vicharsetu sep 12b

7/30/2019 Vicharsetu Sep 12b

1/43Vicharasethu September 2012

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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

The Soul-experience is so affirmatively and wholesomely blissful,that it makes seeking delight from any external object or situationredundant. When the need for a permanent anchor as well as

inexhaustible joy finds its fulfillment in the Self, life becomes natural,harmonious and fulfilling. With the mind getting enriched by everyevent and outcome, interactional sublimity, efficiency, and stabilitygrow immensely. For ridding the mind of all constricting and stressfulfeelings generated by possessiveness and desires, this is the great

path our Rishis discovered and proclaimed vociferously in ourscriptures.

Swamiji

Science of Inner Redemption 40

Source of Creation 03

Verses for Introspection 22

The Unfailing Refuge M Gurupriy 12

Prabhta-rami 197Our Freedom Movement & Cultural Patriotism 15

Thoughts & Reflections 1

Swami Nirviseshananda Tirtha 20

Correspondence

Satsaga the Great Transforming Power 25

Back to Eternity

P. Sivashankara Menon 34

News & Notes 37



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Science of Inner Redemption 40(Series on Yoga-vsiha, Nirva-prakaraa)

Source of Creation

Essence of time, space & pulsation

Sage Vasiha continued narrating the dialogue between the King andthe Vetla:

VS *Ek x:k {xnk S Sx *

rSixk S in {x **(6p.72.1)

The King replied to the questions raised by Vetla: The essence of

time, the essence of space and the essence of vibration as well asmovement are verily Consciousness, sentience alone. Pure sentience

is the essence of all these.

Time, space and movement are mere notions, occasioned by the potentialof the singular Consciousness. Existence as well as creation rests uponthree fundamental factors, namely time, space and objects. Sage Vasiha

has been explaining this all along. This is a finding that calls for repeatedemphasis. The rational intelligence has to deliberate upon this and the

knowledge should become stable.

Of these three, time is a parameter resting on changes. Changes occur toobjects. And objects exist in space. All the three are thus interdependent.

When scientists refer to something as Big Bang, they are alluding to an

event beyond time. It implies that when the objects that we now seebefore us were not there, and everything was a void or zero, the Big

Bang must have occurred. Obviously it is an inference of the intelligencebased on observed data. To observe, objects must be around. And for

objects to be, there must be the underlying space.



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Thus, Sage Vasihas statement about kla-satt (essence of time), nabha-

satt (essence of space) and spanda-satt (essence of vibration ormovement) has both scientific importance and philosophical import.

Time is a word coined by us, humans. It denotes an idea, a unit ofknowledge. Knowledge is the quality of Consciousness. What is timethen? It is an outcome or sequence of the knowing process, which means

Consciousness or Sentience in its essence.

Consciousness, functioning as mind, employs the senses (which the mindsubstance itself has evolved) to generate perception, resulting in objects

and their changes in space. Hence, without mind and Consciousness, isthere any time at all? Viewed in this light, what is the essence of time? It

is Consciousness alone. The same is the truth about space, in which objectsmove and vibrate.

When you refer to space and objects with their movements, are you not

verily referring to their imprints floating in your mind or Consciousness,a point we have been stressing repeatedly?

Will you, even for a moment, say that yourConsciousness is material and external? Then how

can ideas and imprints it causes and preserves begross or external? What the seeker has to be clear

about is the factual finding that all existences arenotional, and being so, their source is Consciousness

and that alone.

Gross things become gross when they are felt and defined so byConsciousness. If the essence of time, space and objects is itself

Consciousness, then what is there left aside in the whole creation? Anyword, whether it is a noun, adjective, adverb, suffix or prefix, carries an

idea, which has relevance to the mind and intelligence alone. A grossobject generates the idea of grossness, a subtle entity arouses the idea of

subtlety. Both truly relate to the mind. They make meaning only to the

Will you, even fora moment, say

that yourConsciousness is

material andexternal?



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mind. If this be so, where is anything gross or external at all? All are but

ideas, bubbles and ripples floating in the mind-ocean alone!

Even our three mental states wakefulness, sleep and dream belong to

the same entity, the I. That is why we say doubtlessly: I am awake, Islept or I dreamt. The waker, sleeper and dreamer are not differentbeings.

Wakefulness is born of the I. In it we have the distinction between

external and internal, gross and subtle. Examine the dream closely. Youwill find that in dream also, gross and subtle things are there. But while

dreaming, it is not dream; it is wakefulness itself. Only when we wakeup, we call it a dream.

Sleep also is the creation of the same I. While the first two are

manifestations and extensions of the I, the third is its withdrawal. Thismeans that all the three states are equally the creation of I. None has

any existence besides the I.

Consciousness has such inscrutable power and potential that it can wish,will and do anything and everything. Remember: it is not conditionedlike matter or energy to any specific property or course.

Experiential evidence of potential of Consciousness

Our only proof for the gross, external world and its objects is our wakeful

state, which we experience repeatedly. Except during wakeful hours, we

do not either perceive the gross objects of the world or interact withthem. Does the world then stand independently at any time, to beperceived and interacted with by one and all alike?

This takes the analysis about the world, its

grossness and objective character, from the outerdomain to our own inner domain, from the matter-

energy sphere to the spiritual realm, which reignsin everyone individually. To find the source and

To find the sourceand cause of the

world is thus trulyto find the source

of wakefulnessitself.



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cause of the world is thus truly to find the source of wakefulness itself,

during the occurrence of which alone the whole objectivity and grossnesscomes to be.

The search instantly reveals that the wakeful state is itself transitory, andis preceded and followed by sleep and often dream within the sleep. Inother words, for every wakeful state, we have two sleep states, one before

and one after it. What does this point to and confirm? As the wakefulnessis presented by the Consciousness within, so is it at once removed and

wiped off as well! As one wakes up, so does he fall asleep. Both theseinstances admittedly take place in the same individual.

The present waker becomes the sleeper next, to

remain so for hours together. Is he then the wakeror the sleeper? Neither waking nor sleep has a full

endurance at all. At the same time, there issomething, the source of both, that endures and

survives the one we refer to as I am awake, I was asleep or I dreamt.

This inner I remains intact. That is why everyone has been saying andstill says I throughout his lifetime. All the three states emerge from thisinner Iness, and they equally dissolve or subside into the same source.

Is not this inner Consciousness then the source and terminus of all thethree states alike?

However gross, solid, commonly experienced the extensive world objects

are, they are a display of the inner Consciousness. They can be and are

wiped off, invalidated, by the same Consciousness. Consciousness inoneself is the only power and presence, which engenders the endlessworld, and also eliminates or dissolves it.

However massive, amazing, boundless the objects around may appear tobe, however well they lend themselves to be interacted with, the one

experiential fact, that they are engendered by the inner Consciousness

and equally erased by the same inner presence, is sufficient to invalidate

All the three statesemerge from thisinner Iness, andthey dissolve intothe same source.



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them as imaginary, transitory and unreal.

The supreme particle

Iin{ii{i {%hE: *+xxiin |{i ni **(6p.72.7)

The supreme Soul, the essence and content of the word I, with

its subtlety as well as unavailability for examination, is thesupreme particle (paro auka). Because of its endless nature,

infinitude, this alone is found to be the cause of huge objects, like

Meru mountain and the rest.

Thus, when Vasihadeva says that the essence of time, objects and space

is Consciousness, it means a great deal. Consciousness, the wholesomesource, becomes the Supreme. It can be described as the ultimate particle

that modern scientists strive assiduously to discover and reach at. It isinteresting to note how the present objective scientific mission is

approaching the most ancient inner research and finding.{%h%ii{EixM: *{%{ xi: {x **

(6p.72.9)

Being inaccessible and imperceptible to objective (physical)examination, this is said to be the supreme particle (paro au).

And, because of its permeating and comprehensive nature, it issaid to be huge, like a mountain. Though perceived as multi-

formed and all-formed, it is the supreme Lord devoid of all formsand shapes.

Consciousness is no doubt intangible to the senses, cannot be subjected(as a physical entity) to any external or objective examination. To be

examined or enquired into, the substance concerned has to be external,

accessible to the senses. But the sentience or Consciousness is not external.



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The pervasiveness of an entity cannot be separated from the entity. Since

Consciousness permeates the body, which is made up of paca-bhootas,by the same token it should be permeating wherever paca-bhootas are.

Hence it is all-pervasive in the pca-bhautika world.It is the same Consciousness that has formed the body and objects. Thus,it is multi-formed. Though it appears to be so, in reality, it has no limbs

or parts at all. It is the supreme Lord, but devoid of any parts or limbs.

The felicity of knowledge

The Sage concluded:

YxjExEi VMxixiExxi{ *

iE {n inPx- x xi **

(6p.72.11)

The worlds are imaginations arising in Consciousness, whose

nature is quietitude, exceedingly pleasant and infinite. O littleVetla, the Consciousness is something that cannot be surpassed

or exceeded. Knowing so, be peaceful, quiet and experience ityourself (without pressing for an answer to these questions).

Vasihadeva makes it amply clear that in reality there is nothing but

knowledge, (vijna-mtram). Being so, it is capable of giving rise to any

extent and variety of imagination. The entire world is an outcome ofsuch inner imagination alone. Moreover, Consciousness is alwaysquiescent, peaceful and infinite by its very nature.

The king tells the Vetla that nothing or no

one can surpass the lofty abode ofConsciousness. Understand this truth, realize

it and be peaceful. Do not raise questions likethe ones you did, and press for answers. In

Nothing or no one cansurpass the lofty abode

of Consciousness.Understand this truth,

realize it and bepeaceful.



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truth, all questions spring from Consciousness, and they are to be

answered by Consciousness alone. The questioner, the question as wellas the answer all thus become one and the same, the self-awareness

that every one is.All the questions and doubts get extinguished on knowing this supremeTruth, the only Source of the entire creation. As Muakopaniad

describes:

ti nOxl: Utxi : *Ixi SEh ix o] { **

(2.2.8)

When the supreme Truth is perceived in the highest and the lowestentities, in the gross as well as the subtle presences alike, the knot

of the heart is broken, doubts are dispelled, and all the cumulativeeffects of karma attenuated.

Whatever be the questions, no matter what they relate to, they have

their inherence in the mind and intelligence alone. Answers to all thesehave to emerge from the same source. Thus, when the source and terminus

of all questions is understood and realized well, it instantly eliminatesall the urges, including the very questioning process itself. The questioner

gets exposed to the one universal source within himself, making him feelfull, clear and contented forever.

This is what Sage Vasiha illustrates through the Vetla episode, where

King Sajjana is confronted by the seemingly abstruse spiritual questions.The questions are not just those of a lonely, ethereal Vetla. They aremature enquiries any seeking mind must take up and resolve, sooner or

later.

Vasihadevas discussion is thus not a narration of a solitary event ofthe past. It is instead a dedicated effort to direct the seeker to the

irresistible enquiry of any human mind and intelligence, the zealouscommitment to deliver the final answer, bestowing appeasement, clarity



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and fulfillment.

Sentient atom (cid-au)

Sage Vasiha continued:Bip H i i|xVE *BGh Snh ixn li VMi **

(6p.73.3)

Rama, this much has been told to you by me about the networkof Vetlas questions. It is in this manner that this visible universe

rests upon the finest particle of Consciousness (cid-au) itself.

To look for any external and distant cause for

the universe is absolutely irrational and illogical.Any external cause, besides what we perceive

now, will also stand included in the ken of thevisible, the object or objectude, leaving our

question intact as to the cause of that extended

objectude!

If at all there is a cause for the visible, it can only be the invisible, which

means within the visibles themselves. If one material object were to growfrom another material object, it will mean a proportionate reduction in

the source object. How can that be a growth then? It implies a reductionsomewhere.

Inert things like matter cannot grow in reality. Growth can only be in thecontext of sentient entities, like living beings. Any such growth springsfrom within the being itself. This alone is true of the growth of the

universe too.

That is why Sage Vasiha describes the ultimate particle as cid-au,sentient atom. In the atomic-consciousness alone is the entire universe

founded and subsisting. What an astounding thought, especially in thecontext of the modern sciences hunt for a God particle, within the

To look for anyexternal and distant

cause for theuniverse is

absolutely irrationaland illogical.


11/43



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Verses for Introspection - 22

The Unfailing Refuge

M Gurupriy x h {i xfi

xi SMnnxi VVi x: *i{i ii|iv



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Parents bring up children with lot of care and protection, ignorantly

thinking that they are the protectors of the child. They are intenselyconcerned, at times obsessively worried, about the childs welfare. They

are always watchful so that no harm comes to their child, and inanticipation make safeguards so that nothing would go wrong. But alas,

in spite of all protection, sometimes children are seen to go astray or die.

When one has disease, he takes to medicines and treatment. He feelsvery secure if he has enough money. For, he thinks even if a complicated

disease sets in, he has enough money to get properly treated. But, it doesnot always happen so. In spite of all treatments and medicines, one may

not recover at all.

When a man is drowning in the ocean, even if a boat is available for himto get into it, there are occasions when the saving-boat itself gets drowned.

In this loka, it is being pointed out categorically

that parents are surely not the final protectors oftheir children, medicines cannot always save the

life of man, even a boat cannot protect a drowningman all available ways of protection do not work

if the all-merciful Lord disowns the person and does not protect him. So,to have Supreme protection in life, one must have complete reliance on

the Lord and take wholesome refuge at His holy lotus feet.

What is meant by complete reliance and wholesome refuge? A true

devotee depends on nothing else neither people, nor wealth, nor anyother resources but on God alone, for his protection. Such a devotee isthe one whom God cannot ignore and is the one whom God gives

exclusive protection and support.

When chanted, this loka is a powerful remembrance that all objects whichwe consider to be our anchor, are themselves momentary and perishable.

The only refuge is the Lords holy feet.

All available waysof protection do not

work if the all-merciful Lord

disowns the person.



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Word Meaning

(blasya) = for a child;x(na) = not;



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197 Our Freedom Movement& Cultural Patriotism

15 August 2012Hari Om Tat Sat. Jai Guru. Today is a very significant day in our

calendar. It was on this date, in the year 1947, that our country becamefree from the British Rule. For gaining this independence, our forefathers

had to make many sacrifices and undergo a lot of suffering.

We all are born in a family; we live together in the family; and we workfor the welfare and progress of the family. That is our usual life. But is

that enough? What should be the wider perspective? How can one achieve

refinement, growth and expansion of his personality, and find lifefulfilling?

Just as an individual is a member of the family, so is he a member of thesociety. Societies constitute the nation. Hence, every child born in a family

should be considered as the child of our country. This patriotism shouldbe instilled as an ideal in the mind of every child, right from birth.

But alas! This is not done in general. We consider that the progeny ismeant for giving us some comfort in our old age, to look after us, and

then perform the rites and obsequies to the ancestors on prescribed days.Can we not grow beyond this limited vision? How to awaken deeper

instincts from within us?

It was under such social circumstances that some of our great mindsthought of liberating our complex and vast country from British Rule.

They shared their feelings among like-minded ones and arrived at theconsensus that Bhrat must be liberated. This was proclaimed as the call

Prabhata-rasmih

Morning Rays



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for independence in the form of an oath during the historic meeting in

Allahabad.

However, most of the people at that time, who heard of such an oath,

ridiculed the idea. How could, they wondered, one compare the strongand efficient British empire with the weak and helpless society of Bhrat?They felt that this decision to wrest power of governance, from the iron

hands of the British regime, was not merely difficult but impossible.

Whenever something good is attempted, there will invariably be

opposition to it. While there may be a few who are envious of it, themajority would simply argue against the utility and need for such well-

meaning efforts.

This call for independence had to overcome many such hurdles in itscourse over many years before it finally grew into the struggle for

freedom.

Wherefrom did our people get the inspiration, courage and strength togo ahead with the stupendous task of liberating the entire vast nation?

In my view, this movement for independencebecame strong and forceful after Mahtm

Gandhi began speaking about Bhagavadgeet,which is the symbol of our culture. He invoked

the invincible devotional fervour in the peopleshearts, during his daily meetings. Appeal of noble emotions finally

touched and influenced their hearts. It is knowledge that awakens human

intelligence. Power of cultural patriotism is untold.Mahtm Gandhi used to recite, as well as make the audience recite

those verses on the Stitha-praja section from the Bhagavadgeet,everyday in his meetings. He used to explain the meaning of gua-ateeta

and enlighten his listeners. In addition, he used to sing the well-knownbhajan raghu-pati rghava rjrm! patita-pvana seet-rm!The whole

mission for independence acquired a cultural glory due to that. People

discovered a fresh identity, unity and cohesiveness among themselves.

Appeal of nobleemotions finally

touched andinfluenced the

hearts of the people.



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His efforts were not only for liberating our nation, but also to integrate

the hearts of people with a note of cultural festivity. People readilyunderstood that it was an opportunity, an austerity and spiritual means

to reveal the strength of the inner glory, self-confidence, which washitherto lying dormant in their hearts. They recognized in the struggle

for independence, a spiritual note.

The British noticed that the priests in our temples and other connectedpeople began taking oaths in the name of God and culture. This was not

a movement to liberate a piece of geographical land called Bhrat. Themovement was for creating an appropriate system of governance in our

country that would respect the wishes, culture and values of our people.That was the aim. And the people responded with understanding.

Very soon, the movement spread all over the country. Gathering strengthand momentum, people surged ahead with great confidence and

conviction. The British regime was brought to its knees by that ragingforce.

Even now, when I read about those days of our freedom fighters struggle

for independence, I find my heart aching and pining: Had I been borna few years earlier, I too would have been one amongst them!

I am a renunciate, a sannysin. I accept both good and bad equally. I am

supposed to be unaffected by whatever happens around me. Yet, aboutmy country I cannot be indifferent.

I know that I have taken up sannysa because I was born as a Bhrateeya!

Bhrat has its own glorious culture, truthful values and principles of life.It is only because I am the inheritor and possessor of that culture that Ihave been able to live as I do now, building up my life-style, and follow it

to my fulfillment.

In fact, the love I have in my heart is the love for my entire country,Bhrat. Day in and day out, I am concerned about our cultural values. I

want security and welfare of our people. I want every citizen of this

country to be free, prosperous and propitious. This sense of patriotism in



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my mind can never fade away.

Many may wish that they should go to Heaven or Brahmaloka after the

body falls. But I feel that my entire life from birth to its end should be in

this country itself. Birth in this country, life in this country, dropping ofthe body in this country is better than gaining the highest heaven or anyother status. Janan janma-bhoomica svargdapi garyas mother and

motherland are superior even to the Heavens!

So every year, when the day of independence, the fifteenth of August

dawns, my mind gets even more immersed in the thoughts of the gloryand greatness of our Bhrat and the prosperity, self-confidence and bond

of unity that the country should have. Everyone should have thissentiment. Everyone should incessantly work, throughout life, for

strengthening the country, uplifting the society, and ensuring the welfareand solidarity of the people.

It is because we lack in this effort that we find the tendency of

disintegration in our country. Perhaps state-wise reorganization of thenation, based on language was good. But why is it that thoughts of further

provincial divisions are occupying our minds? When will we stop thistalk of further fragmentations? Is it our purpose to divide the country

further or is it to make the nation more unified?

Our Nation is a harmonious blend of many languages, customs andtraditions. Our cultural blending has made our country unique. Bhrat

should never be disintegrated. On the other hand, there is no hindrance

to facilitate arrangements for better governance and administration.Objectives should be better security, welfare, progress and spiritualupliftment. But the talk of disintegration that is heard here and there,

calls for serious thought and concern.

We are all bound by our common culture. Though we have various

lifestyles, food habits, clothes and dresses among our people, though wespeak many languages, the entire country from the Himalayas down to

Kanyakumari, surrounded by the seas on the three sides, has the thread



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of one single eternal culture running through it. If our culture becomes

weak, our country too will become weak. Then the nation, the people,

the society and the families will sink.

Let us protect and sustain this freedom, this independence for ourselvesand the country. Let us evaluate our position and attitude in this respect.If not everyday, at least on this Day of Independence we should remember

this promise of upholding our freedom and reaffirming it.

My dear children, none of you are sons and daughters of your individual

homes alone you are the children of holy Bhrat. Whenever I addressan audience, anywhere in this country, I call them as noble sons and

daughters of Bhrat! It has great relevance and meaning. These wordsreflect deep thoughts, ideas and spiritual import.

Let us remember that we owe our existence to Bhrat. Our mothers

delivered us into the soil of Bhrat, to feel its touch. The mother toolived in the same Bhrat. First and last, it is our bond with this land,

Bhrat that should remain foremost in our life. All other relations aresecondary.

Let us all work for the solidarity, security and progress of our Nation.

Let us be prepared for any sacrifice towards this noble end. Let this Dayof Independence be a reminder of this sacred vow. If you remember this,

I shall be happy and fulfilled.

Hari Om Tat Sat. Jai Guru.

* * *



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Thoughts & Reflections 1

(From the journal of Swami Nirviseshananda Tirtha)

Including OthersSdhan 1

30 November 2003


Yesterday and today, we were discussing all that happened in CIRD Delhiduring our visit this time. In the morning Kahopaniad class here, we

were trying to relate the interactional sdhan we had in CIRD to theconcept we had all along been discussing in Kahopaniad.

The case in study was about involving new devotees to participate in

various activities of the Ashram. The points emphasized were:

1. We should not ask anybody to join in work just because we needhelp.

2. We should invite devotees to participate or help, with the thought of

giving them the opportunity to come closer to Poojya Swamiji and grow

in their sdhan. Through joint hearty participation in Ashram work, weovercome selfishness and grow in our sdhan.

3. In any work, when we keep in mind our as well as others spiritualgrowth and expansion, we help the pursuit of Brahmavidya for one and

all. The mind shifts its focus from the satisfaction of its narrow egoisticnotes to the sdhan of expansion and starts delighting in the expansion

in embracing all and being concerned about everybodys welfare andhappiness. The Ashram exists only to help seekers grow in their sdhan

of expansion of their mind. The work is secondary; expansion andenrichment of the mind through the work is primary.

4. When in all our interactions we keep this purpose and aim in mind, it

is in fact giving Brahmavidy the supreme place in life. This Brahma-nih in interactions is the interactional sdhan Poojya Swamiji speaks

about. It gradually enlarges the seekers I and identifies it with the oneuniversal I, the Brahman.



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5. This is how the concept of the Soul gets implemented through

interactions.

I shall stop now. Prabhakaran ji says, I must get up now. Shankar says

he wants the computer.* * *

Impersonality in observation

Sdhan 2

2nd December 2003


Last evening we were having an intense session, discussing thehappenings here in the Ashram during our absence. The focus naturally

was the unpalatable incidents! Interactions projecting lack of harmony,love and cooperation amongst the Ashramites would certainly not make

us happy. The intensity of emotional outbursts made us feel helpless andconcerned (should I say disappointed?).

So, in the Kathopanishad class, I did not feel like discussing the Text.What is the point in discussing Upanishads, I said, when we are not ableto apply them? Hollow learning may even make us conceited: Oh, I

have learnt such and such Upanishads or Bhagavadgeet!

Rather, let us try to understand the disease we are suffering from.

A scientist does experiments and analysis with objects and objective

situations. Normally, if the scientist is unbiased in his observation andanalysis, he should be able to get at the right conclusion. Because the

objects or the objective situations have nothing to do with the scientistspersonality or ego, it is expected that he will generally be unbiased in

his observation and analysis.

But it is not always so. It has been found that when the results of theanalysis determine the fate of the scientist (his reputation, promotion or

other prospects), he often makes colossal mistakes. Sometimesunknowingly, because of wishful thinking, he arrives at wrong results



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that may apparently suit his prospects. And sometimes knowingly, he

suppresses the truth because of desire or greed. Otherwise, may be yearsof hard work would prove fruitless, or his reputation would be tarnished.

So, when the ego plays the leading role, even a scientist loses theobjectivity of his observation and may fail to arrive at the truth, or acceptthe truth, although the objective truth does not directly relate to his

character or personality.

Then what to speak of the observation and analysis related to our own

mind, character and personality that are part and parcel of our ego? Werefuse to accept the bad qualities, failures, and insufficiencies in us. Often

we do not even like to see the good qualities in others. Ego clouds ourmind and intelligence making our observations biased.

A spiritual sdhaka has to look at himself as impersonally as a good

scientist would at his experimental object. He has to hold his thoughtsand actions right in front, observe them as he would inspect an object,

and accept them as they are. The observation and analysis must not getcoloured by whether these thoughts and actions are his own or of others,

whether they are good or bad.

Is it easy? It means, as we are now commenting on or criticizing othersfaults and failures, so we must be able to deal with ours too. As we

delight over the praiseworthy qualities in ourselves, so we must overothers. Virtues found in anybody anywhere should give us delight.

Failures and deficiencies seen in others must make us feel sorry and

sympathetic.See, from yesterday our minds are unhappy about the behaviour of theresidents of our Ashram. We feel concerned. Suppose this would have

been about residents of some other Ashram? In that case also we wouldhave felt unhappy. The difference in feeling is only because of the

responsibility and concern we have about our Ashramites which we maynot generally have for those of some other Ashram. But, if there is the

slightest feeling of happiness when we find brahmacharins in another



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Ashram are not good, then it is jealousy; then we are not spiritual seekers.

When we are able to look at our own good and bad qualities as we do at

those of others, we attain the impersonality and the universality of the

Soul. We are not able to do it because of the mental constrictions createdby our ego. The right interactional attitude helps us transcend theseconstrictions.

This is what Poojya Swamiji means by Interactional Sdhan that helpsus transcend the likes and dislikes, and leads us to the realization of the

Self.

This much for today. After typing the date, I remembered that on thisday I had my second birth the initiation into Brahmavidy. Series of

events in the association of Baba filed past my mind. . . . . . .

* * *

Austerity vis-a-vis Facility

Sdhan 3

15 January 2011Can we call ourselves austere when we are using so many facilities inour Ashram, and the facilities are increasing every year?

Facilities are for increasing the output and efficiency. If you are austere,

then there should not be any feeling of want or lack. If you areaustere, then you will be contented with whatever facilities you have.

Facilities may increase or decrease depending on the circumstances; but

the feeling of sufficiency or contentment of your mind must not dependon them.

We have worked here without any chair and table, sitting on the verandah.But now we have so many rooms, so many almirahs, so many computers

and other gadgets. All these have been added considering the functionalneed and resources. Has not the output of our Ashram increased

immensely? I dont think we have become less austere.

If we dont use the cupboards and drawers properly, dont arrange things



24

well categorizing the space, go on dumping useless things in the

cupboards while adding further space and furniture, then surely we arenot austere; we are lazy. If with whatever facilities we have, there is a

feeling of insufficiency, there is lack of contentment, then we are notaustere.

Same is the truth regarding food, medicine, mode of travel, etc.. The

physical austerities are necessary as long as the mind remains dependanton the external circumstances, a slave to the objects. Sdhan of physical

hardships and deprivations is necessary to free the mind of this externaldependence. Once the mind is freed of its attraction for anything external,

all the facilities have only functional value. They dont affect the austerity.The real and ultimate austerity is knowledge austerity which means,

not to get deviated from the Truth even for a moment, under anycircumstances.

* * *



25

Correspondence

Satsaga the Great Transforming Power

[Translated from Vicharasarai, July 2012]

02 July 2011

Respectful prams at Gurus feet!

I have been listening to the Muktisudhakaram telecast regularly, with alot of earnestness and devotion. About six months ago (23-12-2010) I wrote

a letter to Swamiji, but did not post it.

When I visited the Ashram last month, Swamiji, you asked me to readaloud a letter written by someone sharply criticizing Muktisudhakaram

talks. There is an old saying: even those who listen to the abuses hurledagainst saintly ones will accrue sin!

The incident reminded me of that unposted letter, and I submit it toSwamiji now! Though some of the statements in that are not relevant

now, I am still sending it without any change.

23 December 2010

Sampoojya Swamiji:

I know I am usurping your invaluable time! Yet, being unable to subdue

my compulsion to write to you, I pen a few words herewith.

The days of writing with a pen have gone away long back, and may beit is over twelve years since I have held a pen in my hand to write. In

those days, one would simply put down on paper whatever came to themind, and it was always such a delight to read the letters received at our

own pace, adding our own imaginations to recreate the scenes intendedby the writer. Gone are those days of such luxuries giving way to phone

calls that limit conversations to mere words.

But today, after listening to your talk in the Muktisudhakaram telecast, Ifelt enthused to write this letter. And so my hand went seeking its old

friends pen and paper.



26

Swamiji, without regressing somewhat, I will not be able to move further!

So let me go back into my memory lane! Thirteen years ago, on 2nd ofAugust 1997 to be precise, influenced by G, my friend, I was led to reach

the feet of my Sadguru, who is now everything in my life. It was with aburning mind and scorching body that I had then prostrated at those

holy, sacred feet. I was helpless and inconsolable, carrying the burden ofsorrow and agony at the loss of my son. As I pen these words, I am

again taken back in spite of myself, to that emotional state but nowwith a stronger and composed mind. However, I have no control over

my tears which simply flow unrestrained. May my mind be purified by

these warm tears, Swamiji!The moment I met you, Swamiji, I understood that I have found my

ultimate refuge at your lotus feet! Was it me myself or was it Swamijithat I saw that day?

Oh! To think of all tests and tribulations the Lord put me through, rightfrom my birth, to finally reach me to your feet! I wonder what my merit

was! But all those seem trivial compared to the rarest of rare blessedness

that I now experience within my heart.

That was the time Swamiji was teaching the scripture,

Aparoknubhooti, during satsaga in the Ashram. How holy were thosedays, I cannot express! Then, as even now, Gurus grace overflowed in

me! I even doubt if I will be able to have the same devoted attention andthe grasping capability, now as before. Attentive listening then was as

good as imbibing, and the sorrow was being assuaged by the gentle strokeof your words!

Swamiji, you have led me to the sanctum sanctorum of Truth.

Incessant bliss, light and relaxed mind and body that was how it wasthen. I did not feel the walk of my legs and perhaps the ground did not

feel the touch of my feet! I felt I was simply floating on the earth!

All my doubts, arguments and rationalizations were reduced to dust!

My sorrows were assuaged and in a way I felt merged into thee!



27

I had once wanted to express all these and much more, by writing and

submitting it at your feet; but doubts and hesitations assailed my mindand prevented me from doing so. I find that I have since misplaced that

letter and this one I hope will make up for my loss.Swamiji, I live quite far away from the Ashram and it does take quite awhile to travel to your place and return home. Moreover my present

domestic situation does not permit me to be away from home. So mystaying in the Ashram is ruled out for now. How homely did I feel about

the Ashram then! It continues unabated even now.

I am given to the practice of translation. I have often tried my hand at

translating some of Swamijis writings and I have always enjoyed doingso. This also made me ruminate over whatever I had read, before

attempting translation.

Other than Swamiji, who else is there who can untie the puzzling worldlyknots? To experience the clarity of thoughts, and the skill of presentation

shown by Swamiji, is the great fortune of the disciples, is all I can say!

Swamiji, how can I describe the intense agony and sense of loss I feel innot being able to listen to your lectures, and attend your classes in person?

It is that very inner melting which perforce makes me sit and listen tothat brilliant exposition on Truth, called Muktisudhakaram. This is my

firm conviction. I mentioned this to A. I feel that a persons honest prayerbrings good all over the world.

You are now discussing the conversation between Bhagavn and

Uddhava, in the Muktisudhakaram telecast. The manner in which youexplained that loka yadidam manas vc cakurbhym (11.7.7)

provoked deep thought and contemplation. You have, Swamiji, explainedthe different facets of the mind on various occasions, but this was a

singular experience for me. Since then my mind has been bubbling andoverflowing with nectarine bliss.

On that day, even in my office, I continued to experience that inner bliss

and pleasure. Gradually, though subsided in intensity, it still prevails in



28

me as an awareness and understanding. In gratefulness I offer my whole-

hearted prams at your feet mentally, from this far off place. Kindlybless me that my intelligence may become more subtle and sublime to

grasp and understand your words in full.Ever since the telecast began on March 22nd (2010), most of us in thefamily wake up early, bathe and dress ourselves in fresh clothes, and sit

devotedly before the television for the talk to begin. None of us doanything to distract our attention during those sacred and sublime

moments of the telecast. This creates a special ambience in the house.

I have always had a special affinity towards lokas. Our grandfather too

was like that. I often remember and recite with delight many of the versesI had learnt from him directly, as also by hearing him recite.

I feel that I have been blessed by Nature with the ability to memorize as

well as grasp the meanings of the lokas I come across. Grandfather hadtaught me to learn by heart almost all the 700 verses in the Bhagavadgeet.

Now, whenever you recite these lokas, joy wells forth from my withinwith a deep sense of identity and connectedness. May be, the inscrutable

Nature made me learn them for this very purpose!

I also used to make notes of the other lokas which you would recite inthe course of the talk but ever since you said that we should not get

distracted by writing while listening, I stopped doing so.

Each and every loka is like a beautiful flower in its imagery; full of

meaning and replete with ideas which generate auspiciousness. I want

to type out all these lokas in my computer and hope, one day, to createa lovely bouquet for you as my offering. I also write notes on whateverI have understood from the talks everyday, in a separate notebook, for

the purpose. We are indeed extremely blessed to be able to hear Swamijirecite from Yogavsiha Rmyaa, Kaupeena Pacakam and the like.

This morning you explained and discussed pryea manuj

loke..(11.7.19). Oh! What shall I say! Your explanations are so

enlightening, enthusing, encouraging, wholesome and delightful. Any



29

comment about them will be superfluous and may even look partial.

Swamiji, when you narrate and explain these concepts, I get the experienceof bathing in the cool perfumed waters of a pond. I even composed a

few poetic verses on it.I have always wanted to share my thoughts on what was heard andunderstood during the days talk. My husband is usually away from the

house, involved as he is in the Bhgavata mission, and thus my wishremains only partially fulfilled. But I am trying to find contentment and

fulfillment even in that separation, with some success.

My companion at home is his mother. Between us there are fundamental

differences of opinion on most matters. We also express these openly. Onan earlier occasion, I had expressed to you this difficulty of mine with

the words: Swamiji, she is a very difficult person to live with! SometimesI feel ashamed that I hold such undesirable sentiments towards an aged

mother like her, instead of being loving and sympathetic. I find that it ismy narrow mind that puts me in trouble. I must grow more.

But I find that basically I love her. I often pray that I may have wholesome

love for her and I rely on my Gurus feet for that. She, on the other hand,says she is happy.

After listening to the telecast I get a greater feeling of affection towards

everybody. Being hard of hearing, she sits close to the television set tolisten better. Today, when I went to switch off the set after the telecast

was over, she continued to sit there, perhaps ruminating over all that

you had spoken. I asked: Amma, do you understand what Swamijisays?

Why would I not? she responded sharply with conviction, Mind is

everything! Is there any other world? Everything resides in the mind!How nicely does Swamiji explain this! I am able to understand very

well! Ever since I have been listening to this, I am able to value betterthe portion of Nimi-Navayogi in the Bhgavatam. She reads Bhgavatam

regularly. I was overwhelmed by the noble response.



30

As soon as I heard her, I went near her and embraced her closely. She

too came closer to me, expressing her happiness! We relished the joybestowed by knowledge! It washed away all our prejudices and mistaken

notions.What was the motivation for my reaction? Was it because I found acompanion to share my mind? Was it because of the unbounded joy in

finding that another person close to me, has also discovered happinessin worshipping my Sadguru? Or was it in seeing another person becoming

happy on understanding Truth? Or was it all these together?

Mother continued: Now I dont find it uncomfortable when the children

do not visit me. Let them come if they wish to; or else let them not! Shehas given me the responsibility to inform you, Swamiji, of her happiness

in listening to the telecast talks. I am fulfilling that task hereby.

Kindly convey my humble prams to Nutan Swamiji and M. My home-bound mind yearns: when will I be blessed to spend some time in the

Ashram and bathe in the bliss of the company of all in the Ashram,interacting with them in close quarters! I pray to be excused for the length

of this long letter.

With wholehearted prams at your lotus feet, I remain.

Your humble disciple, S

* * *Dear blessed soul:

Hari Om Tat Sat. Here, I am reading once again your letter lying before

me. You write very well indeed! The language, the ideas, the sentiments,ideals of values, qualities have all been very interestingly presented.

The words you wrote about your feelings when mother and you, the

daughter-in-law clasped each other and hugged each other close, andwhat the mother said subsequently about her children: Let them come

if they wish to; or else let them not, shook me with hearty laughter.And I continue to smile as I dictate these words. But how can I convey

my laughter through these lines?



31

When I saw you, S, for the first time, by the manner in which you

prostrated before me, I felt there was something unique about you. Itwas only later, when I enquired and came to know about your family, I

understood that my first impressions were not wrong!Satsaga in general has a special note in its benevolence, effect andauspiciousness. Far greater is the satsaga with the Sadguru, a knower

of Truth. To be fortunate to have a Sadguru, visit him, be in his company,receive his glances, hear his words all these are very rare opportunities

and unique experiences in ones life.

You have brought out well the scenes about your mother-in-law, and it

was very enjoyable to visualize those moments. This is the right way ofreacting and expressing emotions. Most of us indulge in fault-finding

and live continuously re-enacting the unpleasant thoughts. It is sad. Rarelydo we find anyone saying that the same mind can churn out the butter

of bliss of the Self. However, narrations like these shed the light of hopeand relief as would the bright moon on a clouded night! Unfortunately

very few are blessed with this kind of keen astuteness.

I now understand that you had the good fortune to learn all the 700lokas of Bhagavadgeet through the insistence of your grandfather in

your younger days. Why did you not tell me about this earlier? Thiscultural upbringing must have imbued you with adequate affinity for

Sanskrit that you are now able to sense the meanings of the lokas inBhgavatam as you read them.

If one reads and learns about five hundred words of any language, Ithink, one can practically be fluent in that language. Hence, strengthenyour familiarity with Sanskrit. Can you not read over and over again, a

hundred times, the Sanskrit books abda-manjari and Dhtu-pha inabout two months? That will make it easy for you to understand the

sacred language even better. Do not lose time anymore. Everything elsewill become clear like the crowd scattering away when the elephant

arrives!



32

Krishna began his instructions to Uddhava with the six lokas. Through

them, Krishna asserts that this entire world is an illusory creation of themind. This is the exhortation of Bhgavatam! Many claim that reemad

Bhgavatam is a text on devotion. If so, would it not have sufficed towrite the word devotion throughout the book?

Rather, the text commences with the declaration and compulsion that it

is the Truth that bestows auspiciousness. Should not this be graspedand understood by all who read Bhgavatam? Vedyam vstavamatra

vastu ivadam is what the text exhorts.

Further, Vyasadevas introductory words are significant in revealing the

purpose and objective: Dharma projjhita kaitavotra paramo - dharmais revealed and explained in its essential form without any cover, stealth

and hesitation.

Understand that reemad Bhgavatam is a scripture, a stra. It is a texton Dharma. It discusses the supreme Truth. That is the way it should be

viewed and that is why familiarity with Sanskrit language is essential.

And what does Bhgavatam declare finally? Hear this:nMi {h uhx |x {E Yx { Mi *ij YxMHi xEEfiiiSUfihx{`xSh{ Ci Sz: **

(12.13.18)

We should be able to achieve that naikarmya wherein the mind iscompletely free of desires. There is nothing more to be gained. Let there

be no want; nothing to give or receive from this world. That is theobjective and purpose of reemad Bhgavatam. If this fact is not

understood, then the purpose of reading Bhgavatam is not served andthe effort will be a mere waste of time and energy!

Let the laymen say that Bhgavatam is all about devotion bhakti and

bhakti alone! But those who can read and understand Bhgavatamshould not speak like that. Let them rise above. Let there be the right



33

awareness of the aim and purpose of this great stra, the lofty scripture!

Tell your mother-in-law that we understand and appreciate her feelings

and emotions and convey our love and blessings. May your raddh and

your practice of introspection, vichra, be deeper and purer.M and Nutan Swamiji also send you their blessings and love.

Your own inner self, Swamiji

* * *



34

Back to Eternity

P. Sivashankara Menon (Thrissur)Sivashankaran, a very close devotee of mine,and a good friend and well-wisher of the

Ashram, passed away on August 17 atAmrita Hospital (AIMS, Kochi) from a

sudden attack of Aortic aneurysm. He was76.

Sivashankarans association with me was

quite special. For the past 17 years I havebeen conducting Geeta Tattva Sameeksha in

Thrissur, at Sreemoolasthanam,Vadakkunathan Temple. I think, during the

second year of the programme, one day as I was walking towards the

car after the talk, Professor Balakrishnan Nair came to me along with acheerful person, and said: Swamiji, this is Sri Sivashankaran, formerChief Managing Director of Steel Industries Ltd, Kerala (SILK). He is an

ardent listener of your talk. I feel he should be close to Swamiji.

Before long, Sivashankaran became a front row listener. I do not knowhow his association with me grew, as he was not visiting the Ashram

often for periodic satsang. He was, of course, quite busy as the ManagingDirector of his own Company, ACME consultancy Pvt Ltd, travelling

often to Chennai, Trivandrum, Kochi, etc. He was the founder presidentof Trichur Management Association. On important occasions like his

birthday, or during some special days of the Ashram, Sivashankaran usedto come to me and take blessings. He was particularly fond of receiving

prasda at the Ashram.

Unnikrishnan, the Convenor of Geeta Tattva Sameeksha Committee,



35

Thrissur, always used to tell me as to how Sivashankaran, as a Committee

Member, used to support the annual event, enlisting participation of manypeople, including some senior industrialists.

I have always found that his fondness for me, the Ashram and theAshramites had a classical note. His attention was always in doingwhatever was necessary or asked for from time to time. In discussing

and arranging the Muktisudhakaram telecast, getting in touch withsomeone for any specific purpose, Sivashankaran was quite sensitive and

prompt. His spiritual devotion consisted in fulfilling the need of the hour,with integrity and thoughtfulness qualities anyone would like to see in

oneself as well as in others.

I remember how he used to describe himself as a disciple of Swamiji,faithfully grasping whatever I would speak, adhering to the message

assiduously. After setting up and running ACME consultancy Pvt Ltd, asits Managing Director, he virtually retired, gracefully giving its laurels to

his assistants. I think the viveka and vairgya that spiritual pursuit calls

for, graced him in good measure to have such a dispassionate andimpersonal outlook.

I feel we must have more people like Sivashankaran, given assiduouslyto thorough planning, sincere application and effective performance. Many

do not know that these are qualities and enrichment, the human mindgiven to spirituality should naturally imbibe and display. Interested in

yoga-sanas, pryma and also Brahmavidy, Sivashankaran illustrates

how the spiritual pursuit as well as association with the Wise can benefitone considerably in his official as well as personal life and mission.

Asha, Sivashankarans wife, is an ardent devotee of Lord Hari, visiting

the famous Guruvayur Temple periodically. When I spoke to her onhearing about Sivashankarans demise, she gave me all the news with

peaceful stability and poise. I found that her reliance on the Supreme has

stood her in good stead. She narrated how the leak in the aorta proved


36/43



37

Re-print of Prabhta-rami (Vol 1): Poojya Swamijis book

Prabhta-rami (vol 1), which was out of stock for quite some

time, has been reprinted with a new design and a completely revised

layout. The book contains unique collections of daily morning

guidance given by Poojya Swamiji to the inmates and visitors at the

Ashram.

Jna Yaja in Malaysia: Poojya Swamiji along with M left for Malaysia

on Aug 15 as scheduled. Br. Prasanna Swaroopa accompanied them. Details

of the programme will be published next month.

News & Notes

Daily Practices for Spiritual Growth,

in Ipoh (Malaysia) on Aug 19, 2012



38

Jna-Yaja in USA: Poojya Swamiji along with Nutan Swamiji and M

will leave for USA on Sep 18 and return to India on Oct 12. Brni. Namrat

Swaroop will accompany them. They will be based in McLean, Virginia

from Sept 19 till Oct 11. On Sept 22, Poojya Swamiji will address the

Global Indian Business Meet 2012 in New York. From Sept 26 to Oct 02,

Poojya Swamiji along with M will be in California to conduct the Jna-

Yaja there. Nutan Swamiji will remain in Virginia to conduct programmes

there.

After the discourse in Ipoh (Malaysia) Poojya Swamiji and Mlistening to children chanting lokas (Aug 19, 2012)



39

Programmes in Virginia: Sep 21-23, a 3-day intensive program on

Experiential Vedanta The Way to Transform Life. Sep 25 Interactive

Satsang. Sep 27-30 Bhagavadgeet - A Revolutionary Message for

Transforming Life Discourses by Nutan Swamiji. Oct 01-04 Interactive

Satsang. Oct 06 Viu-sahasra-nma Mah Yaja. Oct 07-09 Discourses,

classes and interactive satsangs: Divinizing Every Moment (M Gurupriy)

& Quietitude of the Mind based on Yogavsiha Rmyaa (Poojya

Swamiji).

Contact: Sri Pankaj Bhatia 703-615-1564; Sri Ram Prasad 703-343-5388; Smt.

Santhi Sreeram 703-485-0540; Sri Bharat Govindani 703-861-4230.

Programmes in California: Sep 27 Guru Archana (7 - 8.30 pm). Sep 28

Spiritualizing Daily Life Interactive Satsang (11 am 12 noon) &

Understand your Personality - Make your Mind a Treasure discourse (7:00

- 8.30 pm). Sept 2930: Growth and Enrichment of Devotion - M

Gurupriy (9:30 - 10:30 am); Interactive Satsang (Q & A)with Poojya Swamiji(10:45 am - 12 noon) & Realize the Self Here and Now Poojya Swamijis

discourses based on Avakra Sahit (7 - 8:30 pm). Oct 01 Enriching

Family Life - The Source of all Ashramas Interactive Satsang (7 - 8.30

pm)

Contact: Smt. Shanthi N. 949-262-9569; Sri Natarajan S. 949-529-4760; Sri

Murthy S. 949-981-3588; Sri Ravi V. 949-559-9082.

Jna-Yaja in Chennai: Poojya Swamiji along with M 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. Sivagami Petachi Auditorium,

MCTM School Campus, 79, Luz Church Road, Mylapore. 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.



40

On Oct 29 & 30, Poojya Swamiji will give a 2-day discourse in Malayalam

at Anna Nagar Ayyappa Temple.

Contact: Sri RS Krishnan 95512 55505 Sri PR Natarajan 94440 49066.

Sewing Machine distribution: As part of the self-employment scheme, 20

sewing machines (pedestal type) were distributed from Narayanashrama

Tapovanam on July 30, and 20 more from Vyasa Tapovanam on Aug 10.

Selections of recipients were based on applications received and tests

conducted at the Ashram. Volunteers visited the houses of chosen recipients

to verify their economic conditions.

Distribution of Sewing Machines for self-employment

At Narayanashrama Tapovanam (Jul 30, 2012)



41

During the distribution, Poojya Swamiji explained that the object of providing

the machines was to augment the income of the family. They should look

after the machines with care, and should not think of selling them away to

others, since the units, though lying at their custody, continue to remain as

property of the Ashram.

July 22: Sri K.C. Sethu, Circle Inspector from Cherpu, Thrissur, spoke on

the Role of Police to the students of the Cultural Heritage Class in Vijna

Bhavan. After inviting questions and doubts about the Police and their

functioning, he narrated several incidents from his professional life,

highlighting the importance of human values like honesty, courage, modesty

etc. He informed the children about the situations where they can and should

seek police protection, and also cautioned them about the common pitfalls

that youngsters fall into, like misuse of mobiles, addictive substances and

indiscriminate use of jewellery.

Distribution of Sewing Machines for self-employment

At Vyasa Tapovanam (Aug 10, 2012)



42

The children were happy to know that instead of being scared of the police they

should look up to the police as protector of citizenly rights. They were quite

inspired by the interactions with an official at such close quarters. The event

widened their exposure and they came to know of many civic rules and

customs that good citizens of the country must practise and adhere to.

Cultural Heritage Class

Circle Inspector from Cherpu, speaking to the students

at the Ashram on the Role of Police (July 22, 2012)


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Cultural Heritage Class

Personality Development Camp for the children

in CIRD, Delhi (Aug 19, 2012)

* * *

vicharsetu sep 12b

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