quintessence of practical sadhana - thoughts for the morning -- sw. shantananda puri

8/10/2019 Quintessence of Practical Sadhana - Thoughts for the Morning -- Sw. Shantananda Puri

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Quintessence of

Practical Sadhana- Thoughts for themorning

Swami Shantananda Puri


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Title: Quintessence of Practical Sad ana- T oug ts for t e morning

!ontents: !ontaining t e divine t oug ts of Parama Poo"#a

S$ami S antananda Puri for guidance to sad a%s

&ut or: S$ami S antananda Puri 'a ara"

(ditors: )evotees of S$ami S antananda Puri

*irst(dition:

&+ril 0 4, 000 co+ies

!overPage:

alit a /is$anat an

Printers: Gana"an Prints- 1, 'od# Street, )esai ! am2ers, Ground

*loor, S o+ o. 4, *ort,'um2ai - 40000

Pu2lis er

:

S$ami S antananda 5 a%ta Samiti

ig t ouse Pu2lis ers, Plot no. 44, Ganganagar, Tiruvannamalai - 606603

(mailand

e2site

divinelove7s$amis antananda+urima ara".orgtt+:88$$$.s$amis antananda+urima ara".org8


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SAMARPAN

This Book is dedicated with veneration at the

Lotus Feet of my revered Guru

Swami Purushottamanandaji Maharaj

of Vasishta Guha, U.P., Himalayas

Swami Shantananda Puri


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9.9. Srimad S$ami Purus ottamanand"i 'a ara"


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9.9. S$ami S antananda Puri 'a ara"


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Contents ntroduction to t e 5oo% ..............................................................

)a# at to do in t e morning once $e get u+; ..................

)a# T e role of a Guru ........................................................... 6

)a# 3 9o$ to get a Guru; .........................................................

)a# 4 at is t e +ur+ose of meditation and o$ to getesta2lis ed in meditation; ........................................................... various met ods? ............................................ 4

)a# Pra#ers >various met ods?, >!ontinued from +reviousda#? ............................................................................................. =

)a# < /isualisation during +ra#ers ..........................................

)a# 1 Practising t e Presence of God .....................................

)a# 0 !onstantl# t in%ing of t e 5ra man ........................... 4

)a# 9o$ to concentrate single mindedl#; ........................ =

)a# !alling on t e ord ...................................................... 6

)a# 3 !ontrol of mind ........................................................... !ontinued from +revious da#? ........ 30)a# = /asanas........................................................................ 3

)a# 6 (go ............................................................................... 3

)a# Progress ....................................................................... 4

)a# < Su2sidiar# t ings for effectivel# doing eit er Self

in@uir# or to do Aa+a, etc. .......................................................... 43)a# 1 &nBiet# for li2eration .................................................. 46


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)a# 0 Citualistic +ractices and Satsanga ............................... 4concessions given 2# God to ouse olders? .... =

)a# 3 Ta%ing t e name of t e ord ....................................... ==)a# 4 'ouna ......................................................................... =avarana?. 5#continuousl# t in%ing of it t ose t oug t $aves go and2rea% t e s ell covering t e 5ra man and in t e +rocesst e t oug t of 5ra man $ ic is ignorance dies itself li%e a

suicide 2om2er $ o dies along $it t e victim.

e $ill continue tomorro$.


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Quintessence of Practical Sad ana

=

"a# $$ 0ow to concentrate single mindedl#'

n order to concentrate single mindedl#, t ere are t$o

+rocesses involved. T e one is t e +urification of t e mindand t e ot er is calling on t e Su+reme God to revealitself. n order to ensure t e +urification of t e mind, $edo several t ings li%e going to t e ol# rivers li%e t eGanges and ta%ing 2at , visiting man# ol# tem+les,+erformance of t e various formal rites as +rescri2ed int e /edas, etc. 'an# of us from 2irt to deat continue todo t is onl# and never go to t e neBt +rocess. 'an# t in%t at going to t e ol# rivers, etc. alone $ill 2esto$mo%s a. t is not so. T ese t ings are not directl# related tomo%s a at all. Dn t e contrar#, it is t e second +rocess of

calling on God $it a real volcanic longing or doing "a+a,etc. $ ic is more im+ortant. T is itself $ill ensure t att e mind is +urified.


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"a# $- Calling on the Lord

t is t e second +rocess of calling on t e ord $ ic is more

im+ortant. nfact if one does it earnestl#, t e first +rocessalso could 2e fulfilled 2# t is itself. *or eBam+le, if anndian $ants to invite t e President of Hnited States tocome on a visit to ndia and t en to is o$n ouse, $eave to get some influence from some$ ere even to getan intervie$ $it t e President. en once t at isaccom+lis ed, $e ave to +ersuade t e President as to$ # it is im+ortant to visit t e ouse. &t last if #ou are a2leto +ersuade im, e $ill fiB a date and also inform is+ersonal secretar# to arrange ever#t ing for a visit to m#ouse. aturall#, $it in a $ee% s time, a +osse of +olice

eaded 2# some to+ officers of HS& $ill visit m# ouse tofind out as to $ ic are t e vulnera2le +laces in t e ouse$ erefrom some terrorists ma# ave an o++ortunit# toave an eas# access for s ooting. T e# $ill find out t e+laces $ ere 2ot t e local +olice and t eir o$nintelligence s ould 2e de+lo#ed during t e visit of t e

President. T en t e# $ill casuall# come inside and see t ea+ aMard state in $ ic t e ouse is %e+t. T e# $ill getfurious and tell t e o$ner of t e ouse, Ee, o$ ave#ou %e+t t e ouse and o$ did #ou dare to invite t ePresident to a s a22# ouse. e are ere for anot er fiveda#s. it in t at time, ave t e ouse cleaned and nicel#

decorated 2efitting t e visit of a President.F T en, ma#


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$ee+ sa#ing, E'# $ife is dead long ago and t e servantmaid ad em+lo#ed as resigned er "o2 onl# #esterda#.at can do, #ou tell me;F T e +olice officers $ill sa#,

EJou are a fool. !ome on, get us t e 2room stic% and $es all get it done.F &nd t e# $ill t emselves get t e roomcleaned, etc. n a similar $a#, $ en $e call on t e Godt roug "a+a, t roug meditation, t roug one +ointedconcentration, etc., t at $ill itself +urif# t e mind.5 agavan Camana as told t at t e met od of self in@uir#alone $ill ensure t at t e mind is rendered +ure.


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$e ma# start from alfan our or fifteen minutes even?. e sit and $ enever a

t oug t comes $e tell Eout +leaseF. T e t oug t $ill goa$a# 2ut anot er t oug t $ill recur $it in a fe$ minutes.&gain #ou sa# $it in #our mind Eout +leaseF. T e t oug t$ill go a$a# for sometime. T us +racticing again and againda# after da# t e num2er of t oug ts $ ic intrude $ill2ecome less and less till $e can remain t oug tless and 2estill for atleast an our or t$o. t is told in t e 5i2le, E5e


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still and %no$ t at #ou are GodF. T e famous Sufi saintAalal Cumi ad also re+eated it. t is in t at state $e remainonl# in +ure self a$areness. f $e a2ide continuousl# in

t at state, $e realise t e Hltimate Cealit# or in ot er$ords t e ego disa++ears and Self realisation ta%es +lace.


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"a# $2 :asanas

o$ $e are going to deal $it vasanas $ ic is an

im+ortant im+ediment or o2stacle to$ards our +rogress ins+iritualit#. *irst $e s ould %no$ $ at is vasana, o$ doesit comes to us and $ at does it do to us and t en $e $illt in% as to o$ to eliminate it. at a++ens is $ enever$e do an# action t ere is a t$o fold effect for t e action.Dr in ot er $ords t e reaction is t$o fold. et us ta%e t ecase of a man, sa# m#self, $ o found one of is guests asleft is +urse inadvertentl#. "ust ta%e a$a# t e +urse andide it as no2od# $ill sus+ect me of aving ta%en a$a# t e+urse. &s ave committed a t eft, ave to rea+ t e+unis ment for it in t e neBt 2irt and for getting t e

+unis ment ave to ta%e anot er 2irt and in t e entirecourse of life of t e neBt 2irt , ma# commit furt er sinsfor $ ic furt er 2irt s are forged and so on. T is ma# 2eli%ened to t e e$ton s t ird la$ of motion $ ic sa#st at action and reaction are e@ual and o++osite. T esecond effect of t e action done is t at 2egin to li%e

ta%ing a$a# some2od# s +urse. T us a a2it is formed.T us a2it follo$s from 2irt to 2irt as t e mind goesalong $it t e su2tle 2od# to t e neBt 2irt . n t e neBt2irt also am induced to commit more suc action. get adesire to ta%e a$a# some2od# s +urse or mone#. T is a2itinducing a desire to re+eat t e action is called Lvasana . n

an# 2irt $ en $e ave to do an# fres action $e can do it


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out of our o$n $ill. 5ut t e vasanas $ ic ma# 2e good or2ad forces us to re+eat our a2it and t us t e free $ill iscom+letel# su++ressed as #ou 2ecome a slave to #our

vasanas. T us if $ant to go on t e s+iritual +at and if ave t e vasanas in erited from +revious 2irt s, our mindis not allo$ed to go on t e s+iritual +at 2ut $e arecom+elled to go as t e vasanas lead us.

(limination of 6asanas*

T ese vasanas are a great im+ediment to our s+iritual+rogress. (ven a man $ o as done austerities for #earssuddenl# flares into a tem+er and gets angr#, for o$ever "ustifia2le reason it ma# 2eK e loses t e merit of t eausterities of t ousands of #ears. n anger if #ou a2use a+erson and later on in a saner mood #ou $ould li%e toretract $ atever #ou ad said in anger 2ut it $ill 2eim+ossi2le. T e vasanas are an im+ediment to s+iritual+rogress. T ere are several instances in t e Sastras ofsome S$ami"is $ o ave 2een affected 2# t e vasanas

coming in t e $a# of s+iritual +rogress. n Cama#ana,9anuman $ en e $ent for t e first time to find Sita, t e+eo+le of an%a set fire to is tail. n anger, $it t at taile "um+ed from 2uilding to 2uilding and set fire to an%aand e imself remained un armed. T en, $ en e $asreturning and came to t e ocean e $as grief stric%en

re+enting for is anger. 9e suddenl# remem2ered t at Sita


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erself $as ver# muc in an%a and 2# setting fire to t eentire an%a e mig t ave 2een t e cause of deat of Sitaerself. Suc an event $ould set a c ain of deat s 2ecause

Cama $ould die on earing t e ne$s, a%s mana $ouldfollo$ suit, on earing t e ne$s, Cama s mot er $ouldcommit suicide, etc. uc%il# certain demi gods fl#ing overt e s%# assured im t at Sita $as safe in t e &so%a /ana.T is s o$s o$ a man commits crimes unmeditated earlierin t e fit of is anger and later on regrets it $ en t e +astcannot 2e undone.

So t e first met od is to do t e o++osite of t e vasanas.T ere is a stor# of a fig ting coc%. & %ing ad a fig ting coc%and e $anted to old a coc% fig t $it all t e coc%s of islords >courtiers?. 9e gave is coc% for getting it t oroug l#trained to a re+uted trainer $ o $as also a Sufi saint. &ftera2out t ree mont s, e as%ed t e trainer as to $ et ert e coc% $as read# for a fig t. T e trainer ans$ered, E o.enever ot er coc%s come in its +resence t is coc% of

#ours gets ver# angr# and stam+s it s feet. T is as to 2e

corrected.F T e %ing $as una2le to understand $ # t efig ting @ualities of a coc% s ould 2e cur2ed. &n#$a#, eallo$ed anot er t ree mont s to +ass. en e as%ed fort e status re+ort after t ree mont s, t e trainer re+lied,ESorr# t e coc% is not #et read# sir. enever it ears event e footste+s of ot er coc%s, it 2ristles and 2ecomes read#

to fig t. T is s ould not 2e.F T e %ing $as again +uMMled.


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&fter a2out t$o mont s, e 2roug t t e coc% to t e %ingand said, ESir, t e coc% is read#.F it in a fe$ da#s timet e %ing eld a coc% fig t. T e %ing s coc% $as standing

$it its e#e closed. n t e middle of t e arena, t e ot ercoc%s stam+ed t eir feet, fla++ed t eir $ings and t e#came to$ards t is coc% in a t reatening manner. T e %ing scoc% $as unruffled. t never o+ened its e#e even. t $asstanding in t e same $a# as earlier. T e coc%s $eresur+rised at t is ineB+lica2le attitude of t e %ing s coc%. &llt e coc%s toget er raised some $eird noises and $it t eirfla++ing $ings t e# circled around t e %ing s coc%. enno reaction came from t e %ing s coc%, all ot ers got afraid.T e# 2egan to t in% t at it $as not a coc% at all 2utanot er strange animal loo%ing li%e a coc% and ence moredangerous. T e# finall# $it dre$ in fear and $ent 2ac%$it out fig ting t e %ing s coc% $ ic $on t e game. t$as somet ing ver# sur+rising. T e %ing as%ed t e trainerto eB+lain t e attitude of t e coc%. T e trainer said, ESir, ave trained t e coc% to ave no reaction at all $ enot ers come to fig t $it im or eB+ress t eir anger. t is

t roug t e a2sence of anger t at one s ould [email protected] t is $ at one s ould do $ en t e vasanas trou2leus.

T e second met od is 2# doing our "a+a in a one +ointedmanner or 2# resorting to self en@uir# in due course all

t ese vasanas die 2# t emselves.


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T e t ird met od is +ra#ing to t e Su+reme ordceaselessl# and $it dee+ emotions to rid us of t e

vasanas.

5# also going to t e satsang and 2eing in t e com+an# ofol# men our vasanas $ill graduall# diminis .

T e vasanas can 2e removed in due course 2# fig tingagainst it eac time, eac time $e ma# fail and vasanasma# get an u++er and. *ig ting eac time a da# $ill come$ en t e vasanas $ill not rise. Sa# t ere is a roc% l#ing ont e to+ of a mountain. Jou +us it in order to ma%e it falldo$n. T e roc% does not move. Jou +us it again and stillt e roc% does not move. Jou go on +us ing it and at last ont e t$ent# first time it falls do$n. t does not mean t atonl# t e t$ent# first effort $as res+onsi2le for t e fallingof t e roc%. (ver# time #ou tried, a little of t e friction gotloose so t at on t e t$ent# first time t e entire friction2ecame nil. n t e same $a#, ever# time $e fig t $it t e

vasanas t e first fe$ times $e ma# fail 2ut a time $illcome $ en $e $ill 2e a2le to remove t e vasanascom+letel# after failing to do it several times.

So t ese are all t e met ods suggested for t e eliminationof t e vasanas.


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"a# $4 (go

To consider t is 2od# as ours is called t e ego. &ll t e evils,

sufferings, tri2ulations and un a++iness stem out of t isego onl#. &s $e consider t e 2od# as ours, an# + #sicalailments to t e 2od# u+sets our mind. &s our c ildren ave2een 2orn out of t is 2od# and even t e $ife is consideredas mine 2ecause of t e relations i+ $it m# 2od#, an#ailment or ot er +ro2lems $ ic t e# face agitates us andu+sets our mind and $e are +re+ared to ado+t an#croo%ed means to save t ose +eo+le. T us all t e sinsaccrue to us 2ecause of t is original sin of considering t e2od# as mine. &s t e 2od# itself is imaginar# and +art oft e mega dream of t e Su+reme ord, t e vasanas cannot

2e real and true. n t is connection, t ere is a stor#:

5od id arma $as t e first 5udd ist mon% to go to ! inaand +ro+agate 5udd ism. &s Iing u $as one of t e 2ig%ings of a +ortion of ! ina >! ina ad 2een divided intovarious %ingdoms in t ose da#s?, e ad invited

5od id arma to come to is countr# and freel# +ro+agateis d amma. en t e mon% $ent to ! ina, t e Iing$elcomed im $it due reverence. &fter sometime, Iingu told im, ED 'on%, ave a great +ro2lem. do not%no$ $ et er can solve it. started as a small %ing and 2#invading all m# neig 2ours and anneBing t eir %ingdom

2ecame one of t e 2iggest %ings. ave eBcellent $ives


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3a&a3 etc?

!ertain su2sidiar# t ings for effectivel# doing eit er Selfin@uir# or to do Aa+a, etc.. Dne of t em is not to eat t ings $ ic ave 2een %e+t

for more t an 3 ours. o$ada#s some +eo+le avet e a2it of %ee+ing coo%ed items in t e fridge for -3$ee%s. 5# t ese means +er a+s t e taste ma# remainalrig t 2ut definitel# certain c emical c anges un%no$nto us ta%e +lace and t at is $ # in 5 ag$ad Gita suct ings li%e t ose %e+t overnig t $it a foul smell, etc.ave 2een +ro i2ited.

. Gita also +ro i2its eating t ings $ ic are eBtreme in

t eir taste, i.e. eBtremel# 2itter, eBtremel# s$eet,eBtremel# ot, eBtremel# +ungent, etc.

3. &not er t ing is $e s ould not normall# sit eit er inour o$n 2ed or in some2od# s 2ed and do "a+a, etc. nt is +rocess, $ ile on t e one and $e are tr#ing ardto get rid of our o$n vasanas, $e $ill 2e im2i2ing t e

vi2rations and vasanas of ot ers too.4. &s regards doing t e "a+a, i.e. re+etition of t e mantra

given 2# t e Guru, t e sastras insist t at t e# s ould 2ecounted and re+etition of t e mantra $it out countingas no value. atever ma# 2e t e loss of timeinvolved in counting t e "a+a t roug 2eads or 2# t eand, it must 2e done.


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&ll t ese su2sidiar# instructions regarding food, 2ed, etc.are not as im+ortant as continuousl# t in%ing of t e ord

or t e Self. 9ence, our entire effort and attention s ould2e to attain t at goal of realising t e Self and all t esesu2sidiar# instructions can 2e a2andoned if necessar#.

Social ser6ice5efore $e %no$ as to $ o #ou are and do self in@uir#, etc.and come to %no$ ourselves, t ere is no meaning in doingsocial service. Hltimatel# as t e entire life is a drama $ eret e ultimate Cealit# alone is ta%ing all t e roles and +la#st e role of all t e actors, $ ere is an#2od# else ot er t ant e Su+reme God to 2e el+ed in an# $a#. So t e @uestionof an# com+assion to$ards an#2od# does not arise. ent e telegram containing t e ne$s of t e demise ofGana+ati 'uni $as received 2# 5 agavan Camana, $astold t at t e latter eBclaimed, EHnnecessaril# Gana+ati'uni +artici+ated in t e s$atantra $ar for gettinginde+endence and to get rid of t e 5ritis rule 2ut for

$ ic e could ave o2tained li2eration in t is ver# 2irt$ ic as no$ 2een +ost+oned.F Dnl# after %no$ing $ o#ou are $e $ill %no$ a2out t e realit# or ot er$ise of t e$orld and our duties to$ards t e $orld. T ere is nomeaning in el+ing t e $orld $ ic is non eBistent and is a+roduct of a mega delusion.


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@nowledge (ducation'*or %no$ing $ o $e are, t roug self in@uir# and "a+a

t ere is a2solutel# no necessit# for an# $orldl#@ualification suc as +assing an '&, 5&, etc. Dn t econtrar#, ac@uisition of $orldl# %no$ledge $ill 2e more ofan im+ediment in our s+iritual +rogress. o dou2t t e 2asefor our 9induism and our main aut orit# is onl# t e /edasand t e /edas are re@uired onl# to %no$ t at t e cause forour sufferings and un a++iness is our ignorance of ournature. So to t at eBtent, t e /edas s ould 2e studied for%no$ing t e cause for our un a++iness in t is $orld and to%no$ as to $ at are t e means for getting unceasing 2liss.5e#ond t at unnecessaril# arguing a2out t einter+retations of t e various +arts of t e /edas is notre@uired at all. nfact, t e Iat o+anis ad clearl# sa#s t att e ultimate realit# cannot 2e o2tained eit er 2#arguments or 2# learning of t e /edas. nfact t e stud# oft e /edas s ould 2e +receded 2# siB lim2s or siB ot er2ranc es of %no$ledge li%e + onetics, etc. $ ic are not

done 2# more t an t e ma"orit# of t e vedic sc olars $ oonl# get 2# eart t e /edas $it out understanding its+ur+ose. Suc a stud# of /edas is not of muc use eBce+t+er a+s for cleansing t e mind to a small eBtent.


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"a# $; AnBiet# for liberation

&not er factor in t is is even t oug in t e initial stages a

dee+ longing for getting li2eration is +rescri2ed >calledmo%s a?, +rogressivel# $e s ould cur2 our anBiet# ingetting t e results. &s &uro2indo as told, E e s ould 2edoing t e sad ana as if t e result $ill ta%e millions of #ears2ut $e s ould ave t e ent usiasm as if $e are going toget our li2eration $it in a fe$ minutes.F

&n# continued anBiet# on our +art t at $e ave not so fargot an# indication t at $e are +rogressing ver# $ell and$e ave not ac@uired an# sidd is $ill definitel# lead tomental de+ression. &t a later stage, all desires including

t e desire for mo%s a s ould 2e com+letel# left. Dnes ould not 2e anBious at all t at no +rogress is seen in t eform of t e ord tal%ing to us, or seeing some lig ts, etc.e do not %no$ $ at sad anas $e ave done in our+revious 2irt s. n t is 2irt most of us s+end most of t etime for t e $orld gossi+ing $it friends, going to office

and doing $or%, etc. and 2arel# one or t$o ours $es+end for God. aturall# $ en $e meditate it is onl# t e$orld $ ic $ill come and dance 2efore us and not God.(ven if $e s+end siB to eig t ours for God, $e do not%no$ t e ord s $ill and $ en $e $ill get li2eration. T eentire anBiet# for li2eration stems out of our ignorance

t at $e are all individuals and God is some2od# a+art from


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us. en once $e %no$ t at $e are onl# a++earances andare t e mere t oug ts of t e Su+reme entit#, t e entiret ing 2ecomes a +la# as $e are alread# li2erated and form

an indivisi2le +art of t e Hltimate Cealit#.


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4a 2ac elor? sitting atis ome at e$ )el i $as 2ooMing continuousl# sincemorning. n t e afternoon at a2out 3.00+m e called isdriver and as%ed im to drive im to is ouse as it $as@uite late. T e driver as%ed im, E'aster, t is is #our onl#ouse. ere $ould #ou go;F T e ric man $as anno#edat t is c ee%# re+l# and told im t at in future if e evers+o%e against is command e $ould 2e dismissed. T edriver too% im in an intoBicated condition t roug t e

entire 9ar#ana and ot er +laces and 2roug t im 2ac% tot e same ouse $ ic t e# left at a2out 3.00am in t emorning. T e ine2riated condition of t e ric man as no$im+roved. Dn arrival in is ouse, e recognised is +laceand eBclaimed, EJes, #ou ave 2roug t me to t e correct+lace. T is is m# ouse.F (ven t oug e came 2ac% to t e

same ouse, t e time e s+ent on t e ritual of goingaround 9ar#ana and ot er +laces $as essential for t e ricman to get rid of is intoBication and regain is normalc#.n a similar $a#, as men remain ine2riated $it t e $orld,2ecause of t e delusive +o$er of t e Su+reme ord, t eritualistic met ods are necessar# to regain is normalc#

and to finall# %no$ t at no searc is to 2e made outside


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2ut e as to come 2ac% inside. &+art from t is, t eserituals ave also t e effect of +urification of t e mind$ ic is a sine @ua non for God realisation.

Satsanga&ll t e scri+tural and ot er teBts relating to ndian+ iloso+ # ave laid a lot of em+ asis on t e im+ortanceof satsanga or see%ing t e com+an# of ol# men. T e Joga/asis ta as eulogised t e effect of satsang. 5# going tosatsang and 2# living in t e com+an# of ot er seriousdevotees, $e 2egin to love t e Su+reme ord 2# im2i2ingt e vi2rations of t e saints. T ere is a stor# in Srimad5 agavatam t at Sage arada in is +revious 2irt ad2een onl# t e son of a servant maid in a c arit# ouse>d arma sala? $ ere as a 2o# e ad t e satsang of anum2er of saints and ot er devotees $ o used to s+endt eir +eriod of c aturmas#a 2# tal%ing on su2"ects relatingto t e Su+reme ord. &s a 2o#, e served t em so $ell t atone of t em gave im a mantra. 5# continuousl# doing is "a+a, e $as 2orn in a later 2irt as a ig level devotee

and $as %no$n as Sage arada.5# living in t e com+an# of t ese saints constantl# forsometime, one com+letel# forgets t e $orldl# life and isone +ointedl# devoted to t e constant remem2rance oft e ord imself t roug 5 a"ans and t e lectures from t esaints. T e satsang also +urifies t e mind $ ic is a

+recondition for God realisation.


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"a# -$ Ad6ice to 0ouseholders

T e ouse olders ave an eBcuse t at t e# ave to do so

muc $or% relating to t e $orld at ome and office so t att e# ave no time for God. T is is not acce+ta2le. (ven intimes of #ore, ma ars is $ere also ouse olders $it anum2er of c ildren. T e# used to till t e land t emselves,+erform dail# rituals li%e t e agni otra or ot er #agas too,teac t eir $ife and c ildren >as t ere $ere no sc ools att at time?, in t e evening listen to t e +uranas narrated 2#t e sutas >s+ecialised in eB+ounding +uranas? and do t eirmeditation too. t $ould seem t at t e# used to do mucmore $or% t an a modern man and did so muc sad anat at t e# could realise God in t is ver# 2irt .

(ven if a ouse older is to devote alf an our +er da# int e 2eginning to meditation in due course t e ours could2e raised. Dn Sunda#s and ot er olida#s, as suggested 2#Cama%ris na Parama amsa one s ould go out of t eouse all alone earl# in t e morning, sit in a lonel# s+ot on

t e 2an%s of a river, near a mountain, etc. and sim+l# 2eloo%ing at t e flo$ of t e river or at t e +ea%s of t emountains. T is is a good sad ana 2# itself. *orouse olders, it is essential t e# s ould see% t e com+an#of ol# men >satsang?. T ere are institutions li%e t e CI'ission $ o lecture on t e ol# teBts li%e t e 5 agavad

Gita or 5 agavatam, etc. ever# Sunda#. t $ould 2e


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advantageous to attend t ose lectures. T e# couldt emselves read 2oo%s li%e Cama#ana, 'a a2 arata, etc.,call a fe$ +ersons to t eir ouse on Sunda#s and olida#s

and give lectures on t e "uic# +ortions t e# ad alread#studied. T e# s ould ma%e it a +oint to go to t eir Guruand s+end as man# olida#s as +ossi2le. T us %ee+ing intouc $it t e Guru fre@uentl# is 2# itself a great sad ana.&t nig t, t e# could read +ortions of 'a a2 arata andCama#ana to t eir $ife and c ildren $ ic $ill 2enefitt em as also t eir famil# mem2ers.

T ere is a stor# to demonstrate o$ God gives to t eouse olders more concessions in t eir sad ana t an forot ers $ o are a2le to s+end most of t eir time for God2eing retired, etc. >Stor# on neBt da#?.


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"a# -- Stor# 5concessions gi6en b# .od tohouseholders7

Dnce arada a++roac ed ara#ana and as%ed im as to$ o $as t e 2est devotee of t e ord in t e (art . T eord gave im t e address of one farmer $ o used to tillis o$n land. arada $ent and lived in is ouse for acou+le of da#s and $as o2serving $ at t e farmer didfrom morning to evening. T e farmer used to get u+ earl#in t e morning and tell t$ice t e name of ord ara#ana.T en e $as 2us# $it is dail# routine and after tilling island used to return at nig t


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eBclaimed in orror, E9o$ could t in% of #ou $ en all m#attention $as concentrated on t e +itc er to ensure t atnot a dro+ of oil fell do$n so t at m# ead could 2e safe

and sound;F ord ara#ana smiled and as%ed im o$ eeB+ected t e farmer $ o $as $or%ing from morning toevening to remem2er God even once. t $as somet inggreat t at t e farmer could ta%e t e name of ordara#ana atleast t$ice a da#.

T is is t e reason $ # t e farmer $as considered as t e2est of ord s devotees.

Similarl#, a ouse older is 2eset $it various +ro2lems li%eta%ing t e c ildren to t e sc ool, going to t e office, etc.and rarel# e could ave time to t in% of God for atleastalf an our in one da#.

(ven if $e s+are one our dail# for t e ord, t e ord is li%et e +rover2ial camel in t e tent $ ic dis+laces t etraveller in t e tent after getting is +ermission to %ee+ is

ead inside t e tent to avoid t e rain. e $ould find t atGod ad a++ro+riated in due course t e ma"or +ortion oft e da#.

f a +erson is una2le to do t e +u"a of t e ord ela2oratel#,God $ould 2e satisfied even if t e God $as to 2e

remem2ered for alf an our or more in a da#.


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& ouse older s ould cele2rate t e seasonal festivals in anela2orate $a# accom+anied 2# various musical

instruments li%e t e +ercussion.

Dnce in a $ ile e could also go to ol# rivers and tem+lesof oar# origin so t at is mind could 2e +urified.


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"a# -/ Ta!ing the name of the Lord

*or t ose +eo+le $ o ad no initiation >di%s a? from a

Guru, an e@uall# good alternative $ill 2e to ta%e t e nameof t e ord. T at is $ # our ancestors ad not onl# $rittent ousand names of /is nu, Siva, alita, etc. 2ut t ere aret ree or four sa asranamas >t ousand names? for t esame ord. n ta%ing t e name of t e ord, t e advantage ist at an#2od# irres+ective of caste and creed can ta%e t ename and even Cama%ris na Parama amsa made it a +ointin t e evening as soon as t e lam+s $ere lig ted to ta%eseveral names of t e )ivine 'ot er. &s all t ese names$ere not given 2# men 2ut $ere +roduced at t e level oft e divinit#, "ust ta%ing t e name of t e ord imself

+urifies t e mind. T ere are no s+ecific la$s +rescri2ingancillar# measures li%e ta%ing 2at , etc. for ta%ing t ename of t e ord. enever an# rituals are done in t eouses $e ave a s+ecific verse $ ic sa#s, E et er in a+ure or an im+ure state, $ et er after rising u+ from t e2ed or after slee+, in all t ese states, if onl# $e ta%e t e

name of t e ord 2ot inside and outside of us get+urified.F Dn t e contrar# 2# a++l#ing soa+, etc. $e area2le to onl# %ee+ t e eBternals clean 2ut internall# t e2ladder is getting filled u+ at all times $it urine $ ile t eintestines also get filled u+ $it faeces. T us an# amountof a++l#ing soa+ or mud $ill not 2e a2le to clean our

inside.


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T ere is a stor# to illustrate t e effect of t e name. T ere$as a man named Iris na Sastr# $ o used to c ant

t ousand names of /is nu ever#da#. 9e $as al$a#sglo$ing $it divinit#. T e local Mamindar came once tomeet im and 'r. Sastr# refused to touc im and s a%eis and. T e Mamindar felt insulted and $ent 2ac% omevo$ing revenge at some future date. en 'r. Sastr#2ecame old, e $as affected $it le+ros# and $asadmitted in a os+ital for infectious diseases $ ere e adt e com+an# of man# ot er le+ers. & fe$ mont s earlierone of is devotees ad +resented im $it a 2eautifuls$eater $ ic e >Sastr#? used $ear constantl# on all da#s.& da# came $ en e died. &s t ere $as no ot er relativeor friends, t e os+ital aut orities detailed a nurse to giveim a ritual 2at 2efore ta%ing im to t e cremationground. T e nurse too% off is s$eater 2efore giving im a2at and t re$ it on t e 2ed neBt to im. T e s$eater fellon an old lad# $ o $as in er terminal state of life. 9ers%in $as $rin%led com+letel# and er face ad 2ecome

ugl# due to t e malignant disease. T e moment t es$eater fell on er, s e found erself miraculousl# curedand s e ad 2ecome #oung and 2eautiful. S e 2egan todance $it a++iness on er o$n cot. &ll t e +eo+learound $ere sur+rised at t is turn of events. T is s$eater$it $ ic 'r. Sastr# ad c anted t e t ousand names of

ord /is nu for several da#s did not cure 'r. Sastr# imself


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2ut ad t e +o$er to cure t e lad# $ o came in touc$it it. T is is t e +o$er of ta%ing t e name of t e ord.Dn earing t e demise of 'r. Sastr# t e Namindar came

running to im and too% 2ot of is ands in is o$n andand derisivel# told t e dead 2od#, EJou $ould not toucm# and in t ose da#s as $as im+ure. o$ 2ot #ourands are eld 2# me. at can #ou do;F en e triedto release is ands, e found t at is ands $ere stuc% u+$it t e ands of t e dead 2od# and $ould not come outat all. So man# +eo+le tried t eir strengt $ ic $as of noavail. T e local Pu"ari >+riest? came and c anted so man#mantras 2ut is ands could not 2e released. T e Namindar2ecame +anic%#. &t last t e +riest c anted t e t ousandnames of ord /is nu and +ra#ed t at t e Namindar sands s ould 2e released. t $as t en t at t e ands of t eNamindar $ere released. T is +roves t e +o$er of ta%ingt e names of t e ord.


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=vairag#a? accom+anied 2# a dee+longing for t e Hltimate Cealit# or t e &tman or t e5ra man, t e# s ould 2e given san#as. (ven if t e# do notget mo%s a in t is 2irt , it $ould form t e 2asis for t esams%ara for t e neBt 2irt .


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"a# -4 Miscellaneous

a. T e @uestion is $ et er +eo+le $ o are on t es+iritual +at can ta%e cigarettes and alco olic drin%sli%e $ is%#, etc. T e ans$er is t ere is no use of tr#ingto $ean +eo+le a$a# from t e long standing a2its 2utso long as $e do t e "a+a and +ra#er to t e ord to$ean us a$a# from suc 2ad a2its, in due course one$ill get rid of t ose a2its. Till t at time one s ould goon $it is "a+a >or c anting of t e mantra? and also tr#to reduce t e inta%e of alco ol, cigarette, etc. to t eeBtent +ossi2le. & da# $ill come $ en automaticall#one $ill develo+ distaste for cigarette and alco ol andleave t em altoget er.

2.

(ven t oug all ma atmas ave stressed t e need forvegetarian food onl#, ave not +ersonall# come acrossan# scri+tural aut orit# for t e same. Dne $ o as2een accustomed to non-vegetarian food fromc ild ood s ould not 2e as%ed to su++ress is taste. odou2t t e inta%e of non vegetarian food $ill result in

increase of ra"o guna and tamo guna 2ot of $ ic areundesira2le. 9ere again continued c anting of t e "a+aand remaining in t e com+an# of ol# +eo+le $ill itselfresult in one s automaticall# leaving non-vegetarianfood and ta%ing to vegetarianism.

c. !inema and serials in t e Television: T is $ill againinvolve us in t e attractions of t e $orld. To avoid it,


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one could ta%e to "a+a, +ra#ers and satsanga >com+an#of t e ol# men?. Dn t e one and tr#ing to get out oft e entanglement in t e $orld and to en"o# t em

vicariousl# on t e ot er are contradictor# to eac ot erand one as to leave t e vicarious en"o#ment t rougcinema serials.


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"a# -8 Self Surrender

Hnconditional surrender to t e ord is one of t e met ods

of reac ing t e ultimate goal $ ile living a normal life of a2ac elor or a ouse older, etc. &ctuall# $ en t e mind ismade still as +er t e met od given earlier, t e universaltotalit# alone ta%es c arge, t e individualit# disa++earsand 2ecomes nil. T us $ en t e individualit# vanis es $e2ecome Mero and t e ord 2ecomes all. T is also leads toself surrender. P #sicall# s+ea%ing t e surrender can 2emade u+ of siB factors as follo$s:. &cce+t $ atever ta%es +lace or comes to #ou

un@uestiona2l# $it +leasure. en somet ing a++ens, $ ic #ou do not li%e, sa#

for instance a transfer order to Tim2u%tu, do not tr# toget it cancelled 2# tr#ing to a++roac great +ersons ofinfluence.

3. 9ave full fait t at t e ord $ill definitel# +rotect usand $ill do onl# suc t ings as $ill 2e of ultimate2enefit to us.

4. e s ould also call on t e God 2# ta%ing is name to+rotect us $ en a crisis comes.

=. !om+letel# dedicate #ourself to t e ord. T is is li%egiving t e irrevoca2le +o$er of attorne# to t e ord inall our affairs. n suc a case $e cannot 2e interferingtime and again and advise t e ord as to $ at 9e

s ould do to us.


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6. T e last factor is a2solute el+lessness. & c ild siB da#sold is so el+less t at it cannot $ard off even amos@uito or a fl#. T at is a state of utter el+lessness.

e s ould remain in suc a state.

en all t ese siB factors are satisfied, t at is calledcom+lete surrender.


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"a# -9 Sufferings and Pain

5 agavan Camana sa#s t at +ain and suffering ma# eBist

2ut t ere is no sufferer. So t e +ain and suffering $e feelare +urel# mental and t ere is no + #sical evidence of an#+ain $ atsoever under an# circumstances. Dne of t eig l# re+uted and ig l# eB+erienced neurologists $ oas su2mitted several +a+ers to international meets asalso confirmed to me t at even according to medicalscience t ere is no suffering or +ain at all $ ic issu++osed to emanate from an# +art of t e 2od#. So "ust asall t e "o#s and sorro$s in t is $orld are +urel# mentalimaginations and are not su2stantial, in t e same $a#, t e+ain or suffering eBist. T ere $as a gentleman $ o $ent to

5om2a# long ago from is village leaving is $ife and c ildfor furt ering is financial +ros+ects. *or @uite a long timeafter$ards, e did not communicate $it an# of isrelatives including is $ife. &t t at time e ad left a c ild "ust t$o #ears old. &fter a2out < #ears, 2# $ ic time ead accumulated a lot of $ealt at 5om2a#, e started

to$ards is village to go and find out t e $ erea2outs ofis $ife and c ild. (nroute e sta#ed t e nig t in a moteland $as given a room on t e first floor. n t e meantime,is son, no$ aged a2out 0 ad also started on a similarmission of finding t e $ erea2outs of is fat er andenroute e came to t e same motel $ ere is fat er $as

sta#ing un%no$n to im. 9e ad no mone# and $as rac%ed


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2# a terrific coug . T e motel +eo+le allo$ed im to slee+in t e veranda on t e first floor $ ic a++ened to 2e "ust outside t e room of t e Set , is fat er. T e Set $as

ig l# distur2ed 2# t e continued coug ing of t e 2o#. 9ecalled t e manager at nig t and told im t at eit er t e2o# s ould 2e removed immediatel# or e $ould leave t emotel. T e motel +eo+le re@uested t e 2o# to get out oft e motel at midnig t. (arl# in t e morning, $ en t e Setcame out of t e motel, for continuing is "ourne#, sa$ t at2o# and in@uired, Ee, are #ou t e same 2o# $ odistur2ed me #esterda# nig t; ere are #ou from;Fen t e 2o# gave details of is village, t e Set $as ver#

muc interested as t e 2o# ad mentioned is o$n>Set s? village. 9e found out furt er, t at t e 2o#mentioned t e Set s name as is fat er s. T e Set $asig l# delig ted t at e ad come across is o$n son. 9eem2raced im $it all $armt and as%ed t e motel %ee+erto give t at 2o# t e facilities for 2at ing and a nice2rea%fast as also to call t e 2est of t e local doctors toeBamine t e 2o#. 9ere is a case $ ere even t e 2o# $as

t e same, in t e +revious nig t and no$ in t e morning,t e suffering and agon# of t e Set of t e nig t as 2eenturned into eBtreme a++iness. T is clearl# +roves t at "o#and sorro$ are onl# imaginations of t e mind.

t is also li%el# t at $e ma# see a realised soul and feel t at

e is suffering and is in +ain. 5ut t at man of %no$ledge


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6S$ami

S antananda Puri?, told Eal$a#s t in% universall# and actindividuall#.F en t e disci+le as%ed for furt ereB+lanation, told, ET in% universall# means one s ouldnot feel is doers i+ $ ile t in%ing of doing t e $or%. Dnes ould t in% t at it is t e ord $ o is doing and avenot ing to do $it it. T is is t in%ing universall#. T in%inguniversall# ma# also mean t at one s ould not t in% of is+rofit onl# and $or% for selfis ends. To t e eBtent+ossi2le, one s ould t in% as to o$ muc an act $ill2enefit t e man in t e street. n case t ere are no s+ecific2enefits to t e $orld t at #ou can t in% of, atleast see to it

t at #our $or% does not cause an# arm to an# ot erindividual or im+ede is +rogress in t e +at in $ ic e isset out.

&lt oug t e t in%ing is universal, t e act a++ens t rougan individual. T e individual acts as a conduit for ena2ling

t e universal $or% to a++en t roug im. n ot er $ords,acting individuall# means t e universal as ta%en a +assaget roug t e 2od# and t us as to $or% in t e individualca+acit#. T e +lanning as 2een done 2# t e universal andone need not t in% as to o$ to $or%K t e $or% ta%es+lace automaticall#.F


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n t is connection, narrated t e follo$ing stor#. & re+utedGerman $anted to learn Nen 5udd ism. 9e a++roac ed aig l# re+uted Nen master $ o as%ed im to come to t e

field t e neBt da# morning. T e German t oug t t at isteac er $ould teac im some t#+e of meditation. To issur+rise, t e teac er ad %e+t a num2er of 2o$s andarro$s. 9e as%ed t e German to ta%e u+ one set of 2o$and arro$ and to it t e target. Ten out of ten t e Germanscored 2# itting t e target. T e teac er $as ig l#dis+leased and s+at at t e floor. 9e told im, E*ool, #ous ould not drive t e arro$. T e arro$ s ould go 2# itself.e do not care $ et er t e target is it or not.F T eGerman tried is 2est t at da# and for man# da#s to cometo s oot t e arro$ $it out imself s ooting it. t $as not+ossi2le at all. 5eing disgusted $it is incom+etence, e$ent to is master and told im, ESir, am sorr#. am notcom+etent enoug to drive t e arro$ in t e mannersuggested 2# #ou. So am leaving t e course and going2ac% to m# ome tomorro$.F T e teac er assented to isre@uest. T e neBt da# $ en t e German came to 2id

good2#e to is master $ o $as teac ing some ot er#ounger 2o# e idl# too% in is and a set of 2o$ andarro$s. &fter $atc ing as to o$ t e teac er $as sendingt e arro$s in an unconcerned manner, irres+ective of$ et er t e arro$s it t e target or not, somet ingflas ed in is mind. 9e dre$ t e 2o$ and disc arged t e

arro$. T e arro$ did not it at t e target. T e teac er


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gave im a full t roated a++lause and told, E o$ #ou avedone in t e correct manner. So long as #ou t in% t at #ouare t e doer and #ou are disc arging t e arro$s, it is of no

use. T e moment #ou left it to t e cosmic director andallo$ed t e arro$ to fl# in t e air, #ou ave left t edoers i+ and t at is t e rig t met od of t in%inguniversall# and acting individuall#.F


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"a# /$ Qualities to be de6elo&ed b# a sadha!a

T e last item ere are eBtracts from m# Guru S$ami

Purus ottamananda"i s tal%s given in a 2roc ure 2# Dm%ar&sramam founded 2# im at )esamangalam, T rissur>Ierala?.

Sad ana is a disci+line underta%en in t e +ursuit of a goal.&2 #asa is re+eated +ractice +erformed $it o2servationand reflection. Iri#a or action also im+lies +erfecteBecution $it stud# and renunciation. T erefore,sad ana, a2 #asa and %ri#a all mean one and t e samet ing. & sad a%a or a +ractitioner is one $ o s%ilfull#a++lies mind and intelligence in +ractice to$ards a s+iritual

goal.

T e divine @ualities $ ic ave to 2e develo+ed 2# t esad a%a in connection $it sad ana are:. )o #our dut# $ ole eartedl# 2ut $it out caring for

t e results.

. )o +u"a 2ut it s ould not 2e armful to an#2od#. 9emeans 2# t is t e +ro i2ition of +u"as $it t e sacrificeof animals, etc.

3. )o not $ound t e feelings of an#2od#.4. Go to t e sacred +laces


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(nd of 5oo%


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His Holiness Sri Swami Shantananda Puri of Vasishta Guha(Himalayas), born in 1928, is a disciple of Parma Poojya Sri

Swami Purushottamananda Puri Maharaj of Vasishta Guha,Himalayas. Swamiji is a scholar par excellence in Vedicscriptures as well as in the puranic texts. His deep knowledgeand lucid exposition of Srimad Bhagavatam, Bhagavad Gita andAshtavakra Gita have made him a popular guide to spiritualaspirants. His simplicity, transparent deep faith in the divineforce and absolute surrender to the Supreme have made him

a ideal o i atio of J a a, Bhakti a d Vairagya. Swa iji sprodiguous learning and deep devotion to the tenets of Indian

quintessence of practical sadhana - thoughts for the morning -- sw. shantananda puri

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