritual Teacher, seeking spiritual wisdom. The new bond with the Teacher finally results in his embracing Sannyaasa, the last order of life.

Householders should reflect upon this supreme fact with fondness and inspiration. Their virtues, purity and enrichment alone perpetuate goodness and long-term welfare in the society. All sannyaasins are fed by householders alone. A Sannyasin’s life also is solely meant to help and strengthen householders in their path of dharma, goodness and spiritual wisdom. The bond thus between sannyaasins and householders is wholesome, unassailable.

When understood well, sannyaasa is, more than an order of life, an inner enrichment. It instills a strong, sublime, inner note of renunciation towards every kind of gain and loss, freeing the mind of all botheration and doubt. Spiritual wisdom alone has the power to bring such freedom.

Arjuna’s discomfiture in Kurukshetra was due to his lack of renunciation. In utter delusion, he pleaded that he should quit the battlefield, abandoning the war for which he had prepared for 13 years. His mind was shaken, intelligence confused, ego shattered.

Krishna sensed the distress. With timely words of wisdom, he instilled in Arjuna the inner renunciation, calling it yoga. Arjuna was initially surprised. But, very soon he found a new focus. In about 3 hours, the confused Arjuna became clear and resolved. Renunciation, he was clear, does not lie in shunning activity, but in taking it up in an enlightened manner – the ego should drop and the blessedness of universal vision should shine in its place :

“I am a part of the infinite Nature. Nature beams with activity. Through me a part of it becomes manifest. I have no special purpose. Like a drop of water in the river, I also am in the flow of Nature. Let me do my best, feeling that it is an inevitable contribution to the whole. In this are my harmony, fullness and poise. No more am I a disconnected individual. Everything is Divine and Full.”

If you will lead yourself to this kind of expansion, freedom and harmony, therein reigns sannyaasa. Those who take up Sannyaasa, are taking up that pursuit in a wholesome manner. Therein lies the difference.

Birthday never repeats. But with every year passing, one completes a greater tenure on the earth. I wonder how forty-nine years have passed after I embraced Sannyaasa. The reflection is enriching and fulfilling.

As I have always said: There is a way of living in this world without being bound by it, afflicted by it - come what may. This is the way of freedom, enlightenment and harmony. Every one is entitled to pursue this.

I want this spirit and mission to inspire all of you, even the whole world. Imbibe and express this spirit in your life and pursuits. That would then be the greatest offering you can think of making.

Spread this message heartily. Do everything necessary for it. Weekly and other periodical sittings at CIRD as well as other Centres have great, far- reaching potential to take this mission effectively forward. Strengthen them by your timely presence and participation. Ensure that these cultivate and radiate the great lessons and benefits of inner renunciation.

Love and ashirvaad. Antaraatma, Swamiji 13 May 2005 Poojya Swamiji’s 72nd Jayanti Celebrations

13th May 2005 Ashram (Thrissur)

Harih Om Tat Sat. Jai Guru. The year 2005 marks the 72nd year of the embodiment of our beloved Gurudev, Poojya Swamiji. The Ashram was full to the brim with devotees assembled from various parts of the country, eager to participate in the Jayanti programme. Devotees had come from Trissur, Kannur, Angamaly, Madurai, , , , Pune, Delhi, , etc.

As in all programmes associated with our Swamiji, the preparations are in themselves a source of joy and fulfillment for everyone. For the Jayanti day also, preparations were on in full swing to welcome more than 350 devotees, villagers, Ashram workers and children (from the Sunday Culture and Heritage classes in the Ashram) for the programme and bhakti bhojana.

On the night of 12th May, brahmacharins, Ashram inmates, devotees and village children worked late in the night and decorated different parts of the Ashram. The pathway to the Ashram Hall was lined with strips from coconut fronds. At the entrance, 2 banana plants stood sentinel on either side of the tulasi shrine. Delicate garlands of saffron kanakaambaram entwined with fragrant white jasmine flowers and garlands of green kaly°∏i leaves transformed the entire Ashram into a sublime temple where we would offer pranams at our Gurudev’s feet on this Jayanti day which is so significant for every devotee.

Traditional kolam (rangoli) using rice paste was carefully applied in beautiful designs around Poojya Swamiji’s seat, the Ashram Hall shrine and Samadhi Mandir altar. Early in the morning on 13th, luminous pink lotuses were placed around the aasana for Poojya Swamiji’s holy feet, which were worshipped with white tuberoses, tulasi leaves and pink arali petals during the Paada Pooja.

In the Annakshetra, a flurry of activity was evident - bramacharins, devotees and cooks worked through the night into the early hours of the morning, preparing the bhakti bhojana and prasaada.

The morning of 13th dawned and the programme began with the rendering of beautiful devotional hymns and bhajans. As Poojya Swamiji accompanied by Nutan Swamiji and Maa Gurupriyaji stepped across the threshold of Vijñaana Bhavan, the air was filled with the soulful chant of : “Sv°gatam Guro, ·ara∏aprada Guro.”

Maa Gurupriyaji explained the significance of the Paada Pooja which was performed by Sri Madhavan and Smt Geeta of Thrissur.

At the conclusion of the Paada Pooja, arrived the moment we had all been waiting for eagerly – Poojya Swamiji’s message. After many months of restricted voice use and no public discourses, 13th May 2005 was to be the first occasion when we would hear his beloved voice, chanting and speaking for an extended period in public.

Soon the familiar, sonorous chant of “Ya∆ øaiv°s-samup°sate øiva iti brahmeti ved°ntino...” resounded in Vijñaana Bhavan filling our hearts and minds. The mind soared in delight and yet there was a residual heaviness at the thought, that while Poojya Swamiji’s voice has improved considerably, it may take many more months before it is restored to its original form.

Poojya Swamiji’s message to us focused on the indispensability of purity and wisdom in every human life, whether one lives in an Ashram or household, purses the spiritual path or a secular life. Many eyes trickled as Poojya Swamiji’s words penetrated deep into our beings creating a longing for purity. The purity our Gurudev was constantly exhorting us to develop, which would enable us to realize the God or the Self or the Reality which pervades every aspect of our being and the world around us, and yet seems so inaccessible and far away.

Swamiji enumerated the difficulty faced by devotees at spanning this seemingly inaccessible distance to the Presence that lies deep within ourselves, and the unique approach practised at the Ashram in helping us bridge it.

Openness has always been a hallmark of our beloved Gurudev and his Sannyasin disciples Nutan Swamiji and Maa. This occasion was no different. Although wondering about the effect of his speaking so openly, Poojya Swamiji explained how the Ashram brahmacharins, inmates and semi-inmates have been attempting to remove the constrictions embedded in their minds and hearts and replace them with purity and wisdom under the guidance and care of Poojya Swamiji, Nutan Swamiji and Maa.

Illustrating the difficulties faced by Ashramites with some examples from daily interactions between brahmacharins, Swamiji spoke openly about the challenges they faced in integrating their behaviour with the wisdom imparted. Cautioning everyone of the folly of devaluing the individuals mentioned, Poojya Swamiji emphasized that it would be sheer delusion not to realize that each and every mind would have similar but well concealed constrictions.

In the course of his message, Poojya Swamiji expressed his overwhelming concern for the growth of those in his direct care and related his words during a discussion with brahmacharins which took place late at night :

“I will not get up from here unless your minds are clear”. When Maa gently reminded that it was already twelve o’clock, Swamiji said: “Let it be three- o’clock, four-o’clock, I will not get up unless this cobweb of the mind is cleared and all of you are able to feel relaxation.”

Hearing this, my eyes started flowing, because to all of us living here – part- time or full time, brahmacharin, inmate, semi-inmate or close devotee, it is very clear that in living in the close association of Poojya Swamiji, Nutan Swamiji and Maa, we feel blessed and extremely fortunate. We have not one but three Saints to guide us and the love they have for us ensures that they will keep showing us the way, shining the light, guiding us out of the wilderness of our minds even though we sometimes try to hold on to our blindfolds.

In our Ashram, we do not face any difficulty about food, clothes or stay. And love – we have lots of love from Poojya Swamiji, Nutan Swamiji and Maa. Yet we sometimes feel that saadhana is difficult, although the only difficulty is in facing our own mind and what it produces. Here, even the smallest interaction is evaluated on the pivotal point of the purity of our minds: Did we act in a constricted or expanded way? And sometimes it seems like we cannot escape from this mirror that relentlessly reflects our minds.

In reality, it is but a reflection of the true love, the Divine Love all of us – brahmacharins, Ashramites, devotees near or far, are blessed with in the form of our beloved Swamiji. His presence in our minds and hearts, his love and guidance in our lives are the source of the transformation that takes place in our minds and hearts. Jai Gurudev. Rima Sehgal * * * Brahmavidya Centre – Jamshedpur

Evening 6 o’clock. The main hall in Dr. Aloke Sengupta’s house was nearly full. Devotees had already arrived. Garlands of fresh orange marigold hung over the main door. In a corner of the veranda was a circle of small flames from earthen lamps placed on a bed of flower petals. As one enters the hall, Swamiji’s photograph draws the eyes. We could feel the warmth within, as if we were in our Guru’s presence. Fragrance of rajnigandha filled the air. The heat of summer was forgotten in the mood of joyous celebration.

Pu¿pasamarpa∏am followed the chanting of “Janm°nekaøatai≈ sad°darayuja..”. As we offered flower petals and prostrated before Poojya Swamiji’s photograph, more and more devotees joined the long line of people waiting to offer flowers. After Pu¿pasamarpa∏am, all devotees chanted in unison the 108 holy epithets of Poojya Swamiji.

Swamiji’s message extolling “Freedom in Sannyasa” was read out in English and also in Hindi. With rapt attention the devotees listened, trying to imbibe the significance of Swamiji’s words.

After two bhajans, the devotees performed Aarati before Swamiji’s photograph with the chanting of “Na tatra suryo bh°ti...” The day’s events came to a close with the chanting of “Prabuddham Vimuktam…” and prasaada-distribution.

Before leaving, discussions were held about the arrangements for the forthcoming Daana Satra programme on the 15th May, Sunday. Meanwhile, some ladies started folding the carpets and cleaning up the place. This was their gesture of gratitude to the house-owners who had made the beautiful arrangements for the sublime function.

A participant who is not a member of the regular group of Swamiji’s devotees, commented: “As I was sitting and watching, the sublimity of the programme filled me and I was moved by the devotion of the people around. I hope the simplicity and sublimity of their devotion is never lost.” Dipa Sengupta * * * CIRD – Vasundhara

Early morning at 7:30 am, we assembled in the Satsang hall. The 13th of May is an important date for all of us, as our Poojya Gurudev came on the earth, this day, 72 years back.

Shri Vinod Tiwari welcomed the devotees, and then the function started with the chanting of “Janmaanekashataih “. This was followed by Swamiji’s birthday message, read out in English and Hindi. The message of Sannyasa went straight into our heart, and we kept wondering why we are not able to grasp this simple message and make it effective in our lives.

Then followed chanting of the 108 names of Poojya Swamiji along with the offering of flowers at his photograph by five devotees on behalf of the assembly. We then played a cassette containing an extract of Swamiji’s talk.

Saaddhvi Haripriya ji spoke for a few minutes, extolling the qualities of her Gurudev and about her meeting with him. Her voice was laced with love and devotion.

We have a Sunday Cultural Heritage Class at CIRD for some underprivileged children from the neighbourhood. In a bid to encourage them, 3 of the lot, who had been performing well in studies, were given some small token gifts. They quietly came, introduced themselves and received the gifts along with the prasaada.

Amidst the chanting of “Om Nama≈ Sad°øiv°ya …”, and the playing of the cassette “Song of the Soul” prasaada was distributed to all. Sanjay Chakrovarty * * * CIRD – Malaysia

13th May early morning, around twenty devotees assembled at CIRD to celebrate the 72nd Jayanti of Poojya Swamiji. The tape “Song of the Soul” was being played – greeting the devotees with sublimity. The programme commenced with the devotees chanting the invocation slokas “Janm°nekaøatai≈ .. .. “.

While all the devotees chanted the 108 epithets in praise of Poojya Swamiji, the Guru-arcana on behalf of everyone was performed by Sri Unnikrishnan Menon. After reading out Poojya Swamiji’s Message on the significance of Sannyaasa, we listened to his recorded discourse on ‘Moksha’. Thereafter, all the participants offered flowers one by one at Poojya Swamiji’s photograph and received prasaada.

Rema Devi Menon Back to Eternity

Pritam Chand Gupta (Delhi)

On 18th May came the telephone call from Ranjan, the younger son and last child of Pritam Gupta: “Our father passed away this morning at 7 a.m.”

I enquired about how the end came, whether Pritam was peaceful at heart, etc. Ranjan’s replies were relieving: “On 14th, father had convulsions for about five minutes and his right side became very weak. He could no longer take any solid food. Hardly able to speak or hear, he signalled for a pen and paper and scrawled: I am moving towards permanent sleep.”

Ranjan writes: “Just over two years ago, when father was diagnosed to be suffering from prostrate cancer, the disease had already spread into different parts of his body – beyond the possibility of any cure. We decided to avoid aggressive medical treatment and try to reduce suffering as far as possible. Mild palliative radiotherapy and chemotherapy were given, followed by Ayurvedic remedies and Praanic healing, which did give relief for a period.

“He tried to maintain his daily schedule, including morning walk at Rajghat. After bath, we would go to his room, light a lamp in front of Swamiji’s photo and sit in silence almost an hour. He often used to say: ”My mind becomes empty; there are hardly any thoughts.”

“Swamiji, the customary rituals are still going on. Yet it is a fact that we find his presence now even more alive and palpable. That radiance is helping us cope with the grief and the loss. Mother too is not crying excessively. There is gentleness and calm all around. We feel blessed. We know, all this has been possible, because of the spark you lit in our lives.”

It shows how one like Pritam can take to the natural, but inevitable end of life. Pritam came to me years back with a frame of mind that marked him unique and exceptional. Ever since, he has been associated with me and the Ashram, participating in our activities with rare earnestness.

Given to business right from young days and quite successful too, Pritam would normally have pursued the call of prosperity vigorously. But his heart disagreed to abide by some business compulsions, which are often more expedient than righteous. It left a sorrowful note in him, a sense of dejection, leading him to think of retiring from active business. At one time, he also gave an insertion in newspapers to this effect so that all his friends would be rightly informed about his intention.

Last November when we were in CIRD, we had planned to go to his house to see him. But Pritam thought differently. In spite of ill health, he somehow came to see us in CIRD. I had told him: “Pritam, be strong and confident. Do not worry at all. Let the body have its due. Live in the Soul.”

A businessman, who felt unhappy about business and left it gladly, one that remained firm and committed to his spiritual quest and Gurusanga, Pritam remained and continues to remain a source of inspiration and guidance to his family members and friends.

Both the sons and their mother Ramdulari tended him affectionately. Pritam himself kept his spirits strong, inspired and spiritually resolved. His life clearly reveals that spirituality has the power to sustain the mind and heart in acute distress.

His body alone has fallen. He as the spirit continues ever the same. The best that the house members can do is to remember and pursue the values and goals he cherished. That would please Pritam as well as themselves. In fact, this is the true nitya-øraddh° (not ør°ddha) that the blood and matrimonial relations can offer to the departed at any time.

Rajesh, Ranjan and Vinaya are blessed in that they had a noble father in Pritam. Let them build up the rewarding heredity they received, bequeathing the same in even greater measure to their lineage. Goodness and nobility are rare to find. Wherever available, these should be honoured and imbibed heartily.

I bless all the family members to have timely wisdom, strength and resignation to take to the development rightly and be enriched.

Swamiji News & Notes

Gurupoornima & the Retreat programmes: As announced earlier, Gurupoornima & the Retreat will be conducted during July 21-28. Those who wish to participate but have not yet sent their applications through letter or e-mail, must do so immediately. Confirmation will be communicated by 3rd week of June.

Global Tele-Satsang: As part of celebrations of Poojya’s Swamiji’s Jayanti, Global Tele-Satsang (GTS) was held on May 14th (May 13th, USA Time). The readers may recall the news item about the earlier tele-satsang with the US devotees in the April issue of Vicharasetu. Both satsangs were conceived of and coordinated by the US devotees.

The tele-satsang brought together Poojya Swamiji’s devotees from different parts of the world using ordinary telephone network. Devotees from USA, UK, Malaysia, New Delhi, Jamshedpur, Pune and Chennai participated in the Satsang. At Narayanashrama Tapovanam in Thrissur, in addition to Poojya Swamiji along with Nutan Swamiji and Maa directly participating, about thirty devotees were listening to the conversation, sitting in the front hall.

The program started with the devotees offering their pranaams to Poojya Swamiji. Addressing all those listening-in, Poojya Swamiji stressed on the spirit and purpose of sannyaasa and how it has to be incorporated, fulfilled and displayed in the life of everyone.

Ma began her talk with the invocation ‘Svaamin Namaste…’. She impressed upon the participants the importance of devotion to the Guru. Nutan Swamiji then said that occasions such as Poojya Swamiji’s Jayanti should make us think deeply what is the significance of the presence of a Mahaatma in our midst and what are the qualities of the mind that make a person a Mahaatma.

A representative from each of the locations read out a brief report highlighting the activities of the location. Nutan Swamiji updated everyone on the current activities in the Ashram. The conference concluded with Ma chanting ‘Prabuddham Vimuktam…’ in which all devotees across the globe joined.

At the end of the first Global Tele-satsang, everyone expressed extreme joy at the coming together of Poojya Swamiji’s devotees spread across the Globe.

On 10th May Poojya Swamiji inaugurated the Reinstallation and Rejuvenation programme of the Vallialukkal Bhagavati Temple in Kanimangalam, near the Ashram, by releasing the sale of coupons. In his address to the devotees assembled in the temple, Swamiji spoke about the role of Temples and Devotion in the life of people. The reinstallation is scheduled for June this year.

Reopening of Railway Gates: Efforts to get the Paralikad and Minaaloor railway gates opened, as reported earlier, passed through various stages of Dhar∏a in Wadakancheri and Trichur Railway Stations, relay fasting in both gates leading to indefinite fasting. In response to the insistent prayers and pleadings of the people of the place, Poojya Swamiji consistently persuaded the State and railway authorities at New Delhi, Chennai and Thiruvanantapuram to concede the righteous demand of the people. Forcefully and convincingly Poojya Swamiji emphasized the impropriety in closing the railway gates and in constructing the overbridge at a point which could not substitute either Paralikad or Minaloor level crossing. Communication of ordinary citizens was virtually paralyzed. Poojya Purushothama Swamiji along with Vyasa Tapovanam inmates continuously strengthened the morale of the people in their demonstrations and demand.

A crucial meeting was arranged in the Thrissur Collectorate in which senior officials of the Southern Railways participated. They then visited the site of the Railway Crossings to directly understand the plight of the people affected by the closure of the two gates. As a result, the Additional General Manager, Southern Rly. (Chennai) issued instructions on 20th May to reopen the gates, an unprecedented step in the Railway history. It also brings to light how political will, administrative insight and expediency are verily crucial in resolving important issues like this.

Residents of Mundathikkode Panchayat, under the leadership of the Panchayat and other local body heads, gave a civic reception to Poojya Swamijis Bhoomananda Tirthaji and Purushothama Tirthaji along with the local MP Sri Ajay Kumar and MLA Sri AC Moideen in acknowledgement of the unique roles played by them in guiding the movement and finally getting the level crossings restored to the public as before.

On the 23rd May, both gates were reopened officially.

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