kalyana kalpataru june08

˙ ¬ÍáÊ¸◊Œ— ¬ÍáÊ¸Á◊Œ¢ ¬ÍáÊÊ¸à¬ÍáÊ¸◊ÈŒëÿÃ– ¬ÍáÊ¸Sÿ ¬ÍáÊ¸◊ÊŒÊÿ ¬ÍáÊ¸◊flÊflÁ‡ÊcÿÃH

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Vol. 53 June 2008 No. 9

Guests of ›abar∂

∑¢§Œ ◊Í‹ »§‹ ‚È⁄U‚ •ÁÃ ÁŒ∞ ⁄UÊ◊ ∑§„È°U •ÊÁŸ–

¬˝◊ ‚Á„UÃ ¬˝÷È πÊ∞ ’Ê⁄¢U’Ê⁄U ’πÊÁŸH(Månasa III. 34)

She brought and offered to ›r∂ Råma, the most deliciousbulbs, roots and fruits. The Lord partook of them withgreat relish praising again and again.

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1. Guests of ›abar∂ ... 8132. The Philosophy of Worship

óBrahmalina Sri Jayadayal Goyandka ... 8153. Pleasure and Pain

óBrahmalina Swami Ramsukhdas ... 8204. Unto BlissóNityalilalina Sri Hanumanprasad Poddar ... 8245. UpåsanåóSwami Sivananda ... 8276. Såk¶∂ GopålaóSri Parameswar Brahmachari ... 8327. The World.....from DesiresóSri Paramahansa Yogananda ... 8378. Aids to RealizationóThe Ideal of ›iva

óSwami Rama Tirtha ... 8399. Read and Digest ... 845

10. Doing Good to OthersóLi Hong Chong ... 84611. Uniqueness of ManóD. V. Sahani ... 84812. Spiritual EvolutionóSwami Rama-Rama ... 84913. Service and Humility

óSwami Akhandanand Saraswatiji Maharaj ... 85214. Muråsura Sa≈håra L∂lå

óDr. Mukunda Pati Tripathi ëRatnamaliyaí ... 85315. Devoteeís Sincere Supplication ... 85616. The Place....an IdealistóP. S. Ramanathan ... 85717. Self-SurrenderóLaljiram Shukla ... 86118. The Crest-FallenóAmolok Ram ... 86519. Lord ›iva as Dak¶iƒåmµurtióRukmini Ramamurthy ... 86820. Påta¤jala Yoga-SµutrasóN. S. Pandya ... 87121. Twenty Important Spiritual Instructions

óSwami Sivananda Saraswati ... 874

ILLUSTRATIONS1. Lord ›r∂ Vi¢¢hala (Cover)2. Guests of ›abar∂

C O N T E N T S

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EditoróKeshoram Aggarwal Co-EditoróDr. Prem P. LakkarPrinted and Published by Jagdish Prasad Jalan for Gobind Bhawan Karyalaya,

Gita Press, Gorakhpur (India)

The Philosophy of WorshipóBrahmalina Sri Jayadayal Goyandka

(Continued from 754)

His consciousness, too, is of a singular type. Everythingthat exists in our body is inconscient, and the principle thatknows them alone is conscious. That which is knowable isinconscient, objective: it cannot know the Self. Hands andfeet, for instance, know not the Self: the Self, however,knows them. It is the Self that knows everything: knowledgeis its very essence. Even God who is omnipresent consistsof knowledge. Every inch of space is occupied by Him.There is no nook or corner which is devoid of Him. Thatis why the ›ruti describes Him as ‚àÿ¢ ôÊÊŸ◊ŸãàÊ¢ ’˝rÊÔóëBrahma (God) is Truth Absolute, Knowledge Absolute,and Infinite.í

Attracted by the love of His devotees and with a viewto redeeming them, the self-same Brahma manifests Itself asan embodied Being and appears before them. It is somethingbeyond the range of human intellect to describe the manifestforms of the Lord, which are innumerable. He manifestsHimself in the same form in which a devotee likes to seeHim. The Lord is not independent in the matter of assuminga particular form: it is His loving devotee who is responsiblefor His manifestation. Arjuna, for example, expressed adesire to behold His Universal form in the first instance,then His celestial form endowed with four arms, and last ofall His human form with two arms only. The Blessed Lord,in order to fulfil the desire of His beloved devotee, appearedbefore him in all these forms successively within a short time

816 Kalyana-Kalpataru

and also divulged to him the secret of His unmanifestaspect. In this way the devotee can visualise Him inwhatever form he may be worshipping.

Hence it is not necessary to change the form ofworship. In whatever form we worship Him, whether inthat of Råma, Kæ¶ƒa, Vi¶ƒu, ›iva, Næsi≈ha (Man-lion)›akti, Gaƒe‹a or any other form, the object of worship isthe selfsame God. Nor is it necessary to make anyalteration in the form of prayer. The only thing whichrequires to be changed is our conception of God, if it isnarrow. A devotee should always remember that the Godwhom he worships pervades the whole universe, consistingof moving and motionless beings, in His unmanifest form;that He is omniscient and the overseer of all that ishappening. He is all-wise, all-pervading, all-virtuous, all-powerful, the witness of all, all-existence, all-intelligence andBliss personified. It is He who assumes different forms andplays different roles as a mere sport in conformity with thedesire of His devotees and with a view to redeeming them.God is never invisible to such souls who have understoodHis true nature, nor does He ever lose sight of them.

The Lord Himself has said in the Bhagavadg∂tå (VI.30)óÿÊ ◊Ê¢ ¬‡ÿÁÃ ‚fl¸òÊ ‚flZ ø ◊Áÿ ¬‡ÿÁÃ–ÃSÿÊ„¢U Ÿ ¬˝áÊ‡ÿÊÁ◊ ‚ ø ◊ Ÿ ¬˝áÊ‡ÿÁÃH

ìHe who visualises Me, the Universal Self, as presentin all beings, and looks upon all creatures as existing inMe is never lost to me, nor am I ever lost to him; forhe is established in unity with Me.î There is no materialdifference between the Manifest and Unmanifest aspectsof God. It is the Unmanifest that becomes manifest. TheLord says:ó

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•¡Ê˘Á¬ ‚ÛÊ√ÿÿÊà◊Ê ÷ÍÃÊŸÊ◊Ë‡fl⁄UÊ˘Á¬ ‚Ÿ˜–¬˝∑Î§ÁÃ¢ SflÊ◊Áœc∆UÊÿ ‚¢÷flÊêÿÊà◊◊ÊÿÿÊ–

(G∂tå IV. 6)ìThough unborn and unperishable and also the Lord

of all beings, I am born, as it were, through My ownYogamåyå (enrapturing power) wielding My Nature (Prakæti).One may ask, why does He take a body? An answer tothis question is furnished by the Lord Himself in thefollowing words:ó

ÿŒÊ ÿŒÊ Á„U œ◊¸Sÿ Ç‹ÊÁŸ÷¸flÁÃ ÷Ê⁄UÃ–•èÿÈàÕÊŸ◊œ◊¸Sÿ ÃŒÊà◊ÊŸ¢ ‚Î¡Êêÿ„U◊˜H¬Á⁄UòÊÊáÊÊÿ ‚ÊœÍŸÊ¢ ÁflŸÊ‡ÊÊÿ ø ŒÈc∑Î§ÃÊ◊˜–œ◊¸‚¢SÕÊ¬ŸÊÕÊ¸ÿ ‚¢÷flÊÁ◊ ÿÈª ÿÈªH

(Gµ∂tå IV. 7-8)ìWhenever righteousness is on the decline, O descendant

of Bharata, and unrighteousness is on the ascendancy, Ibody myself forth. For the protection of the good and theannihilation of evil-doers and for the rehabilitation of theDivine Law I appear in this world from aeon to aeon.î

In this way the Lord, who is imperishable and immutable,is born in this world of His own free will, attracted bythe love of His devotees and with a view to redeemingthe world. He is an embodiment of love: every activityof His, is inspired by love and compassion. He deliversthose whom He slays. Even death at His hands, is a tokenof His all-embracing love. But the ignorant world, whodoes not realize the true significance of His mysteriousincarnations and activities, entertains all sorts of doubtsabout Him, The Lord says:ó

¡ã◊ ∑§◊¸ ø ◊ ÁŒ√ÿ◊fl¢ ÿÊ flÁûÊ ÃûflÃ—–àÿÄàflÊ Œ„¢U ¬ÈŸ¡¸ã◊ ŸÒÁÃ ◊Ê◊ÁÃ ‚Ê˘¡È¸ŸH

(G∂tå IV. 9)

The Philosophy of Worship


ìHe who truly recognises My incarnations and activitiesto be divine is not born again once he has left this bodyand is united with Me.î

God Almighty, who is truth, knowledge and blisspersonified, is unborn and imperishable, the ultimate goaland the supreme asylum of all beings: it is only with aview; to the rehabilitation of the Divine Law and thedeliverance of the world that He takes a personal form bydint of His Yogamåyå. Hence there is no one so benevolent,so loving and such a reclaimer of the fallen as God. Healone who realizes this and, thinking of Him constantlyand with undivided love, fares in this world free fromattachment knows Him in essence. Such an enlightenedsoul never returns to this mortal world, this ìvale of tears.î

He alone is truly blessed who has come to realize thedivine (ÁŒ√ÿ) nature of His incarnations and activities.Theword “ÁŒ√ÿ” in Sanskrit is variously rendered as ëtransparentí(©UÖÖfl‹), ëilluminatingí (¬˝∑§Ê‡Ê◊ÿ), ëtranscendentalí (•‹ÊÒÁ∑§∑§),ëPureí (‡ÊÈh) and so on. In fact, the incarnations and activitiesof the Lord partake of all virtues. Stories of His activitiesgain currency in the world and impress every heart. Theybecome popular throughout the universe; nay, the heartsof even those who remember and recite them get purifiedand become transparent like crystal. Hence the activitiesof the Lord are termed as transparent (©UÖÖfl‹). The morethey are broadcast the more effective they are in dispellingthe darkness of ignorance. Where the exploits of the Lordare recounted daily the whole atmosphere gets illuminedby the rays of knowledge, and the darkness of sins andafflications disappears. Hence it is that they are calledilluminating. The activities of the Lord, again, are notactuated by any selfish motive or self-interest or desire,they are free from all tinge of sin and all impurities. Hence

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they are called pure. No one can emulate His activities,even gods like Brahmå and Indra are infatuated by Hisactions. He brings within the region of possibility even thatwhich cannot be conceived by the world at large, thatwhich is impossible. He sometimes accomplishes even thatwhich is improbable. He transcends even J∂vanmuktas(those who have been liberated from the trammels of birthand death even during their life-time) and Kåraka Puru¶as(representatives of God incarnated in the world like GodHimself). Hence He is characterised as transcendent. Hisincarnations are pure in every respect. He manifests Himselfby way of sport. He assumes a personal form which isan embodiment of love. Love constitutes His glorious form;hence those alone who are of a loving nature can recogniseHim. Those fortunate beings who, having realized thistruth, worship Him with love are blessed with a sight ofthe loving countenance of Him who is all-love. Hence weshould surrender our allóbody, mind, intellect, nay, ourvery soul,óat His lotus-like feet and remain absorbed inHis thought day and night. We should always rememberHis loving command and assuranceó

ìEstablish your mind in Me, into Me let your Reason(Buddhi) enter; then without doubt shall you abide in Mehereafter.î

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The Philosophy of Worship

Everyone is one's own in one way or the other. Allof us live on the same earth and share the same air, waterand light etc., and we are all the children of one Godalone. Acceptance of this fact will naturally mean thatwe will not harm anyone but will help each other as faras possible. This helps in establishment of an ideal societyand preservation of world peace.

óRevelation of the Spiritual Path

Pleasure and Pain óBrahmalina Swami Ramsukhdas

God does not care for pain arising from worldly things,and God cannot bear pain, coming from (real) pangs for thesake of God.

Under Godís auspicious dispensation, whatever favourable(pleasure-giving) or unfavourable (painful) condition comes,it is only for our good.

To be sorry or happy in pain or pleasure, is not the fruitof past acts, but a fruit of foolishness. This folly is wipedout by good company (Satsa∆ga).

Like an ever greedy person, an aspirant should grantpleasure to others. By this, he would rise above pleasureand pain.

To make efforts to seek pleasure, is to invitepain, and to strive for othersí happiness, is to invite bliss.

To get pain or pleasure, is the result of oneís acts, butto become happy or sorry is the fruit of ignorance andfoolishness. To avoid the fruit of action, is not possible byour hands, but eliminating foolishness is entirely within thegrasp of a person.

When man serves others under happy circumstances,he does not become unhappy in painful conditions or doesnot desire pleasure for himself, then he is easily liberatedfrom worldly ties.

Under the influence of nature-born pleasure, there is noend to the tradition of its succession.

In reality, happiness in favourable conditions isthe reason for unhappiness under unfavourable circumstances;

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because a condition-bound pleasure-seeker, cannot everescape from unhappiness.

Unhappiness comes to make one giving up desire forhappiness.

One who seeks happiness (for himself) from others, hewould have to suffer great unhappiness.

We are ourselves the cause of our pain and none else.So long as we treat others as cause of pain, till then oursuffering would not be wiped out.

By being happy with oneís own happiness, one surelybecomes unhappy and acquiring happiness from otheríshappiness, his pain is lost forever.

To treat the body as ëIí and ëmineí, is the cause of allpain.

So long as we draw happiness from the world, till thennatureís link would not be lost.

The deficiency of a thing does not cause unhappiness,pain arises from the desire to get a thing.

Things do not cause unhappiness, as unhappiness is theresult of the absence of proper thoughts, not of things. Soby reflection pain is eliminated.

Happiness lies in stillness (giving up thoughts of theworld) and not in enjoyment.

Wherever one notices worldly happiness, examine thesame with deliberation, one would find unhappiness there,because the world, in reality, is unhappiness personifiedóëDu¨khålayamí (G∂tå VIII. 15).

If one wants to hear, pain is caused by not hearing.You want to see, and being not able to see, causes pain.Want power and you are unhappy with powerlessness;you want youth and one is sad for being old. It means thatdeficiencies themselves do not make people unhappy, butbecause of desire, and by the feeling of want, that peoplefeel unhappy.

Pleasure and Pain


If we are attached to the world, pain is endless. If welink ourselves with God, then happiness (bliss) is unlimited.

Should you want happiness, then bring happiness toothers. Just as you sow, so would you reap.

When you notice worldly happiness around, be surethat there is some danger there.

Everything is GodóëVåsudeva¨ Sarvamí (God is all)but He is not an object to be enjoyed. Anybody who wantsto enjoy Him as object of enjoyment, suffers.

In a household, if a feeling exists in all, that they shouldhave happiness, then everybody would be unhappy. Howeverif they feel as to how others would become happy, thenevery being would be happy.

If you do not desire pain, do not seek worldly happiness.ìLet others be happy.î If this feeling prevails, then all

would be happy including himself, who wishes so. ìLet mebe happy,î if this feeling prevails, then all would beunhappy, as well as the person concerned.

Why does worldly happiness not last ? As it is not at all,of us and for us.

Happiness appears good, but its end is not good.Unhappiness makes one feel bad, but its result is good.

A state of unhappiness in Godís regime comes for ourhighest good. So one should not wish to remove it, and bearit peacefully.

One who harms others, he in reality, harms himselfmost, and one who helps others to be happy, he verilymakes himself happy.

To be happy on receiving pain, is one of the highestmeans of Sådhana.

Man is not free, to get rid of circumstances but he isquite free, capable and competent in not enjoying them orto be happy or sorrowful. It means that, in not being happyor unhappy, man is always free, capable and powerful.

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Until favourable or unfavourable circumstances influencetill then, the Yogas of Karma, J¤åna and Bhakti or anyother ëYogaí are not successfully mastered.

The world does not cause pain to anybody, butit is the acknowledged link with it, that inflicts pain.

By worldly happiness, worldly unhappiness can neverbe wiped outóthis is a rule.

On gaining ingress to the world, greed increases andpain results. But on achieving God, love increases and blisswells up.

A sufferer of pain can in future, be happy, but one whocauses pain, can never be happy.

One who, in order to seek happiness, does not establisha tie up with anybody, he lives happily and dies happily.But those who link themselves with others, intent uponseeking something, they remain unhappy while alive anddie in unhappiness, as well.

Just as thirst for water makes a person unhappy, thoughwater by itself does not cause unhappiness. It is the attachmentto the worldly happiness, that causes pain, while the worldby itself does not cause unhappiness.

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Pleasure and Pain

It is self-evident that the food you eat is manufacturingthe mind all the time. It is matter. The Self is above anyconnection with food. Whether you eat or not does notmatter. Whether you think or not...does not matter. It isinfinite light. Its light is the same always. If you put ablue or a green glass (before a light), what has that todo with the light? Its colour is unchangeable. It is themind which changes and gives the different colours. Themoment the spirit leaves the body, the whole thing goesto pieces.

óSwami Vivekananda

Unto BlissóNityalilalina Sri Hanumanprasad Poddar

(Continued from 761)Purge your mind of all thoughts of worldly objects.

Banish from your mind all thoughts save those relating toGod. In case you find yourself unable to do so, you shouldentertain only noble ideas. Cultivate and develop the virtuesof cheerfulness, joviality, wisdom, serenity, harmony,benevolence, compassion, love, commiseration, harmlessness,service, charity, friendliness, continence, self-control, etc.You will then be able to create an atmosphere suited toyour temperament. You will get a society of your likingand your activities also will conform to your mentaldisposition. If you enshrine love rather than hatred in yourheart, it will be reflected in your eyes, in your countenanceand in your speech. People will be drawn towards you; theywill get a glimpse of love as soon as they look at you orlisten to your words, as as they are brought face to facewith you. Nay, they will reciprocate your love. If your heartis full of love, your actions, too, will be saturated withit. The result will be that the whole world will extend itslove to you. The same is true of all other virtues. Thefeeling which has the sole possession of your mind or thatwhich predominates will find its response in this world.The cheerfulness of your heart will elicit cheerfulness, thelove of your heart will elicit love and the feeling ofcompassion existing in your heart will elicit compassion.Remember: the consummate love of your heart, the perfectserenity of your mind, will have its expression in your eyes,your body and your words, and diffuse love and peace

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throughout the universe. Your very sight, your very touchand your very words can communicate love and peace.The very touch of Lord Gaura∆ga filled people with divinelove, even savage beasts who saw him or heard him recitingthe Divine Name began to dance in ecstatic joy. Evilpropensities could not enter the mind of a creature withina radius of eight miles round about the hermitage of ›r∂Kåkabhu‹uƒŒi. You too, can develop such powers.

* * *Similarly, if your heart is full of ignorance, hatred, grief,

melancholy, selfishness, partiality, lust, anger, avarice,animosity, unrest, violence and so on, you will create anatmosphere congenial to the growth of these propensities,you will associate with people of a like nature and youractions also will conform to your disposition, and consequentlyyour whole being will be moulded accordingly; nay, youwill communicate the same thing to whomsoever you meetand to the world at large. It is not that good and evil ideascrop up in the mind for a moment and disappear the nextmoment, having produced a pleasurable or unpleasurablefeeling; they leave behind their impression in the form ofa seed which sprouts forth and fructifies over and overagain when the atmosphere is favourable to its growth.Suppose you harboured ill-will against someone today. Theresult is that the impression of this rancorous feeling isimprinted on your mind in the form of a seed, you havecome to know what malice is. It will reappear wheneverit gets a suitable opportunity and torment you.The sameis true of noble ideas. Hence you should never harbourand nurture evil ideas, never allow them even to enter yourmind. These constitute the hell-fire which consumes andshall continue to consume you hereafter. It will incite youto perpetrate fresh sins, and their chain would be difficultto break. You shall have to be repeatedly born in hellish

Unto Bliss


species and undergo unbearable tortures, and even then youshall not be easily rid of trouble.

* * * *Keep your mind overflowing with benevolent intentions,

wish well of all, invoke Godís blessing on all. You shouldvisualise the day when devotion to God will becomeuniversally popular, when noble virtues will thrive every-where and when the whole world will be knit together inbonds of love. Believe it: your ambitions can be realised,your desires can be fulfilled, by the very intensity of yourfeelings and by the very strength of your pure will.Youcan rid many an afflicted soul of his afflictions, can relievemany an ailing person of his ailment, free many an ignorantman from his ignorance and absolve many a sinner fromhis sins by force of your will.

* * * *Believe it: by dint of your benevolent intentions, your

noble thoughts and your noble desires you can producesimilar ideas, thoughts and desires not only all about youbut throughout the world. Thus you can make yourself aswell as others happy.

* * * *Even if such a thing does not happen just now, you

can make yourself happy at any rate. This is somethingwhich lies within your power. You can make yourselfextremely miserable and a thorough-going sinner by cherishingand nurturing Tåmasic and Råjasic ideas and evil thoughts.On the other hand, you can make yourself blissful andhighly meritorious by banishing such ideas and replacingthem with, and nurturing, noble thoughts and noble desires.You should remember in this connection that noble desiresconstitute heaven, while fruitless desires and sinful desiresconstitute hell. Immortality consists in noble desires and

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noble ideas, while fruitless and evil desires and fruitless andbad thoughts constitute death and something beyond it.

* * *Should you be able to make your mind blissful,

virtuous, illuminated, peaceful and harmonious, believe it,you have very nearly approached God and attained the goalof your life. It all depends on you. Think and meditate,and engage with your heart and soul, and with firmness,in surcharging your mind with noble ideas.

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UpåsanåóSwami Sivananda

Upåsanå means worship. It literally means ìsittingnearî (God). Upåsanå is approaching the chosen ideal orobject of worship by meditating on it, in accordance withthe teachings of the ›åstras and the Guru and dwellingsteadily in the current of that one thought like a threadof oil poured from one vessel to another (Tailadhåråvat).

Upåsanå is of two kinds, viz., Prat∂ka Upåsanå andAha≈graha Upåsanå. ìPrat∂kaî means a symbol. Prat∂kaUpåsanå is Saguƒa Upåsanå. Aha≈graha Upåsanå isNirguƒa Upåsanå or meditation of the formless andattributeless Ak¶ara or transcendental Brahma. Meditationon idols, ›ålagråma, pictures of Lord Råma, Lord Kæ¶ƒa,Lord ›iva, Gåyatr∂ Dev∂ is Prat∂ka Upåsanå. The blueexpansive sky, all-pervading ether, all-pervading light ofthe sun, etc., are also ìPrat∂kasî for abstract meditation.Saguƒa Upåsanå is concrete meditation. Nirguƒa Upåsanåis abstract meditation.

Hearing of the L∂lås of the Lord, K∂rtana or singingHis names, constant remembrance of the Lord (Smaraƒa),service of His feet, offering flowers, prostration, prayer,

Upåsanå


chanting of Mantra, self-surrender, service of Bhågavatas,service of humanity and country with Nåråyaƒa-Bhåva,etc., constitute Saguƒa Upåsanå.

Chanting of O≈ with Åtma-Bhåva, service of humanityand country with Åtma-Bhåva, mental Japa of O≈ withBrahmabhåva, meditation on Soíha≈ or ›ivoíha≈ or onthe Mahåvåkyas such as ìAha≈ Brahmåsmiî or ìTattwa≈Asiî after sublating the illusory vehicles through ëNetiíëNetií doctrine constitute Aha≈graha Upåsanå or NirguƒaUpåsanå.

Upåsanå changes the mental substance. Upåsanå destroysRajas and Tamas and fills the mind with Sattva or purity.Upåsanå destroys Våsanås, Tæ¶ƒås, egoism, lust, hatred,anger, etc. Upåsanå turns the mind inwards and inducesAntarmukha Vætti, eventually brings the devotee face toface with the Lord, frees the devotee from the wheel ofbirths and deaths and confers on him Immortality andfreedom.

The mind becomes that on which it meditates inaccordance with the analogy of the wasp and caterpillar(Bhramara-K∂¢a-Nyåya). Just as you think so you become.This is the immutable psychological law. There is amysterious or inscrutable power is Upåsanå (Acintya ›akti)which makes the meditator and the meditated identical.

Saguƒa Upåsanå is Bhakti-Yoga or the Yoga ofdevotion. Nirguƒa Upåsanå is J¤åna-Yoga or the Yoga ofKnowledge. The Yoga of devotion is much easier thanJ¤åna-Yoga. In Bhakti-Yoga the devotee establishes a nearand dear relationship with the Lord. He cultivates slowlyanyone of the five Bhåvas according to his temperament,taste and capacity. The five Bhåvas areó›ånta Bhåva,Dåsya Bhåva (Master and servant), Sakhya Bhåva (friendshipwith the Lord), Våtsalya Bhåva (father and son relationship),

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Mådhurya Bhåva (lover and the beloved). The last Bhåvais the highest culmination of Bhakti. It is merging orabsorption in the Lord. The devotee adores the Lord. Heconstantly remembers Him (Smaraƒa). He sings His name(K∂rtana). He speaks of His glories. He repeats His Name.He chants His Mantra. He prays and prostrates. He hearsHis L∂lås. He does total ungrudging unconditional surrender,obtains His grace, holds communion with Him and getsabsorbed in Him eventually.

In J¤åna-Yoga or the path of Vedånta, the aspirantacquires the four means of liberation, viz., Viveka ordiscrimination, Vairågya or indifference to sensual enjoymentsherein and hereafter, ›ama or tranquillity of mind, Damaor restraint of the Indriyas, Uparati or renunciation, Titik¶åor power of endurance, ›raddhå or faith in the words ofGuru or spiritual preceptor and in the ›rutis (Upani¶ads),Samådhåna (balance of mind or onepointedness of mind)and Mumuk¶atva (keen longing for liberation or deliverancefrom the round of births and deaths). Then he approachesa Brahma‹rotra Brahmani¶¢ha Guru who has realized theSupreme Self and hears the ›rutis from him. Then hereflects and meditates on the Self or Åtmå and attainseventually Åtma-Såk¶åtkåra or Brahmånubhåva (directrealization of the Self).

Saguƒa Brahma is Sopådhika (with Upådhi). Måyå isHis Upådhi or Kåraƒa-›ar∂ra. Nirguƒa Brahma is Nirupådhika(without any limiting adjunct). He is free from Måyå.Saguƒa Brahma is omniscient, omnipotent, omnipresent.Saguƒa Brahma is ∫‹vara. Nirguƒa Brahma assumes theform of Saguƒa Brahma for His sporting (L∂lå) and forthe pious worship of devotees. Nirguƒa Brahma representsthe Sun. Saguƒa Brahma represents the rays of the Sun.Just as water exists in the unmanifested state in the form

Upåsanå


of vapour so also the Nirguƒa Brahma exists in anunmanifested state. Vapour, water, and ice are one. So alsoSaguƒa Brahma and Nirguƒa Brahma are one.

The Ak¶ara Brahma is the Unmanifested (Avyakta). Heis incomprehensible to the senses (Akaraƒa Gocaram). Heis destitute of all Upådhis or limiting adjuncts. That whichis visible to the senses (Karaƒagocara) is called Vyaktaor the Manifested. The Unmanifested transcendental Brahmais beyond all limitations. He is beyond time, space andcausation. He is eternal and indefinable. He is beyond alllimitations. He is beyond the reach of speech and mind(Avå∆manasagocara). He cannot be actually shown(Anirde‹ya). He cannot be defined because He is beyondthe reach of words or speech (A‹abdagocara, Avåcya).

Why the Ak¶ara Brahma cannot be defined? BecauseHe is unmanifested. He has not got the four Dharmas viz.,Jåti (caste, such as Brahman, K¶atriya, etc.), Guƒa (attributesuch as blue, white, etc.), Kriyå (action such as he whoreads, he who walks, etc.) and Sambandha. (Relationshipsuch as Janaka-Janya Sambandha like father and son). Heis unthinkable, because He is the unmanifest (Avyakta-Acintya). Whatever is visible to the senses can be thoughtof by the mind also. That which can be grasped by theorgans of knowledge (J¤åna-Indriyas) can be thought ofby the mind also (ÿÃ˜ Á„U ∑§⁄UáÊªÊø⁄U◊˜ ÃÃ˜ ◊Ÿ‚Ê˘Á¬ Áøãàÿ◊˜).

Worshippers of Saguƒa (the qualified) and NirguƒaBrahma (the unqualified) reach the same goal. But the latterpath is very hard, because the aspirant has to give upattachment to the body (Dehåbhimåna), from the verybeginning of his spiritual practice. The Ak¶ara or theImperishable is very hard for those who are attached totheir bodies to reach. Further it is extremely difficult to fixthe mind on the formless and attributeless Brahma.Contemplation on the Ak¶ara or Nirguƒa Brahma demands

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a very sharp one-pointed and subtle intellect. The ›rutisaysó

∞· ‚fl¸·È ÷ÍÃ·È ªÍ…UÊà◊Ê Ÿ ¬˝∑§Ê‡ÊÃ–ŒÎ‡ÿÃ àflÇ ÿ̋Ê ’ÈhKÊ ‚Íˇ◊ÿÊ ‚Íˇ◊ŒÁ‡Ê¸Á÷—H

ìThis Åtmå is hidden in all beings and does not shineforth, but it is seen by subtle seers through their sharp andsubtle intellect.î

He who realizes the Nirguƒa Brahma attains eternalBliss or self-realization or Kaivalya Mok¶a which ispreceded by the destruction of Avidyå with its effects(Kåryaprapa¤casahita Avidyå Nivættipµurvaka Nirvi‹e¶aParamånanda Brahmapråpti). He who realizes SaguƒaBrahma goes to Brahmaloka and enjoys all the Ai‹waryaof the Lord. He then gets initiation into the mysteries ofKaivalya (Gurµupade‹a) form Hiraƒyagarbha and withoutany effort, without the practice of ›ravaƒa, Manana andNididhyåsana attains, through the grace of the Lord,Kaivalya Mok¶a the same state attained by Vedånt∂s.Through the knowledge of the Self (Tattva-J¤åna) Avidyåwith its effects (Kårya-Sahita Avidyå) is destroyed in thecase of the Saguƒa Upåsakas also.

May you all attain the goal of life either throughìPrat∂kaî or ìAha≈grahaî Upåsanå according to yourtemperament, Sa≈skåra, taste, capacity, disposition orattitude in this very birth.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Upåsanå

Knowledge of Non-duality is the highest; but Godshould be worshipped first as a master is worshipppedby his servant, as the adored by the adorer. This is theeasiest path; It soon leads to the highest knowledge ofunity.

óSayings of Sri Ramakrishna

Såk¶∂ Gopåla(Lord Gopåla As Witness)

óSri Parameswar Brahmachari

(Continued from 769)On the next day he called the people of the village

and narrated this story, then the people sent for the oldBrahmin. When the old Brahmin came to the meeting, thepeople asked him, ëwhy do you not give your daughterto him in marriage, when you promised him in a sacredplaceí. Then the old Brahmin said, ëOh, gentlemen andmy friends, just hear me. I do not remember when andwhere and what I told him regarding this matter.í

As soon as the old Brahminís son heard this statementfrom his father he hastily took advantage of the positionand came to the front to frown upon young Brahmin andsaid, ëOh my friends when my father went on a pilgrimagehe had with him much wealth and this racal noticed thatand wanted to seize it. There was none around. Thiswicked Brahmin, gave my father Dhatµura (thorn-apple) toeat and made him mentally deranged and then snatchedall the money of my father. Thereafter he declared thatthieves had stolen it and now this wicked Brahmin saysthat my father promised to give his daughter to him, I leaveit to your judgments. You decide and give your judgmentwhether this man has any right to have my sisterís hand.íThe people in the meeting felt doubtful and thought tothemselves, ìThat sometimes it happens like this, just togain otherís wealth people become forgetful of religiousduties. Perhaps this happened in this case too.î

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Then the young Brahmin said, ëO noble people presenthere, kindly hear me, this Brahmin is telling a lie just towin his case by arguments. The truth is that being pleasedwith me and my service to him he volunteered to give hisdaughter to me in marriage in spite of my objectioní. Afternarrating all the discussions he had with old Brahmin atVrindaban, the young Brahmin said, ìFinally I told himthat if you are certain to give your daughter to me inmarriage, then give me the pledge before the Lord Gopåla.îHe then came to the Lord Gopåla and said, ìO my adorableLord! I promise that I would give my daughter to thisyoung Brahmin in marriage.î Then I also said humbly tothe Lord Gopåla, ìO My Lord if this old Brahmin breakshis word I shall call Thee as Witness.î Kindly rememberthis. So I have a Witness, Whose words are accepted astrue by the three ëworldsí. Then the old Brahmin said,ìYes! We are ready to have trust in this story. If the LordGopåla Himself comes here and given evidence, theninstantly I will give my daughter to this young Brahmin.îHolding the same opinion his son too said, ìyes we areunanimous on this point. So let the Lord Gopåla come hereand give evidence surely this is a good proposal.î

Now the old Brahmin became very pensive. LordKæ¶ƒa in naturally affectionate to His devotees. He willcome here to prove the truth of my pledge. But his sonísconception was that, the witness is mere Image, and itcannot bear witness. So the father and the son agreed tothe proposal with two separate intentions.

The Young Brahmin now said, ëalright, I also agreewith you all, but let us write an agreement on a paper sothat these words might not be violatedí. In this manner,the people assembled wrote an agreement, and kept it withan impartial person. Then the young Brahmin said to the

Såk¶∂ Gopåla


people, ëreally this old Brahmin is truthful and pious, hewill not break his pledge. He is just afraid of his kinsmenand dear ones. He may break his pledge out of fear. Omy good people! I shall bring the Lord Kæ¶ƒa here forthe sake of his virtue and help him to keep his pledge.íSome people laughed in ridicule. Some others said, ìtheLord is merciful to His devotees, consequently Lord Kæ¶ƒamay come here.î

The young Brahmin then went to Vrindaban and fellin prostration before the Lord Gopåla, and he narrated tothe Lord what had happened about the proposal of the oldBrahmin. And he said to the Lord Gopåla, ëO ThouWorshipful Lord! Gracious One! The Witness and Refugeof all, Thou art shining in the hearts of all, Obeisance untoThee. Naturally Thou art benevolent to the Brahmins. OLord! I do not expect to enhance my pleasure by gettingthe daughter of the old Brahmin, but it really pains methat being an honest Brahmin, his pledge be broken. AndThou knowest all these. So be kind enough to bear Witnessto the old Brahminís pledge, and protect both of us. ForHe who knows the fact but does not give evidence sharesthe sin for the same.í

Then the Lord Himself said to His devotee, ëOhBrahmin! Go home and call a meeting there and justremember Me, I will appear there and shall give evidenceand I would save both of youí. But the young Brahminreplied to the Lord, ëO Thou Merciful Lord! Nobody willbelieve Your words, if you appear there as a four-armedDeity. But if You go there in this same Form and speakwith Your Own Mouth as a Witness, then and then onlypeople will take Your words as true.í

Then the Lord Gopåla smilingly said, ëO Brahmin, Ihave never heard that a Deity can walkí. Then the Brahmin

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replied ëO Lord! then how do you speak being an Image?O Lord! Thou art not an Image, but Very Self of LordKæ¶ƒa. Yet Thou hast assumed this Form, to gladden thehearts of Thy devotees and shower Thy Mercy upon them.So be kind enough to do this unpleasant work for the sakeof the old Brahmin.í

The Lord Gopåla laughed and said to him, ëalright, Ishall go in the same Form, but there is a condition thatyou should not turn back to see Me. If you do so anywhereon the way thereafter I wonít move from that spot. Onlyby hearing the sound of my anklets you will know thatI am following you. Further the Lord said to the youngBrahmin, ëO Brahmin, you cook one kilogram of rice andoffer it to Me. Then I shall start with you after I haveeaten that riceí.

On the next day the Brahmin cooked the best qualityrice and offered the same to the Lord Gopåla and withthe permission of the Lord the young Brahmin startedtowards his home and the Lord too followed him. Theyoung Brahmin was very delighted to hear the charmingsound of the anklets of the Lord. He thought, ìHowMerciful! How Gracious! How Munificent Lord is! Beingthe Supreme Lord He is affectionate to His devotees. Justto keep the pledge of His devotees He was walking onthe road today.î

Thus Gopåla walked the long distance from Vrindabanto Vidyanagar. When the young Brahmin came to his ownvillage he thought to himself, ìnow I have come to myown village and shall inform the people of the arrival ofthe holy Witness. So unless I see, I do not believe thatLord Gopåla has come. If the Lord Gopåla would stayhere itself, there will be no danger in it. But I must seethe beauty and gracefulness of the Lordî. Thinking thus

Såk¶∂ Gopåla


the young Brahmin turned back to see the Lord and onthe very moment the Lord Gopåla stopped with smilingFace. Then He said to the Brahmin, ìcall the people here.îAccordingly the young Brahmin went to his village anddescribed everything to the people there. As soon as theyheard of the arrival of the Lord Gopåla, the people weresurprised and rushed to, the spot to see the ëLord Gopålaas Witness.í When they saw the charming beauty of theLord, they burst in joy and fell in prostration before theLord Gopåla again and again. They were amazed to knowthat the Image walked all the way.

The old Brahmin became overwhelmed and the tearsof joy rolled down from his eyes. He fell in prostrationbefore the Lotus Feet of the Lord Gopåla and said. ìTheLord Himself has come here. Nothing more is there toprove. Moreover, before all people of Lord Gopåla boreWitness.î The old Brahmin then gave his daughter to theyoung Brahmin in marriage. The Lord then said, ëO Mydearest ones both of you have been My devotees in everybirth, being pleased by your respect of the truth I havecome here. So ask Me some boon.í Then the two Brahminssaid humbly with folded palms, ëO Lord if You are sokind enough to give some boon to us, then we pray thatyou should stay here in this same place. And by this, peoplewill know that You are so Merciful to Your servantsí. Sofrom that time Lord Gopåla stayed there in Vidyanagaritself and they worshipped Him in pomp.

Thereafter the king of that country heard of the miracleand struck with wonder came to see the Lord Gopåla. Theking was very much pleased to see the Lord Gopåla andbuilt a temple to worship of the Lord. Thus the Lordestablished Himself in Vidyanagar and accepted the worshipof devotees there.

837

Later the King Puru¶ottamadeva of Utkal, in a war,conquered Vidyanagar. He was a great devotee of the LordKæ¶ƒa and he prayed to the Lord Gopåla to come to hiskingdom. Lord Gopåla being pleased with the kingísdevotion, ordered to take Him to his kingdom. Accordingto the Wish of Lord Gopåla the king took the Lord withhim to Cuttack, and established a place of worship, knownas ëSåk¶∂-Gopålaí or the ëLord Gopåla as Witness.í Atpresent it is one of the sacred place of pilgrimage in Orissastate. It is situated 12 km away from Puri towards Howrahand there is a small Railway station called ëSåk¶∂-Gopålaí.

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The World Ends for Us WhenWe are Free from Desires

óSri Paramahansa Yogananda

In a metaphysical sense, the end of all earthly desires isthe end of the world. For your own happiness, you muststrive to live free of worldly desires. If there is anything youcanít do without, you still have a terrible lesson to learn.Imagine yourself taken away from this earth with all of yourdesires unfulfilled. They are like cankers in your soul. Youwould have to return here many times, enduring heartachesand disappointments again and again, to cure yourself ofthose desires.

It is far better to say to God, ìLord, I didnít ask Youto create me. I am here because You put me here. I will dothe best I can, but I have no desires except to do Your will.I donít want to be sent back here to suffer anymore. I donítwant to go on endlessly returning, sometimes as a rich man,sometimes as a poor man, sometimes with ill-health anddisease; sometimes with sorrows, sometimes with snatches

The World.......from Desires


of happiness. I am not a mortal being. I am the immortalsoul.î

Donít worry that by freeing yourself of desires you willbecome petrified, like a stone. Desirelessness is a mostmarvellous state of consciousness. I enjoy everything, but Ihave no desire for anything, so there is never any pain ordisappointment from unfulfilment. Whatever I do, whereverI go, I enjoy myself.

So the way to true happiness is to do your best in therole in which God has placed you, without creating furtherdesires. Then you can be a king within, no matter whatyour outer conditions. You can be happier than a millionaireóin fact, if you knew the troubles of millionaires, youwouldnít want to be one. The fear of losing all that money;the fear of disease; the feeling of insecurity, never knowingwho oneís real friends are; these are some of the strugglesand sufferings of those who have too much. I wouldnítwant anyone to like me just because I had money. Whatkind of love is that?

To me, true friendship is the greatest of all treasures. Ilove friendship that is given without any demand, friendshipfor the sake of friendship, without expectation of anythingin return. That is one thing that you can never buyónotwith money, show, fear, or power. It must be given freely.If sometimes you fail to receive that kind of friendship,donít be discouraged. If you are sincere, you will find thosetrue souls who will appreciate you.

Live without being attached. Wherever you are, carrywithin your bosom a portable heaven of joy. Rememberthat you are here in this world to be entertained. When yougo to a movie, whether you see a tragedy, or a comedy, ora drama, you say afterward, ìOh, it was a good movie!î Somust you look upon life. Have no fear. If you live in fear,

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health will go. Rise above disease and troubles. While youtry to remedy your condition, inwardly be untouched by it.Be strong inside, with full faith in God. Then you willconquer all the limitations of the world; you will be a kingof peace and happiness. That is what I want you to be.

The Lord gives you that freedom every night, in sleep.When you retire, say to Him, ìLord, the world has endedfor me. I am resting in Thine arms. Thou hast put me hereto watch Thy movies of life: tragedy and laughter, healthand disease, life and death, wealth and poverty, war andpeaceóthese are naught but dreams to entertain me.Untouched, I rest in the thought of Thee, the only Reality.î

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Aids to RealizationóThe Ideal of ›ivaóSwami Rama Tirtha

God is represented in some other aspects now. In awide, wide ocean of milk which covers the whole universe,a beautiful crawling snake or dragon forms a soft bed withsome of the folds of its body for a cushion. It has athousand heads serving as an umbrella. Upon such anocean lies a most beautiful, lovely Divinity who is theconsort of the God. She has a transparent body, eyes halfclosed and lips smiling. She is softly rubbing the feet of theGod. This lovely figure is sitting upon a beautiful, magnificentLotus, and sitting upon that she is rubbing his feet andkneading him. The eyes of the two are meeting, each islooking into the eyes of the other. Now what does thisconsort represent? She represents Divinity, Wisdom, Blissand Happiness. That is his own glory. This means that thefree Soul looks into his own glory all the time and that theSoul is free when the world is all drowned for him.

Aids to RealizationóThe Ideal of ›iva


Away from all relations and connections, having snappedall ties, he has nothing to do with the world.

The Ocean means Infinity. And why is this ocean saidto represent milk? Milk has three attributes. It is light, thenit is white which means Bliss, it is also invigorating, whichmeans Power. Consequently the ocean of milk representsInfinite Light, Infinite Bliss, and Infinite Power. In this thetwo rest.

Now what does the snake mean? The serpent meansone that survives everything. When the female snake givesbirth to its hundred eggs, she begins to eat up the eggsthat she has spawned. Everything dies away, the one thingremains. In the ocean of bliss, knowledge and power, theImmortal One remains. Both are in their own glory,perfectly happy, calm, and peaceful.

Råma brings to your special attention two importantpoints :

1. Denial of little Self,2. Positive assertion of Real self.FirstóDenial of self, according to Vedånta, is perfect

relaxation, relief, rest, renunciation. Whenever you canspare time, just throw down your body on the chair orbedstead, as if you never carried that burden or weight andhad nothing to do with it and it were quite as much astranger to you as any piece of rock. Let the body restfor a while, like a dead carcass, altogether unsupported byyour strained will or thought so that there is no tension.Give up all attachment and clinging to the body. Let themind be relaxed of all care and anxiety for the body oranything. Give up and deny all desire or ambition. Thisis denial or relaxation.

SecondóGodhead. Make Godís will your own. DefendHis purpose as it were your purpose whether for weal or

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for woe, and according to the trend of thought laid downin the lecture on ìRealizationî feel yourself above the bodyand its environments, above the mind and its motives, abovethoughts of success or fear. Feel yourself to be the all-pervading power supreme, the Sun of suns, above causation,above phenomena, and one with all the mighty worlds, theall-bliss, the free Råma. Chant O≈ and sing O≈ to anytune or tunes that naturally and spontaneously occur to you.Feel that you are all happiness, happiness, happiness. Thuswill all causes of complaints and maladies leave yourpresence of themselves. The world and your surroundingsare exactly what you think them to be. Let not the worldlay heavy upon your heart. Day and night meditate uponthe truth that all the public opinion and society of the worldis simply your own idea and that you are the real powerwhose breath or mere shadow the whole world is. Thereason why you do not attain the height of your aim isthat you are more courteous and polite to the fickle,unsettled, hazy judgments of others than to your own nearneighbour, the Real Self Supreme. Råma says, live on yourown account, not for the opinions of others. Be free. Tryto please the one Lord, the Self, the one without a second,the real husband, master, your own inner God. You willnot in any case be able to satisfy the many, the public,the majority and you are under no obligations to satisfythe hydra-headed mob. Do you owe the public anything?Are you under any kind of debt to the people? No, notat all. You are your own architect. Sing to yourself as ifyou were all alone and no listener near by. When yourown Self is pleased, the public must be satisfied. That isLaw. What is the use of living unnatural lives for others?

A prince in his childhood was playing hide-and-seekwith the children of noblemen. He had much ado to find



the boys. A bystander remarked, ìWhat is the use ofmaking so much fuss to discover the playfellows who couldbe collected immediately if he exercised his princelyauthority to order them?î The answer to such a questionis that in that case the play would lose its relish. Therewould remain no interest in the game. Just so, accordingto Råma, in reality you are the supreme Ruler and all-knowing omniscient Divinity but as you have in fun begunthe search for your own subjects (all sorts of ideas andso-called knowledge) in the great hide-and-seek labyrinthof the world, it would not be fair play to give up the trialof thought and exercise in the game the authority whichcheckmates the whole play. In the plane where the past,present and future and the thousands of suns and starsbecome your own Self, and are mere ripples and eddiesin the ocean of your knowledge, how could you care forthe Law examinations and worldly success? If you wantto possess the Divine clairvoyance, you have to give upor rise above the very plane of senses from which yousought clairvoyance.

A net was spread to catch fish. The fish on falling intothe net carried it off by their stupendous strength. Do notcounsel God how to behave; do not dictate your will toHim, just resign yourself to Him, abandon the little self,renounce spurious desires and thus you will make yourbody and mind full of Light and a perfect instrument ofthe revelation of Divinity. All true knowledge and educationworth the name comes from within, and not from booksor extraneous minds. Men of genius, original workers inthe field of investigation make their discoveries andinventions only when they were merged into thoughtAbsolute, far above the plane of senses, far, far aboveyearing or hurrying of any sort, making their mentality and

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personality free of any tendency to selfishness. They werelooking through a transparent mirror or glass and the lightof knowledge shone through them, they shed light onbooks, illumined libraries and books, and libraries couldnot enlighten them. This is work. By work Råma nevermeans plodding drudgery. In Vedånta work always meansharmonious vibrations with the Real Self and attunementwith the universe. This unselfish union with the oneReality, which is real work according to Vedånta, is oftentimeslabelled and branded as no work or idleness by theignorant. Please read the ìSecret of Successî once morethoroughly. Again even a most laborious undertaking,pursued in the spirit of Vedånta, is found to be all playand no drudgery or burden. Thus that which is called thehighest work from one standpoint is no work at all fromanother, according to the teachings of the Vedånta philosophy.

There are two pictures of God given in the Hindumythology. Every religion ought to have three phases, oneis philosophy, the other is ritual and the third is mythology.Philosophy is for the learned; ritual is for the ordinary runof people and mythology is for the thinker. The three haveto go hand in hand. If any one lags behind, then thatreligion cannot stand. It is because of these three, beingin perfect harmony in the Hindu Scriptures that the Hindureligion is still the religion of 300,000,000 people. Anyreligion that lacks one of these cannot be the real religion.In the Hindu religion all these three are in a perfect state.From the Hindu mythology Råma will tell you about theperfect man or Divinity which is continually held in mind.

There are two phases of God, two sides of Divinityshown in the Hindu Scriptures. One is a white, grand,majestic, all-knowing God a glorious figure, sitting on theheights of the Himalayas, lost in meditation and contemplation,



eyes closed, insensible to the world, a picture of ecstasyitself. Away from troubles and turmoils, exempt from allanxiety and care. Free, free. A being to whom the worldnever existed. This is one picture of God. This picture isof contemplation. A free, emancipated Soul. The white issymbol of the Himalayas; the mind at rest, peace, peace.

Along with it there is the consort of that God, whois represented as of rose colour from head to foot. Sheis sitting on the knee of this God and goes on grindingvegetables and other fermented juices all the time for hissake. God opens his eyes and immediately his consort holdsto his lips a cup full of the intoxicating juice she hasprepared for him, in order that he may fall back into hisstate of reverie again. She then puts questions to himconcerning the whole universe and he explains them to her.She is the daughter of a king, but gave up all her beautifulthings in order to be near this God. That God is called›iva, his consort is called Girijå.

O≈! O≈! O≈!❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

All of you should periodically analyze your progressin life to see if you are in a rut. First, ask yourself whatkind of road you are driving on. Are you travelling asmooth, bright highway that will take you surely to yourlife's destination? Or are you travelling the hazardous,muddy back roads of evil or wrong behaviour? If youare moving along a good path of right actions, may bethe car of your life will not get caught in ruts. Yet eventhen there is a chance that you are not steering properly.If you are too sure of yourself and carelessly take youreyes off the road, you can veer off course and into arut by the wayside.

óParamahansa Yogananda

Read and Digest

Be with God, think of Him every moment so that evenduring your hours of activity, you are cultivating a deeperrelationship with Him.

* * *Change the subject, and the object is bound to change;

purify yourself and the world is bound to be purified.* * *

All beings, great or small are equally manifestations ofGod.

* * *The pure heart is the best mirror for the reflection of

the truth.* * *

All knowledge is within us. All perfection is therealready in the soul.

* * *The world will change if we change; if we are pure,

the world will become pure.* * *

I cannot see evil unless I be evil.* * *

Weakness leads to slavery. It leads all kinds miseryóphysical and mental. Weakness is death.

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Doing Good to OthersóLi Hong Chong

Doing good to others, seems to be good. At least it isvery pleasant to hear; but does a pious and devout soul dogood to others? ëDo good to othersí is a good advice, andwise people have ever been teaching this useful lesson toman. But the questions are:ó

ëDo good creatures in reality stand in need of it?í Is notGod the sole master of this universe? If so, how could Hebe negligent of His world and its denizens and leave themto the mercy of men who are or seem to be of a benevolenttemper, who pose as doing good to others. Those who dogood to others, do they not regard these others as inferiorbeings who stand in need of assistance from them? And dothey not presume to attach importance to themselves assuperior personalities? And if so, are they not in the dangerof falling into the pit of vanity and pride, which in itself isa very pernicious and vicious attitude of mind?

First think and then, if desirable, answer these simplequestions to yourself and not to others.

There lived a really good saint in this land of India inancient times. Wherever he went, he diffused sunshine andcheerfulness all around himself as if he was a luminary orb.Those who came in contact with him felt happy.Association with him was ever deemed as a grace andblessing. His very shadow was illuminating, and its brightinfluence ever helped them to dispel the gloom that so oftendarkens the mind of melancholious.

Once he came to the sacred land of Kashi, People

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thronged around and about him with the object of acquiringmerit by coming face to face with him. All who came tohim imbibed his healthful and helpful thoughts, and becamedifferent beings from what they were before. He appearedto them as something very Divine. His words, his sight, andhis thoughts proved blessings to them.

The learned Pandits of Benares heaped eulogies overhis head, praising him as a Divinity moving on the face ofthe earth. The saint did not appreciate their efforts to pleasehim, but on the other hand felt disgusted. They said, ìHewas the incarnation of Mercy, and his life was devoted tothe good of othersî, etc., etc.

One day, when they exaggerated his merit, he said tothem, ìFriends, praise God if you want. All praise is due toHim and Him alone. I do not deserve any eulogies fromyou. You think that I am doing good to others. No suchthing at all. By intercoursing with you I am benefitingmyself. Had you not come to me, I would have neveracquired any opportunity of opening my mind to you, andcultivating the hidden potentialities of my mind. They laydormant within, you came and I received an impetus. Ispoke to you and thus acquired fluency. If I give you goodthoughts, I am the first person to be affected by them, andthen they are imparted to you afterwards. If anybody isprofited by them it is myself, and the profit is double.Practice makes a man perfect and you give me the chanceof it. It is I that ought to be grateful to you and so I ask noone among you to acknowledge my good instruction, andI do not expect any gratefulness from you.î

ìThis is the first point in view.îìThe second point is upon the ëothers.í Who is, or are

this other or those others? Myself and yourself, both are oneand the same thing. If you think that by deeds, thoughts,

Doing Good to Others


and words, I am doing good to others, these others are myown self, and I am therefore doing good to myself and notto those that are different from me.î

Saying this, he became silent. All felt the strength andvigour of his arguments, and the next day he disappearedand no one knew where he went away.

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Uniqueness of ManóD. V. Sahani

In Godís scheme of things,Each one is different,There is no second to him.No one is indistinct,Each one is distinct.No one is dispensable,Each one is indispensable.No one is useless.Each one is precious,As well as gracious.In the eyes of the Creator,Each one is equal.The Lord has given each oneA role to perform,According to his capability.And for that matter,Each one should expressHis gratitude to the Lord.

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Spiritual EvolutionóSwami Rama-Rama

The knowledge gained by a J∂va in previous births willfix the standard of evolution for it, but will not necessarilyhelp it in further evolution. In order to understand the lawwhich guides this process, one must remember that desirefor life and more life drives the J∂va to take birth. It is onthe physical plane that the J∂va suffers most misery, as itsphysical necessities get thwarted and many disappointmentsbring grief and sorrow. But gradually higher principles andlove begin to bring harmony into the physical experienceand the J∂va begins its career of mixed good and badKarma. Good Karma is good thoughts as well as goodactions. These good Karmas begin to purify the life energiesthat were surging away from God, and bring the realizationthat the right path is the return to God. The life energies arethen sought to be controlled and directed towards the higherideal of realizing oneness with the Divine Mind and this isdone by thinking and doing everything as if you had thetrusteeship of the world, even as the Lord has the trusteeshipof a great universe. This is the path of higher evolution; thatway you work for the fulfilment of the Divine Plan insteadof thwarting it. A J∂va takes repeated births till it begins toevolve on the right lines. The physical life and its experiencestake the J∂va a short way during each life. In the next lifethe old threads are taken up and the journey is continued forlong cycles of time. The evolution in the spirit world is verylittle in the beginning. But if the life experiences are of ahigher character, the evolution of the J∂va continues in the


spiritual planes also. In the case of the highly advancedsouls, there is greater evolution of life in the spiritual planesthan in the physical plane. As the J∂va becomes greatlyevolved, the incarnation changes in character. The incarnationsare few and far between and take place into highly spiritualfamilies; where the J∂va begins its spiritual life from infancyupwards. The higher the evolved soul, the lesser it straysamidst the varieties of life and experiences. It has an innercertainty of the real values of the world and so proceeds byrapid steps towards its higher Destiny. Now you canunderstand how the life experiences of one incarnation fixthe standard from where the J∂va is to go forward on itsjourney of evolution. You must remember that simple as theJ∂vaís repeated births appear in explanation, it is extremelydifficult to realize the actual conditions of a J∂va. The thickMåyå of the phenomenal world with a thousand and onefictions cover up the soulís vision and its limited outlook onlife is its great handicap to know anything beyond itsimmediate experiences. It knows its hunger, its wants andwhen there is immediate satisfaction, the soul goes intoTåmas∂ sleep of ignorance. Thick clouds of worldly thoughtobsess the soulís vision. False ideals of knowledge, powerand fame attract its gaze and the journey of life becomes aneverending race through the mazes of illusion after varioustypes of mirage. Great knocks on the head and painfulblows gradually make the J∂va realize the nature of thesevarieties. Then step by step the J∂va begins to turn to thegreat realities and as the miseries of life become agonizingand unbearble, the soul completely turns away from themeshes of life which were dragging it away from God, andbegins to evolve in the right direction. The soul begins itseternal journey homewards. The return journey is againretarded and kept back by past memories and past associations

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which have to be completely and radically removed beforethe soul can acquire its full force to press forward in itsjourney to the Goal. The soul begins to realize its destiny, itsoneness with the Divine plan and begins to work and thinkfor the furtherance of the Divine plan whose basis is Love andmercy, which begin to govern its relations with all people andall environment. A pure life dedicated to service of God byactive philanthropy greatly helps the rapid evolution of thesoul. Everything depends upon the energy with which eachsoul sets upon this journey Godwards. Renunciation of worldlyaims and ideals helps greatly. Prayers are direct attempts to livein the Divine thought by communion. Prayers effectively madehelp more than anything else. Prayers help the soul to removethe screens that separate it from the Divine centre and there isrealization of the Unity. Prayers endow the soul with greatstrength and so helps the journey Godwards. So prayers, a lifeof pure thought and deed, full of love and sympathy will bringyou nearer the Goal in as short a time as possible.

Every J∂va, once it is born, gets complete freedom ofwill and complete freedom of action. The impulse due topast lives brings it in a particular surrounding. To someextent the acquired body and environment begin to give acolour to the life, but the dynamic energy for furtherprogress has to be supplied by the soul itself which is acompletely free agent. It is just like this. If a boat is left inthe current of a river, the current will carry it onwards. Butwhen the boat touches a shore or gets stranded, it has tomove again into the current by its own force of propulsion.The boat touching the shore means physical incarnation.The current of the past livesí energy leaves the soul or J∂vastranded in a particular place in life, where again it can useits energy to get back into the stream of evolution.

Every man can evolve rapidly by first understanding the

Spiritual Evolution


values of life rightlyóby right thinking, right conduct andright sort of prayer.

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Service and HumilityóSwami Akhandanand Saraswatiji Maharaj

You are bound to have an urge to serve, because youcannot live without service from others. The question isóhow do you wish to serve? Do you wish to serve as peryour preference, or do you wish to serve as per thepreference of the one you serve? Do you wish to providecomfort, or do you wish to do good? There is a differencebetween these two, although they may occasionally be thesame. It is not always easy to differentiate. You have toobserve yourself minutely, and check whether the serviceyou render, fills you with pride. If your service to the Lord,service done for the benefit of all creatures, for society, forthe community, for your religion, for your colleagues, orany other, gives you a feeling that you have done somethinggreat, then your service is no service to anyone else butyour own ego! The sandalwood paste has been smeared onyour own forehead; the garland has been placed round yourown neck; comfort and pleasure have been given only toyourself. It is essential to remain alert that your service doesnot give rise to any feeling of superiority.

The world is vast. The needs and demands of this worldare so great that all your service is not even a drop in theocean. Just think of the knowledge, the power, and thewonderful actions of the Lord seated in your heartóyouwill realize that you have no entity separate from Him. Justbecome His instrument, and continue to serve.

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Muråsura Sa≈håra L∂låóDr. Mukunda Pati Tripathi ëRatnamaliyaí

In the days of yore, there lived a mighty demon namedëMuraí. He was the son of Sage Ka‹yapa and Danu.Despite being the son of a sage, he did have a demonicdisposition. So, he took a keen interest in fighting withdivine deities. He thought of conquering all the ëDevas.íHe took recourse to ëTapasyåí with a view to getting super-natural strength unparalleled in all the ëLokas.í He began toworship Lord Brahmå. His austere penance perturbed allthe Devas, Någas and Asuras. The seat of Lord Brahmåbegan to shake. His heart melted with compassion and heappeared before the ambitious Asura. He urged him to askfor boons. The giant Mura, being overglad at the sight ofLord Brahmå requested him to grant him such a boon asmight give him supremacy over all creatures. Expressing hisfervent desire he said to him, ìGrant me sir, such a superhumanstrength as nobody may stand indignantly before me. Pleaseinstil in my hands such a power as everybody may succumbto death whomsoever, I touch with my palms.î

ÿ¢ ÿ¢ ∑§⁄UÃ‹ŸÊ„¢U S¬Î‡Êÿ¢ ‚◊⁄U Áfl÷Ê–‚ ‚ ◊hSÃ‚¢S¬Îc≈USàfl◊⁄UÊ˘Á¬ ◊⁄UàflÃ—H

(Våmana Puråƒa LX. 33)Granting his demand, ëBrahmåj∂ departed to Brahmalokaí

and he repaired to his habitat.The news of his grand ëSiddhií spread far and wide

Devas, Yak¶as, Men and Asuras all accepted his suzerainty.Lord Indra, the king of gods, left the divine throne with allhis family-members and he occupied the celestial throne.Other mighty demons like ëMayaí and ëTårakaí etc., joinedhis company. He began to enjoy the supreme control and


command of Amaråvat∂.One day, while making a tour of the earth, he reached

Ayodhya where King Raghu was performing a ëYajµnaí underthe guidance of Sage Vasi¶¢ha. Angry Mura went to him andsaid to himóìStop this Yåj¤a or fight with me. You canítworship gods in my presence.î Wise Sage Vasi¶¢ha succeededin diverting his attention from King Raghu to lord Yamaråja.He said, ëO mighty king of Demons! Victory over kings andkingdoms counts little. You should try to trounce Yamaråja.

Á∑¢§ Ã Á¡ÃÒŸ¸⁄ÒUŒÒ¸àÿ •Á¡ÃÊŸŸÈ‡ÊÊ‚ÿ–¬˝„UÃÈ¸Á◊ë¿UÁ‚ ÿÁŒ Ã¢ ÁŸflÊ⁄Uÿ øÊãÃ∑§◊˜H

(Våmana Puråƒa LX. 47)Haughty Muråsura turned to Yamaloka. He went straight

to Yama, the king of death, thinking that it was he whokilled everybody so victory over him meant the victory overevery creature, mortal or celestial.

He threw out the gauntlet to him. Wise Yamaråja wellaware of his boons, thought that fighting with him, was ofno avail. He said to the demon-king, ëI am quite inferior toyou in prowess. I am a nominal ruler of creatures. My realstrength lies in the strength of Lord Nåråyaƒa. The momentyou vanquish him, all the gods will be defeated outrightí.The demon-king became very glad at the submissive gestureof Yamaråja and started for fighting Lord Vi¶ƒu. LordVi¶ƒu welcomed him warmly, asked about his welfare andwanted to know the purpose of his arrival. The poor devilnot knowing the superb acumen of Lord Vi¶ƒu, proposed tohim to enter into a dual fight.

Ã◊ÊªÃ¢ ¬˝Ê„U ◊ÈŸ ◊œÈÉÊA— ¬˝ÊåÃÊ˘Á‚ ∑§ŸÊ‚È⁄U ∑§Ê⁄UáÊŸ–‚ ¬˝Ê„U ÿÊh¢È ‚„U flÒ àflÿÊl Ã¢ ¬˝Ê„U ÷Íÿ— ‚È⁄U‡ÊòÊÈ„UãÃÊHÿŒË„U ◊Ê¢ ÿÊŒ˜œÈ◊È¬ÊªÃÊ˘Á‚ ÃÃ˜ ∑§ê¬Ã Ã NUŒÿ¢ Á∑§◊Õ¸◊˜–Öfl⁄UÊÃÈ⁄USÿfl ◊È„ÈU◊È¸„ÈUflÒ¸ ÃãŸÊÁS◊ ÿÊàSÿ ‚„U ∑§ÊÃ⁄UáÊH

(Våmana Puråƒa LXI. 73-74)

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Lord Vi¶ƒu said, ìFine O dear Mura! very fine. I,myself, want to fight with someone but why does yourheart-beat and waver so fast like a man caught by fever?I canít fight with any timid person.î Getting indignant atthis, the giant king retorted, ëwhat a nonsense talk do youmake? Your eyes do not work well.î The Lord Vi¶ƒudeluding him said, ìIf you donít believe in my words, youmay testify the veracity of my statement yourself putting yourhands on the heartî. Poor fellow Mura placed his handson his own heart and lost his life. Lord Vi¶ƒu cut his headoff by Sudar‹ana Cakra.

ßàÿfl◊ÈÄÃÊ ◊œÈ‚ÍŒŸŸ ◊ÈL§SÃŒÊ Sfl NUŒÿ Sfl„USÃ◊̃–∑§Õ¢ Äfl ∑§SÿÁÃ ◊È„ÈUSÃÕÊÄàflÊ ÁŸ¬ÊÃÿÊ◊Ê‚ Áfl¬ãŸ’ÈÁh—H

(Våmana Puråƒa LXI. 75)So, the panic of Muråsura came to an end. Without

shedding a single drop of blood. Happy gods rejoiced. LordëMadhusµudana became Muråri also. May Lord Muråri saveus from all the baffling situations of life.

üÊË∑Î§cáÊ ÁflcáÊÊ „U⁄U ◊È⁄UÊ⁄U „U ŸÊÕ ŸÊ⁄UÊÿáÊ flÊ‚ÈŒfl–Á¡uÔU Á¬’SflÊ◊ÎÃ◊ÃŒfl ªÊÁflãŒ ŒÊ◊ÊŒ⁄U ◊ÊœflÁÃH

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Muråsura Sa≈håra L∂lå

It is not enough merely to take the name of the Lordabsent-mindedly. What is necessary is that when we say,"My God," we mean it, and we feel His presenceóweactually realize that He is just behind the curtain ofdarkness of our closed eyes. He is the mysterious Powerthat keeps our hearts beating, the Power that converts thefood we eat into energy that sustains our bodies, thePower that enables us to feel and know and love.

óSri Daya Mata

Devoteeís Sincere Supplication

∑’„È°U ∑Î§¬Ê ∑§Á⁄U ⁄UÉÊÈ’Ë⁄U! ◊Ê„UÍ ÁøÃÒ„UÊ!÷‹Ê-’È⁄UÊ ¡Ÿ •Ê¬ŸÊ, Á¡ÿ ¡ÊÁŸ ŒÿÊÁŸÁœÔ! •flªÈŸ •Á◊Ã Á’ÃÒ„UÊH1H¡Ÿ◊-¡Ÿ◊ „UÊÒ¥ ◊Ÿ Á¡àÿÊ, •’ ◊ÊÁ„U Á¡ÃÒ„UÊ!„UÊÒ¥ ‚ŸÊÕ uÔÒU„UÊÒ ‚„UË, ÃÈ◊„ÍU •ŸÊÕ¬ÁÃ, ¡Ê ‹ÉÊÈÃÁ„U Ÿ Á÷ÃÒ„UÊH 2HÁ’Ÿÿ ∑§⁄UÊÒ¥ •¬÷ÿ„ÈU Ã¥, ÃÈê„U ¬⁄U◊ Á„UÃÒ „UÊ–ÃÈ‹Á‚ŒÊ‚ ∑§Ê‚Ê¥ ∑§„ÒU, ÃÈ◊„UË ‚’ ◊⁄U, ¬̋÷È-ªÈL§, ◊ÊÃÈ-Á¬ÃÒ „UÊH 3H

(Vinaya-Patrikå 270)Just cast a benign glance at me, O My Lord!It matters little whether I am good or badFor líve been Your faithful follower, indeed.Taking into consideration these viewpoints,Would You generously overlook my faults?In my myriad births preceding the present,I was ever suppressed by my fickle heart.This time would You help me in subduing it?If You do not take a fright at my meanness,I would luckily have a master of Your status.And You would be called a supporter of orphans.Owing to my apprehension, I beseech You as under.In reality, You have been my sole well-wisher.As Youíre my Guru, God, parents in all respects,To whom should I, Tulas∂, go to tell my distress?

óTranslated by R. S. Sengar

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The Place of Bharata inRåmåyaƒa as an Idealist

óP. S. Ramanathan

The greatest challenge for the truly virtuous is to copewith the tight spot when their very integrity becomessuspect. It is very difficult to face such a situation whenone is pure and true at heart and yet becomes an objectof censure and blame. Among the characters in Råmåyaƒa,Bharata, the embodiment of virtue, faced such a humiliatingexperience on his return to a grief stricken Ayodhya. Hisplight was fraught with an extraordinary twist that was mostpainful, even as it was most expected.

Bharata became a victim of developments over whichhe had no hold. The irony was that he was falsely heldresponsible for the banishment of his beloved brother,Råma and of the demise of his dear father in the absenceof his brother. What added to his anguish was that he wassaddled with the burden of kingship without his wantingand working for it.

On the one hand was his mother Kaikey∂ offering akingdom that she had manoeuvred from the rightful heirapparent to the throne, Råma and on the other hand wasthe rest of the world against him with charges of covetinghis own brotherís kingdom. If he was angered at his motherwho had caused such an embarrassment, he was more hurtby the momentary sarcasm and doubt in Kausalyåís speeches.A broken-hearted Bharata vowed that he would incur theworse of punishment for the worst deeds, if Kausalyåsuspected his intentions. Kausalyå regained her composure


after recalling Råmaís precise assessment of the nobleBharata contrite and ashamed at her misjudgement of sucha righteous soul, who stood unfaulted by any standards,she reassured him. Bharata who remained unwaveringabout accepting the kingdom pledged to bring back Råmato Ayodhya at any cost.

Råma had relinquished his kingdom and betakenhimself to the forest. When the kingdom, promised as aboon to Kaikey∂ by Da‹aratha for her son, came into hishands, Bharata surrendered to his elder brother, Råma inan extraordinary way. Bharata accompanied by the subjectsof the kingdom, the ministers, the elders, the queens andthe whole retinue went to the Bharadvåja Å‹rama, whereRåma stayed with Lak¶maƒa And S∂tå. During his visit hepersuaded Råma to return to Ayodhya to take the kingdom.He tried his best to convince Råma to yield to his wishes.He pleaded with Råma for its on irrefutable grounds.

He said, Råma was pre-eminently fitted to wear thecrown. He put forth these vital questions before Råma, forconsideration. He emphasised the unbroken tradition of theeldest of the sons succeeding to the throne in the Ik¶våkufamily. He expressed his unwillingness and his annoyanceat the success of the improper proceedings of his mother,without being foiled while he wished no profit at all, underany circumstances, thereby. And lastly he pointed out toRåma, the unanimous desire of the subjects, for Råma toreturn and assume the kingship of Ayodhya. He imploredfor Råmaís word on it for making the kingdom left byDa‹aratha secure and the subjects happy.

The kingdom fell back to Råma a second time, now.He stood faithful to his father and refused the offer, onceagain. For Råma it was not a matter of succession. To himthe great thing was to save the honour of their father, to

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redeem his solemn promise and ensure his passage toheaven. He should vindicate the honour of his father. Thishe fell could be fulfilled only by carrying out his fatheríscommand of staying away in the forest without choosingto be the king of Ayodhya.

Bharata was steadfast in getting Råma crowned as theking of Ayodhya. Råma was equally resolute in carryingout the wishes of his father. Vasi¶¢ha who was then awitness to the scene came to their rescue. He suggesteda solution which met the conflicting views of the brothers.He counselled Bharata to get the sandals of Råma fromhim and get them installed in his place to represent Råma,as the titular king while Bharata can discharge the regalduties for him, as his deputy or regent during his absence.This wise counsel prevailed. This is how Vålm∂ki puts itó

∞ÃŒ˜ ⁄UÊÖÿ¢ ◊◊ ÷˝ÊòÊÊ ŒûÊ¢ ‚¢ãÿÊ‚◊ÈûÊ◊◊˜–ÿÊªˇÊ◊fl„UìÊ◊ ¬ÊŒÈ∑§ „U◊÷ÍÁ·ÃH

(V. R. II. 115. 14)Råma is still the king. He has only deposited the

kingdom with me as trust. He is the king.Råma placed his feet on the sandals and gave it, his

powers. Bharata reverentially took them on his head andcarried them home. He installed them at Nandigram,regarding them as his elder brother, Råma. The moralauthority and inspiration he got from them enabled Bharatato rule the kingdom for fourteen years during the absenceof Råma. The Pådukå regime earned the glorious tributeof Bhavabhµuti in his Pådukå Sahasram of Uttara Råmacarita.

On his return to Ayodhya, after the conquest of Lanka,Råma sent Hanumån in advance to feel how the mind ofBharata tends after the fourteen years of his exile. Hewanted to know the relative stand so that Råma could

The Place...........an Idealist


regulate his behaviour. ìIf Bharata had grown attached tothe kingdom during the years, let him fill the throne andrule the earth. It is natural and if he desires to continueto hold the reins of the kingdom, I shall not stand in theway, let me go back to DaƒŒakåraƒyaî thought Råma tohimself and gave expression to it. These words of Råmais a proof of the intense love of the brothers for eachotheróa proof of ideal brotherliness.

In exactly the same way, when Råma returned afterhis great triumph of Lanka, Bharata offered his kingdomto Råma, as he did before. His words are now moreimpressive and undeniable invitation for Råma to take overthe kingdom.

Bharata was the scion of the race of Raghu. He wasa character of unrivalled purity and sublime selflessness.J¤åna and Bhakti will grow by a contemplation of thePersonality of Bharata. The story of Bharata uplifts thehearts and gives us a glimpse of the heights of whichhuman nature can rise, When cleansed by love anddevotion. The episode is one among the masterpieces ofworld literature. Bharata has set us an example for purityof life and devotion as idealism to be held high in life.

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To translate the precepts contained in the books ofthe sages and saints into action is to have your afflictedbody soothed, to have your bruised soul healed, and tosave yourself from all kinds of ills of life which are dueto ignorance. Spiritual books act as consoling companionsunder all vexing circumstances, as ideal teachers in alldifficulties, as guiding lights in the nights of nescienceand folly, as panacea for evils and as shapers of destiny.

óSwami Sivananda

Self-SurrenderóLaljiram Shukla

ß¸‡fl⁄U— ‚fl¸÷ÍÃÊŸÊ¢ NUg‡Ê˘¡È¸Ÿ ÁÃc∆UÁÃ–÷˝Ê◊ÿã‚fl¸÷ÍÃÊÁŸ ÿãòÊÊM§…UÊÁŸ ◊ÊÿÿÊHÃ◊fl ‡Ê⁄UáÊ¢ ªë¿U ‚fl¸÷ÊflŸ ÷Ê⁄UÃ–Ãà¬˝‚ÊŒÊà¬⁄UÊ¢ ‡ÊÊÁãÃ¢ SÕÊŸ¢ ¬˝ÊåSÿÁ‚ ‡ÊÊEÃ◊˜H

(G∂tå XVIII. 61-62)ìO Arjuna, the Lord dwells as the inherent self in the

hearts of all beings, who are mounted on the wheel of thisbody, causing them by his enrapturing power to revolveaccording to their deeds. O Bhårata, seek refuge in Himalone wholeheartedly. By His grace you will obtain supremepeace and the eternal abode.î

So long as man goes on asserting his vain egotism, hecan never be happy. As the intelligence of a man grows, hisconsciousness of power also grows. But at the same time hebecomes painfully aware of the limitation of that power.Thus intelligence makes a man aware of his own greatness,makes him also aware of his limitations. The consciousnessof his limitations brings him more pain than the joy he getsby an awareness of his powers. Hence it is that geniussuffers from pain most.

Happiness can never exist along with perpetual want.The egotistic self can never be happy. The assertion ofoneís individuality is at the same time a negation of ourrelationship with the Cosmic Life. Through such assertionwe ignore that we are merely a tool in the Divine Hand. Wecan be happy only in so far as we act according to thenature of our true beingóthat is in so far as we surrenderourselves to the will of God.


The egotist individual, one who does not believe inDivine Dispensation suffers from a thousand phobias. Recentlythe writer met an individual suffering from the obsessionthat he was going shortly to be hanged. The man wasotherwise quite sane. He wanted to get rid of the fixation.But the greater the effort he made to be free from it, morestrong did the fixation become. He was all the time worriedwith the painful thought; it haunted him everywhere like anevil genius. One can be free from the evil genius itself butwho can free himself from his own evil thoughts! Therewas no way out. He was so miserable due to the oppressingthought that he wanted to commit suicide.

This is an abnormal case. But most of us who are callednormal do suffer from obsessions that oppress us all thetime of our life. It is true that they leave us at times, butothers take their place at once. We differ in this respect fromthe lunatics only in the degree of our abnormality and notin kind. The wisest among us seem to be caught in the meshsomehow. Are we not often oppressed by the thought thatsome evil is going to befall us, though as a matter of fact theevil may never come? We are afraid beyond measure of ourown failures, of criticisms of our conduct by others, ofmisfortunes and what not. At times we become introspectiveand see the folly of our own thinking. After all the failures,the criticisms, and the misfortunes may never come. But bydwelling on such negative thoughts we make our mind soweak that we find ourselves helpless in getting rid of theoppressing worries. It is only Nature that cures us of ourworries by bringing about a change in the environment andthus creating distractions to relieve us of our fixations. Butthe relief is only temporary. The mind is not made strongand we are relieved of one trouble only to get into another.

Often we invite actual misfortunes by dwelling on them.

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Thoughts actualize themselves into objective events if theyare allowed to stay for long. Many a failure of life wouldnot come had we not thought of failures. But after all it isnot the failures themselves that are so depressing as thethoughts of failure. The real pain of death lies in the thoughtof death.

The remedy to get rid of such a diseased state of mindlies in believing in the Eternal Mother and leaving oneselflike a child to her care.

God is in heaven,And all is right with the world.When we rely on our power for our success, anxiety

comes. For the power, that really makes an individualsucceed, is the power of God. In the Kenopani¶ad, the storyof the various gods, Wind, Fire and Water, disputing amongthemselves as to who is the greatest, brings home beautifullythe lesson of the impotence of the individual. All energy, allvitality comes from the One Source, and as long as we keepourselves connected with that source, so long we are strong.There is no power in any individual but that of God; thereis no beauty in any creation but that of Him.

These days psychic disorders are increasing. It is one ofthe chief characteristics of the present civilization that thereis a larger number of mentally unhealthy persons in society,today than they were ever before. The civilization hasincreased the demands of life, raised our standards of living.Our aspirations have been bloated. But the correspondingsupply is not forthcoming. For one mouth that grabs thedainties of the world, there are twenty that go withouthaving the ordinary morsel. For one cleanly dressed gentlemanriding a motor, there are a hundred covered with dust, andan equally large number working in smoky or dark dungeons.The latter have souls as living as the former have; when the

Self-Surrender


former are enjoying the excellences of life, the latter arefeeling its pinchesñwhich become all the more painful becauseof the airs that the former put on. It is natural that those whogo in the cars should remain as unhappy as those who haveto bear the dust raised by them. When there is a disturbancein the psychic atmosphere, it is bound to affect everyone.

What is it all due to? This is due to manís being lost inmatter. The joys of the flesh are all that we know of.Materialism today is grounding down humanity. The richare lost in their wealth; the poor in their misery. Neither arehappy. While the poor suffer from physical pain, the richsuffer from the mental pain. The intelligent men of theworld, those in power, have deprived the poor masses oftheir only consolation in lifeónamely religion. Now thereis nothing to ease the emotional tension. It must naturallyresult in general mental instability and derangement. Thismental derangement is bringing about social disorder also.Humanity is unhappy; the slave nations are unhappy becauseof their exploiters, the exploiters are unhappy because ofmutual jealousy. The so-called wise men of the world wantto bring about peace. They call conferences and makepacts. A host of propagandists go out to preach the valuesof peace. But how can there be peace without when thereis no peace within? And obviously there can be no peacewithin when we have lost our souls.

The burden of materialism must be removed beforehumanity can have peace,. Not sham preaching of ìGoodWillî will do this, but actual sacrifice in the service of theLord. He alone will be saved who loses himself in Him.The present mental unrest is the symptom of a disease thatis very deep-rooted. In our pride, we have forgotten theGreat Life from which we emerge, in which we remain, towhich we all go. We have tried to disconnect ourselves

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from the Source of life. How then can we live? It iscommitting suicide. The lesson that was taught by ›r∂ Kæ¶ƒaseveral thousand years ago is the lesson of eternal life, ofeternal joy. The same lesson has been repeated by otherprophets and sages again and again in this land and in otherlands. And the lesson isóthe Ego is nothing, the Lord iseverything. This is what in substance the Buddha said, thisis what Jesus said, this is what Spinoza saidóin fact, thesaints and sages of all times said the same thing. Theyallowed the flesh to be crucified in order that the soul maybe savedóthey gave up their all to gain the love of God.

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The Crest-FallenóAmolak Ram

Goswåm∂ Tulas∂dåsa, in quartet 228 (8) of AyodhyåKåƒŒa, says: “¡ª ’ÊÒ⁄UÊß ⁄UÊ¡ ¬ŒÈ ¬Ê∞°” i.e., status and power makeeveryone mad. The context in which it was said proved tobe unreal. Lord Råma declared in unambiguous words thatBharata would not become conceited even if he is elevatedto the stature of Brahmå, Vi¶ƒu or Mahe‹a. The truth anduniversality of Goswåm∂ís maxim cannot however, be deniedor undervalued.

It was a time when Twa¶¢å, superior among the gods,was Prajåpati. He had a son named Tri‹irå, who was aknower of Vedas and was always engaged in Tapa¶yå.Indra became apprehensive that Tri‹irå may attain Indrahoodby virtue of his vigorous penance and replace him. He firstsent some Apsarås to swerve Tri‹irå but when they failed,Indra killed him. Indra had no reason to kill Tri‹irå.

Prajåpati Twa¶¢å was furious and he created a demonnamed Vætråsura to avenge himself of the death of Tri‹irå.There was a fierce battle between Indra and Vætråsura and

The Crest-Fallen


Indra left the field. Later, with the help of Lord Vi¶ƒu hekilled Vætråsura also by taking recourse to deceit.

The death of Tri‹irå and Vætråsura brought ignominyand the stigma of Brahmahatyå to Indra. In fear, he fledaway and hid himself in the water of Månasarovara. Theabsence of Indra brought in trail lots of miseries. Therewere no rains, no water in the ponds and rivers, andconsequently no agriculture. All round there were faminesand epidemics. The §R¶is and other pious people felt anguishand thought of installing someone else as Indra. Theyscanned the universe and ultimately their search endedwhen they noticed King Nahu¶a. He ruled the earth at thattime. He looked after his people in accordance with theedicts of Dharma and had already completed more than ahundred A‹wamedha Yaj¤as. The §R¶is found him suitableand installed him on the throne of Indra. The miseries endedand prosperity and mirth were abundant again.

After becoming Indra Nahu¶a gradually forgot ethicsand gave himself to a life of lust and licence. One day hiseyes fell on ›ac∂, the Indråƒ∂ and he was excited by heryouth and beauty. Claiming himself to be the master of thethree worlds and king of gods, he ordered his counsels tobring ›ac∂ to his palace. The news reached ›ac∂ also andshe was badly terrified and shaken. She went to GuruBæhaspati for protection who assured her that Nahu¶a wouldnever be able to touch her. Nahu¶a was enraged when hecame to know that Guru Bæhaspati was hindering andfrustrating his efforts to make ›ac∂ his consort. The godsmade frantic efforts to convince Nahu¶a that such an actwould be tantamount to Adharma. They entreated him toforbear his anger and devote himself to the care of hissubjects in terms of the injunctions of Dharma but all theirpleadings failed. When the gods realised that power, passion

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and lust had made Nahu¶a mad and blind, they went toGuru Bæhaspati and pleaded in favour of Nahu¶a. Theyrequested Bæhaspati that ›ac∂ be given to Nahu¶a but therewas a firm ìNoî from the Guru. Then they assured ›ac∂that Nahu¶a would not be successful in his nefarious plan.›ac∂ hesitatingly agreed. Nahu¶a was overwhelmed to see›ac∂ within his reach. ›ac∂ however, told Nahu¶a that hemay allow her some time. If by the end of that period, shewas not able to locate Indra, she would be at his service.Nahu¶a agreed. ›ac∂ was successful in locating Indra withthe grace of goddess Upa‹rut∂. Indra, however, told ›ac∂that he was powerless at that time and therefore, she shouldprotect herself by using some stratagem. ›ac∂ made a plan.She went to Nahu¶a and admitted that Indra could not belocated. She however laid on condition to be fulfilled byNahu¶a before he could be her master. She desired thatNahu¶a should come to her in a novel-vehicle whichheretofore, had not been used by anyone. She suggestedthat §R¶is should bring him on their shoulders. Nahu¶aagreed to make §R¶is and Brahmar¶is his carriers.

The §R¶is and Brahmar¶is were put under yoke and thecarriage moved on. Nahu¶a was afire with passion andwanted to reach ›ac∂ in no time. He was aggressive angryand abusive over the slow gait of the §R¶iís. In fury andindignation, he kicked §R¶i Agastya on the head. The §R¶i,who never knew what anger was felt humiliated. In utterdisgust he cursed Nahu¶a that he may fall from Indrahoodand be a python for ten thousand years on the earth. So hefell.

The story teaches us to be on guard against our burningpassion and unbridled sense-organ or else. We are due fora fall to unfathomable depth of hell.

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The Crest-Fallen

Lord ›iva as Dak¶iƒåmµurtióRukmini Ramamurthy

Lord ›iva is extolled as a great Yog∂, a master of music,arts, and all sciences. He is the teacher of Åtmaj¤ånamwhich liberates the J∂va from the bondage of Sa≈såra. Asa teacher, ›iva is known as ëDak¶iƒåmµurti.í

There are some etymological significances behind hisname. ëDak¶iƒåbhimukhå mµurtiryasya sa dak¶iƒåmµurti¨óthis means as Dak¶iƒåmµurti, Lord ›ivaís form faces South.Lord ›iva is seated facing South as He imparts J¤ånam to§R¶is. In the ›åstras, South stands for death while the Northstands for liberation. The seeker of Åtmavidyå appropriatelyapproaches the North in search of liberation as he faces theGuruóDak¶iƒåmµurti.

Another derivation of the word Dak¶iƒåmµurti isëdak¶iƒa‹ca asau amµurti‹ca.í ëDak¶inaí here means ëdexterous,capable. This aspect of the Lord is evident in every detailof this universe which has been so intelligently and efficientlyengineered. At same time, the Lord is Amµurti of formless inHis essential nature.

This Mµurti of figure of the Lord represents omniscience.This aspect of the Lord is always invoked by students of allarts and sciences and especially by students of spiritualknowledge. This Mµurti radiates peacefulness and quietitudethat is needed for a student, whatever be his pursuit.

Dak¶iƒåmµurti is represented in four aspectsónamelyóas a teacher of Yoga (Yoga-Dak¶iƒåmµurti), of V∂ƒå andmusic (V∂ƒådhara-Dak¶iƒåmµurti), of J¤åna, (J¤åna-Dak¶iƒåmµurti) and of other ›åstras (Vyåkhyåna-

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Dak¶iƒåmµurti). Of these, the last form is most commonlyrepresented in most temples. The niche on the outer face ofthe southern wall of the sanctum sanctorum usually has thefigure of Dak¶iƒåmµurti enshrined in it.

Lord Dak¶iƒåmµurti is generally shown seated under abanyan tree on a stone which is covered with a tigerís skin.He is seated in V∂råsana with the left leg resting on theback of the Apasmåra Puru¶a who is a personification ofthe ignorance of living beings. Lord ›iva dispels thisignorance and grants knowledge to the seeker.

This Mµurti generally has four arms. The two upperhands hold the Ak¶amålå or Damarµu and fire or as in somerare cases a snake. The lower hands are generally shown inJ¤ånamudrå (symbolizing the Lord as a teacher) and Varada-Mudrå in the attitude of blessing). On rare occasions, theVarada-Mudrå is replaced by the DaƒŒa-Mudrå (the handresting on a stick). His head is adorned with Ja¢åbhåra, theJa¢ås being held together by a Pa¢¢a Bandha. The head isadorned with Durdhura flowers, the sun, the moon and thesmiling face of Ga∆gå. His complexion is generally white.In some instances, He is also portrayed as red, yellow orblack. His person is adorned with all ornaments and hewears a white garment and Yaj¤opav∂ta. Further, a tigerísskin adorns his hips. He wears ›a∆khapatras or KuƒŒalasin his ears. His chest is adorned with sandal paste, Rudråk¶a-Målås and snakes. His sight is fixed on the tip of the nose.

The very form of Dak¶iƒåmµurti represents the entirecosmos. The Mµurti is called A¶¢amµurtibhætóthe Lord ofeightfold Factors. Those are the five elements, the sunwhich represents all luminous bodies in the sky, the moonwhich stands for satellites and planets and the J∂vaótheobserver. The œamarµu stands for space since it enclosesspace and creates soundóthe quality of space. The Pa¢¢a

Lord ›iva as Dak¶iƒåmµurti


Bandha or hair band represents wind. The fire he holds,represents Agni or fire principle. The head with Ga∆gårepresents water, the idol is made of stone or bronze whichstand for the earth principle. There are five elements. Twoother factorsóthe sun and moon adorn the lordís head. Theeighth Mµurti is the J∂va represented by the disciples sculptedat the base. The number and identity of the disciples varyfrom one sculpture to another. Generally, there are fourdisciplesóSanaka, Sanandana, Sanåtana and Sanatsujåta.There are other variations too. These sages received thewisdom from the lord and through long, unbroken chains ofGuru- ›i¶ya tradition, this wisdom had come down to us.

The other forms of Dak¶iƒåmµurtiónamelyóJ¤ånaDak¶iƒåmµurti, V∂ƒådhara Dak¶iƒåmµurti and YogaDak¶iƒåmµurti are more sparsely represented. These formshave many variations. Dak¶iƒåmµurti is very youthful andstrikingly handsome.

There are some excellent stone sculptures of the variousforms of Dak¶iƒåmµurti in Deogarh, Avur, Sucindram,Kaveripakkam, Tiruvengavasal, Kanchipuram andNanjangodu. Down the centuries Bhagavån Dak¶iƒåmµurtihas bestowed J¤åna of all formsóand principally spiritualknowledge to all aspirants. His grace when invoked, neverfails. It flows like the perennial Ga∆gå.

fl≈UÁfl≈UÁ¬‚◊Ë¬ ÷ÍÁ◊÷Êª ÁŸ·ááÊ¢‚∑§‹◊ÈÁŸ¡ŸÊŸÊ¢ ôÊÊŸŒÊÃÊ⁄U◊Ê⁄UÊÃ˜–

ÁòÊ÷ÈflŸªÈL§◊Ë‡Ê¢ ŒÁˇÊáÊÊ◊ÍÁÃ¸Œfl¢¡ŸŸ◊⁄UáÊŒÈ—πë¿UŒŒˇÊ¢ Ÿ◊ÊÁ◊H

I pay my obeisance to Dak¶iƒåmµurti who takes his seaton the ground near the banyan tree, who bestows knowledgeon all the Munis, who is the only preceptor of all theworlds, who is the Super Controller of the universe andwho is apt at destroying the troubles of birth and death.

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Påta¤jala Yoga-Sµutras(An Exposition)

óN. S. Pandya

Påta¤jala Yoga-Sµutras expound (present and explain)in a well-planned manner the mysteries of manís involvementin worldly life. The adept, the learner, is guided step afterstep into the ecstasies of achievements culminating in theliberation of the soul from clutches of MåyåóIllusion. It isa self-help affair in which man has to learn and practise thetechnique of Yoga with humility and devotion.

The absolute, the supreme spirit is consciousnessóCaitanya. Ådi-›akti, prime energy is the motive powerbehind creation. Eternal motion in the higher echelons ofexistence carries this prime energy. Creative, super-sensitiveenergy pervades space as ëÅkå‹aí which is a subtle form ofprime manifestation, the vehicle of life and energy.

The individual soul is a microcosm, a miniature ofmacrocosm, the whole of the complex structure of theUniverse. Yoga is the science of leading the individual soul,the microcosm, by awakening power in its own self bydrawing it from the depths of its being. As if responding tothe age-old call to wake up, the soul emerges into thespiritual dawn of beatitudeó Ånanda.

Through ages past developed a number of methodsclaiming liberation under the title Yoga. They are:

1. Karma Yogaó Path of action.2. J¤åna Yogaó Path of Knowledge.3. Bhakti Yogaó Path of devotion.


4. Mantra YogaóLiberation through chanting andincantation.

5. Laya Yogaó Exercises to make the ego weak andmerge with the Infinite.

6. Ha¢ha YogaóPostures and breathing exercises...7. Råja YogaóYoga put forth by Pata¤jali.Ha¢ha Yoga has just been touched upon by Pata¤jali.The worldly soul is a projection of universal soul in

the human being. As the soul acquires a human body andawakens in this world, it is enveloped by MåyåóIllusionwith its dual powers of Åvaraƒa, power of veiling andVik¶epa, power of creating something that appears real butis not in fact soóa mirage. Befuddled by Måyå, the soulbecomes egotist, assumes self-importance, becomes conceitedand arrogates for itself the dominance of a petty kingdomin the mortal body.

The human body is described as a mega-city witheight districts:

1. Five organs of perceptionóeye, ear, nose, tongueand skin.

2. Five organs of actionóhand, foot, larynx, genitalsand excretary organs.

3. Five PråƒasóVital life forces: Pråƒa, Apåna,Vyµåna, Udåna and Samana.

4. Anta¨karaƒaóManas (mind), Buddhi (intellect),Citta (thinking, reflecting-function) and Aha≈kåra (egotism).

5. Five MahåbhµutasóPæthv∂ (eartha), Åpas (water),Agni-Tejas (fire), Våyu (air) and Åkå‹a (the principle ofconscious pervasion).

6. KåmaóDesire, covetousness, craving.7. VåsanåóThe energy of unfulfilled desires impressed

on subconscious memory.8. KarmaóThe principle of balance and compensation.

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The soul usurps power over these functionaries andrules in an autocratic manner, in this world of ëNåmaíname and ëRµupaí form.

Yoga-Sµutras are presented in four ëPådasí-sections aquarter of the whole from.

Påda IóSamådhi PådaóProfound Concentration :Samådhi is steady, unwavering concentration. Mind is

completely assimilated in the object of contemplation; theprinciples of materiality and intellectuality are fused at theroot-level of existence. A synthesis beyond the conceptualcapacity of human mind, the synthesis of cause and effecthas taken place.

In common parlance, modification of mind has takenplace. It has become the conduit of exchange energy betweenthe phenomenal and noumenal in a state of dynamicequilibrium.

The mind itself undergoes change, it gets rarefied to astate beyond common understanding and its individualityexpands to the limits of space, from personal being touniversal being.

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Påta¤jala Yoga-Sµutras

This Bhakti, or love of God, of the G∂tå is unique.TheGod of this Bhakti is not far away, is not extra-cosmic,but is nearest to every human being as one's own InfiniteSelf, as the Antaryåm∂, or the Self regulating from within,as the Antaråtman, or the inner Self. Thus It is meantfor all. You can meditate on Him as that Infinite PersonalGod of love and live your daily life in the context ofthat Truth within. You can follow any path to realize Himaccording to your inclination; the Sanåtana Dharma givesthat freedom to every seeker.

óSwami Ranganathananda

Twenty Important SpiritualInstructions

óSwami Sivananda Saraswati

1. Get up at 4 A. M. daily. This is Bråhmamuhµurta (theDivine Hour) which is extremely favourable for meditationon God.

2. Åsanaó Sit on Padma, Siddha or Sukha Åsana forJapa and meditation for half an hour, facing East or North.Increase the period gradually to three hours. Do ›ir¶åsanaand Sarvå∆gåsana for Brahmacarya and health. Take lightphysical exercise as walking, etc., regularly. Do twentyPråƒåyåmas.

3. Japaó Repeat any Mantra as pure O≈ or O≈ namonåråyaƒåya, O≈ nama¨ ‹ivåya, O≈ namo bhagavatevåsudevåya, O≈ ‹aravanabhavåya nama¨, S∂tå Råma, ›r∂Råma, Hari O≈, or Gåyatr∂ according to your taste orinclination from 108 to 21, 600 times daily (200 Målås X108 make 21,600).

4. Dietary DisciplineóTake Såttwic food (›uddhaÅhåra). Give up chillies, tamarind, garlic, onion, sourarticles, oil, mustard, asafoetida. Observe moderation in diet(Mitåhåra). Do not overload the stomach. Give up thosethings which the mind likes best for a fortnight in a year.Eat simple food. Milk and fruits help concentration. Takefood as medicine to keep the life going. Eating for enjoymentis sin. Give up salt and sugar for a month. You must be ableto live on rice, Dåla and bread without any Ca¢an∂. Donítask for extra salt for Dåla and sugar for tea, coffee or milk.

5. Have a separate meditation room under lock and key.

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6. CharityóDo charity regularly every month or evendaily according to your means or one anna per rupee.

7. SwådhyåyaóStudy systematically G∂tå, Råmåyaƒa,Bhågavata, Vi¶ƒu-Sahasranåma, Lalitå-Sahasranåma, Aditya-Hædaya, Upani¶ads or Yoga Våsi¶¢ha from half an hour toone hour daily and have ›uddha Vicåra.

8. Preserve the vital force ëV∂ryaí very very carefully.V∂rya is God (in motion or manifestation, Vibhµuti). V∂rya isall power. V∂rya is all money. V∂rya is the essence of life,thought and intelligence.

9. Get by heart some prayer in ›lokas or Stotra andrepeat them as soon as you sit on the Åsana before startingJapa or meditation. This will elevate the mind quickly.

10. Give up bad company (have constant Satsa∆ga),smoking, meat, and alcoholic liquors entirely. Do not developany evil habits.

11. Fast on Ekåda‹∂ or live on milk and fruits only.12. Have a Japa Målå (rosary) in your neck or pocket

or underneath your pillow at night.13. Observe Mauna (vow of silence) for a couple of

hours daily.14. Discipline of SpeechóSpeak truth at any cost.

Speak little, speak sweet (Mådhurya-Bhå¶aƒa).15. Reduce your wants. If you have four shirts, reduce

the number to three or two, lead a happy, contented life.Avoid unnecessary worry. Have simple living and highthinking.

16. Never hurt anybody (Ahi≈så paramo dharma¨).Control anger by love, K¶amå (forgiveness) and Dayå(compassion).

17. Do not depend upon servants. Self-reliance is thehighest of all virtues.

18. Think of the mistakes you have committed during

Twenty Important Spiritual Instructions


the course of the day just before retiring to bed (self-analysis). Keep daily diary and self-correction register asBenjamin Franklin did. Donít brood over the past mistakes.

19. Remember that death is awaiting you at everymoment. Never fail to fulfil your duties. Have pure conduct(Sadåcåra).

20. Think of God as soon as you wake up and justbefore you go to sleep. Surrender yourself completely toGod (›araƒågati).

This is the essence of all spiritual Sådhanås. This willlead to Mok¶a. All these Niyamas or spiritual canons must berigidly observed. You must not give leniency to the mind.

O≈ ›ånti! ›ånti!! ›ånti!!!❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

There are so many detrimental habits that hold youback. Anytime you are compelled against your will todo something evil or harmful, remember, you are in oneof the mental ruts of mortal delusion. How to get outof them? Analyze yourself. Introspect to see if you haveprogressed in any undertaking that you have set yourmind upon. Ask yourself in what ways you are in ruts.Practise this review at least once a week, keeping a mentaldiary. The best way to see yourself is to look throughthe eyes of conscience: "Have I become more peaceful?Have I become more understanding? Have I becomemore tolerant? Have I become more loving towardothers?" Your friends and relatives may pigeon-hole you,saying that you are such-and-so kind of person andalways will be. But do not believe them. You can beanything you want to be. You will be surprised to seehow life can be changed for the better if you developthe will-to-accomplish attitude.

óParamahansa Yogananda

kalyana kalpataru june08

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