KK. September 2016 Ist Print (5.8.16) I,corr. II Print 21.8.16kalyana-kalpataru.org/PDF (Full...

˙ ¬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

Subhå¶itam

ŒÈ—πŸ Á‡‹cÿÃ Á÷ãŸ¢ Á‡‹CÔ¢U ŒÈ—πŸ Á÷lÃ–Á÷ãŸÁ‡‹c≈UÊ ÃÈ ÿÊ ¬˝ËÁÃ— ‚Ê ŒÈ—πÒ∑§¬˝ŒÊÁÿŸËH

When a well established friendship is broken, it reconnectspainfully. Similarly a well-developed friendship is not easyto break. But the friendship, which has been reconnectedafter a break-up, is always a source of agony.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Vol. 61 September 2016 No. 12

C O N T E N T S1. Subhå¶itam ..... 32. ›r∂ Råma, an Ocean of Virtues

óBrahmalina Sri Jayadayal Goyandka ..... 53. The Love is Always Sweet and Eternal

óNityalilalina Sri Hanumanprasad Poddar ..... 124. Importance of the Objective

óBrahmalina Swami Ramsukhdas ..... 145. Sense-Organs ..... 186. Glory of Råma-NåmaóSwami Sivananda ..... 197. Pa¤ca Brahmopani¶adóK. Subramanian ..... 228. The Ecstasy of Life: LoveóProf. Sudesh Gogia ..... 269. Responding to the Call of GodóSwami Chidananda ..... 27

10. Deep BreathingóP. C. Chatterjee ..... 2911. The Boy, Who Sacrificed Life for His Mother ..... 3012. Read and Digest ..... 3213. Unity in DiversityóMohan Lal Shishoo ..... 3314. Realize the Truth and You become Happy

óSwami Rama Tirtha ..... 4015. Råma-Nåmaóthe Kalpataru ..... 4216. The Bæhadåraƒyaka............Bråhmaƒa, Verse 8

óSwami Krishnananda ..... 4317. Whatever You Possess as for All

óSri Paramahansa Yogananda ..... 4618. On the Day of Assassination of Karƒa

óBalkrishna Pawar ..... 4819. Glory of Cåturmåsya ..... 5320. Faith, Trust and AttachmentóSwami Akhandananda ..... 5521. Mantras for HappinessóPranav Gogia ..... 5922. Please the LordóR. Krishnawami Aiyar ..... 6223. Efficacy of PrayeróS. R. Kesaviah ..... 64

ILLUSTRATIONS1. Kåka-Bhu‹uƒŒi Playing with Bålaka Råma

2. Anything for ButteróBåla Kæ¶ƒa (Cover)

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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)

websites: 1. www. kalyana-kalpataru.org 2. www.gitapress.orge-mail: booksales@ gitapress.org

›r∂ Råma, an Ocean of VirtuesóBrahmalina Sri Jayadayal Goyandka

•ŸÈ¡ ¡ÊŸ∑§Ë ‚Á„UÃ ¬˝÷È øÊ¬ ’ÊŸ œ⁄U ⁄UÊ◊–◊◊ Á„Uÿ ªªŸ ß¢ŒÈ ßfl ’‚„ÈU ‚ŒÊ ÁŸ„U∑§Ê◊H

(›r∂ Råmacaritamånasa III. 11)ìArmed with a bow and arrow and accompanied by

Your younger brother and Janakaís Daughter (S∂tå), OLord ›r∂ Råma, (pray) dwell forever like a moon in thefirmament of my heart, though free from every desire.î

It will be no exaggeration to say that no one else hasvindicated the cause of propriety as did ›r∂ Råma. Lord›r∂ Råma was the Supreme Spirit incarnate. It was for thevindication of righteousness and for the redemption of soulsthat He descended into the world of matter. Even as onereads, hears and calls to mind the stories of His idealpastimes, oneís heart begins to overflow with sublimeemotions and the mind is filled with rapture. Every act ofHis was most sublime, enrapturing and worth imitating. ›r∂Råma was a repository of all virtues, Virtues like truthfulness,benevolence, profundity, forgiveness, compassion, softness,valour, fortitude, fearlessness, tranquility, quietness, prudence,dignity, love, vindication of moral rectitude, strict adherenceto monogamy, vow of keeping the people contented,devotion to Bråhmaƒas (the priestly class), devotion tooneís parents, devotion to oneís teachers, love for oneísbrothers, guilelessness, cleverness in dealing with others,adherence to oneís plighted word, fondness for thoseseeking protection, self-denial, protection of the pious anddestruction of evil-doers, freedom from animosity, friendlylove and popularity existed in ›r∂ Råma in an extraordinarily

6 Kalyana-Kalpataru

developed form. The unfoldment of so many virtues is notfound in any other single individual in the world. Oneísmind gets enraptured to think of the ideal behaviour. Heshowed towards His parents, relations and friends, wife andsons, servants and the people. The like of His popularityhas not been seen elsewhere till the present day. BarringKaikey∂ and Mantharå there was not a single soul in Histime who did not feel enraptured to see His dealings andloving behaviour. In fact Kaikey∂ too was ever charmedwith His glory and love so much that she got ready toreward Mantharå on hearing the report of His installationfrom her. She had abundant faith in the excellences of ›r∂Råma. While she was sending Him into exile to the forestthe following truthful remarks escaped from her lips:ó

ìYou are hardly capable of any offence, dear son, asource of delight that you are to your parents and brothers.What you say is all true; you are devoted to the wordsof your father and mother.î*

The unpleasant and harsh treatment meted out to ›r∂Råma by Kaikey∂, was brought about by the will of theLord and the prompting of gods with a view to the goodof the world. This does not prove that ›r∂ Råma was notdear to Kaikey∂. Gods, human beings, ogres, beasts orbirdsónone was antagonistic to ›r∂ Råma. The tale ofanimosity and conflict with the ogresóKhara, Dµu¶aƒa,Tri‹irå, Råvaƒa. Kumbhakarƒa, Meghanåda and others asa sequel to the mutilation of ›µurpaƒakhåís nose and earsis full of mystery. In fact ›r∂ Råma did not harbouranimosity in his mind towards any of them. The ogres too

* ÃÈê„U •¬⁄UÊœ ¡ÊªÈ ŸÁ„¢U ÃÊÃÊ – ¡ŸŸË ¡Ÿ∑§ ’¢œÈ ‚ÈπŒÊÃÊH

⁄UÊ◊ ‚àÿ ‚’È ¡Ê ∑§¿ÈU ∑§„U„ÍU – ÃÈê„U Á¬ÃÈ ◊ÊÃÈ ’øŸ ⁄UÃ •„U„ÍUH

(›r∂ Råmacaritamånasa II. 42. 2)

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betook themselves to Him with a spirit of animosityprecisely for the deliverance of their family as well as fortheir own deliverance. This is made clear by the followingutterances of Råvaƒa and Mår∂caó

ìIf, therefore, the Lord Himself, the Delighter of godsand the Reliever of Earthís burden, has appeared on earth.I will go and resolutely fight with Him and cross the oceanof mundane existence by falling to His arrows. Adorationis out of the question in this (demoniac) body, which ismade up of the principle of ignorance (Tamas). Therefore,such is my firm resolve is thought, word and deed.î*

óRåvaƒaìAs He runs after me on foot, carrying His bow and

arrow, I shall again and again turn in order to obtain asight of my lord! No one else is so blessed as I am.î†

óMår∂caThese go to prove that the type of ideal love which

living beings contemporaneous with ›r∂ Råma cherishedfor Him has not been seen or even heard of with referenceto anyone till this day.

How ideal was the devotion of ›r∂ Råma to His mother!To say nothing of His own mother and stepmothers. Hetreated even Kaikey∂, who handled Him most harshly, withdevotion and respect.

When Kaikey∂ ordered him to proceed to the forest,

* ‚È⁄U ⁄¢U¡Ÿ ÷¢¡Ÿ ◊Á„U ÷Ê⁄UÊ – ¡ÊÒ¥ ÷ªfl¢Ã ‹Ëã„U •flÃÊ⁄UÊH

ÃÊÒ ◊Ò¥ ¡Êß ’ÒL§ „UÁ∆U ∑§⁄™°§ – ¬˝÷È ‚⁄U ¬˝ÊŸ Ã¡¥ ÷fl Ã⁄U™°§H

„UÊßÁ„U ÷¡ŸÈ Ÿ ÃÊ◊‚ Œ„UÊ – ◊Ÿ ∑˝§◊ ’øŸ ◊¢òÊ ŒÎ…∏U ∞„UÊH

(Ibid. III. 22. 2-3)

†◊◊ ¬Ê¿¥U œ⁄U œÊflÃ œ⁄¥U ‚⁄UÊ‚Ÿ ’ÊŸ–

Á»§Á⁄U Á»§Á⁄U ¬˝÷ÈÁ„¢U Á’‹ÊÁ∑§„U©°U œãÿ Ÿ ◊Ê ‚◊ •ÊŸH(Ibid. III. 26)

›r∂ Råma, an Ocean of Virtues

8 Kalyana-Kalpataru

›r∂ Råma respectfully submitted to her as followsóì ( This is conducive to my good in every way). In the

forest I shall get more frequent opportunities of meetinghermits, which will be beneficial to me in every way. Ontop of it I have my fatherís command and your approvalto boot, mother!î*

›r∂ Råma told his angry brother Lak¶maƒa as followsóÿSÿÊ ◊ŒÁ÷·∑§ÊÕ¸ ◊ÊŸ‚¢ ¬Á⁄UÃåÿÃ–◊ÊÃÊ Ÿ— ‚Ê ÿÕÊ Ÿ SÿÊà‚Áfl‡ÊVÔUÊ ÃÕÊ ∑È§L§HÃSÿÊ— ‡ÊVÔUÊ◊ÿ¢ ŒÈ—π¢ ◊È„ÍUÃ¸◊Á¬ ŸÊà‚„U–◊ŸÁ‚ ¬˝ÁÃ‚¢¡ÊÃ¢ ‚ÊÒÁ◊òÊ˘„U◊È¬ÁˇÊÃÈ◊˜HŸ ’ÈÁh¬ÍflZ ŸÊ’Èh¢ S◊⁄UÊ◊Ë„U ∑§ŒÊøŸ–◊ÊÃÎÎáÊÊ¢ flÊ Á¬ÃÈflÊ¸„¢U ∑Î§Ã◊À¬¢ ø ÁflÁ¬˝ÿ◊˜H

(Vålm∂ki-Råmåyaƒa II. 22. 6ó8)ìTake steps to ensure that that mother of ours (Kaikey∂)

whose mind is greatly troubled over the question of myinstallation, is not filled with apprehension (that I mayassume a rebellious attitude and refuse to leave the capital).I cannot afford to ignore even for a while, O darling ofSumitrå, the agony in the form of apprehension arousedin her mind. I do not remember the least offence ever given(by me) consciously or unwittingly to my mothers or tomy father in this life.î

Later on ›r∂ Råma tells Bharata while the latter isreturning to Ayodhyaó

∑§Ê◊ÊmÊ ÃÊÃ ‹Ê÷ÊmÊ ◊ÊòÊÊ ÃÈèÿÁ◊Œ¢ ∑Î§Ã◊˜–Ÿ Ãã◊ŸÁ‚ ∑§Ã¸√ÿ¢ flÁû¸ÊÃ√ÿ¢ ø ◊ÊÃÎflÃ˜H

(Ibid. II. 112. 19)ìNo matter whether all this was wrought by your

*◊ÈÁŸªŸ Á◊‹ŸÈ Á’‚Á· ’Ÿ ‚’Á„U ÷Ê°ÁÃ Á„UÃ ◊Ê⁄U– ÃÁ„U ◊„°U Á¬ÃÈ •Êÿ‚È ’„ÈUÁ⁄U ‚¢◊Ã ¡ŸŸË ÃÊ⁄UH

(Ibid. II. 41)

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mother in your interest from affection (for you) or fromgreed of sovereignty (through your installation as PrinceRegent), my darling, it should not be taken to heart by youand you should behave towards her as towards a mother.î

All this goes to show how devoted ›r∂ Råma was tohis mothers. On one occasion in the forest Lak¶maƒauttered some derogatory remarks about Kaikey∂. The replywhich ›r∂ Råma, who was noted for his devotion to hismothers and affection for his brothers, made on thatoccasion in worth revolving in the mind at all timesó

Ÿ Ã˘ê’Ê ◊äÿ◊Ê ÃÊÃ ªÁ„¸UÃ√ÿÊ ∑§ŒÊøŸ–ÃÊ◊flˇflÊ∑È§ŸÊÕSÿ ÷⁄UÃSÿ ∑§ÕÊ¢ ∑È§L§H

(Ibid. III. 16. 37)ìDear brother, Kaikey∂ (our second mother) should

never be condemned by you. Speak exclusively about thatBharata, the king of the Ik¶wåkus.î

›r∂ Råmaís devotion to His father too was likewisewonderful. He spared no pains to carry out the behest ofHis father. On his inquiring of Kaikey∂ as to what madehis father unhappy when he saw the latter miserable,Kaikey∂ replied to him as followsóìThere is somethingin the mind of the Emperor, which he would not discloseto you for fear of (paining) you. Words which are jarringto your ears do not proceed from his mouth at all. If youundertake to implement the words of the Emperor he mightopen his mind to you. You needs must carry out that whichyour father has given to me his plighted word to execute.îTo this ›r∂ Råma made the following replyóìOh, howshameful (it is for me to hear such words expressing doubtabout my devotion to my father)! You ought not to speaksuch words to me, O glorious lady! At the bidding of myfather I am (actually) prepared to leap into a fire, to swallowdeadly poison and take a plunge into the ocean.î


10 Kalyana-Kalpataru

Told by Lak¶maƒa that it was unrighteous to obey afather given to sensuality. ›r∂ Råma cited examples ofPara‹uråma and others and said. ìA father is a god opento perception. It is not for me to judge his action, whatevermay have led him to give his word of honour to Kaikeyi.I am none of a judge, I for my part shall positivelyimplement the pledge of my father.î

To his wailing mother, Kausalyå, ›r∂ Råma unequivocallysaid:ó

ŸÊÁSÃ ‡ÊÁQ§— Á¬ÃÈflÊ¸Äÿ¢ ‚◊ÁÃ∑˝§Á◊Ã¢È ◊◊–¬˝‚ÊŒÿ àflÊ¢ Á‡Ê⁄U‚Ê ªãÃÈÁ◊ë¿UÊêÿ„¢U flŸ◊˜H

(Ibid. II. 21. 30)ìI have no courage to flout the command of my father

and (as such) wish to proceed to the forest. I, therefore,solicit your favour (in the form of leave to depart) withmy head bent low.î

›r∂ Råmaís vow of monogamy was ideal. A faintindication of how greatly he loved his consort, S∂tå, canbe had from an examination of the state of his mind afterS∂tåís abduction, Getting mad through anguish of separationfrom her, the heroic ›r∂ Råma, who was resolute of mind,inquires with tearful eyes from the Kadamba, Bela, A‹okaand other trees and antelopes the whereabouts of S∂tå. Here›r∂ Råma illustrates the truth of the statement made by him(later in the form of ›r∂ Kæ¶ƒa)ó

ÿ ÿÕÊ ◊Ê¢ ¬˝¬lãÃ ÃÊ¢SÃÕÒfl ÷¡Êêÿ„U◊˜–(Bhagavadg∂tå IV. 11)

ìHowsoever men seek Me, even so I approach them.îHe wails and raves, loses His discrimination like a madman.becomes unconscious and cries out: ìAh S∂tå!î

›r∂ Råmaís love for his friends too is ideal. Hisfriendship having been contracted with Sugr∂va, ›r∂ Ramareassures the former in the following wordsó

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ìRelying on my strength, dear friend, grieve no more;I will serve your cause in every way possible.î*

›r∂ Råmaís brotherly affection too was likewiseunparalleled. The type of brotherly affection which we aretaught, nay, the most sublime pattern of brotherly affectionwhich we find depicted in the Råmåyaƒa, has no parallelanywhere in the history of the world. The PåƒŒavas toocherished very great affection for one another. Oneís heartmelts when one reads or hears the stories of their brotherlyaffection and one starts singing their praises; but it standsno comparison with the brotherly affection which we finddepicted in the Råmåyaƒa. Really speaking, ›r∂ Råma wasan ocean of infinite inconceivable virtues.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

* ‚πÊ ‚Êø àÿÊª„ÈU ’‹ ◊Ê⁄¥U– ‚’ Á’Áœ ÉÊ≈U’ ∑§Ê¡ ◊Ò¥ ÃÊ⁄¥UH(›r∂ Råmacaritamånasa IV. 6. 5)


The man who smokes for the first time never dreamshe will get caught by that habit. Yet twenty-five yearslater he is still controlled by it. But what is that habit?Just a thought in the mind, a thought of twenty-five yearsstanding. If you are bound by a bad habit of greed orsex or anger or anything else, get rid of it now! Affirmthat you are free! It is no longer with you! Just one littlethought is holding you to that weaknessóone thoughtreinforced by a thousand actions. But when you sit stillin concentration and say, ìI can do without anything inthis world,î and then put that affirmation into action bywill power, you will see that you have changed thatthought and you are free.

óParamahansa Yogananda

The Love is Always Sweet and Eternal óNityalilalina Sri Hanumanprasad Poddar

All the limbs of the body feel only the presence ofthe Beloved. The senses make Him alone the object oftheir perception. The eyes constantly see the entire universeas full of ›yåma. The ears hear only the enchanting melodyof His flute, which is nothing but a manifestation of ›abda-Brahma. The nose constantly smells the divine fragranceemanating from His person. The palate incessantly tastesthe nectar of His Love. And the body feels only theincomparable touch of the Child of Nanda, who is anembodiment of all Beauty and sweetness, the Lord of Loveand the fountainhead of joy, and whose touch is mostdelightful. He is sound in Åkå‹a (ether), the quality of touchin Air, light in Fire, flavour in Water, and smell in Earth.He permeates all that exists. It is He, who is revealing,however imperfectly, His own incomparable Beauty throughevery object. Everywhere, there is Love and Bliss alone.The whole universe is full of Love, full of Bliss, full ofenjoyment, full of ›r∂ Kæ¶ƒa. Every object is permeatedwith Joy, Beauty and sweetness. The perceiver and theperceived, both are full of sweetness; I and Thou both aresweet: everything pertaining to that Lord of Sweetness, theembodiment of supreme nectarean joy, is sweet. The ›rutisaysó

◊œÈ flÊÃÊ ´§ÃÊÿÃ, ◊œÈ ˇÊ⁄UÁãÃ Á‚ãœfl—, ◊ÊäflËŸ¸— ‚ãàflÊ·œË—,◊œÈ◊Ã˜¬ÊÁÕ¸fl¢ ⁄U¡—H

ìSweet are the winds that blow, the seas scattersweetness all round, let our herbs be sweet, the very dust

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of the earth is full of sweetness.îThere is sweetness and sweetness all round. Thus, the

loving devotee sees God, the embodiment of Love, everywhere,whereas God sees the devotee all round. The Lord saysin the G∂tåó

He who sees Me everywhere, and everything in Me;never loses hold of Me, nor do I lose hold of him.î*

The mighty and eternal ocean of the nectar of DivineLove in which the loving devotee finds himself mergedin this state is wholly indescribable. This is what may besaid to be the characteristic of Devotional Love orTranscendent Devotion. This is the highest state of InfiniteBliss. Comparing this infinite bliss with the finite, limitedjoy of the world, the ›ruti says:ó

ìWhere none else is seen, none else is heard, none elseis cognized, that is the state of the Infinite. When othersare seen, heard and cognized that is the finite state. Thatwhich is infinite is Immortal, while that which is finite ismortal.î

That is why love is always sweet, immortal, eternal,and synonymous with Truth itself.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

* ÿÊ ◊Ê¢ ¬‡ÿÁÃ ‚fl¸òÊ ‚flZ ø ◊Áÿ ¬‡ÿÁÃ– ÃSÿÊ„¢U Ÿ ¬˝áÊ‡ÿÊÁ◊ ‚ ø ◊ Ÿ ¬˝áÊ‡ÿÁÃH

The Love is Always Sweet and Eternal

Importance of the ObjectiveóBrahmalina Swami Ramsukhdas

What is the goal of our lives? What do we want toachieve and which reality (Tattva) to know and recogniseand which to bring into realisation? On giving dueconsideration to this, oneís only objective would be toattain God, to know the Supreme Reality, and to recognisethe real relationship with God and to make God ourvisible reality. The reason is that God alone is everlastingand nothing else is eternal. Whether we receive theworldly things or not, we get bread, clothing or not,whether we sleep or not, get rest or not, secure respector disrespect, praise or blame, yet these do not matter, aswe are interested in attaining God (Paramåtmatattva)only. In Bhartæhari-N∂ti‹ataka, it is said:

ÁãÊãŒãÃÈ ŸËÁÃÁŸ¬ÈáÊÊ ÿÁŒ flÊ SÃÈflãÃÈ‹ˇ◊Ë— ‚◊ÊÁfl‡ÊÃÈ ªë¿UÃÈ flÊ ÿÕCÔU◊˜–

•lÒfl flÊ ◊⁄UáÊêÊSÃÈ ÿÈªÊãÃ⁄‘U flÊãÿÊƒÿÊà¬Õ— ¬˝Áflø‹ÁãÃ ¬Œ¥ Ÿ œË⁄UÊ—H

ìExperts in ethics may criticise or shower praises; richesmay come and go; death may knock just today or afterages; a person who is determined and patient about hisobjective, does not move backwards from the path ofjustice and truth.î

Thus, if the sole aim of a person is to achieve divinity,he cannot standstill at one place. When one does not getmoney but spends it, could such a person, fond of money,would stay on? When oneís real objective is to reach God,can he be deceived or deviated by sweet words? What

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is Divinity (Paramåtmatattva)? What is the self and whatis the image of the world? Anyone who has strong thirstfor such knowledge, cannot stick to mere speeches ordiscourses. He cannot do so. If he stops there, it meansthat he has not decided the objective, howsoever, highlyeducated and learned person (PaƒŒita) he might be.

We only have to achieve God. This sole objective isworth 15 annas in a rupee. Feelings change often; sometimesgood, other times bad. Sometimes these are placid (Såttvika),active (Råjasa) or ignorant (Tåmasa), but the objectivenever changes. If there is a change, then the real objectivehas not been truly understood or formed.

An Objective is the basis of human foundation. If onehas no objective, then in reality he is not a human being.These days, we have many large schools and colleges, inwhich thousands of students receive education. But why arethey being taught and why should one study? For this, theaim or objective has not been decided as yet, it is surprisingthat they go to study, yet do not know their objective.

In truth, rather than setting out the objective, it is moreimportant to understand it. This human body, we have nottaken over on our volition, but God has bestowed it uponus for meeting the objective of achieving divinity.* It isbecause of this objective that the human body hasimportance, otherwise this product of the five elements has

*∑§’„È°U∑§ ∑§Á⁄U ∑§L§ŸÊ Ÿ⁄U Œ„UË – ŒÃ ß¸‚ Á’ŸÈ „UÃÈ ‚Ÿ„UËH (Månasa VII. 44. 3)

ìSometimes God without any reason out of affection grants thehuman form.î

∞Á„U ÃŸ ∑§⁄U »§‹ Á’·ÿ Ÿ ÷Êß¸– (Månasa VII. 44. 1)ìDear brother, the human body is not to enjoy material pleasures.î

‚ÊœŸ œÊ◊ ◊Êë¿U ∑§⁄U mÊ⁄UÊ– (Månasa VII. 43. 4)ìIt is meant for dedication and is a gate to salvation.î

Importance of the Objective


no sanctity. A body is a factory for making humanexcreta. The very best of sweets, offered to God, whenput into this human machine, become stool; the most pureand sacred water of the Ganges and Yamunå turn intourine. A body that makes such dirty products has, in factno importance*, the only importance is of the aim torealize Divinity and that is what, in truth is humanness.†Therefore, we must understand the aim for which thishuman body has been bestowed upon us. It means thatthe objective was formed first and then came the body;just as, an objective to visit Badr∂nåråyaƒa is establishedfirst and then follows the pilgrimage. So the objective hasto be recognised and not to be created. It is to meet thisobjective that God has given us the capability, the rightand discrimination. Therefore, every human being is entitledto achieve divinity. People cannot lay equal claim to shareriches or respect or greatness or health or life for 100years etc., but all are equally entitled to attain divinity.Those who are completely illiterate, have no discriminationor dispassion, no six traits‡, no desire for salvation, no

* Á¿UÁÃ ¡‹ ¬Êfl∑§ ªªŸ ‚◊Ë⁄UÊ – ¬¢ø ⁄UÁøÃ •ÁÃ •œ◊ ‚⁄UË⁄UÊH (Månasa IV. 11. 2)

ìThe earth, water, fire, ether and windóthese five elements makethis most unworthy body.î

† Ÿ⁄U ÃŸ ‚◊ ŸÁ„¢U ∑§flÁŸ©U Œ„UË – ¡Ëfl ø⁄UÊø⁄U ¡ÊøÃ Ã„UËHŸ⁄U∑§ Sflª¸ •¬’ª¸ ÁŸ‚ŸË – ÇÿÊŸ Á’⁄UÊª ÷ªÁÃ ‚È÷ ŒŸËH

(Månasa VII. 121. 5)ìThere is none equal to the human body and all living beings

yearn for it. For this is the ladder for hell, heaven and salvation andcan bring beneficial knowledge, dispassion and devotion.î

‡ Six traitsóQuietism, Self-control, endurance, resignation,piety and composure.

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hearing of holy texts, no reflection, no assimilation, buthave acute thirst for divine knowledge or else those whoare distraught with the world and see it full of sorrow,they can also realise the divine. It is for this that God hassaid about the self in the G∂tå : “üÊÈàflÊåÿŸ¢ flŒ Ÿ øÒfl ∑§ÁpÃ˜”(II. 29); ìSome hear of it as a wonder, but after hearingit, they do not know it still.î Even after hearing of it,nobody knows it. It means that by reading scriptures, andputting in great effort, if someone could achieve divinity,that would not be possible. Just as, a multi-millionaire maynot have musk, if he never bought it, yet a forester couldhave it, as he might have picked it up from a musk-deerin a forest. Similarly, a simple person may realise Godeasily, if he has an acute longing for it.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Importance of the Objective

The desire alcoholic, besotted with one draught oflongings after another is never appeared. His ever-gorgedbut still unquenched thirst receives respite only temporarilyin death. He is soon reborn with his insatiable materialdesires intact, bringing in their wake new sufferings andcares. The one-trick minded individual, worshipping thegratification of human lusts, moves deeper and deeper intothe mire of miseries.

Sense-Organs

›r∂ Ådi ›a∆karåcårya in His Viveka CµuŒåmaƒi pointsout the evil effect of the five sense-organs.

Each and every J∂va, other than man, gets terminated bybecoming prey to the call of one of the five senses only.

The deer gets engrossed in the sound of the music fromthe pipe played by the hunter when the hunter kills it byhis arrow.

The elephant is attracted by the happiness of the touchof the she-elephant when it falls into the pit arranged bythe catchers and gets caught.

A winged termite gets trapped by the sight of the lightand is burnt by the flame.

Fish, lured by the sense of taste on seeing a worm getsinto the hook of the fisherman and dies when pulled outof water.

A beetle gets swooned by the pleasant smell of theflower and dies when the petals of the flower close.

Thus each of these J∂vas meets their death by the effectof only one of their five sense-organsó(›abda, Spar‹a,Rµupa, Rasa, Gandha). What about Man? The great Åcåryalaments that man gets lost by the effects of all five sense-organs.

‡ÊéŒÊÁŒÁ÷— ¬ÜøÁ÷⁄Ufl ¬Üø ¬Üøàfl◊Ê¬È— SflªÈáÊŸ ’hÊ—–∑È§⁄UXÔU◊ÊÃXÔU¬Ã¢ª◊ËŸ÷ÎXÔUÊ Ÿ⁄U— ¬ÜøÁ÷⁄UÁÜøÃ— Á∑§◊˜H

(VivekacµuŒåmaƒi 78)All desires, happiness etc., end in destruction.óFrom the Divine Sayings of Sri Kanchi Mahaswamy

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Glory of Råma-NåmaóSwami Sivananda

’¢Œ©°U ŸÊ◊ ⁄UÊ◊ ⁄UÉÊÈ’⁄U ∑§Ê– „UÃÈ ∑Î§‚ÊŸÈ ÷ÊŸÈ Á„U◊∑§⁄ ∑§ÊH

Á’Áœ „UÁ⁄U „U⁄U◊ÿ ’Œ ¬˝ÊŸ ‚Ê– •ªÈŸ •ŸÍ¬◊ ªÈŸ ÁŸœÊŸ ‚ÊH1. I worship ëRåmaí, the name of ›r∂ Raghunåtha. It

consists of ëRaí ëÅí and ëMaí. These constitute the rootsof Fire, Sun and Moon. (ëRaí is the B∂ja of fire, ëÅí isthe B∂ja of the sun and ëMaí is the B∂ja of the moon).It is the life-breath of the Vedas. It is formless, incomparableand is the storehouse of virtues. These roots (ëRaí ëåí andëmaí) represent Brahma (the Creator), Vi¶ƒu (the Protector)and ›iva (the Destroyer) of the world.

◊„UÊ◊¢òÊ ¡Êß ¡¬Ã ◊„U‚Í– ∑§Ê‚Ë¥ ◊È∑È§ÁÃ „UÃÈ ©U¬Œ‚ÍH

◊Á„U◊Ê ¡Ê‚È ¡ÊŸ ªŸ⁄UÊ™§– ¬˝Õ◊ ¬ÍÁ¡•Ã ŸÊ◊ ¬˝÷Ê™§H2. This is the Mahåmantra ever repeated by Lord ›iva,

who initiates with this Mantra the J∂vas who die at Kå‹∂.Lord Gaƒe‹a knows the glory of this Name. By the gloryof this name Lord Gaƒe‹a is worshipped as the first Godin every ceremony.

¡ÊŸ •ÊÁŒ∑§Á’ ŸÊ◊ ¬˝ÃÊ¬Í– ÷ÿ©U ‚Èh ∑§Á⁄U ©U‹≈UÊ ¡Ê¬ÍH

‚„U‚ ŸÊ◊ ‚◊ ‚ÈÁŸ Á‚fl ’ÊŸË– ¡Á¬ ¡ßZ Á¬ÿ ‚¢ª ÷flÊŸËH3. Sage Vålm∂ki knows the glory of Råma-Nåma. He

was purified by a reverse repetition of the same. Pårvat∂recites Råma-Nåma along with ›iva, knowing that Råma-Nåma is equal to 1000 names of the Lord. Once Lord›iva narrated to Pårvat∂ the glory of Råma-Nåma.


Ÿ⁄U ŸÊ⁄UÊÿŸ ‚Á⁄U‚ ‚È÷ÊÃÊ– ¡ª ¬Ê‹∑§ Á’‚Á· ¡Ÿ òÊÊÃÊH4. These two letters ëRaí and ëMaí are like unto Nara

and Nåråyaƒa. They protect the world generally, andparticularly the devotee.

⁄UÊ◊ ŸÊ◊ ◊ÁŸŒË¬ œL§ ¡Ë„U Œ„U⁄UË¥ mÊ⁄U–ÃÈ‹‚Ë ÷ËÃ⁄U ’Ê„U⁄U„È°U ¡ÊÒ¥ øÊ„UÁ‚ ©UÁ¡•Ê⁄UH

5. If you want light both inside and outside keep thisjewel of Råma-Nåma at the doorway of your tongue, saysTulas∂dåsaj∂. If you keep a light on the door, you get lightboth inside and outside. So also Råma-Nåma purifies themind and bestows prosperity on the devotees.

¡ÊŸÊ ø„UÁ„¢U ªÍ…∏U ªÁÃ ¡™§– ŸÊ◊ ¡Ë„°U ¡Á¬ ¡ÊŸÁ„¢U Ã™§H

‚Êœ∑§ ŸÊ◊ ¡¬Á„U ‹ÿ ‹Ê∞°– „UÊ®„U Á‚h •ÁŸ◊ÊÁŒ∑§ ¬Ê∞°H6. Those who are keen in knowing the supreme Truth,

those aspirants after Mok¶a can attain their objective byrepeating Nåma. Those who are desirous of eightfoldpowers (Aƒimådi-Ai‹varya) can do so by repeating withearnestness the names of the Lord.

¡¬Á„U ŸÊ◊È ¡Ÿ •Ê⁄UÃ ÷Ê⁄UË– Á◊≈UÁ„¢U ∑È§‚¢∑§≈U „UÊ®„U ‚ÈπÊ⁄UËH7. The afflicted man repeats the Names of the Lord

and he is freed from the worst of sufferings.⁄UÊ◊ ÷ªÃ Á„UÃ Ÿ⁄U ÃŸÈ œÊ⁄UË– ‚Á„U ‚¢∑§≈U Á∑§∞ ‚ÊœÈ ‚ÈπÊ⁄UËH

ŸÊ◊È ‚¬◊ ¡¬Ã •ŸÿÊ‚Ê– ÷ªÃ „UÊÁ„U ◊ÈŒ ◊¢ª‹ ’Ê‚ÊH8. ›r∂ Råma incarnated Himself as a man, underwent

untold sufferings to make His devotees (the Devas) happy.But the devotees repeating His Names with devotion crossthis ocean of Sa≈såra.

‚È∑§ ‚Ÿ∑§ÊÁŒ Á‚h ◊ÈÁŸ ¡ÊªË– ŸÊ◊ ¬˝‚ÊŒ ’˝rÊÔ‚Èπ ÷ÊªËH9. §R¶is ›uka and Sanaka, perfected sages, enjoy the

bliss, Brahmånanda, by the power of the Divine Name.

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ŸÊ⁄UŒ ¡ÊŸ™§ ŸÊ◊ ¬˝ÃÊ¬Í– ¡ª Á¬˝ÿ „UÁ⁄U „UÁ⁄U „U⁄U Á¬˝ÿ •Ê¬ÍH10. ìNårada knows the value of Divine Names. Hara

(›iva) is dear to Hari. And he (Nårada) is dear both toHara and Hari.î The glory of Nårada is the glory of theLordís Name.

(From Råmacaritamånasa of ›r∂ Tulas∂dåsaj∂)❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Glory of Råma-Nåma

When you are overwhelmed by grief, resolve in yourmind that you can never have any occasion for grief.Nature (Prakæti) is nothing but a phantasmagoria, andthe origin and destruction of things ever go on in heras the revolving scenes in a kaleidoscope. Only the formsof things change, the true essence is never lost; then whyshould you grieve, and for what? Or cultivate the firmbelief that your highest good lies in what has beenordained by God, the dearest Lord and Master of us all.This is an infallible truth. Giving way to grief, istantamount to murmuring against the dispensation of theLord which is altogether undesirable. For, truly speaking,whatever He does, is ultimately for our good.

óHanumanprasad Poddar

Pa¤ca Brahmopani¶adóK. Subramanian

This Upani¶ad belongs to Kæ¶ƒa Yajurveda. It explainsthe significance of the five faces of ›ivaóSadyojåtam,Aghoram, Våmadevam, Tatpuru¶am and ∫‹ånam. Theseare represented by the syllables Na, Ma, ›i, Vå, Ya. Italso reveals that every form in the Universe contains thisfive-fold aspect of Brahmam and that Lord ›iva exists inthe hearts of all Beings.

¬¢ø ’˝rÊÔÊ¬ÁŸ·Ã˜˙ ‚„U ŸÊflflÃÈ– ‚„U ŸÊÒ ÷ÈŸÄÃÈ– ‚„U flËÿZ ∑§⁄UflÊfl„ÒU– Ã¡ÁSfl

ŸÊflœËÃ◊SÃÈ ◊Ê ÁflÁm·Êfl„ÒUH ˙ ‡ÊÊÁãÃ— ‡ÊÊÁãÃ— ‡ÊÊÁãÃ—!O≈ May God protect both of us. May we both enjoy

the results. May we work together with great energy. Mayour study be vigorous and effective? May we not showcontempt for each other. O≈ ›ånti¨, ›ånti¨, ›ånti¨!

•Õ ¬Òå¬‹ÊŒÊ ÷ªflÊã÷Ê Á∑§◊ÊŒÊÒ Á∑¢§ ¡ÊÃÁ◊ÁÃ– ‚lÊ ¡ÊÃÁ◊ÁÃ–•ÉÊÊ⁄UÁ◊ÁÃ– flÊ◊Œfl ßÁÃ– Ãà¬ÈL§· ßÁÃ– ‚fl¸·Ê¢ ÁŒ√ÿÊŸÊ¢ ¬˝⁄UÁÿÃÊ ß¸‡ÊÊŸßÁÃ– ¬˝ÊflÊø ÃS◊Ò ÷ªflÊã◊„U‡Ê—H

Sage Pippalåda askedóO Bhagawan, which appearedfirst? To which Mahe‹wara replied thus:

Para Brahmam took shape in stages of Sadyojåtam,Aghoram, Våmadevam, Tatpuru¶am and ∫‹ånam.

‚lÊ ¡ÊÃ¢ ◊„UË ¬Í·Ê ⁄U◊Ê ’˝rÊÔÊ ÁòÊflÎàSfl⁄U—– ´§ÇflŒÊ ªÊ„¸U¬àÿ¢ ø ◊ãòÊÊ—‚# Sfl⁄UÊSÃÕÊ– fláÊZ ¬ËÃ¢ Á∑˝§ÿÊ‡ÊÁÄÃ— ‚flÊ¸÷ËCÔU»§‹¬˝Œ◊˜–

Sadyojåtam is the aspect (Tattva) of Earth and is theSun, Goddess Lak¶m∂, Brahmå, the letter O≈, §Rgveda,Gårhapatyågni Mantras, Sapta Swaras and Yellow inColour. It gives all that is wished for.

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•ÉÊÊ⁄¢U ‚Á‹‹¢ øãº˝¢ ªÊÒ⁄UË flŒ ÁmÃËÿ∑§◊˜– ŸË⁄UŒÊ÷¢ Sfl⁄¢U ‚Êãº˝¢ŒÁˇÊáÊÊÁÇŸL§ŒÊNUÃ◊˜– ¬¢øÊ‡ÊmáÊ¸‚¢ÿÈÄÃ¢ ÁSÕÁÃÁ⁄Uë¿UÊÁ∑˝§ÿÊÁãflÃ◊˜–‡ÊÁÄÃ⁄UˇÊáÊ‚¢ÿÈÄÃ¢ ‚flÊ¸ÉÊÊÒÉÊÁflŸÊ‡ÊŸ◊˜– ‚fl¸ŒÈCÔU¬˝‡Ê◊Ÿ¢ ‚flÒ¸‡flÿ¸»§‹¬˝Œ◊˜–

Aghoram is the aspect (Tattva) of water and is Moon,Goddess Pårvat∂, Yajurveda, Dak¶iƒågni, Blue in colourand fifty letters. It drives away all sins, destroys all evilsand grant riches.

flÊ◊Œfl¢ ◊„UÊ’ÊœŒÊÿ∑¢§ ¬Êfl∑§Êà◊∑§◊˜– ÁfllÊ‹Ê∑§‚◊ÊÿÈÄÃ¢÷ÊŸÈ∑§ÊÁ≈U‚◊¬˝÷◊˜˜– ¬˝‚ãŸ¢ ‚Ê◊flŒÊÅÿ¢ ŸÊ◊ÊCÔU∑§‚◊ÁãflÃ◊˜– œË⁄USfl⁄U◊œËŸ¢øÊ„UflŸËÿ◊ŸÈàÃ◊◊– ôÊÊŸ‚¢„UÊ⁄U‚¢ÿÈÄÃ¢ ‡ÊÁÄÃmÿ‚◊ÁãflÃ◊– fláÊZ ‡ÊÈÄ‹¢ Ã◊ÊÁ◊üÊ¢¬ÍáÊ¸’Êœ∑§⁄¢U Sflÿ◊˜– œÊ◊òÊÿÁŸÿãÃÊ⁄¢U œÊ◊òÊÿ ‚◊ÁãflÃ◊˜– ‚fl¸‚ÊÒ÷ÊÇÿŒ¢ŸÎáÊÊ¢ ‚fl¸∑§◊¸»§‹¬˝Œ◊˜H

Våmadevam gives great knowledge and destroys allsins. It is the aspect of Fire, gives light to the Sun,Såmavedaís eight type of songs, courageous tone.Åwåhan∂yågni, Power of knowledge, Power to destroy andBlack in colour. It gives full consciousness, rules over allthe three worlds and spread over all the three worlds andgrants all sorts of luck and results for the action performed.

•CÔUÊˇÊ⁄U‚◊ÊÿÈÄÃ¢ •CÔU¬òÊÊãÃ⁄UÁSÕÃ◊˜– ÿàÃàÃà¬ÈL§·¢ ¬˝ÊÄÃ¢flÊÿÈ◊á«U‹‚¢flÎÃ◊˜– ¬ÜøÊÁÇŸŸÊ ‚◊ÊÿÈÄÃ¢ ◊ãòÊ‡ÊÁÄÃÁŸÿÊ◊∑§◊˜–¬ÜøÊ‡ÊàSfl⁄UfláÊÊÅÿ◊ÕflflŒSflM§¬∑§◊– ∑§ÊÁ≈U∑§ÊÁ≈UªáÊÊäÿˇÊ¢ ’rÊÔÊá«UÊπá«-Áflª˝„U◊˜– fláÊZ ⁄UÄÃ¢ ∑§Ê◊Œ¢ ø ‚flÊ¸Áœ√ÿÊÁœ÷·¡◊˜– ‚ÎÁCÔUÁSÕÁÃ‹ÿÊŒËŸÊ¢∑§Ê⁄UáÊ¢ ‚fl‡ÊÁÄÃœÎ∑§– •flSÕÊÁòÊÃÿÊÃËÃ¢ ÃÈ⁄UËÿ¢ ’rÊÔ‚ÁÜôÊÃ◊– ’rÊÔÁflcáflÊÁŒÁ÷—‚√ÿ¢ ‚fl¸·Ê¢ ¡Ÿ∑¢§ ¬⁄U◊˜H

Tatpuru¶am is with eight letters (Å, Ka, Cha, Ta, Tha,Pa, Ya, Sa) and is in the eight petals-normally surroundedby Air. It has five fires, protects effects of Mantras,personification of fifty consonants, Atharvaveda, is thechief of several crores of Gaƒas, has the shape which isextremely big. Red coloured, ëGives whatever is asked for,medicine for worry and disceasesí and the root of Sæ¶¢i,Sthiti and Laya. It is the basis of all strengths. It is the

Pa¤ca Brahmopani¶ad


Tur∂ya which is beyond the three common states and isthe thing called Brahman. It is worshipped by Brahmå,›iva and Vi¶ƒu. It is the philosophy from which all othersoriginate.

ß¸‡ÊÊŸ¢ ¬⁄U◊¢ ÁfllÊà¬˝⁄U∑¢§ ’ÈÁh‚ÊÁˇÊáÊ◊˜– •Ê∑§Ê‡ÊÊà◊∑§◊√ÿÄÃ◊Ê¥∑§Ê⁄-Sfl⁄U÷ÍÁ·Ã◊˜– ‚fl¸Œfl◊ÿ¢ ‡ÊÊãÃ¢ ‡ÊÊãàÿÃËÃ¢ Sfl⁄UÊiÁ„U—– •∑§Ê⁄UÊÁŒSfl⁄UÊäÿˇÊ◊Ê-∑§Ê‡Ê◊ÿÁflª˝„U◊˜– ¬Üø∑Î§àÿ ÁŸÿãÃÊ⁄¢U ¬Üø’˝rÊÔÊà◊∑¢§ ’Î„UÃ˜– ¬Üø’˝rÊÔÊ¬‚¢„UÊ⁄¢U∑Î§àflÊ SflÊà◊ÁŸ ‚¢ÁSÕÃ—– Sfl◊ÊÿÊflÒ÷flÊã‚flÊ¸ã‚¢NUàÿ SflÊà◊ÁŸ ÁSÕÃ—–¬Üø’˝rÊÔÊà◊∑§ÊÃËÃÊ ÷Ê‚Ã SflSflÃ¡‚Ê– •ÊŒÊflãÃ ø ◊äÿ ø ÷Ê‚‚ŸÊãÿ„UÃÈŸÊ–

∫‹ånam is the witness for intelligence and is theactivator of the brain. It is the aspect of Sky and cannotbe seen. It is decorated by the sound O≈. It has the shapeof all Devas. It is peaceful. It is beyond peace. It is beyondsound. It is ìAî and occupies the headship of vowels. Itis the form of Pa¤ca Brahma which is everywhere andactivates the five actions of creation (Sæ¶¢i), upkeep (Sthiti),destruction (Sa≈håram), disappearance (Tirodhånam) andBlessing (Anugraham). It hides the Pa¤ca Brahmam withinitself and exists as itself and shines beyond the Pa¤caBrahmas by light. It shines in the beginning, middle andend without any reason.

◊ÊÿÿÊ ◊ÊÁ„UÃÊ— ‡Êê÷Ê◊¸„UÊŒfl¢ ¡ªŒ˜ªÈL§◊˜– Ÿ ¡ÊŸÁãÃ ‚È⁄UÊ— ‚fl¸‚fl¸∑§Ê⁄UáÊ∑§Ê⁄UáÊ◊˜– Ÿ ‚¢ŒÎ‡Ê ÁÃDÔUÁÃ M§¬◊Sÿ ¬⁄UÊà¬⁄¢U ¬ÈL§·¢ Áfl‡flœÊ◊–ÿŸ ¬˝∑§Ê‡ÊÃ Áfl‡fl¢ ÿòÊÒfl ¬˝Áfl‹ËÿÃ– ÃµÔrÊÔ ¬⁄U◊¢ ‡ÊÊãÃ¢ ÃŒ˜’˝rÊÔÊÁS◊ ¬⁄¢U¬Œ◊˜˜– ¬Üø’˝rÊÔÁ◊Œ¢ ÁfllÊÃ˜ ‚lÊ¡ÊÃÊÁŒ ¬Ífl¸∑§◊˜– ŒÎ‡ÿÃ üÊÍÿÃ ÿëø¬Üø’˝rÊÔÊà◊∑¢§ Sflÿ◊˜–

All those Devas who are under illusion of Mahe‹warawould not understand properly the Mahådeva who is theteacher of the Universe. It is the cause of all causes. Hisshape does not appear before the eye. This world is shiningbecause of that Paråtpara Puru¶a in whom the worldexists. It merges in him. That ∫‹åna aspect is the Para

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Brahma which is the upper boundary of peace. Theknowledge that Para Brahma is oneself and the rise ofSadyojåtam is Para Brahma whichever is seen or heard,is the soul of Para Brahma.

¬ÜøœÊ flÃ¸◊ÊŸ¢ Ã¢ ’˝rÊÔ∑§Êÿ¸Á◊ÁÃ S◊ÎÃ◊˜– ’˝rÊÔ∑§Êÿ¸Á◊ÁÃ üÊÈàflÊ ß¸‡ÊÊŸ¢¬˝ÁÃ¬lÃ– ¬¢ø’˝rÊÔÊà◊∑¢§ ‚flZ SflÊà◊ÁŸ ¬˝Áfl‹Êåÿ ø– ‚Ê˘„U◊S◊ËÁÃ¡ÊŸËÿÊÁmmÊã’˝rÊÔÊ˘◊ÎÃÊ ÷flÃ˜– ßàÿÃµrÊÔ ¡ÊŸËÿÊl— ‚ ◊ÈÄÃÊ Ÿ ‚¢‡Êÿ—–

The existence is five shapes is called Brahma-Kårya.After understanding Brahmakårya. ∫‹åna is appreciated.After putting the fact that all that is originating from ParaBrahma is ones soul, the learned experiences and understandsthat ìIt is Meî and becomes Brahman and also deathless.There is no doubt that the one who understands thisBrahma becomes freed.

¬ÜøÊˇÊ⁄U◊ÿ¢ ‡Ê¢÷È¢ ¬⁄U’rÊÔSflM§Á¬áÊ◊– Ÿ∑§Ê⁄UÊÁŒÿ∑§Ê⁄UÊãÃ¢ ôÊÊàflÊ ¬ÜøÊˇÊ⁄¢U¡¬Ã˜– ‚flZ ¬ÜøÊà◊∑¢§ ÁfllÊà¬Üø’˝rÊÔÊà◊ÃàflÃ—–*

One should chant the Pa¤cåk¶ara Mantra which isfrom Na to Ya (Nama¨‹ivåya) and which is of the shapeof five letters and is Lord ›ivaís body. After understandingthe philosophy of the soul of Pa¤ca Brahma, one shouldunderstand that every form is the form of those five.

¬Üø’˝rÊÔÊÁà◊∑§Ë¥ ÁfllÊ¢ ÿÊ˘œËÃ ÷ÁÄÃ÷ÊÁflÃ—– ‚ ¬ÜøÊà◊∑§ÃÊ◊àÿ÷Ê‚Ã ¬ÜøœÊ Sflÿ◊˜– •ÿ¢ NUÁŒ ÁSÕÃ— ‚ÊˇÊË ‚fl¸·Ê◊Áfl‡Ê·Ã—– ÃŸÊÿ¢NUŒÿ¢ ¬˝ÊÄÃ— Á‡Êfl— ‚¢‚Ê⁄U◊Êø∑§—– ßàÿÈ¬ÁŸ·Ã˜–

One who studies the knowledge of the soul of thePa¤ca Brahma would shine himself as Pa¤ca Brahma.›iva who grants salvation from day-to-day life of the world,exists as witness without differentiation in the heart of allbeings and is called Hædayam.

Thus ends the Upani¶ad.❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

*Some Mantras of »§‹üÊÈÁÃ are not included above

Pa¤ca Brahmopani¶ad

The Ecstasy of Life: LoveóProf. Sudesh Gogia

Life is a mysteryUnfold it with love and compassionLife is a flowerEnjoy its fragrance with love.

Love always delightsLove unites: friends, foes, relatives, cultures and nationsLove always integratesLove always reigns sacred heartsThereís no better planet in the universe than earth to

love..........Mother earth exists just because love still exists.

Love is divine; its force is divinityLove leads to BhaktiThe doors of the heaven are open for those who loveWhere thereís love, thereís fulfilmentLove is beyond colour, creed and boundaries.Love surpasses time, space and geographical barriers.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Responding to the Call of GodóSwami Chidananda

Worshipful homage to the infinite, imponderable CosmicReality, the transcendental Absolute, which is, at once,farther than the farthest and, nevertheless, nearer than thenearest. Remote, beyond the reach of the mind, closer toyou than yourself, everywhere present, nowhere visible tothis fleshy physical eye, nevertheless appearing in aninfinite variety of names and forms, the one power behindall things, the one and the only doer and director of allthings that take place and happen, that Being is the goalof your life. Attaining and experiencing that Reality alone,you will ultimately attain total satisfaction, peace that isforever, for all times, and which peace is the greatest ofall joy, happiness and bliss.

May the grace of that Supreme Divinity be upon you all,as it has been upon you throughout your life. Whether youknow it or not, this grace has surrounded you, pursued you,impelling you in the right direction. It has irresistibly drawnyou towards a way of life that is like a light in the darkness,that is the life sublime, the good life, the divine life.

Whether you saw its workings or not, whether yourecognised it or not, it has been there propelling, pullingand attracting you in the right direction, making you takethe right decisions, rescuing you in dilemmas and doubts,taking you through seemingly agonising situations, butalways towards the ultimate peace, the greatest good, yoursupreme welfare, towards that gain attaining which, thereis no greater gain to be attained.


Grace pursues the sincere seeking soul, sometimes evenin spite of itself. And grace does not always appear in niceand beautiful clothing. As the poet put it: Not perceivingwhat it is, the seeking soul is sometimes even frightenedand tries to run away. But when God has chosen, thereis no way of man escaping. When at last, not able to runfurther, the fearful, panting, escaping soul drops downexhausted, it feels the protective proximity of that whichwas pursuing it.

Thus, the grace of the Divine has been pursuing youand drawing you in the direction of God, not with direintent, but with the greatest love, compassion and goodwilland for your highest good. It has been drawing you inthe direction of God which is the Only Good. Mother isgood, father is also good, and your relatives are good toyou, but God is father, mother, relative and friend. He isall this and more too. That is the truth about your life,whether it is sweet or bitter, tender or hard.

He is always drawing you in one direction, pushing,prompting, taking you in the direction of your highestwelfare. How much gratitude we should feel! If we onlyrecognise it, we have sometimes been blessed and gracedin spite of ourselves.

Let us, therefore, in humility and gratefulness, nowpurposefully cooperate with this grace, go along with thisgrace, grasp the hand of this grace, and willingly, with allour being, allow ourselves to be drawn in the direction thatgrace wants us to moveóforward, upward and Godward.

This is wisdom. This is appreciation for what God hasbeen doing for us. This is responding to the call of Godóallowing God to help us by cooperating with His grace.

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Deep BreathingóP. C. Chatterjee

Deep breathing is considered to be beneficial for ourhealth. Proper circulation of blood throughout the systemdepends upon this and we can considerably improve ourbody and mind simply by deep breathing.

We generally inhale or take in more air than we breatheout or exhale, but this is not proper. The right course isto balance these by the simple device of mentally recitinga certain Mantra, a certain number of times, say three orfour to begin with, while inhaling and count it the samenumber of times while exhaling. For example, if in thebeginning we count mentally ìRåmaî four times whileinhaling and four times while exhaling and continue thisfor a few minutes, we shall be able to double the numbereasily, that is to say eight times each way and sixteen timesafter some more practice. We should sit in the properposture (Åsana) holding the body erect in a calm and lonelyplace. This practice will refresh the body and the mindquickly and we shall be able to improve physically as wellas spiritually in a short time, Everyone leading a normallife can try this experiment.

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The Boy, Who SacrificedLife for His Mother

In 1880, there was a terrible famine in Orissa. Peoplewere dying of starvation. In a poor family, there was aman who lived with his wife and two sons. When in thehouse, no food was left, and the man could not get anyjob as a labourer, he could not bear the scene of his wifeand children suffering from starvation. So he left home andwent away somewhere. The poor woman, having sold theutensils and clothes of the house, fed her sons. Whennothing was left in the house, she began to beg meals.Whatever she got by begging, she fed her children andshe ate the remnants, and if nothing remained, she sleptafter drinking water only.

After some days the woman fell ill. Then the ten yearold son went for begging. But whatever he got, was notsufficient to satisfy the hunger of these three persons. Whenthe elder son went for begging, there was no one to lookafter the small boy because the mother lay unconscious dueto of high fever. He went astray starving and one day hedied of starvation.

By begging, whatever the son got, he offered it to hismother and he ate nothing for several days. One day hewent for begging. But no one gave him anything. In theafternoon he went to the house of a gentle person. He saidto the boy, ìI have a little rice. If you want to eat here,Iíll give it to you.î

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The boy said, ìSir, my mother is ill. She has not eatenany food since yesterday. She must be waiting for me.Kindly give me two handfuls of rice so that I may offerto my hungry mother.î

That man said, ìThere is only a little rice. It is notenough even to satisfy your hunger. If you want to eathere, take it, otherwise Iíll not give it to you.î

The eyes of the boy were filled with tears. He hadbeen hungry for several days. He was reeling because ofstarvation and was unable to move. He was about tobreathe his last. But he was worried about his mother. Hesaid to the gentle person, ìWhen my mother was healthy,she offered food to me and herself remained hungry. Nowshe is ill. How can I eat this food, when she is hungry?î

Seeing the boyís devotion to his mother, the gentleperson was very much pleased with him. So he went intohis house to take rice to give it to the boy, but when hecame back out of the house, he saw that the boy had fallenon the ground and had died of starvation. That boy didnot accept to eat food without offering it to his mother,though he died of starvation. Such boys, who are devotedto their parents, are blessed indeed!

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The Boy, Who Sacrificed Life for His Mother

Read and Digest

It is so wonderful to be good and humble. Egotismrepulses; humility attracts.

* * *The power of love is the greatest of all powers. No

power of authority is greater than that. Love can conquerall.

* * *As long as you live, spread truth and love be like little

children, unafraid, simple and kind. Never mind how othersbehave.

* * *God is love and love is God.

* * *Do not take it too seriously if anyone says unkind things

about you just give love in return.* * *

Disband attachment and learn to give true, sincere loveto all.

* * *Never agree with anyone who is wrong, not even those

who are nearest and dearest to you.* * *

No joy of the senses, no joy of possession can makethe joy of God.

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Unity in DiversityóMohan Lal Shishoo

When I look around, I get lost in an amazing diversityódiversity that makes this panorama look on the surface likea mad manís dream. On a deeper penetration, however,the entire spectacle shifts unobserved. The elements thatwere so harmoniously associated only a moment earlier thatthey together claimed an ëindividualityí and set hoveringinnumerable associations round it, seem to get unstrungnow. An unending disintegration sets in. I keenly searchfor the ëindividualityí: it does not seem to be there. Asudden shock arrests the life-giving flow of associations.

A flower as it blooms with an exquisite blend of variousshades, an unerring display of symmetry and above allpervaded with a harmony that seems to commune with ourinner self mysteriously, claims an ëindividualityí that theduplex magic play of name and form never fails to impress.

Lo, the common fate of all such emergences makesitself felt and the pinnacle of associations seems to toppledown. Some icy hand behind mercilessly sweeps away allthe endearings and painstaking efforts at an enduringcommunion. The decay sets in: the flower crumbles downto dust from which it had emerged forth. Was it all ahallucination? What hand lies behind the transformation thathas been a transformation and at the same time not? Whoseshaping fingers painted mysterious dream on the canvasof space in the characters of time? What is the nature ofthis mysterious dream? What is the net impression that suchan evasive panorama leaves upon mind?


I feel from a mysterious depth there surges forth, nay,from an abyss of ever receding depth there is an emergenceof a surge (that again implies an inextricable associationof time and space) and like an ocean wave assumes nameand form and then again subsides. In the most understandablelanguage it speaks to me about the futility and the fugitivenature of all that the interplay of time and space bringsforth. For me, then at such moments, time and space appeardevoid of any reality whatsoever, for they stand for aceaseless change and lack the permanence and eternalnature of a real entity. Their so-called ëExistenceí is solelydependent upon the absence of reality just as darkness isthe name given to the absence of light. Just as theappearance of light dispels darkness, so does the dawn ofreality devour unreality.

Change is associated with unreal or anything negative.Positive rebels against change. Anything that emerges outin time, since it was non-existent as such till then, mustbe claimed by oblivion in time, as it is in truth unreal.

Similarly, when we associate anything with space, itsexistence is limited, nay, it is dependent and, as a matterof fact, defined by what surrounds it in space. It is squeezedin the mould of mind but a true existence defies suchlimitations. It is self-expressive and does not depend forits existence on anything else or its limits are not definedby something as is the case with anything emergent inspace. It is spontaneous expression of itself unrelated toanything else that exists. Relativity means dependence andhence negation of true existence.

Coming back to the brief span of the apparent life thatthe flower enjoyed, its emergence in time followed bydissolution in time points again unmistakably to the fugitivenature of everything that the workshop of time and space

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puts out. They are themselves evasive and definitelypossess no existence in the true sense of the word. Probinga little deeper, the so-called life of the flowers unravelsa ceaseless change and lack of permanence. It dependedfor its Existence on air, water, light and other nutritionsfrom earth. There was a continuous process of selection,assimilation and rejectionócontinuous elemental exchange.In fact the whole structure of the plant meant a selectiveassemblage of various elements in different proportions toproduce a definite constitution. By collecting or assemblingdifferent atoms in the plant, the former do not part withtheir elementary nature but their assemblage in a particularfashion and continuous motion produce the impression ofan arrangement we call a ëplantí or a ëflowerí just as therotating disc of seven colours gives a sensation of whatwe call ëwhite colourí and just as the continuous cinema-tographic reel gives us the sensation of different movements.Our senses are comparatively gross and insensible to theminute change. They cannot discern the underworking ofthe form to which we attach a particular name.

However, for our judgment the dependency of the planton food (in the form of different elements) and thecontinuous change from beginning to the end should beenough to bring home to us the unreal nature of the form.For a true existence, its dependency for continuance onanything else is a mockery and negation of its veryexistence. So also is the change in time as true existenceis eternal. Any emergence in time presupposes dissolutionin time as the emergence in time means non-existence inreality.

Thus, while in reality there existed no such entity ascould be given the name ëflowerí yet we cannot deny thefact that some mysterious ë›aktií taking the advantage of,

Unity in Diversity


rather harnessing, our sense limitations baffled us into thebelief that there existed a separate ëindividualityí that wasonce born and then died following natural course of things.

The refractory medium of our senses is distorting byits nature and lends manifold expressions to outsideimpressions. Thus, an orderly arrangement of elementalparticles rotating at a very high speed gives us the ideaof continuity. We fail to understand, rather take cognitionof the continuous change whose too visible termini are whatwe term birth and death.

If with all our sense-limitations we had but been a littlewatchful, we would have from obvious signs and inferencestraced the continuous change. While we would not fail toadmire the orderly process that realizes a scheme, soexquisitely harmonious and ingenious, we would notconsider these occasional emergences anything more thantransitory whirlpools in a tossing ocean. There could thus,be no question of illusion or illusory ties. There would beno shocks and subsequent awakenings. We would bewatching the phenomenon unvexed and unattached,nevertheless, feel and drawn closer and yet closer to theharmony behind; at whose bidding the elements getharnessed according to a premeditated scheme.

I said, rotating elements at the bidding of a mysteriousë›aktií. The elemental particles reckoned as constitutionalunits are meant to explain the phenomena in a languagethat satisfies the modern notions. Else, in search of theëAbsoluteí we cannot stop at elements, molecules or atoms;nay, nor even at electrons or protons. How can we bestowabsolute nature upon particles or for that matter even force-centres that are conditioned by time and space, rather danceat their bidding? At the same time we cannot think of anAbsolute ›akti at the bidding of another conscious being.

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They must either merge into one or else shed their absolutenature. The apparent conclusion of a universal ë›aktií atthe bidding of a universal consciousnessóboth heldabsoluteóis untenable. Absolute is but itself absolutelyfree. That is why we hold ëHimí both material and efficientcause of the universe. Yet the ceaselessly changing phenomenaof this universe present varied problems. How can absolutebrook any change in any form? How can we account forthe limitations existent as names and forms in absolute?The very conception of time and space is repelling in theAbsolute. Thus, this baffling phenomenon of evasive naturein evasive characters of time and space remains inexplicable.They will remain so, as long as we do not transcend thelimitations. How can we answer the questions of how,where and when of this universe for the answers implyre-entrance into the realm of causation, space and time fromback door? In answering to how of this universe we haveto resort back to causation. Whence came the universe?We fall back upon space. When came the universe intoexistence? We again enter the meshes of time. There canbe no escape. However, we feel convinced about theunreality of this universe and reality upholding it. Thatshould suffice to lift us out of the quagmire of ignorance.Thus we find the word ëAnirvacan∂yaíóInsoluble riddleof this universeóin connection with the nature of Måyå›akti.

What is true of the flower is absolutely true of othercreatures as well. We are but the flowers of the same treeof Måyå ›akti. This body, round which hover the hopes,aspirations and feelings of love, hate, pride and vanity isagain the transitory whirlpool of the same tossing ocean.Yet, in spite of the ceaseless change that it represents weare baffled into giving it an ëindividualityí. Similarly, we

Unity in Diversity


do not watch the innumerable deaths, our empirical selfsuffers and innumerable lives it lives, in the brief span ofits temporal existence. At every instant it is different fromwhat it was a moment earlier. Yet the delusion ofëindividualityí persists. What crimes are committed, whatviolent waves shake the ëCitta Åkå‹aí carrying the lostequilibrium farther and farther from the reach of man, whatideas of diversity are perpetrated just to serve as will-o-the wisp for weary travellers on the high way of life, howthick sheaths after sheaths are multiplied only to concealthe fire whose but one spark would illuminate the highway that leads to peace and bliss and what illusions arewrought to alienate us to our true nature before whoseAbsoluteness, the want that lies at the root of all ourmiseries, vanishes just as light dispels darkness, only in itsname.

Only if we could discern the true nature of all thesephenomenaóa ceaseless change embracing all this universeof name and formóall conceptions of diversity would getevaporated in the presence of Absolute nature, that wewould instead claim. The change would invariably boildown to unreality and we the changeless ë›aktií of thesephenomena reclaim our lost kingdomóour absolute nature.

We are ëAbsolute Consciousnessí. We do not dependfor the hailing of our existence on anyone else. In thesechanging phenomena, there is nothing to claim its ownexistence. How at times I feel there would come a voicefrom behind these emergences in nature to say: ìThere existsno individuality in the waves that emerge from the sametossing ocean. There is nothing to claim their individualities,that you ascribe to them except the deep ocean itself.Cannot you discern the ceaseless change? Your true natureirresistibly claims its existence. It does not wait for anything

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else to proclaim its existence. Nothing can reconcile it tothe idea of its non-existence, for it has intuitive awarenessof its existence. What else but a true being would proclaimitself? What is there to proclaim on behalf of evanescence?Even the evanescence of the natural phenomena is knownby your true nature!î

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Unity in Diversity

A worldly-minded man wishes to get praise from theworld and tries to avoid the censure. He thinks and actsin such a way that all people should praise him. Thisis also an impure Våsanå. This is Loka Våsanå. Is thispossible? No, never. Nobody can please the world. Haveyou not heard the story of an old man, his son and thedonkey? You can shut the mouth of a vessel, but youcannot shut the mouths of the many-tongued world.Some will praise you, while others will censure you. Youshould have an equanimous or balanced mind. Youshould be above praise or censure. You should treatpraise as the dung of a pig or poison. You should attainthe Nirdvandva state. Then only you can always behappy. Then only you can be really peaceful and joyful.

People have not spared even ›r∂ Råma or S∂tå or Lord›iva or ›r∂ Kæ¶ƒa. They speak ill of these great divinebeings. They attach stigma to them. If such is theirtreatment of Gods, what can be said as regards theirtreatment of ordinary men?

óSwami Sivananda

Realize the Truth andYou become Happy

óSwami Rama Tirtha

In your worldly life there is day and night. Everydayof suffering is followed by a night of pleasure, andeverynight of pleasure is followed by a day of suffering.So long as you keep clinging to forms, this rise and fallwill continue, it will go on one succeeding the other. Nowwhat is the object of this inner rise and fall? The objectof this inner rise and fall is to make you realize the Sunwithin.

On the earth is night and day, but in the Sun thereis all day; it is the earth revolving round the Sun that makesnight and day; but in the Sun there is no night, there isalways the God-light, always day.

Misforfune, anxiety and trouble are to make you realizethe Heaven within. It is to make you feel that you shouldrealize the Sun of suns, the Light of lights within and whenyou realize that, you are above all worldly pain andsufferings, above fluctuations. You then go beyond andabove all of them.

Now how are these rise and fall to raise us? The firstemergence of pleasure shows us that it comes always whenwe get ourselves associated with or absorbed in the Divinitywithin or when we get ourselves in harmony with theuniverse. Thus it tells us that all pleasures are ours whenwe are in harmony with the universe; they must be ours,it is the law. The phenomena of pain tell us that pain alwayssucceeds or follows the clinging or attachment to the

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material, the illusory, the Mayavic objects. These painstell us that our clinging to the material objects and lookingupon those material objects as real, brings us pain, anxietyand suffering. Therefore pain tells us that material objectsare not real and we need not waste our time and energieson outside worldly forms. All pains teach us that lesson.Råma can take up the history of the world and explainit by this Law. You know that even in ShakespeareísdramaóThe Merchant of Venice, so long as Bassanio wasattached to the body of Portia, he was worsted, he couldnot succeed. But in making the choice of the caskets, hewas in an indescribable state, he was in a state where therewas no body. There he was in a grand state. It does notmention God, Divinity or Arch-angles, but by readingclosely you will find that while his soul was harmonious,while he was one with Divinity, he succeeded. It may bethat Shakespeare has not brought it out clearly. Poets donot depict it clearly, but it is a fact proved everyday. Allpleasures tell you that you must feel harmonious. They tellyou that you must be in unison with the All, with the wholeof Nature, Pains teach you the negative side and tell youthat you must not cling to worldly things or feel themto be real. Pains teach you that you must not kill the Godin all, you must not cling to forms and shapes and forgetGod. All pleasures teach Vedånta, and all pains teachVedånta. Because all people do not happen to believe it,does that prove anything? The world is unhappy becauseit does not realize this truth. Realize the truth and youbecome happy.

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Realize the Truth and You become Happy

Råma-Nåmaóthe Kalpataru

∑§Á‹ ŸÊ◊ ∑§Ê◊ÃL§ ⁄UÊ◊∑§Ê–Œ‹ÁŸ„UÊ⁄U ŒÊÁ⁄UŒ ŒÈ∑§Ê‹ ŒÈπ, ŒÊ· ÉÊÊ⁄U ÉÊŸ ÉÊÊ◊∑§ÊH 1HŸÊ◊ ‹Ã ŒÊÁ„UŸÊ „UÊÃ ◊Ÿ, ’Ê◊ Á’œÊÃÊ ’Ê◊∑§Ê–∑§„UÃ ◊ÈŸË‚ ◊„U‚ ◊„UÊÃ◊, ©U‹≈U ‚Íœ ŸÊ◊∑§ÊH 2H÷‹Ê ‹Ê∑§-¬⁄U‹Ê∑§ ÃÊ‚È ¡Ê∑§ ’‹ ‹Á‹Ã-‹‹Ê◊∑§Ê–ÃÈ‹‚Ë ¡ª ¡ÊÁŸÿÃ ŸÊ◊Ã ‚Êø Ÿ ∑Í§ø ◊È∑§Ê◊∑§ÊH 3H

(Vinaya-Patrikå 156)In the fourth age (Kaliyuga), Godís name is Kalpabæk¶a

(the tree which gives desired fruit all time and any time)because it obliterate poverty, famine, sorrow, ignorance andsensual enjoyments. The moment one remember the name,the contrary mind of creator becomes favourable. The greatsaint Vålm∂ki has sung the glory of opposite name ëMarå-Maråí and ›ivaj∂ describes the importance of right name.Significant meaning is reciting contrary name Vålm∂kiturned sage (Brahmar¶i) from fowler and reciting the rightname ›ivaj∂ drank the deadly poison and universallyregarded as ëBhagawatswarµupaí. Those who have thecommand of Godís name, for him this world and otherworld both are pleasant. Tulas∂dåsa strongly speaks thathaving the power of Godís name, no feeling come whetherleaving this world or living in this world. Gist is that forhim, being deep drawn in supreme bliss, life and deathboth are equal and has no difference.

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The Bæhadåraƒyaka Upani¶adóChapter IVóThird Bråhmaƒa,Verse 8

óSwami Krishnananda

‚ flÊ •ÿ¢ ¬ÈL§·Ê ¡Êÿ◊ÊŸ— ‡Ê⁄UË⁄U◊Á÷‚ê¬l◊ÊŸ— ¬Êå◊Á÷— ‚ ö ‚ÎÖÿÃ‚ ©Uà∑˝§Ê◊Ÿ˜ Á◊˝ÿ◊ÊáÊ— ¬Êå◊ŸÊ Áfl¡„UÊÁÃH (IV. 3. 8)

At the time of the embodiment or the assuming of thebody in birth, there is a forceful activity of the senses whichare all driven in their own directions by the impulses inside,and what is called good or bad is a result of these actions.The goodness or the badness of an action is connectedwith the perspective of life, the viewpoint which the mindhas in its cognition of objects, whatever it thinks being itsrelation with objects outside. The question of right andwrong arises when objects are entirely outside with noconnection with ourselves. This circumstance cannot beavoided as long as the senses insist that the objects areoutside, for their fulfilment depends upon the assumptionthat things are external. Hence, it is also impossible to getover the necessity to assess things in terms of ethical values.But when there is freedom from this embodiment, thereis a withdrawal of the mind from the dictates of the bodyand the senses, and then there is no such assessment ofpersonal values. It is the connection of the mind with thebody and the senses that is the cause of virtue and vice.The disconnection of the mind from the body and thesenses becomes immediately a relief for us from theclutches of these evaluations, such as virtue, vice, good,bad, etc. So, as long as there is a body, there is a questionof righteousness, sin, etc., but when there is freedom from


the embodiment of this personality which the mind assumesfor its own purposes, there is also freedom simultaneouslyfrom unrighteousness or evil or sin, etc.

The Philosophy of the Bhagavadg∂tåóChapter 17óThe Play of the Cosmic Powersó

Reference was made to the three Guƒas of Prakæti, inthe third chapter of the G∂tå, and these Guƒas or properties,are mentioned frequently in the course of the teaching. Bythe time we reach the sixteenth chapter, we come to a novelrevelation that the whole universe is a play of two forcesóthe ingoing and the outgoing, powers that urge themselvesforward in the direction of the Centre of the cosmos andthose that rush outwardly in the direction of space, timeand objectivity. The traditional names given to these forcesof inward and outward movement, Daiva and Asura, allowthemselves to be translated as the divine and the undivine,the godly and the demoniacal impulses. Now, the termsgood and evil, divine and undivine are normally associatedwith ethical values and the moral assessments in life. Butthe G∂tå here rises above the ordinary human concepts ofgood and evil or even ethics and morality, and takes itsstand on a highly philosophical or metaphysical ground,so that what we call good and evil or right and wrong,etc., become the human readings of meaning into the greatdrama enacted in the cosmos by these impersonal powerswhich alternately move inward and outward and compeleverything, everywhere, to work according to their intentions,as if everything is a puppet in their hands. Everyone andeverything has, thus, a twofold urge within itself. Often,we are inspired and roused into a feeling of self-transcendence,a movement towards a comprehensive grasp and a totalexperience, by an entry into the centre of things. At othertimes we are also impelled by the other urge, the desire

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which speaks to us in the language of sense-objects,fulfilment or indulgence of passions, working through thesense-organs, rather than the power of intuition, runningaway from the essence to the forms outside, so that themore we move externally the greater is our involvementin names and forms; and the farther we are from the centreof the universe, the greater also is the sorrow that followsas a consequence. The more we move away from thecentre, the more are we heading towards what we call hell,in the language of the religions; and the heavenly regionsare those stages of experience which tend towards theCentre rather than the circumference and the space-timeobjectivity. These forces work perpetually, without abeginning and an end, and they work everywhere, so thatnothing is free from their operations. The evolution andthe involution of the universe are the working of these twourges, and no one can humanly understand as to how andwhy they are operating in this manner. It is a mysterytranscending human comprehension, because human beingsare already involved in the working of these forces, andhow can they understand their intentions? They rangeabove the human intellect and the capacity of the individualin any manner. But, the Bhagavadg∂tå emphasises that itis the duty of everyone to get out of the clutches of theseoutward-going urges which lodge the consciousness inname and form, and to endeavour to the best of oneíscapacity to move towards the Centre which is oneísessentiality, rather than the name and the form. The morewe go towards the Centreóand this Centre is everywhereóthe less is the involvement of consciousness in the name-form complex, so that, in the ultimate reality of the universethere is no name and form.

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The Bæhadåraƒyaka......................Bråhmaƒa,Verse 8

Whatever You Possess as for AllóSri Paramahansa Yogananda

One should practice the virtue of giving to deservingpeople what one can afford to give without causing himselfor those dependent upon him for their needs an enforcedhardship. One should not ìrob Peter to pay Paul.î It isnot spiritual to starve oneís family in order to be aphilanthropist. Mahåtmå Gåndh∂ convinced his family ofthe virtue of sacrifice and then gave away all of hispossessions without saving even any bonds or stocks forthe security of his wife and children. Such action isadmirable if the sacrifice is performed with the willingagreement of the other persons concerned. Gåndh∂ had amission to fulfil, which would be best accomplished byidentifying himself materially as well as spiritually with thedowntrodden masses.

Practical sympathy toward those in need dispels thedarkness of separation between souls and is the light bywhich one can see all hearts tied together with the singulargolden cord of divine love. God throbs in all heartssuffering in the afflicted, rejoicing in those that are whole.

The same spirit of nonattachment should accompanythe sharing of oneís goods with would-be borrowers. Itshows compassion to lend to needy people, but let not thatvirtue be negated by anger if the money is not returned.It is better not to lend at all than to become upset or uglybecause the debtor is unable to payback what he owes.Practical advice would be to lend only what one can affordto give away and forget all about it. Conscientious persons

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will make good on what they owe when and as they areable, and unscrupulous persons will not honour their debteven if they can afford to.

To lend money with the assurance of a returned favouror the gain of a favourable interest, is ordinary business.But to lend to the needy who may or may not be ableto repayóto help others without the desire for materialreward, to give something without the hope of gettingsomething better in returnóis divine. Those who give oftheir material goods with the presumption of compensationreceive temporary material things or advantages only; thosewho give with an open heart, just for the pleasure of givingpleasure to others, receive their repayment with a dividendof divine love.

There is nothing wrong in expecting the return of whatone lends to others, not only for tending to oneís own needsbut for further sharing with others. But those things thatone can spare, and that have been given to others to use,should not be demanded back simply to assert oneís rightof ownership. Possessiveness shows meanness of heart. Itis delusion for one to think that his material possessionsbelong to him exclusively and in perpetuity. Man ownsnothing on this earth; he is only given the use of thingsfrom its cosmic store. At death, everything has to beforsaken. Rockefeller and Henry Ford were not able to takewith them into heaven a single dollar of their vast fortunes.If through some good actions a person has been fortunateenough to qualify for a generous loan from God of money,property, and possessions, that person should adopt thenoble ideal of helping other children of God by open-handed assistance.

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Whatever You Possess as for All

On the Day of Assassination of Karƒa(The Hero of the Devastating Kurukshetra war)

óBalkrishna Pawar

1. On the sixteenth day of the Kurukshetra War,Duryodhana proclaimed, ìBh∂¶ma has fallen, Droƒa is deadnonetheless I am confident, we will conquer the PåƒŒavas.îHe appointed Karƒa as C.,-in-C. of Kaurava armies. Karƒathanked him saying tomorrow I will discharge the debt ofgratitude, I owe you.

2. On the seventeenth day of war the Kaurava armiesof the great warriors reached the battlefield before the dawn.When the battle resumed the next day, the war cries on bothsides sounded their loudest. Both the warriors, Karƒa andArjuna stood facing each other, watching as to who shouldstrike the first blow. For a moment Karƒa closed his eyesand prayed to his Sun-god. Arjuna also repeated his prayers.Then they both started throwing deadly weapons simultaneouslyat each other. In short, the armies felt as if the sky itselfwas coming down on them. The strength of both armieswas getting thinner as the fighting progressed. The battlewas at its highest stage. Todayís seventeenth day battle wasthe most severely fought during the past sixteen days. Bothwere cut up by the many arrows, and blood was flowing.But the fight went on.

3. Karƒaís end was drawing nearer and nearer. Unknownto anyone, fate was trying to make the curse of the Brahmincome true. The earth became soft suddenly and one wheelof the chariot of Karƒa was slowly getting caught up inthe mire. The wheel had sunk far into the ground. The

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chariot capsized, as the level was uneven. He rememberedthe dead cow and saw the brahmin and his curse: ìWhenyou are fighting with your enemy, the wheel of your chariotwill get sunk in the ground.You will be killed like myinnocent cow when it was inadvertently not aware of thedanger, even so you will be killed by your enemy whenyou are least prepared for the attack.î

4. Karƒa fixed an arrow to his bow-string and failedto invoke Brahmåstra. His Guru Para‹uråmaís wordsbecome true i.e., ìWhen you are desparately in need ofan Astra, your memory will fail you.î Karƒa was completelydisappointed. Arjuna invoke the great Rudråstra. Karƒaíseyes filled with tears of wrath and helplessness. Karƒa said,ìIt is not fair when the opponent is not ready to fight backand you will follow the rules of fair fighting , hence hesaid donít use his Astra now.

5. Kæ¶ƒa laughed mercilessly and said, Karƒa you arenow quoting the scriptures and rules from the code ofhonour, while you have not on the righteous path; but youhave always a part of heinous plots of Duryodhana againstPånŒavas. Where did your sense of duty and fair playgoó(1) from the burning of the wax-place, up to the exileof the PåƒŒavas, cheating them at the game of dice,(2) When six of them surrounded and killed the tender boyAbhimanyu? Kæ¶ƒa ordered Arjuna to shoot. The powerfularrow shot by Arjuna pierced his steel armour and got stuckin Karƒaís neck. The wheel also came out with a jerk andfell to the ground.

6. Kæ¶ƒa came to see wounded Karƒa calling outìRådheyaî! Duryodhana had fainted on hearing this badnews. Blood was oozing from Karƒaís around. His youngestson Citrasena shedding bitter tears brought drinking waterand helped his father to drink. A slight benign simile

On the Day of Assassination of Karƒa


appeared when he saw Kæ¶ƒa. Lifting his hands slowlyremoved his crown and placed at Kæsƒaís feet, hereafterit is not required. Though the PåƒŒavas were standingthere, but did not know that he was really one of them!

7. Duryodhana came running in great anguish and criedout ìA∆garåjaî. He who had not cried for eighty brotherskilled in war, now shed bitter tears for Karƒa. Karƒa madea sign to come near his mouth, as he was going to makea valuable parting gift of divine thoughts. He spoke softlyìFriendî, he said, ìWith my death, let this disastrous warcome to an end. Stop this fighting now.î But ìNo, A∆garåjaî,answered Duryodhana. ìWhen a brave warrior like you hassacrificed his all for me, that I, in fear of death, should suefor peace, is most dishonourable.î Further said, ìIf deathcan come to Bh∂¶ma, to Guru Droƒa and to you (Karƒa),why not to me?î Throwing an angry look at Kæ¶ƒa he said,ìI will continue the war for your (Karƒaís) sakeî. He kneltdown and cried bitterly.

8. Karƒa was gradually sinking, so A‹watthåmå tookhis head on his lap. Kæ¶ƒa went near Karƒa and asked,ìKaunteya! what is your last wish.î There were tears ofjoy in his eyes, because, for the first time, Kæ¶ƒa himselfhad called him ìKaunteya.î Karƒa slowly whispered,ìDwårakåd∂‹a, my last wish is that you should perform mylast rites, on virgin soil, soil on which the sorrows thatI have gone through, cannot sprout into the virgin soil.îKæ¶ƒa heard every word very carefully.

9. Karƒaís voice failed, still his lips moving indicatingthat he was offering his last prayers to his God, to his Guruand to his father, the Sun-god. Karƒa, the Great Hero hadbreathed his last!

10. Kæ¶ƒa went to Arjunaís tent, where Råjamåta Kunt∂Dev∂ was standing near the door. She broke down on

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seeing Karƒa. For away a white horse was near the deadbody, driving away the flies with his soft tail a chowrie/fly-whisker. Lifting up Karƒaís body Kæ¶ƒa put him onthe horse back and started his short journey that led himto the foot of hill near the battlefield. Arrangements hadalready been completed for funeral pyre. Kæ¶ƒa slowlylifted Karƒaís body and placed on the pyre and lit the pyrewith the torch Fire that rose up.

11. Vru‹al∂, Karƒaís wife bathed and dressed in white,came near the funeral prye, calm, composed and dignified.She even did not realize that her upper cloth had slippedand fallen to the ground. After touching Kæ¶ƒaís feet withfolded hands she entered the burning pyre and thus joiningher husband in death.

12. Kæ¶ƒa picked up Vru‹al∂ís fallen cloth and wasabout to throw it into the fire when he found somethingwas tied up in one corner of the cloth. Kæ¶ƒa untied theknot and curious to find a piece of broken mud pot thatKarƒa had picked up, when he first met Vru‹al∂ on thebanks of Yamunå.

13. Having known the truth from their mother Kunt∂,the five PåƒŒava brothers came running to the funeral wasburning. It was too late. A life that was born of light andlustre had now merged into the setting sun, his creator,who also was about to set in the west, behind the hillock,sorrow stricken, yet proud of his illustrious, SµuryaputraKarƒa. Therefore, Karƒaís mortal body consigned to theflames by Kæ¶ƒa himself, as per Karƒaís last wish. Thus,Karƒa was assassinated. He was great, even in death, ashe was in life. The greatest Hero of the devastatingKurukshetra War.

14. Kæ¶ƒa and Arjuna met Yudhi¶¢hira and Kæ¶ƒa saidto him, ìDharmaputra, it is your righteous will power that

On the Day of Assassination of Karƒa


has inspired Arjuna, today. Undoubtedly, Karƒa is a greathero. To be frank, he defeated all the PåƒŒava brothersincluding Arjuna at one time or the other.î

15. Kæ¶ƒa further said, ìIn fact it is not Arjuna alonethat killed Karƒa, the noblest benefactor of mankind andthe greatest warrior of our times. He fell owing to curiousconspiracy of fatal circumstances. The preceptor whocursed him, Indra who took away his natural armour, themother Kunt∂, who left him to float in the Ganges, ›alya,the charioteer who discouraged him, I (Kæ¶ƒa), that tookaway the wind from his sails among others, are theassassins incognito. Arjuna brought off Karƒaís doom.î

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

God has created universe upon universe. He haseverything. How happy He is! Nor does He ever raiseHis voice when we disobey Him, when we forget Himincarnation after incarnation. He does not say a word.But, after we have had our fill of worldly and materialpleasures and turn toward His light, he is there, waiting.Such is His love for His children.

óSelf-relization

Glory of Cåturmåsya

§R¶i Jaiminij∂ saysóFour months of rainy season, theSun being on Karka Rå‹i (Cancer Zodiac) starting fromEkåda‹∂ (eleventh day celebration) of first fortnight ofÅ¶åŒha month up to Ekåda‹∂ of second fortnight of Kårtikamonth are resting period for Lord Vi¶ƒu. This period ismost pious for adoration of ›r∂ Hari. During this fourmonths of rainy season, as many days one who adores LordJanårdana keeping own-self near to Him, is as good asperforming the act of A‹vamedha Yaj¤a. Bathing in thepious water of sea and mindfully having Dar‹ana of Lord›r∂ Puru¶ottama, those who perform Cåturmåsya Vrata, forhim is device of redemption. As such, man should residein Puru¶ottamak¶etra very carefully. Lord Vi¶ƒu sleeps onthousand-headed snake (›e¶a‹åy∂) during Cåturmåsya.Whatever fruits one gets by living in Puru¶ottamak¶etra,having daily Dar‹ana of Lord Vi¶ƒu during remainingeight months of the year, same fruit comes handful by livingin Puru¶ottamak¶etra and having Dar‹ana for one dayduring Cåturmåsya. Who is sinful by all means, depravedof all morality and expelled from all religion, he too shouldreside in Puru¶ottamak¶etra. This is said to be eradicativeof all the past sins. Those who spends these four months,taking only milk or partaking of pure vegetarian diets,enjoys extreme pleasure in this life and gets Supreme Peaceand salvation at the end. It is said to be very fruitful ifone performs highest religious rites of ëBh∂¶mapa¤cakaí,eats wild fruits and roots for the pleasure of DevådhidevaBhagawån. This religious rite elevate the pleasure of God,


destroys all the sins and provide a place in heaven. OMun∂‹waras (greatest among sages) ! All these have beentold to you as the most secret. You must know it verywell that all such religious rites are infructuous for thosewho is devoid of God-devotion. Whatever greatest boonis to be availed by visiting pilgrimage, parting virtuousbestowal and penance, a man can avail all these, only ifhe is truthful devotee of Lord Vi¶ƒu.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

In order to realize his eternal affinity with God, astriver should accept three facts. 1. God is mine, 2. I amGodís, 3. All is Godís. When his eternal affinity with Godis aroused, a striver attains devotion to God. Attainmentof devotion to God, is the acme of human life.

óSwami Ramsukhdas

This is not my house. It is Godís. These are notmy children. They are Godís children. I am only aservant and God is the master. Whatever you do in thatspirit is worship. There is nothing secular. Everything isspiritual.

óSri Ramakrishna

Faith, Trust and AttachmentóSwami Akhandananda

Faith comes from the knowledge of the great qualitiesof God. This knowledge, called Måhåtmyaj¤åna (knowledgeof the greatness), comes from direct experience or thevision of the Brahma. Those who have attained the state(called Bråhm∂ Sthiti) of dwelling in the Brahma, ofSamådhi (deep meditation, where worldly experience ceasesto exist), become detached and righteous. When we seetheir goodness, their greatness, a feeling of respect mingledwith faith (›raddhå), rises naturally. ›raddhå comes fromthe direct experience of these great qualities, which in turn,lead to Åsthå (faith in God), in our hearts. We should,therefore, pray that we get ›raddhå, ì›raddhå≈ pråtar-havåmaheîó we pray every morning, that we may getfaith. The Guru has to order the disciple, ì›raddhåtsvasaumyaîóìHave faith in this statement, my son.î Thelearned ones have to state that: ë›raddhayå satyamåpyateí

ìTruth is obtained by faith.î SoóüÊhÊflÊ°À‹÷Ã ôÊÊŸ¢ Ãà¬⁄—U ‚¢ÿÃÁãº˝ÿ—–

(G∂tå IV. 39)The one who has faith obtains knowledge. Faith is,

however, extremely difficult to obtain. It is only by theGrace of God that this treasure enriches the heart of a noblesoul, enabling him/her to have faith in someone, and takethe advice of that person. They should abandon their egobefore going to that person, the Guruóupon whom theyhave faith. There should be at least one person, upon whom


we can depend for guidance, who we know to be wiserand trustworthy, from whom we seek advice, rather thangive it, and be willing to let him control our lives andactions. The purpose of ›raddhå is to allow the one werevere, to exercise control over us.

Vi‹wåsa means trust. It is the practical faith needed inworldly interaction. It is depending upon the otherís good-will. We need to have trust even on our barber, that he willnot slit our throat while giving us a shave! We trust ourcook to not poison our food. We need to trust even oursweeper and servants. Trust is universal, practical for all.Day to day interaction would be impossible without trust.If the husband does not trust his wife or vice versa, therewill be no love left between them. They will quarrelendlessly, and ultimately divorce each other. Therefore, trustis a universal practicality, required in all routine relationships.If you trust your customer, you will give him credit. If youtrust the shopkeeper, you will buy the product he recommends.We note, therefore, that while trust is a social necessity,›raddhå (faith mingled with reverence) is for those we holdin high regard. ›raddhå is like the lady of the house. Sheis Pårvat∂ (the consort of ›iva), Gaur∂ (the gracious one),while Vi‹wåsa (trust) is the carefree, adored ›iva.

÷flÊŸË‡ÊVÔU⁄UÊÒ flãŒ üÊhÊÁfl‡flÊ‚M§Á¬áÊÊÒ–Åsakti (attachment) is either physical or mental prompted

by the virtue of the object. Attachment may be formedseeing a beautiful, smooth skin or lovely large eyes ordelicate lips. Such attachment is short lived. The features,which seem so dear, change, and the attachment disappears.

Look, I will tell you of a true incident. There is a highlyrespected Marwari family in Bareilly. Their daughter fellin love with a man, and married him. It was a case of

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mutual attraction. They were studying at the same college,and fell in love. She was a beautiful girl, and he was alsofrom a good family. Now, just some days after thewedding, acne began to erupt on the girlís face. They triedall types of treatment, for over two years. In the beginning,the boy took good care of her, but later on he divorcedher. So, that attachment formed by her smooth complexiondisappeared when her complexion was spoilt.

The fact of the matter is that when outer qualities arethe source of the attraction, they become sources for sorrowin the long run. When you succumb to these attractions,it means that you are not choosing the otheróyou arechoosing that which you find attractive. When you succumbto attachments and attraction your heart will change, whenit changes, the item no longer tempts you. One should,therefore, be wary of the things one finds attractive.

Yåvata¨ kurute jantu¨ sambandhån manasa¨ priyån,Tåvantu asya nirvåƒayante hædaye ‹oka‹å∆kava¨.All the relationships started by attraction, seem very

dear at the beginning, butóTåvantu asya nirvåƒayanteíóas many attachments as you form, you will have that manynails piercing your heart later on, and the same relationshipswill bring you sorrow. So, my brother.

Yadyad pr∂tikara≈ loke maitreíya vastu jåyateí,Tadeva dukhavæk¶asya b∂jatva≈ upagacchati.All the worldly joys around youógood food in this

restaurant, or good looking people at that place, to feastyour eyes upon or gratification of your lust elsewhereóthey are all seeds for future suffering and sorrow. A saplingof sorrow emerges, then leaves and flowers and fruitsóall bringing sorrow in their wake.

So, we see that an awareness of noble and excellent

Faith, Trust and Attachment


qualities gives rise to ›raddhå, day-to-day interaction ispossible because of Vi‹wåsa and Åsakti is the result ofattractive objects. ›raddhå and Vi‹wåsa result in freedom,but Åsakti results in bondage.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

There was a boy who used to serve in the housein which this body used to live in India. That boyremaining all the while in contact with Råma, was oneday walking on the top of the high mansion and wasshouting aloud, ìI am God, I am God, I am God.î Therewere some people in the other houses next door to thehouse, on the top of which he was shouting. They spoketo him, ìWhat are you raving, what are you saying? Doyou say, you are God? If you are God, do jump downfrom the roof and let us see whether you are hurt. Ifyou are not hurt, then we shall believe in you as God;if you are hurt, we shall kill you; we shall persecute you.Why are you speaking that way? This profane languageyou have no right to employ.î

The boy full of Divine madness spoke out, ìO myown Self, I am ready to jump down; I am ready to takea leap into any abyss that you may point out; I am readyto jump into any ocean that you may indicate, but kindlylet me know the place where I am not present already,because in order to jump down, we ought to have somespot where we can jump down and where we are notpresent already. Let me know the place which is voidof me, where I am not present already. I am the Godof gods. Do point out to me the place where I am notpresent already and I will jump. How can He jump whoalready permeates the whole? He alone can jump, whois limited, who is present here and not there.î

óSwami Rama Tirtha

Mantras for HappinessóPranav Gogia

Make your life a life of abundance. Keep your lifesimple by being in the moment. Embrace with full gustowhat comes your way. Deal with the situation with yourintellect and intuition and move to the next. Present daylife is full of noise in the head and chaos in the mind.Donít ever indulge in over-thinking.

Let it pass, it will go. Do what allows you to keepthings simple. Use mobile, I-pad, I-Pod, laptop etc., to givethem quick instructions. Donít ever be their slaves. Bediscreet. They only deserve servant based technology.When going to bed, switch off your mobiles and Wi-ficonnections. Have deep sound uninterrupted sleep at night.Eat home made food. Always take seasonal veggies andfresh natural riped fruits. Never take fruits riped by calciumcarbide.

Stay focussed in the present. Never drift beween pastand present. Keep your conversations short. Never complicatelife. Lifeís phenomenon is beautiful, full of joy and ecstasy.Look at its macro aspects. Spend quality time with yourfamily. Indulge in small games with children.

Nothing is simpler than ëpure awarenessí. Truth isUniversal, have direct experience. Many conflicts, confusionsand stress will be mitigated. Take responsibility. Neverescape a troubled inner world. Indulge and resolve themby love, compassion and spirituality. This is a happy naturalhuman endeavour. Find simple ways to be happy. Play withyour grand children, do gradening with them, play carrum-


board, computer games and other games of interest.Present day life is being complicated by always keeping

mobiles near the ears. Keep and use them only fornotifications. Pursue a passion, may be photography, dance,salsa, penning a poem, painting, humming old-classicsongs. If youíve never painted in life, take out brush andcolour box from the school bag of your grand-daughterand paint a picture!

It will fulfil the aspirations of your soul, will make youto smile, laugh, keep your thoughts simple! Do things whatyou love. Keep your conversations short and simple. Themagic of laughter leads to longevity. Take long walks inpolluted-free atmosphere in the vicinity of greenery, trees,plants and flowers. Brisk walking will keep your heart andhead strong.

Share jokes, ›er-o-‹åyar∂ with your friends. It willcharge you instantly. Continue recharging your being atoffice, shop, mall or while travelling. Keep negative peopleand relatives at a distance. ëBoringí word is found indictionary only not in your life. Lifeís not a seriousphenomenon. God has sent you in an ëUtsavaí to celebratelifeís journey in ecstasy.

When you look at politicians shouting at each otheron news channels. Switch off TV or change channel.Consider it public shaming yet a sign of immature people.Why to keep and drive big car, when small is beautiful?Keep a simple mobile phone, why go for branded thingswhen simple can do? Itís about reducing scale, maintainingconforts, sporting a natural hearty smile and eliminatingcomplexities of life.

Ponder a little:You start lovingThe moment you give unselfish love,

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you start overflowing.While the emphasis in modern society is totally different,The emphasis is on how to ëget moreíYet you indulge in: How to give more and more to

others unconditionally,You get matured.This is growth, maturity sets-in your persona.Remember,ípure loveí is not a ërelationshipí,It is a ëstateí.Become a ëmaster of loveí.Master is always flowing, simply flowing majestically

like a river.Like a Kumudin∂ flower always spreading fragrance.And this I call mature love, ëreal loveí, authentic love,

and true love.This is the real Mantra.And Happiness awaits you...for peaceful, joyful and

blissful existence on earth.❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Mantras for Happiness

Be kind to all, even if the greatest of sinners comesto you, consider him a brotheróalbeit a sleeping brother.Hurt no one; judge none else but yourself. Destroy moodstrample them to dust.

Please the LordóR. Krishnaswami Aiyar

Generally we all desire to be ever happy and do notwant suffering of any sort; and this feeling is ever inherentin us. We do not stop with merely having this feeling, butwe are always making efforts to secure such happiness andavoid all trouble. Still we neither get happiness nor escapetrouble. Why is it so? We must pause to consider. If weconsider the illustration just now given, we shall be ableto find out the reason in no time. We, who are really inthe nature of reflected images, long for happiness and adoptthe methods of the person who tries to put a mark directlyon the reflected face or on the mirror. That is why themark refuses to fall on the forehead of the reflected face.It is an impossibility to get happiness for ourselves directly;for we are but reflections. If, therefore, we want happiness,there is no method of getting it except the one mentionedabove: that is, we must put the mark upon the image outsidethe mirror. That is to say, as the Lord occupies the positionof that image, we must make Him happy. If we make Himhappy, the happiness will instantaneously reflect itself inus, the reflected images. Once He is made happy, we oreven He cannot possibly prevent our being happy. In spiteof our efforts, if, any to the contrary, we shall be happy.If we think, however, that we can be happy without makingHim happy and make attempts in that direction, we cannever succeed. We have, therefore, to learn from thisillustration that the only way of getting happiness forourselves is to please God and that there is no other possible

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way. If we realize this, we shall at once see that all ourefforts should be directed only to secure the pleasure ofGod and that all efforts to secure happiness for ourselvesdirectly are not only unnecessary but quite futile. It is thisteaching that the great Master, ›r∂ ›a∆karåcårya, has verybeautifully taught us in addressing the mind as followsó

àflà¬˝÷È¡ËflÁ¬˝ÿÁ◊ë¿UÁ‚ øÛÊ⁄U„UÁ⁄U¬Í¡Ê¢ ∑È§L§ ‚ÃÃ◊˜–¬˝ÁÃÁ’ê’Ê‹VÔÎ ÁÃœÎÁÃ∑È§‡Ê‹Ê Á’ê’Ê‹VÔÎ UÁÃ◊ÊÃŸÈÃH

ìO mind, if you really desire the good of your master,the Soul, worship always Narahari, the great Lord; for aperson, who is an adept in putting ornaments on a reflectedimage decorates always only the real image.î

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Please the Lord

When there is an occasion for anger, seal your lipsand argue in your mind that it is God alone who hasprojected Himself in this world. It is He who standsmanifested in the form of the universe,óhow can youafford to be angry with Him, how can you insult Him?Try to realize then that you are above anger, that yourheart is eternally full of the milk of human kindness andforbearance, that it is part of your nature to extendfeelings of love, friendship, indulgence and mercytowards all creatures. Determine that you will gladlytolerate words and conduct that may be extremely harshto you. Feel in your heart that you entertain no hatredfor anyone, therefore, you can never be swayed by thefeeling of anger.

óHanumanprasad Poddar

Efficacy of PrayeróS. B. Kesaviah

Thou art the father of the world, of the moving andnon-moving. Greater than the greatest Thou art the oneobject of Worship. There is non-equal to Thee in all theworlds. Who, then, can excel Thee. O Thou of incomparablepower? (Bhagavadg∂tå XI. 43)

ìPray to God morning and evening, and spend the dayin Thy pursuits.î

óProphet MohammedìBlessed are the pure in heart, for they shall see God.î

óJesus ChristIn Kaliyuga, all the great teachers have prescribed

constant company of holymen and prayer as the means bywhich ordinary mortals can escape from the entanglementsof the world. The company of holymen creates in us anyearning for God. Without this intense desire nothing canbe achieved in this spiritual world. Having kindled thisyearning the way of fulfilment is by prayer.

Prayer is the communion of the soul with God. It isa longing of the soul for things eternal and divine. It isa confession of the weakness of man striving for greaterperfection. It is at the same time a sign of the helplessnessof man who is only an instrument in the hands of God,who is the real doer. If God is the driver the man is thechariot, which moves whithersoever the driver wants it tomove. Generally prayer is degraded to the low level ofa commercial transaction and base materialism such asrequesting God to make us rich, give us more profits or

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promotions in service. This is not prayer but gross selfishnessborn out of ignorance.

A true prayer always indicates a firm faith in thepresence of God either personal or impersonal, within orwithout, with form or without form. Faith is the foundationas it were on which the spiritual life rests. A devotee whois assailed by doubts at every stage makes no progress.Faith steers us through the most difficult paths. Service toour fellow beings is the best way to achieve faith and GodHimself seeks His seat in the heart of him who serves hisfellowmen. A prayerful heart is the vehicle for the souland service to humanity makes the heart prayerful.

Real prayer is the complete offering of oneís body,heart, mind and soul to God. Mere recitation with lips whenthe heart, mind and the soul are not attuned, is not prayerbut an empty pretension. Prayer offered thus in unisonpurifies the person, it removes all evils in us such as lust,anger, greed, etc., and establishes mutual toleration andgoodwill. There are moments when we are assailed bydoubts, disappointments and darkness. We must cultivateunlimited patience and courage to withstand such momentsof depression. A man of prayer knows no retreat or defeat.

Prayer is a solicitation to God in a humble and reverentattitude. It is the yearning of the heart to be one with itísMaker. It is the mental attitude that is important and notthe words uttered. The various exercises are intended tosober and humble us to enable us to realize that nothinghappens without His will, and we are but clay in the handsof the Divine potter. Duration of the prayer varies fromman to man according to the stage of his spiritualdevelopment. Prayer should certainly be in oneís owntongue, Silent prayer is often more effective than the loudrecitations. Prayer of a pure heart never goes unanswered.

Efficacy of Prayer


It is a good plan to begin the day with prayer, so thatthe Divine may guide us throughout the day. Similarly theday should be closed with prayer so that we can have apeaceful night free from ugly dreams and nightmares.

Too much of rational explanation is the bane of moderncivilization. We must begin with a child like simplicity andhave implicit faith in God. If I exist, God exists. Once wehave faith in the existence of God, then arises the necessityof prayer. There are only two aids to those who arefaultering in their steps in the path of God-realizaitonóone is constant endeavour and the other is prayer. To onewith a prayerful attitude, there is no idleness. When weare not actively engaged in a work you can seek unionwith the divine in prayer. It purifies and strengthens us.Heart-felt prayer steadies oneís nerves, humbles one andclearly shows one the next step. Such is the efficacy ofprayer.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Oh Lord! You are ever present in our hearts whetherwe are awake, asleep or dreaming. So we are surrenderingat your lotus feet. Kindly enlighten our hearts so it dispelsdarkness and drives away night-owls of ëmeí (Aha∆kåram)and ëmineí (Mamakåram) forever.

óH. H. Sri Sitarama Yeteendrulu

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