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Geeta Tattva Sameeksha 2012 : Poojya Swamiji arriving at the venue
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N a r a y a n a s h r a m a Ta p o v a n a m
Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur.
Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363email: [email protected]
Website: http://www.SwamiBhoomanandaTirtha.org
Contents
It is true that human civilization functions on material affluence
and advancement. But prosperity will be sustained only when theminds of people are enriched by cultural strength and spiritualvalues. Though pleasant to possess, wealth inevitably leads the
possessor to indiscreet indulgences, a caution to any individual aswell as nation. It is delusion to think of wealth as the only objectiveof life. Affluence at no time is the means to fulfillment. True objectof wealth is to gain dhrmic enrichment, leading to spiritualwisdom and inner abundance.
Swamiji
Science of Inner Redemption 41
King Bhageerathas Spiritual Quest - I 03
Verses for Introspection 23
The True Offering M Gurupriy 12
Thoughts & Reflections 2
Swami Nirviseshananda Tirtha 17
Days in Malaysia M Gurupriy 22
In Gurusannidhi - 28
Sense of Doership the self-victimizer M Prabhakaran 31
News & Notes 34
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Science of Inner Redemption 41(Series on Yoga-vsiha, Nirva-prakaraa)
King Bhageerathas Spiritual Quest - I
Significance of pauric narrations
Sri Rama seeks to know the story of Bhageeratha, whose spiritualresignation and severe austerity led to the perennial flow of the holy
Gag from the heavenly Himalayan heights. This is the river esteemedfor its religious purity and spiritual benediction. To the people of this
holy land, the sacredness Gag holds is paramount.
l SkSiEfii Y MMih *Ml {z ix El | ** (6p.74.1)
Please Sir, relate to me King Bhageerathas wonderful (inner)
opulence (sapannam), by dint of which he succeeded in bringingdown the heavenly stream of Gag to the earth below.
Gag derived the name Bhgeerathi after Bhageeratha. Many of these
anecdotes may appear to be mere mythological creations. But against themarvellous beneficial effects these episodes have brought about in the
minds of countless generations, such considerations lose significance. Eventoday, these pauric stories continue their mission with unimaginable
vigour and relevance. The story of Bhageeratha has been a constant source
of inspiration, guidance, strength and refuge to the people.Bhageeratha an exemplary king
Sage Vasiha said:
+nMl x V {vE: *: pH hbiE{: **vx ll vxxi nn *ifihj{nk CSSSxihl **
(6p.74.2,4)
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King Bhageeratha, supremely virtuous, was the shining crest jewel
of all the kingdoms on the earth surrounded by seas.
He unremittingly employed his resources for the welfare of good
and pious people. At the same time, he was very consciouslyconservative to the extent that he collected even pieces of straw,as though they were made of cintmai, the wish-yielding jewel
(i.e., he was careful not to waste anything unduly).
Vasiha Deva first speaks about the greatness and fame of Bhageerathaas a King. Any message, to be compelling and worthy of emulation,
should rest upon great and noble people, noted for the qualities andmerits, warranting esteem and admiration. Bhageeratha was incredibly
righteous, and hence was adored by all. He was lavish in using his wealthto redress the needs of good people, ensuring that all in his kingdom
were well, healthy and happy. At the same time, he was particular toavoid waste on all fronts. This led him to meticulously collect even dry
stalks of hay, lying strewn, and use them, as if they were priced items of
the land.It is perhaps easy to be liberal in giving, especially
when one is affluent. But, to be equally attentiveto safeguard against wasteful indulgences is not
so. One should be judicious in both the situations.Even pieces of straw, when collected and bundled,
become a valuable commercial product. In Bhageeratha, we have an
example of how to deal with affluence and wastefulness, a distinctionrare to find.
Spirituality is the climax of characteral, behavioural and interactional
rectitude and excellence. In other words, it is the crowning glory of ethics,applied to all aspects of human life. A king represents the pinnacle of
public administration. Bhageerathas austerity is an inspiration and
compulsion for all in the seats of power to examine themselves, and be
In Bhageeratha, wehave an example ofhow to deal with
affluence andwastefulness
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votaries of righteousness and refinement.
EzMxEhi: |i{V*vxExiMx Vi %** (6p.74.7)
Like sparks of blazing fire, his regal splendour spread forth in alldirections. Amidst unfriendly or inimical ones, he glittered like
the blazing midday sun.
There is a feeling that spirituality is generallysought by the weak, the poor and the distressed.
Vasiha Deva disproves this biased note by
presenting King Bhageeratha as exceedinglyaffluent, successful and powerful, so much so thatother kings were awfully afraid of him. A King becomes truly resourceful
only when wisdom, valour and wealth grace him.
Inner quest
BExi Sxi {ii *
VMtj xi\VE **{xnx {x: nxnxi {x: *in H Ii E Ei **x |{ix E%z |{i *iiEfii Efii x E SE **
(6p.74.15-17)
The great King, retiring to seclusion, reflected upon the course of
worldly life, finding it disharmonious and tormented.
He felt that the constant repetitive acts of giving and taking, like
the cyclic day and night, were insipid, tasteless.
He contemplated: That effort alone is meaningful by which onecan attain That, attaining which there remains nothing more to be
attained in this world. All the rest is but disdainful (utterly
meaningless).
There is a feelingthat spirituality is
generally sought by
the weak, the poorand the distressed.
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Despite such graceful royal disposition, which would inevitably bring
elation to ordinary beings, Bhageeratha was at heart deeply unhappy. Heyearned for something distinctly more significant, greater and ultimate.
This is no wonder. For, is not every ones personality more inward thanoutward, more subtle than gross, more spiritual than material? The body
is but a physical aggregate. It is the inner mind and intelligence thatemploy the body and its senses for their multiple purposes.
That we have a body is itself a cognition the mind provides and preserves.
So, sooner or later, any rational human being cannot escape turning tohis inner mind and heed its pulsations and warrants. Bhageeratha found
himself in such a situation. This kind of truthful rumination alone canmake one noble and great, deserving the supreme inner ecstasy, leading
to ultimate fulfillment!
The King could discern that everything in life wasrepetitive and hence not charming indeed. His royal
mind thus irresistibly looked for an imperishable gain,
gaining which one will not have to yearn for anythingfurther. True to our legacy, the devout King began todelve within, desisting from looking outside for relief or redemption.
His new found spiritual fondness became intense, incessant andoverpowering. When such a quest takes hold of any mind, no care,
concern or anxiety can thwart it.
Seeking the Guru
{x:{x: {i E Ez VVi*frri E: EiE i**+lEnuMxx: EnSi ji M*BExi fiii: {fiSUnMl:**
(6p.74.18,19)
Ah, the foolish and the ignorant man, doing the same thing over
and over again, unashamed, continues to move about childishly!
His royal mindirresistibly
looked for animperishable
gain.
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Thus agitated at heart, afflicted by worldly life, Bhageeratha
enquired (about the spiritual remedy) from the preceptor Tritala,who was living in solitude.
Unable to deal with the inner plight and pursuit, Bhageeratha soughtrefuge under Tritala, the Knower. Spiritual predicament undoubtedlywarrants a spiritual treatment, which is always the cherished mission of
Seers and Knowers. They alone have the competence to welcome seekers,be sensitive to their quest, and proceed without reservation on the task
of imparting the wisdom.
Our land is fortunate that we have such graceful Souls generation aftergeneration. That is how the great spiritual legacy has been preserved
ever since the Vedic ages. Because of this heritage, no committed seekerhas been denied the right relief and refuge any time.
Knowing that which is to be known
Sage Tritala replied:
Y nlix r Y{i{h * S Mi xi xii x Sn **Yxx Yx`ii Si n *ii: {i V x Vi **+HxM: {jnMfin *xi S Ski]x]{{k **
(6p.74.24,27,28)
That which is to be known, the knowable, is said to be the Self, in
the nature of Consciousness. It is all-pervading and eternal. Itneither sets nor rises.
By the process of knowledge alone, the mind gains the sublimity
to realize and experience It, in the sky of ones own heart (hd-ambare). Thereupon, becoming all- pervading, one does not get
born again.
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Safeguarding against the pitfall of strong identification with
children, wife, household, etc., and being even-minded in thefavourable and unfavourable turn of events (the mind becomes
qualified to know the knowable).Tritalas reply was sharp, firm and conclusive. Innerconflict can be solved only by an inner process. What
else than mind and intelligence is there within thebody? Dear son, what you need is the knowledge
of the Subject. When the objects of the world reveal their fallacy, bringingdiscomfort and disdain, look straight to the Subject, the Self, from which
proceed all, and into which subside all.
The Self, denoted by the term I, is the infinite sentient expanse, excellingall the visible variety and splendour. Know the Knower in you. That will
set at rest all the conflicts and problems caused by the object world.
Dis-attachment is the crying need for a true seeker.Perishable things, no matter whether they are related
to your own kith and kin, cannot bestow peace, well-being or real ecstasy. Mind is not matter. It is spiritual.
Only a spiritual possession can make the mind rejoice. Knowledge of theSelf is thus the choice possession. Stop using the mind and intelligence
to gain fleeting sensory objects and thrills. Turn within and unearth thesubtlest spiritual treasure, the ineffable brilliance of the Self, the Subject
glory.
With dis-attachment to earthly relations, overcoming undue clinging to
wife, children and other domestic concerns, together with practice ofequanimity of the mind in advantageous or disadvantageous situations,
one must expand his personality.
The Self, denotedby the term I, is
the infinitesentient expanse.
Only a spiritualpossession canmake the mind
rejoice.
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The art of effacing the ego
Tritala continued:
MuIE vV *
+{xi i Vx Yx{i **{h |ixx iCi MPx *Mi Ei kE i **xjh{\V nMx VVn xJ *+ESxih ] inEfii: **ir iCi n i` xS: *inE i { {n **
(6p.74.31,33-35)
Attenuation of desire and hatred is verily the medicine to redressthe disease of worldliness. By the extinction of the separatist ego,
O King, is true knowledge attained.
By employing inner will and effort, abandoning all thoughts ofenjoying external delights, when one attains the vast expansion,
ego gets completely dissolved.
As long as one does not, by (the weapon of) dispossession break
the huge mesh of pride, self-esteem as well as sense of shame (inembracing poverty), his ego will continue to reign strong.
Using your intelligence, when you renounce all this, and remain
still, then indeed your ego will dissolve. Thereby you will becomethe supreme abode.
Foster no desire. Drop all possessiveness. Want
nothing. Delight in dis-attachment. Never rely onopulence, nor fear privation. Forgoing all your royal
privileges and insignia, embrace penury with nosense of shame. Understand that the entire globe
Want nothing.Delight in dis-
attachment. Neverrely on opulence,
nor fear privation.
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and heavenly bodies have come from something beyond all these. Rely
on that, and feel the joy of plentitude. Shun all resources. Take gladly topennilessness. Wander like air, greeted by space. Let the externals dissolve
within, and the inner expanse fill you to the brim.From the royal throne to the acme of spiritual pedestal
Using your intelligence abandon everything. Let no object or possessionhave any hold on you. Lead the ego to full extinction. Have no sense of
separateness like the I, you and the other. You will then ascend tothe supreme magnificence.
xih Mi: xiHhMi xxESxi iCi O *xiEfiiinExi I]-x{VZix n SSiSS **
(6p.74.36)
If you can be peacefully freed of all royal distinctions, bereft of
fear, having abandoned all desires and infatuations, reaching thestate of non-possessiveness, leaving all prosperity and bounties to
your enemies, ego having fallen, all thoughts and concerns of thebody having extinguished fully, seeking livelihood by begging,
outgrowing even your excessive reliance on me then indeed youwill become the highest among the highest!
For those who relish comforts, luxuries, pomp and glory, the Kings life
is the best. Even if the people of the country face insufficiency, the Kingwill not. For him, privation or poverty is undreamt of. It is in such a
background that Tritala answers Bhageerathas question with stunningprecision, underscoring the inescapable message of true spiritual austerity.
Spiritual Masters and their instructions know no leniency or exemption
while leading the disciples heart to the pedestal of supreme felicity. Their
sole aim is to relieve the disciples from the present bondage. Thus SageTritala imparts his final instruction to Bhageeratha, to abandon the throne
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and allied luxuries, be a non-possessor, treading unknown streets and
footpaths, greeted by strangers, walking with utter care-freeness.
Bereft of ego, court utter penury with relish, have
freedom but to seek alms only to sustain the body,take to parivrajana (meandering), says Tritala.Perhaps only in this holy land, spiritual dialogues
on renunciation, self-denial and resignation toChance and Providence can transpire with such sublimity, affinity and
sanctity. The Knower Teacher tells the royal disciple to abdicate his palaceand throne, to wander freely in unknown territories, giving no scope for
anyone to recognize him, and yet move on freely. Then alone, theTeacher says: you will ascend to the highest spiritual pedestal.
There are two aspects in the message. One applies to the plight of the
body. It should live without its habituated comforts and conveniences.To live by alms is the most trying option, especially for an illustrious
King like Bhageeratha.
The next is to shift the note of renunciation to the inner level, enrichingthe mind, refusing to be victimized by pride, infatuation and ego. Only
when something is around, the mind will be tempted to possess it. Withno place to store articles, with none to carry the errands, the King will be
left alone, not knowing where to go or where to stop an utter strangerto all!
Yes, this acme of opposites is what King Bhageeratha is beaconed toembrace.
(to be continued)
* * *
The KnowerTeacher tells theroyal disciple to
abdicate his palaceand throne.
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Verses for Introspection - 23
The True Offering
M GurupriyM E i Vx P{x S i El Vbi: *{E SiVxl iJxli Vx
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When one worships God, the benefit is solely for
the worshipper. God, who is worshipped hasnothing to gain. Through every act of worship, if
done with sincerity and yearning to grow, theheart of the worshipper becomes purer and more
expanded. Devotion and reliance on God deepen.He feels love for everybody. In everybody, he finds God Himself. His
mind becomes one-pointed in devotion to God resulting in peace andcalm.
Although a worshipper through worship should attain these beautiful
inner qualities, unfortunately for most people, worship becomes amechanical routine. The mind, instead of diving within and getting
enriched and enlightened by the acts of worship, gets busy with theexternal arrangements. As a result, no spiritual growth is achieved.
A worshipper undergoes spiritual growth, when he introspects over every
act of worship, finds divinity therein, and purifies his mind through all
such acts. As long as this introspection is not there, blessedness anddivinity is not associated with the performances, the mind does not getelevated.
For example, the cleaning of the place of worship or the cleaning of
lamps or other pooj-vessels must not be considered as simple acts ofcleaning. Such acts become divine and make the mind purer if, while
cleaning, one thinks: May my mind too become clean and pure. May I
be rid of all desires and expectations. In most cases, such purifyingthoughts do not arise. Rather, the mind gets habitually busy withexternals, like decorating the shrine, calling people for a ritual, preparing
various items for prasaada, etc.
Similarly, when the lamp is lit, instead of delving deep within and
experiencing the silence and brilliance of the flame, thinking, May my
mind also shine with such pure self-effulgent brilliance, thoughts of
When one worshipsGod, the benefit is
solely for theworshipper. God,
who is worshippedhas nothing to gain.
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other unnecessary events clutter the mind.
Whenever some offerings of flowers, garlands, fruits
or sweets are made, the mind should dwell in divine
thoughts: O God, nothing belongs to me. I offer toyou that which truly belongs to You. These thoughtswill make the mind humble, sublimate ego and
possessiveness. Instead of such purifying thoughts that generate non-possessiveness, devotees generally spend time and energy in making
many arrangements and acquiring rare and costly items to be offered.
In doing so, the mind becomes unnecessarily ambitious, competitive,egoistic, and complacent. No internal growth takes place, as the devotee
offers only external items and not his own mind. When the mind isfocused only on external offerings, it gets bogged down to acquiring and
offering more of external materials. As a result, the mind is never satisfiedand peaceful.
In this loka, the poet highlights the above fact. He takes the example of
offering flowers to the Lord. In order to collect beautiful flowers to beoffered to God, a devotee undertakes a lot of trouble. He enters deep
lakes, forests and even climbs high mountains. Even though he offersthese flowers, obtained with difficulty, the mind of the devotee does not
attain a state of peace, as it remains disturbed by various worldly matters.The poet says that such devotees are dull-witted, as they do not know
that there is this unique mind-flower, the mind-lotus, which is the best
offering to the Lord. Only when the lotus like mind is offered to God,one essentially offers all ego and possessiveness. Through introspection,the mind gets purified and one lives in peace and joy.
Truly speaking, God does not need any offering from the devotees; notto speak of variety. He wants only devotion and love from the devotees.
Bhgavatam says, |i% Ci : +xn-bx(pryatmalay
bhakty hari anyad-viabanam) God is pleased by pure devotion,
O God, nothingbelongs to me. I
offer to you thatwhich truly
belongs to You.
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everything else is ostentation. (rmadbhgavatam 7.7.52)
So, whatever be the external process of worship, unless the pure and
devotional mind-lotus is offered at the holy lotus feet of the Lord, God is
not pleased.
When we chant this loka, we understand the futility of offering variety
of items to the Lord. We understand how foolish we are, that we simplyforget about the best offering we have our own mind-lotus, which
should be offered at the Lords lotus-feet unconditionally, unreservedly.
Word Meaning
M E (gabhre ksre) = in a deep lake/pond;i (viati) =enters;Vx P{x (vijane ghoravipine) = in a deserted frightfulforest; (vile aile) = on a huge mountain;S (ca) = and;i (bhramati) = is wandering about;El (kusumrtha) = forthe sake of a flower;Vbi: (jaamati:) = a dull-witted man;{(samarpya) = having offered;BE (eka) = one;Si: (ceta:) = mind;
V (sarasijam) = lotus;=xl (umntha) = O Lord Umntha/Lord iva; i(bhavate) = for you;Jxli (sukhena-avasthtu)= being in happy state;Vx: (jana:) = people;
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Bhva Samarpaa
In Bhagavadgeet, Krishna says that one should seek refuge under
the Indweller Himself! Sarva bhvena (through all the feelings) arethe words he emphasizes. If all feelings and attitudes have their
source in yourself, what prevents you from offering them to that
very Source? And by this, what is the gain? When this offering is
made, there will inevitably follow a recession along with a new
emergence recession of negative qualities and emergence of virtues.
That will ensure the correction or improvement the seeker yearns
for.
This bhva samarpaa is the last phase of spiritual and devotional
life, which commences with dravya samarpaa, the offering of
materials to the Lord. Krishna had said, be it a leaf, flower, fruit or
water that is offered, coat it with devotion. That devotional note
God partakes of (9.26). Swamiji
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Thoughts & Reflections - 2(From the journal of Swami Nirviseshananda Tirtha)
Ego-sublimation in GurusannidhiSdhan 4
November 29, 2005
Years back, once Poojya Swamiji was openly discussing in the satsangsome troublesome traits of the personality of one of his renunciate
disciples. Hearing his words an elderly devotee remarked, It is wrong
to discuss like this in front of others. If Swamiji had treated me like this,he would have lost me.
Even now perhaps, some of the visitors to the Ashram feel that evaluativecomments to institute corrections in disciples should be expressed only
in private. But, for the inmates and the close devotees who come forlong stay at Narayanashrama Tapovanam, gone are those days when
spirituality meant only meditative absorption and experience. PoojyaSwamiji has been emphasizing time and again that mere meditative
sdhan without striving for purification of the mind will be deceptive.So, one must resort to Interactional Sdhan throughout the waking
hours. The focus should be more on the comprehensive purification ofthe mind and heart, than on the fleeting meditative experiences.
Normally it would have been great if a seeker could pursue this
interactional sdhan of mind-purification all by himself. But, the clearvision and impersonality required for such self-purificatory process is
extremely rare. The process of mind-purification is generally hinderedand prevented by our ego. As long as we are under the clutch of egoistic
clinging to me and mine, the purificatory process does not workefficiently.
In fact, interaction in Guru-sannidhi (in the association of the Guru) isalmost indispensable to make the process of ego-sublimation
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comprehensive and efficient. The Guru does not suggest any correction
out of personal dislike or intolerance. His only purpose in admonishinga disciple (and it may often appear to others as extremely powerful and
unkind) is to cleanse the disciples mind of impurities desires,selfishness, egotism, inattention, etc.
If Swamiji is admonishing you for some mistake which might have been
committed by somebody else, and not you, even then dont try to defendyourself by saying that you have not done it. Rather, look into your own
mind and behaviour to see whether and how the correction is applicableto you in essence. If X is the one who has actually committed the mistake,
the Guru may not admonish X when he comes to know of it. Because Xmay not need the admonition. The corrective words from the Guru are a
natural response of his mind, arising from a much deeper understandingof the disciples mind and its way to purification. Also, the Guru will not
try to administer any correction to a disciple until he feels the closenessand freedom to do it.
But why discuss the defects in front of others? Can it not be pointed outprivately?
Well, in most of the cases defects are pointed out in private. But, whenthe Guru discusses some defects in front of others, it means there is a
need for it. It could be that the disciple is not sensitive enough tocorrections suggested in private, and may respond only when his ego is
hit. It could also be that the corrections pointed out are generally
applicable to many others present, but because of the closeness to onedisciple, the Guru freely picks him as the bad boy to discuss the defects.
The fact is that through open observation, evaluation, and analysis of
behaviour in the assembly of like-minded seekers, the mind purificationprocess becomes very efficient. Primarily because, it is our ego and self-
imposed image that hinder any real transformation of our personality.
When open discussion about our personality is accepted, encouraged,and practised, this very process helps ego-effacement and the growth of
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impersonality. When the pressure of the ego is released, the imperfections
within show up clearly and the impersonal mind can work on themefficiently.
The problem comes because of lack of seeking in the devotees. We refuseto accept that all of us are conglomeration of good and bad qualities. Werefuse to see the defects in ourselves, and are ever-ready to blame others.
Whenever any defect in A is pointed out, B and C look at A as if theythemselves are free of defects ! As if A is an inferior creature. So, when the
renunciates are discussed in the Satsang, the visitors tend to devalue them.Or, they would even try to sympathise and console the bad boy, as if
they are more concerned about his welfare than the Guru.
The process of mind-purification in Gurusannidhi becomes most effectiveand powerful when we keep in mind the ahetuka-day-sindhu
dimension of the Guru his unlimited grace is never coloured by anyworldly motive.
* * *
Reaching the Right TargetSdhan 5
01 January 2012[As Poojya Swamijis dissemination programmes are becoming more and more
varied and intense, devotees are trying to widen their outreach efforts so that
many more seekers are benefited by Poojya Swamijis message. While discussing
with them what we should do and what we should not, especially about the
language and manner of presentation of the outreach materials, I often felt that
in the zeal of spreading the message, we should not swerve from our fundamental
principles. The volunteers must have clarity about our objectives.]
As a Knowledge Institution, we have to share with people whatever wehave. May be, not many will need or appreciate what we have to share.
Also, many will not be fit to receive it. But, surely there are seekers who
will be benefited by our association; and there must be some who areeagerly looking for, perhaps unknowingly, what we have to share.
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In planning our outreach, we should not try to sell our product by
making it look like what most people are running after. We should try toexpress ourselves heartily with fidelity: what we are, what we have to
share, and understand the kind of seekers who will be benefited fromassociation with Poojya Swamiji.
Outreach is essential, especially in the present scenario of flooding Internet
evangelism. If we believe what we are disseminating is beneficial for theindividual and the society, then it is part of our sincere dissemination
effort to make it known widely and efficiently. Brahmavidy (the scienceand art of Self-knowledge) is available to us today even after the passage
of thousands of years, only because the Rishis from era to era have beencarefully and dedicatedly preserving this treasure and handing it over to
the subsequent generations for the benefit of humanity. If we feel thatwe have been benefited by the exposure to this knowledge, it should
become part of our individual sdhan to see how best we can make itavailable to others also.
We have to announce our presence as widely as possible, so that theright kind of people get to know of us, and derive the benefit of theassociation. We should not be shy or negligent in presenting ourselves
humbly but truthfully, lest the really deserving seekers are deprived ofthe opportunity to walk the auspicious path.
The problem comes when in the spree of zealous outreach, we often
tend to be carried away by number, by the anxiety of making our brand
popular, by the desire of increasing our clan. Our emphasis should notbe just number, but the right target. If we attract many by using popularstance or lucrative words and phrases, then it will lead to disharmony
later. A wholesomely truthful presentation, done with the love forhumanity and without the thought of any selfish gain, is what we
need. And we must appreciate that it is not at all easy to do it.
* * *
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Spiritual sdhan is a lifelong pursuit of purifying and expanding
ones mind. As ones behaviour is a functional expression of his mind,
a true seeker must always look for and welcome heartily any critical
observation or comment on his behaviour and interaction.
It is for him to look into the comments impersonally and introspect
keenly. Whenever there is any truth in the observation, he must act
on it with integrity. Any resistance or hindrance to this attitude, forwhatever reason it may be, comes from the ego. The sdhan of
humility, openness and ego-effacement, inevitable for a true seeker,
is greatly facilitated by inviting open evaluation and comments from
others. Swamiji
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Days in Malaysia(E-mails sent from SIRD, Petaling Jaya)
M Gurupriy
19 August 2012 (Sunday)
The day we came from Ashram, 15th August, I had requested PoojyaSwamiji to talk during Prabhta-rami something about Independence
day and our country. While Poojya Swamiji was speaking, I found tears
rolling down my cheeks and the throat getting choked. Something washappening in my chest there was a pain. Eyes were getting filled againand again thinking about the pathetic plight of our motherland. I was
seeing her not as our mother, but as a little girl abandoned, neglectedand uncared. A little girl who does not know where to turn to!
This happens to me quite often whenever I contemplate on the hopeless
and depressing state of our country!
Today we were going to Ipoh (Malaysia) for the programme there. While
travelling through the wide, smooth and clean roads, with beautifullytrimmed techihedges on both sides the hedges which were bursting
with bright red flowers I wondered when my countrymen will enjoycleanliness, good roads and peaceful atmosphere! When will the poor,
deprived millions have a minimum standard of living! Tears filled myeyes as I wished that golden day to dawn soon! Will it ever?
I wish our country stands victorious again, bright and radiant not alone
with its cultural heritage, but with the dignity and prestige of a civilizednation. The nostalgic tune of DL Roys inspiring song played in my mind:
Emon deshti kothao khunje pbe nko tumi, shakol desher rni se je
mr janmobhoomi ; se je mr janmobhoomi ; se je mr janmobhoomi. You will never get a country like this anywhere in the world. She, my
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motherland, is the Queen of all countries. She is my motherland. She is
my motherland.With love, M
27 August 2012 (Monday)
The 5-day talk on Krishnas birth and childhood the message for usended yesterday. The last few days, while I was preparing for these talks,
were extremely blissful. I was full with Krishnas presence in my heart,and was drenched in divine nectar almost throughout day and night.
Many of the portions of reemad Bhgavatam I was reading for the firsttime. I picked up new lokas, and was filled with newer and newer
emotions. It was a great experience!
Discourse on Daily Practices for Spiritual Growth
at the Ramakrishna Society in Seremban, Malaysia (Aug 31)
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The Gopis used to come to Yashodas house just to look at little Krishna
and play with him. They would tell him: Krishna, we will give yousweets if you dance for us. So Krishna would dance merrily. If he was
asked: Krishna, sing, sing, you sing so well, he would start singingloudly much to the amusement of the assembled Gopis. As if he was a
wooden puppet in their hands! They would say: Krishna, bring thatstool, bring that vessel, the sandals, and so on. And Krishna, just like
any other child, feeling very important, would run to do all that he wasasked to. At times, the things he was told to bring, would be very heavy
for him. Halfway through he would drop the item and look around
smiling at everybody, throwing up his hands in mere amusement. Andso on and on and on!!
The stories were simple, but each loka carried subtle meanings. Imarvelled at the commentators who have brought out the deep emotions
of a devotees heart full of love and surrender. While going throughthese chapters, I sometimes laughed, sometimes shed tears of love and
affection. At times my eyes would close as I saw Krishnas all deeds
within myself, close to my own heart. All the time I felt I was there asone of them. I became Vasudeva and Devaki and sang hymns when theSupreme Lord, who is birth-less, took birth in this world in the prison of
Kamsa. I became Nanda and Yashoda, the Gopis and the Gopas, andalso became Krishna himself!
How is this little lad able to generate so much of vtsalya (affection) in
human mind a vtsalya by virtue of which a devotees mind effortlesslyand ceaselessly thinks about this naughty little child to the exclusion of
everything else! The mind gets filled with an unknown fondness for Himconsidering Him to be the Lord of ones own heart.
All these days, the programmes were back to back. I practically had no
time to prepare for the talks. I would start my study at about 12.30 night,and go on up to 2.30 am everyday. I liked those hours, as there would be
no sound, no disturbance. I would be simply transported to Vrajabhoomi
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to witness all that was happening there.
He, who is the substratum of the whole universe, has been dancing in
my heart, delighting every pore of my being.
adharam madhuram vadanam madhuram
nayanam madhuram hasitam madhuram ,
hdayam madhuram gamanam madhuram
madhurdhipater-akhilam madhuram .
With love, M
28 August 2012 (Tuesday)
This tiny e-pad is really giving good service. Prasannas laptop crasheswhenever he wants to Skype, but this one is quite faithful till now. On
my birthday, when all of you came on Skype, and subsequently when allthe close devotees here came hurriedly and lovingly to talk to Nutan
Swamiji, Rema fixed an external speaker (very small and light) forincreasing the volume. Ever since, we are able to hear very clearly.
I feel quite happy with this small machine. It has given me a new
enthusiasm to write. When I look back, I find that I always liked to readand write. Another thing which interested me most was music. I was
particularly fond of Rabindrasangeet. I would become one with the wordsand the tunes. This identity with the various bhvas (emotions) of the
songs, especially the ones addressed to the Supreme Lord, moulded mein many ways. That is how when I started learning and reciting Sanskrit
lokas, they became my heart and soul. I discovered the same identity
with the words and their meanings. And then, the tunes started comingfrom my own within.
So, whenever I get time, I feel like writing. Today, the core group of
SIRD devotees wanted me to address them in an informal manner. Itwas a good open session. Questions were mostly based on how to deal
with difficult and rigid persons who come to the Centre, or serve in the
Annakshetra or other areas.
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That for a seeker every problem can be turned into sdhan towards
growth, enlightenment, and effectiveness, should be discussed again andagain taking real life examples. Everybody wants to grow in sdhan, to
do things in the right manner. It is essential that we spend more timewith people so that they can ask questions and clear their doubts.
Unnikrishnan has fixed another such session on Sunday morning afterbreakfast.
Poojya Swamijis eyes are much better. He has gone back to his own
routine of being glued to the computer right from the morning. But I feelso very happy to see him back to his normal routines. It was such a
distress for all to see him suffering! On Thursday, Swamiji will go for aneye checkup. Dr. Manoj (Poonams son) says very touchingly that since it
is his Swamiji, he would like to rule out every other possibility.
With love, M31 August 2012 (Friday)
Todays programme was in Seremban. Just like in Ipoh, it was a 3-hour
programme on the topic Practices for spiritual growth. Poojya Swamijistalk - tea break - my talk Q & A - lunch. Ipoh was almost 3-hour drive.
When we had almost reached, the organizers told over the phone thatIpoh crowd is always a little slow in reaching the venue and hence we
too could come slowly. The result was that the programme started lateand there was no time for my talk.
In Seremban too, the topic was the same. Seremban programme wasvery well organized. About 250 or more devotees were there. The venue
was Sri Ramakrishna Society. The hall with the altar at one end lookedvery sublime. The photos of Sri Ramakrishna Dev, Sharada Devi and
Swami Vivekananda were decorated with beautiful flowers. Shining lampswere burning brightly. The altar, with kolam (rangoli) drawn around it,
looked very pure and divine. Flower vases carried various beautiful
flowers.
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After today, I feel quite free. All lectures are over except a couple of
sessions where I have been requested to explain the various observancesin the Ashram relating them to sdhana.
Poojya Swamijis last lecture is tomorrow. It is a Tamil talk on Templeworship. He has also been invited by Malaysia Hindu Sangam. It seemsit will be a very big gathering (about 700), which even the Prime Minister
had agreed to attend. Now we hear, he will not be able to attend, and inhis place The Human Resources Minister will come. Swamiji is
enthusiastically memorizing a few famous Tamil poems, and singing themwhenever possible. Vasu from Penang is happily assisting with Tamil
words and Tamil grammar. Anyway, Swamiji is able to work at thecomputer quite comfortably without any distress.
Poojya Swamiji addressing a query from Kishoredaran
who was regular in attending the discourses at SIRD
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Yesterday, we went to see Dr. Manoj our eye specialist. Such a good
boy! Just like our own son. I told him so! He said he was quite impressedby my charts and the orderly way of narrating the history of the onset of
Swamijis eye problem. He wanted to know about any other sicknessSwamiji had suffered from. As I told him in detail Poojya Swamijis
medical history over the past two decades the troubles, the surgeriesand other procedures, the various medications and their changes he
was quite surprised and happy. He said : It is very nice to talk to M.She gives the correct information.
Poojya Swamiji with children at the end of a Youth workshop on
Discover your Inner Potential held at Kuala Lumpur (Aug 26)
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Poojya Swamijis eyes have to be nursed for some time now. There are
more drops and ointment at bedtime, before which the eyes have to becleaned with cotton dipped in warm water. As Swamiji is confined to his
room here, it is not difficult to apply the drops. Going back, we will haveto have a chart. No other way.
Initially we thought that we were having Jet lag, as we were not feeling
sleepy at night. But now we find that it has become normal with us.Nobody is feeling sleepy even at 1 oclock night.
With Love, M2 September 2012 (Sunday)
Soon, it was the time for our departure. In the background of all activities
now, one can feel the silent tune of this reality.
This morning I got up with the thought, It is time to go back to theAshram. I thought about the whole trip how relaxing and enriching it
has been, in spite of the tight schedule. Especially, it has been so hearteningto see the togetherness and harmony amongst the devotees! A peaceful
and loving atmosphere prevailed all along. This time I noticed thatwhenever there was necessity, somebody or other happily came forward
to help, without having to be told or requested.
I was able to be quite active this time, trying to take interest in everything
that was going on. Quite often I went to the Annakshetra (easy, becauseit is next to Swamijis kitchen), and talked to the volunteers working
there. I would again and again marvel at their organized way of workingand the cleanliness they maintain. At no time it would look like a place
where a huge work is going on.
Never I have seen vessels piling up in the sink. How they are able tomanage that, I would wonder! That too when they had to do all the
work themselves! Some of our men devotees here, I find, group togethervery well and cook food (mostly dinner). Not only they cut, chop, and
cook, they wash all the vessels big and small wind up, sweep and
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mop. It has been decided that next year men will be in charge of the
Annakshetra. They have only one request. Provisions and vegetables the stock-taking and preparation of marketing list should be done by
the ladies!Yesterday, the Malaysia Hindu Sangam Programme went off very well.Swamiji spoke very powerfully in fact, thunderously at times. Unni,
Ramakrishnan, and others said that the talk was very well received andappreciated. By the way, Poojya Swamiji got claps also quite frequently.
Today, when I got up and my mind started reflecting on the whole visit,
I found that whatever I did, wherever I went, whichever new things orsight I saw, you all were closely there in my heart. Mentally I kept on
sharing everything with you.
I thought very often about you all, with deep love and fondness. Andfelt like taking all of you to beautiful, holy places where effortlessly one
gets embraced by the Supreme Lord manifest in the whole of Nature. Iwish we could make your lives a little more relaxed! But I also know
that each one of you has chosen this path and dedicated your lives at thefeet of the Guru, our Master, knowing fully well that we have no time to
rest. Our Gurus work has just begun and we alone can take it aheadwith love, commitment and dedication.
Now waiting to be in your midst.
With love, M.
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In Gurusannidhi - 28
Sense of Doership the self-victimizer
M Prabhakaran29 July 2012
Sundays are busier than the other days for the Ashram. Poojya SwamijisMuktisudhakaram talk in Malayalam on the popular TV channel brings
in a flood of visitors every weekend and Swamiji is often greatly stressedfor time. He finds that he has to hold satsang practically throughout the
day, in addition to his daily activities.But today, another Sunday, there was in addition, a group of officials
visiting the Ashram to collect some data. They had come by appointmentfor their interview with Swamiji and Swamiji had to find time in between
the satsangs to respond to their needs. This team was waiting in Msroom with all their recording equipment set up for their purpose.
It was in such a situation, this morning at about 10.30 that I was asked
to request Swamiji to come to his office for discussions with the officials.
I went downstairs and gingerly entered the magnificent octagonal Satsang
Hall. There I saw a group of about ten or fifteen people sitting in neatrows, listening in deep silence and attention to Swamiji. A satsang was
in progress . They had come travelling from far away Middle East andMumbai to seek Swamijis blessings. I could very much feel the calm,
peaceful divine atmosphere in the hall.For some moments, hesitating to disturb the tranquility of such a sublimesession, I stood at the entrance door. Poojya Swamiji was in the midst of
elucidating a spiritual truth about religion and religious practices andmany had a look of surprise and astonishment in their eyes, indicating
that what they were listening to was revelation of subtle truths thattouched their minds.
As I stood weighing the harshness of disturbing them and intruding into
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the stillness of their attentive minds, Poojya Swamiji noticed me and
beckoned me to his side. I told him my purpose.
Without waiting another moment, Swamiji rose from his seat, and after
telling the visitors that he had to attend to some urgent matter upstairs,quickly picked up the prasda container from the side-table, and thenwithout waiting for them to get up from their seats, walked into their
midst distributing the sacred-sweet to each of them and immediately leftfor his office. It was all so fast that before the devotees realized it, Swamiji
had already gone away from their midst!
I returned the prasda box to its place and scurried behind Swamiji,
following him to his office upstairs. I found M, who was waiting there,talking to Swamiji.
Later I told M: M! I was feeling very bad and guilty this morning,
that I had to disturb their Satsang to get Swamiji in his office. It wassuch a sublime session going on there, that I did not have the heart to
disturb it at all! But I had to, and I did it. Oh! What can be a greater
sin? Then I added: M! But why did it have to be by me of all persons?M gave me that endearingly compassionate look and without hesitationsaid: It is your ego that makes you think like this!
I kept quiet, wondering: where does ego come in here? Soon enough it
dawned on me: Yes, indeed it was my feeling of ownership/doership(karttva bhva) that was the cause for feeling hurt.
M added: You must learn to do whatever is the need of the moment inserving your Guru without consideration of your emotional responses.
Yes! Indeed, I had allowed my sentiments to get mixed up with my taskon hand and that is what caused the pain in my heart. Concern and
sympathy, I must surely have, but these feelings should not be allowedto agitate my mind for that would take away my attention and enfeeble
my actions.
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Every moment, every action in Gurusannidhi is an occasion for self-
introspection and revelation, if one cares to listen and understand withan open mind. And where else than in the Ashram, can we have this
opportunity? We are indeed fortunate to be in Gurusannidhi! And maywe remember and value this always!
Jai Guru!
* * *
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Release of New book In the Company of My Lord: Poojya Swamiji
released In the Company of My Lord, written by M Gurupriy, on
Sep 21 during the Jna Yaja in USA. The book contains rare, open,
honest sharing of intensely personal facts and lessons from her life and
sdhan. It is a story of how the seeker grew wholesomeness in seeking
the supreme Truth; how the spiritual lessons were imbibed from every
event in the life of the seeker; how the inner quest found fulfillment in
the hands of the Guru.
Jna-Yaja in USA: Poojya Swamiji along with Nutan Swamiji and Mleft for USA on Sep 18. Brni. Namrat Swaroop accompanied them. They
will return to the Ashram on Oct 12. The programmes are in progress as
scheduled.
Jna-Yaja in Chennai: Poojya Swamiji along with M Gurupriyji will
reach Chennai on Oct 24 and return to the Ashram on Oct 31. The main
public programme will be on Oct 26, 27 & 28 evening at Smt. SivagamiPetachi Auditorium, MCTM School Campus, 79, Luz Church Road,
Mylapore. Poojya Swamiji will speak on Self-realization in the Words of
Krishna, Vasiha & akara. There will also be a public interactive satsang
with Poojya Swamiji (in English & Tamil) on Oct 28 (Sunday, 9.30 am to
11.30 am) at Smt. Sivagami Petachi Auditorium. On Oct 29 & 30, Poojya
Swamiji will give a 2-day discourse in Malayalam at Anna Nagar Ayyappa
Temple on Bhagavne mumbil bhaktan (Devotee in front of the Lord).
Contact: Sri RS Krishnan 95512 55505; Sri PR Natarajan 94440 49066.
38th Annual Delhi Jna Yaja: Poojya Swamiji along with M will be
going to Delhi on Nov 14 for the 38th Annual Jna Yaja. Nutan Swamiji
will be leaving for Delhi on Oct 31, to conduct a series of programmes,
including a one-day workshop for the students of IIT Delhi. Poojya Swamijis
5-day discourse series will be held at the Chinmaya Mission auditorium inNew Delhi, from Nov 17 to 21. More details of Delhi visit will be announced
News & Notes
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next month. Poojya Swamiji will return to the Ashram by the 1st week of
December.
Contacts: CIRD: 0120-2698563; Sri Prem Arora: 98100 26906; Sri Y. B. Prasad:
98684 71277, 95603 47334; Sow. Swati Dagur: 98113 21130; Br. Prasanna
Swaroopa: 98180 77380; Sri Sanjay Chakravarty: 98112 03815; Smt. Deepti
Mehrotra: 98108 24642.
11th reemad Bhgavata Tattva Sameeksh Satram will be held from
December 23, 2012 to January 1, 2013 in Paralikad Naimishrayam, in
the sacred precincts of Tacchanatthukavu Devi Temple. As in the previous
years, Narayanashrama Tapovanam and Hind Navotthana Pratishtan willjointly conduct the event.
Jna Yaja in Malaysia (Aug 16 - Sep 04): This year, the programmes in
Malaysia were attended by a larger segment of the Indian community, due
to greater outreach efforts of the volunteers.
Two-day discourse series on Essential Content and Message of Hinduismat Kuala Lumpur, Malaysia (Aug 27, 28)
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A half-day interactive webcast session was held at the Kalamandapam, Kuala
Lumpur on Aug 18. Poojya Swamiji talked on Secret of Success in
Meditation. This was the highlight of this years events with live participation
from Singapore also. The programme was watched by about 350 - 400 inMalaysia, 40 from Singapore and a few from Australia. The yearly 3-day
Jna Yaja in Sithi Vinayagar Temple was on Spiritual Practices - The
Key to lasting Happiness based on Bhagavadgeet. It was well received on
all days with about 300 people listening to Swamiji with rapt attention.
On Sep 01, Poojya Swamiji was invited to give a keynote address at the National
Hindu Temple Conference organized by Malaysia Hindu Sangam. The event
became significant, being attended by about 700 representatives of temples
from all the states of Malaysia. In his discourse, Poojya Swamiji urged the
temples in Malaysia to additionally take up societal development and
community service work, which is, as Swamiji said, the crying need of the
current times in Malaysia.
Addressing the Temple committee members fromall over Malaysia, at Kuala Lumpur (Sep 1)
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Poojya Swamiji conducted 5 more public discourses at Kuala Lumpur, Ipoh and
Seremban. In Seremban, on Aug 31, M spoke on Daily Practices for Spiritual
Growth, elaborating on cultivating devotion. (For more details, see Days in
Malaysia page 18.)
Activities in Society for Inner Resources Development, Malaysia: Pda pooj
was performed on Aug 16, by Smt. S. Umadevi and Sri S. Sivapathasundram
(Sivam). From Aug 22 to 26, M held a 5-day discourse series on Krishnas
Birth and Childhood A Message for us in SIRD. Even though many
devotees had already known about Krishnas tales, they found a new vision
in Ms narration, as she highlighted the hidden messages while narrating
Krishnas episodes.
Sep 09: At the invitation of Shornur Bhgavata Vichra Vedi, Poojya Swamiji
inaugurated the 4th reemad Bhgavata Saptha Yajam at Shornur.
Highlighting the ardent devotion of Dhruva, Prahlada and Uddhava, Poojya
Swamiji, in his tattva-pravachanam on Devotee in front of God, described
reemad Bhgavatam as a science of pure devotion (bhakti-stra). About
300 devotees attended the function.
Sep 16: Poojya Swamiji inaugurated the function arranged by the Devaswom
of Vatakurumbakkavu Kshetram, Tirur (Thrissur) in connection with the
proposed construction of Temple Tower (Gopuram) and Dhvajastambha (Flag-
post). He addressed the devotees on The need and importance of temples
for the society, explaining various aspects like the genesis of temple worship,
consecration, naveekaraam ceremonies etc. He exhorted them to uphold
our culture and develop devotion. Events that contribute to such auspicious
causes should be supported liberally, he said.