k k may 2017 iind corr.(2.5.17) iiird printkalyana-kalpataru.org/pdf (full...

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

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Subhå¶itam

∑È§ÿÊ¸ãŸËø¡ŸÊèÿSÃÊ¢ Ÿ ÿÊëÜÊÊ¢ ◊ÊŸ„UÊÁ⁄UáÊË◊˜–’Á‹¬˝ÊÕ¸ŸÿÊ ¬˝Ê¬ ‹ÉÊÈÃÊ¢ ¬ÈL§·ÊûÊ◊—H

One should never beg which surely destroys oneís self-respect and is only practised by lowly. Even Lord Vi¶ƒuis reduced in size to Våmana for begging before King Bali.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Vol. 62 May 2017 No. 8

C O N T E N T S1. Subhå¶itam ..... 3

2. The Valuable Time of Human Life

óBrahmalina Sri Jayadayal Goyandka ..... 5

3. Renounce Attachment

óNityalilalina Sri Hanumanprasad Poddar ..... 9

4. Gain from Unfavourable Circumstances

óBrahmalina Swami Ramsukhdas ..... 15

5. J∂vanmuktånanda Lahar∂óSri Adi Shankaracharya ..... 18

6. The Important DutyóSwami Rama Tirtha ..... 24

7. §Rta and Satya in Upani¶adsóBalkrishna Pawar ..... 27

8. Fame and Ill-FameóSri Paramahansa Yogananda ..... 29

9. The Parting Message of Lord ›r∂ Kæ¶ƒaóJ. B. Durkal ..... 32

10. Kind and Intelligent Vi¢¢hala ..... 39

11. Read and Digest ..... 41

12. Urmilå: The Unsung Heroine

óDr. M. S. Manhas, Dr. C. D. Shastri ..... 42

13. What is Religion?óSwami Vivekananda ..... 50

14. About Value of Association with Saints ..... 54

15. Go-SewåóScriptural DictumsóSwami Ramarajyam ..... 55

16. The Greatness of G∂tåóSwami Ranganathananda ..... 60

17. AvadayakkalóSwami Sivananda ..... 62

ILLUSTRATIONS1. Effect of Chanting on Wildlike2. Devotion to Sun-God (Cover)

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

Gita Press, Gorakhpur (India)

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

The Valuable Time of Human Life óBrahmalina Sri Jayadayal Goyandka

Every single breath of this life is so precious, thatno word of praise is adequate for it. Placed throughdivine grace in the midst of an auspicious region, auspicioustime and auspicious association, man may in the twinklingof an eye attain the Supreme State. A poet has rightlysaidó

ìNot a single breath, which is so precious, should be wasted;

Why should it be thrown into the dust, even ifsovereignty over the three worlds, is offered in exchange

for it?î*The period of human life is very, very precious, indeed.

If a hundred rupees is offered for every breath, not a singlebreath can be added to it. If the span of life could beincreased through expenditure of money, kings and monarchswould have conveniently avoided death.

Let alone ordinary money, the span of human lifecannot be increased in exchange even for gems andprecious stones. Therefore, he who wastes this valuabletime is bound to repent for it. All the things of the transitoryand changing world give us warning from moment tomoment through their decay and destruction, but we donot wake up and take the lesson from them.

The tick of the watch speaks to us every second thattime is passing, but we do not pay heed to it. Our nails,

* ∞‚ ◊„°Uª ◊Ê‹∑§Ê ∞∑§ S√ÊÊ‚ ¡Ê ¡Êÿ– ÃËŸ ‹Ê∑§ ŸÁ„¢U ¬≈UÃ⁄U ∑§Ê„U œÍÁ⁄U Á◊‹ÊÿH

6 Kalyana-Kalpataru

grey hair, changes of appearance, weakening of the sensesand diseases, all give us reminders of death from time totime, and yet we refuse to take the warning. What canbe more surprising than this?

Drunk of the wine of Delusion, our intoxication hasbeen so great, that we cannot get out of it. The poet-saintshave not failed to give us adequate warning, but we donot care for any of them; how can we, then, expect ourspiritual good?

Nåråyaƒa Swåm∂ saysóìDo not forget two things, if thou art anxious for Thy

good;Says Nåråyaƒa, one of them is Death, and the other

is God.î*The sayings of Kab∂ra are full of such warnings.

ThusóSays Kab∂ra, you may bask in the sunshine of glory

for a few days more. Mind you, you will not be able tovisit this town and this lane over again.

Either today or tomorrow you will have to shift yourresidence to the dreary forest and your remains will be runover by the plough and overgrown with verdure which willserve as the food for cattle.

You will die one day and your very name will beforgotten. You will leave a populous village and will goto inhabit a desolate wilderness.

The bones burn like dried fuel and the beautiful tressesof hair burn like straw. Kab∂ra was filled with dispassionto see the whole world on fire.

Says Kab∂ra, sleep no more, awake, arise, chant theName of Murår∂ (God). There will come a day when you

* ŒÊ ’ÊÃŸ ∑§Ê ÷Í‹ ◊Ã ¡Ê øÊ„UÃ ∑§ÀÿÊŸ– ŸÊ⁄UÊÿáÊ ∞∑§ ◊ÊÒÃ∑§Ê ŒÍ¡ üÊË÷ªflÊŸH

7

will sleep the sleep of death, stretching your legs to theirfull length.î*

When after having heard the warnings of a saint likeKab∂ra, we are unable to wake up from our sleep ofignorance, then why should the warnings given by otherscreate any impression on us?

Here, ëto sleepí means to indulge in sense-enjoyments,carelessness lethargy, and pursuit of worldly gains to theneglect of our proper duty. And ëto awakení means toremain engrossed in the service of all the movable and theimmovable objects of the world, realizing them to be partsof God and but different forms of the Supreme Being, andnever to forget God knowing Him to be omnipresent anda solid embodiment of Knowledge and Bliss.

Pointing to this very fact, the ›rutis also try to wakeus up by the beat of drumó

ß„U øŒflŒËŒÕ ‚àÿ◊ÁSÃ Ÿ øÁŒ„UÊflŒËã◊„UÃË ÁflŸÁCÔU—–÷ÍÃ·È ÷ÍÃ·È ÁflÁøàÿ œË⁄UÊ— ¬̋àÿÊS◊ÊÀ‹UÊ∑§ÊŒ◊ÎÃÊ ÷flÁãÃH

ìIf the truth is realized in this very human life, it istrue, i.e., better; if one fails to know the Truth in thislife, it is a great loss. The steadfast and resolute attainimmortality by giving up this body, feeling the presenceof God in everything. That is, when their breath goes outof the body they attain God or Immortality.î (Kena. 2. 5)

©UÁûÊDÔUÃ ¡Êª˝Ã ¬˝Êåÿ fl⁄UÊÁÛÊ’ÊœÃ–ìAwake, arise, approach the great and learn the Truth

from them.î (Ka¢ha. I. 3. 14).

*∑§’Ë⁄U ŸÊÒ’Ã •Ê¬ŸË ÁŒŸ Œ‚ ‹„ÈU ’¡Êÿ– ÿ„U ¬È⁄U ¬ Ô̂UŸ ÿ„U ª‹Ë ’„ÈUÁ⁄U Ÿ ŒπÊ •ÊÿH

•Ê¡ ∑§Ê‹ ∑§Ë ¬Ê°ø ÁŒŸ ¡¢ª‹ „UÊªÊ ’Ê‚ – ™§¬⁄U ™§¬⁄U „U‹ Á»§⁄ÒU …UÊ⁄U ø⁄ÒUª ÉÊÊ‚H

◊⁄U„ÈUª ◊Á⁄U ¡Ê•Êª ∑§Êß¸ Ÿ ‹ªÊ ŸÊ◊ – ™§¡«∏U ¡Êÿ ’‚Ê•Êª ¿UÊ°Á«∏U ’‚¢ÃÊ ªÊ◊H

„UÊ«∏U ¡‹Ò ÖÿÊ¥ ‹Ê∑§«∏UË ∑§‚ ¡‹Ò ÖÿÊ¥ ÉÊÊ‚– ‚’ ¡ª ¡‹ÃÊ Œπ∑§⁄U ÷ÿÊ ∑§’Ë⁄U ©UŒÊ‚H

∑§’Ë⁄U ‚ÍÃÊ ÄÿÊ ∑§⁄ÒU ¡ÊªÊ ¡¬Ê ◊È⁄UÊ⁄U – ∞∑§ ÁŒŸ ∞‚ ‚Ê©Uª ‹¢’ ¬Ò⁄U ¬‚Ê⁄UH

The Valuable Time of Human Life

8 Kalyana-Kalpataru

If even after this warning, we do not bestir ourselves,it will be inevitable for us to go down to the state depictedby Goswåm∂ Tulas∂dåsaó

ìHe who fails to cross the ocean of birth and death,even though enjoying the privilege of such an elevatinghuman association, that ungrateful creature of poorunderstanding meets the fate of men who are guilty of thecrime of committing suicide.î *

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

*¡Ê Ÿ Ã⁄U ÷fl‚Êª⁄UÁ„U Ÿ⁄U ‚◊Ê¡ •‚ ¬Êÿ– ‚Ê ∑Î§ÃÁŸãŒ∑§ ◊ãŒ ◊ÁÃ •ÊÃ◊„UŸ ªÁÃ ¡ÊÿH

For Thy sake I gave up all comforts;Why dost Thou now torment me?In my heart burns the flame of separation.Come Thou and quench my thirstNow it is difficult, Thy meshes do not leave me.Smile Thou and call me in.M∂rå is Thy maid from age to agePray, clasp her to Thy bosom.

óMeera Bai

Looking intently on his servant carrying noose in hishand, Yama whispers to him ëshun those who havesought for protection. Lord Vi¶ƒuóthe slayer of thedemon Madhu I am the ruler only of other men, whoare not devoted to Vi¶ƒu.

óVi¶ƒu Puråƒa (III. 7. 14)

Renounce AttachmentóNityalilalina Sri Hanumanprasad Poddar

Sex and gold are the two main factors contributing tosense-pleasure. It is therefore that the scriptures have loudlydecried them as sources of evil and have repeatedlyrecommended their renunciation. The fact is, the outgoingsenses of a man addicted to worldly pleasures are naturallyattracted towards these objects which possess a peculiarglamour. The fascination is too proverbial. Nobody requiresa homily in order to get addicted to them, the sensesautomatically drag the mind towards them. If, we cast aglance across the history of the world, it will be found thatsex and gold have been mainly responsible for all the greatwars and the appalling destruction of life consequent thereupon.

They do not know the consequence, therefore, manfeels fascinated by the beauty of a woman and woman feelsfascinated by the feature of man. And it is their urge foraccumulating objects of luxury that induces them to turntowards wealth. Just as unrestrained enjoyment of sexdrains our purse, saps our vital energy and exhausts ourreligious merit, in the same manner health, religion, andlife itself have to be sacrificed to the greed for wealth. Theacquisition of wealth and sexual union appear to afford aslight pleasure in the beginning, but they inevitably bringterrible suffering and restlessness in their wake. Untiltherefore, wealth and sex are really renounced, peace cannever be attained. Peace can be had only when they aretotally rejected.

But is it possible for man or woman to renounce them

10 Kalyana-Kalpataru

altogether? If it is, what is the form of that renunciation,and how can it be accomplished? There is no man orwoman in this world who has no connection whatsoeverwith the other sex. This very frame of ours is a productof the combination of the male and female elements. Forour nourishment we depend on our parents or our elderbrother and sister. Similarly, even the Sa≈nyås∂, who hasrenounced everything, requires at least a small strip of clothto cover his privities, rags to protect his body from cold,etc., and alms, none of which can be procured withoutmoney. Under the circumstances, how can one totallyabstain from association with the other sex and money?The answer to this is that we should first of all understandwhat renunciation truly means. Not to accept or use a thingis external renunciation. And to have no attachment withthe thing is internal renunciation. Suppose we renounce athing but in our heart of hearts we feel the need for it,its want rankles in our heart, and we begin to nurse a secretcraving for it. Under such circumstances the externalrenunciation of the thing is not renunciation in the truesense of the term. True renunciation is that which kills ourattachment for the thing. The renunciation which is vitiatedby meditation and mental enjoyment of the thing renouncedis not true renunciation. There is no doubt that the practiceof even external renunciation as a discipline leading tointernal renunciation is much better than a life of indulgence,and is both praiseworthy and necessary, it helps one togrow to the stage of internal renunciation, and the spiritof renunciation develops and becomes natural through it;but renunciation of attachment alone is true renunciation.When attachment is renounced, malice, fear, joy and sorrowetc., are automatically eliminated. At a later stage, even thepride of renunciation and the memory of renunciation have

11

to be shaken off. This is the final renunciation; it can beachieved through recognition of the evils of worldlyattachment and through the real Knowledge of God. It istrue that total renunciation of contact with the other sexand wealth is very difficult. Yet the scriptures lay muchemphasis on their renunciation simply because people willestablish contacts with them within the barest limits ofnecessity only when total renunciation is enjoined. Ofcourse, their mental renunciation is absolutely essential. Inexternal renuciation, men should learn to look upon thewoman as a manifestation of the Universal Mother(Jagajjanan∂) and to bow before her as such. Womenshould likewise learn to look at a member of the other sexas if he were her father, brother or son. Close associationbetween man and woman, in whatever form it may be,is never to the advantage of either; where such associationis unavoidable it should be carried on through cultivationof the above sentiment. Similarly, effort should be madeto earn through legitimate means only as much money asis barely necessary to maintain a family on a simple scale.Attempt should never be made to earn money by recourseto unfair means, fraud or falsehood or by depriving othersof their legitimate dues and turning oneís back on God,for the sake of mere gratification of the senses and comfortof the body.

There is no doubt that in Godís creation sex and wealthboth have their uses, they also satisfy some need; but theyshould be utilized as a help towards spirituality. Nor shouldit be imagined that illegal possession of anotherís wealth,is not so bad as illicit connection with anotherís wife. Justas a man who is a slave to his lower passions is worse thana beast, and is degraded to the position of a demon, evenso the greedy man who lets loose his sensuality and love

Renounce Attachment


of luxury turns a veritable monster. He can do anythingfor the comfort of his body! He is no better than a monsterwho keeps himself comfortable and satisfies his lust forenjoyment at the expense of his poor, afflicted andoppressed brethren! We are really entitled to only as muchmoney as is barely necessary to keep the body and soultogether. To spend more for enjoyment and personalcomfort means an illegitimate and dishonest use of Godísproperty, which should be utilized in the service of the poorand afflicted. Care should, however, be taken that thisservice does not lead to the growth of pride. What weshould feel on such occasions, is that through Godísinspiration service is being rendered to God Himselfthrough His own things. It should be remembered in thisconnection that we are to renounce only enjoyments andthe attachment for objects of enjoyment, and not disinterestedlove or the spirit of service. True love and service arepossible only when one has acquired the spirit of renunciation.It is such service which goes by the name of service ofGod.

The heart will no longer feel attracted towards sex orgold when it is realized that they are perishable, unsubstantialand full of sorrow. A peculiar joy and peace will then befelt in renouncing them. That renunciation alone whichbrings joy and peace is true renunciation.

There is one thing more which has to be renouncedmore than anything elseóit is the desire for fame orpopularity, which appears in the mind in the followingform: ìLet me be popular by any means; let me rise inthe esteem of others; I may be obscure today, but let myname adorn the pages of history. I am not so particularabout my own name, let the names of my family, nationor country be preserved in history (surely such a desire

13

is better than the desire for personal glory, inasmuch asit involves some amount of sacrifice)óeven if I have topart with my wife, children, wealth, honour and even mylife.î It is extremely difficult to renounce the desire for suchglory and fame. But so long as this is not renounced, thebiggest rite, the noblest acts of sacrifice, the highestdiscipline and the most austere penance are easily thrownaway for love of fame. Man sacrifices the work of a wholelifetime at the altar of the goddess of Fame. Before startingany work he will only consider whether it will bring himrenown or not, he has therefore necessarily to abstain fromactivities, which though conducive of spiritual good arelikely to bring him into disrepute. Such a seeker ofpopularity will ultimately take recourse to hypocrisy and thus,fall from the path of spiritual discipline. He will graduallycease to remember God. God will be dethroned from hisheart and the rightful, though beautifully decorated, imageof the goddess of Fame will be installed therein, and hisprecious life will be wasted in her service. All thesehindrances have their root in ignorance, which is helpedand strengthened by the weaknesses already mentioned,viz., egotism, sense of possession, desire and attachment,all of which are born of ignorance. To shake them offthrough personal effort is very difficult. But everything ispossible through the grace of God. This grace of God,though enclosing in its motherly embrace all alike, isrealized by those alone who are endowed with faith andwho have taken refuge in the Divine Name. Therefore,while repeating the Divine Name we should develop faithin the grace of God. Through that grace the above-mentioned feelings which are now directed towardsworldly objects will henceforth turn towards God. God willevoke these feelings in respect of Himself. Then, like the

Renounce Attachment


milkmaids of Brindaban we, too, shall find ourselves ina position to sayó

ìO ›yåma, Thou art our all.Thou art the object and source of our pride; with Theeas our husband we are eternally blessed, O Beloved of our heart!It is Thee we are constantly seeking, our minds are engrossed in Thee,In Thee we constantly rejoice, we derive all our joys

from Thee.We take our life from Thee, Thou art our sole guardian.Our mind and body are full of Thee,Thou art the very breath of our life.Thou art meditation, meditator and the object of

meditation, all in one.Thou art our mother, father, husband, friend, child and

wealth;Thou art we, we are Thou; all these diversities are Thy

play.î❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Karmayoga is the attainment through unselfish workof that freedom, which is the goal of all human nature.Every selfish action, therefore, retards our reaching thegoal, and every unselfish action takes us towards thegoal, that is why the only definition that can be givenof morality, is thisóthat which is selfish, is immoral andthat which is unselfish, is moral.

óSwami Vivekananda

Gain from Unfavourable CircumstancesóBrahmalina Swami Ramsukhdas

Human body is considered to be the best door wayto Divinity: ëLabdhvå sudurlabhamida≈ bahusambhavånteí(›r∂mad Bhågavata XI. 9. 29 ). God, Who showers gracewithout cause, confers human body by His utter merciful-ness and kind grace :

∑§’„°UÈ∑§ ∑§Á⁄U ∑§L§ŸÊ Ÿ⁄U Œ„UË–ŒÃ ß¸‚ Á’ŸÈ „UÃÈ ‚Ÿ„UËH

(Månasa VII. 44. 3)As God has by mere compassion and grace given us

the human frame, so also whatever circumstance He hasgiven us, is also given by Grace. Whether our actions aregood or otherwise, whatever kind of actions we have done,is of little concern! The important thing is that the dispenserof their fruits is our supremely Dear FriendóëSuhæda≈sarvabhµutånåmí. (G∂tå V. 29)

From worldly viewpoint, circumstance is of two kinds :pleasure-yielding and pain-yielding. But, from spiritualpoint of view, the circumstance is not of two kinds. Tothem who love to have God-realization, there are no twokinds of circumstance. For, God has given this human bodyonly for His realization, has conferred the circumstance alsofor that very realization. Therefore, whatever nature ofcircumstance we have obtainedówhether the most favourableof the favourable circumstances or the most unfavourableof the unfavourable circumstances or the circumstance of


mixed nature i.e., favourable-cum-unfavourable circums-tanceóit is only meant for our spiritual welfare. Whatevernature of the circumstance is made available, it is merelythe instrument of God-realizationóë‚ÊœŸ œÊ◊ ◊Êë¿U ∑§⁄U mÊ⁄UÊ–í(Månasa VII. 43. 4). He who is a ëBhog∂í i.e., a seekerof sensual pleasures, to him the circumstance is of dualnature : pleasure-yielding and pain-yielding. In Yog∂ís view,however circumstance is never of two sorts.

For accomplishment of spiritual well-being, an unfavour-able circumstance is far better than the favourable circums-tance. Why is it better? It is so because in a favourablecircumstance there is a possibility, because of attachment, ofgoing down in the mire of worldliness but it is not so inmidst of an unfavourable circumstance; instead there is themanliness of walking only towards the God-head. For aseeker of God, only two things are of supreme value :withdrawal from worldliness and complete adherence toGod. In a favourable circumstance we do get attached to theworld; thus, there is to be an effort to withdraw from theworld. But in an unfavourable circumstance no effort isneeded in the act of withdrawal from the world. Therefore,half of the seekerís work is automatically done in theunfavourable circumstance!

Unfavourable circumstance is the principal means ofGod-realization. If, we do not like unfavourableness of thecircumstance, then we are not at all true seekers of God.We will be real seekers when we believe that the God sentcircumstance is auspicious for us. This is a matter of utterlyperfect principle! Scriptures tell us :

lålane tåŒane måturnåkåruƒya≈ yathårbhake,

tadvadeva mahe‹asya niyanturguƒado¶ayo¨.i.e.,

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As in nourishment and admonitions,Never is there Motherís ungrace !So too in control of merits and sins,Never is there the Lordís ungrace !!In loving the child and in slapping the child, if need

be, mother is never of two hearts; she is never devoid ofgrace or love. What to say of ëwant of graceí (a-Kæpå),instead there is a special grace in her admonitions. Whenlove swells in any Motherís bosom, she will distributesweetmeat LaŒŒµus among all the children; but she will notslap all the children who are creating nuisance. She willslap only her child. Likewise God showers favourablecircumstances on all people alike, but God confersunfavourable circumstances only on them on whom He hasspecial grace, whom He regards His own dear devotees!In unfavourable circumstances, Godís special grace isobtained, sins are destroyed and progressive developmentis achieved. Whosoever have been the great and good onesin history, they have mostly progressed only in adversecircumstances. Very rare saints there have been who haveprogressed in favourable circumstances.

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Gain from Unfavourable Circumstances

The best sermon a teacher can give, is through thevoice of his character and actions; he should be one withGod in exemplary qualities. He should be morallyupright, balanced and even-minded, honest and agreeable.

J∂vanmuktånanda Lahar∂(The ecstatic Bliss of liberated J∂va still in Body)

óSri Adi Shankaracharya

›r∂ Ådi ›a∆kara describes a J∂vanmukta as the seekeron getting initiation and instructions from the preceptorattains the sacred knowledge (J¤åna) from ignorance(Tamas) and progresses to the status of a Muni (sage).

In his Åtmabodham, the great Åcårya defines theJ∂vanmukta as a J∂va who is freed from the limitations ofall worldly relations realising that he is beyond thisprojection consisting of mere names and forms and detacheshimself from them while still remaining in the body andmind frame. For him all the world is Brahman. He becomesa Yog∂ (saint).

›r∂ Ådi ›a∆kara explains the ecstatic bliss experiencedby such a Yog∂ in the following verses his J∂vanmuktånandaLahar∂ and how he conducts himself in this world. Theperson who got initiated by Guru and thereby get outTamas (ignorance), does not yield to the worldly infatuationsany more.

¬È⁄ ¬ÊÒ⁄UÊã¬‡ÿÛÊ⁄UÿÈflÁÃŸÊ◊Ê∑Î§ÁÃ◊ÿÊŸ˜‚Èfl·ÊãSfláÊÊ¸‹VÔU⁄UáÊ∑§Á‹ÃÊ¢Á‡øòÊ‚ŒÎ‡ÊÊŸ˜–

Sflÿ¢ ‚ÊˇÊÊŒ̃ºC̋ ÔàÿÁ¬ ø ∑§‹ÿ¢SÃÒ— ‚„U ⁄U◊Ÿ̃◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vH

It is a common sight of men and women of the townadorning good names, wearing gorgeous dresses andornated with golden jewels appearing as in a colouredpicture. The J ∂vanmukta knows what they do and alsomingles with them in the ordinary way. But he is not

19

affected by them in any way.flŸ flÎˇÊÊã¬‡ÿãŒ‹»§‹÷⁄UÊÛÊ◊˝‚ÈÁ‡ÊπÊŸ˜

ÉÊŸë¿UÊÿÊë¿UÛÊÊã’„ÈU‹∑§‹∑Í§¡Œ˜Ám¡ªáÊÊŸ˜–÷¡ãÉÊd ⁄UÊòÊÊflflÁŸÃ‹ÃÀ¬Ò∑§‡ÊÿŸÊ

◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H wHHe makes the ground under the tree with branches bent

down by the weight of the leaves and fruits as his bedfor night rest from where he can look up at the birds inthe dense shade making chirping sounds. He is unconcernedwith the world.

∑§ŒÊÁøà¬˝Ê‚ÊŒ `§ÁøŒÁ¬ ø ‚ÊÒœ·È œÁŸŸÊ¢∑§ŒÊ ∑§Ê‹ ‡ÊÒ‹ `§ÁøŒÁ¬ ø ∑Í§‹·È ‚Á⁄UÃÊ◊˜–

∑È§≈UË⁄U ŒÊãÃÊŸÊ¢ ◊ÈÁŸ¡Ÿfl⁄UÊáÊÊ◊Á¬ fl‚Ÿ˜◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H xH

The J∂vanmukta does not care where he stays. Some-times he may be in a palace, at some other times in a richmanís house, yet another times on the banks of the riveror hill or in the hermitage of a Muni. He does not feelany difference between them.

`§ÁøŒ˜’Ê‹Ò— ‚ÊœZ ∑§⁄UÃ‹ªÃÊ‹Ò— ‚„UÁ‚ÃÒ—`§ÁøûÊÊL§áÿÊ‹¢∑Î§ÃŸ⁄UflœÍÁ÷— ‚„U ⁄U◊Ÿ˜–

`§ÁøŒ̃flÎhÒÁ‡øãÃÊ∑È§Á‹ÃNUŒÿÒ‡øÊÁ¬ Áfl‹¬Ÿ̃◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H yH

Though the J∂vanmukta is seen in turn with small boysmaking mirth clapping their hands, with youthful womenenjoying their company and with reflective old men wailingwith them, he never gets attached to any of them.

∑§ŒÊÁøÁmmÁjÌflÁflÁŒ·ÈÁ÷⁄UàÿãÃÁŸ⁄UÃÒ—∑§ŒÊÁøà∑§Ê√ÿÊ‹¢∑Î§ÁÃ⁄U‚⁄U‚Ê‹Ò— ∑§Áflfl⁄ÒU—–

∑§ŒÊÁøà‚ûÊ∑Ò̧§⁄UŸÈÁ◊ÁÃ¬⁄ÒUSÃÊÌ∑§∑§fl⁄ÒU-◊¸ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H zH

He is sometimes seen associated with learned men who

J∂vanmuktånanda Lahar∂


want to learn more and more, at sometimes with great poetswho deal with the poetical beauties and figures of speechand yet at other time with logicians who are experts inlogic. But he is not influenced by any of them in any way.

∑§ŒÊ äÿÊŸÊèÿÊ‚Ò— `§ÁøŒÁ¬ ‚¬ÿÊZ Áfl∑§Á‚ÃÒ—‚ÈªãœÒ— ‚à¬Èc¬Ò— `§ÁøŒÁ¬ Œ‹Ò⁄Ufl Áfl◊‹Ò—–

¬˝∑È§fl¸ãŒÒflSÿ ¬˝◊ÈÁŒÃ◊ŸÊ— ‚ÛÊÁÃ¬⁄UÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H {H

The J ∂vanmukta spends his time practising meditationoffering fragrant flowers, Tulas∂ and Bilwa leaves to Godand prostrating in obeisance. He is not attracted by anyworldly business.

Á‡ÊflÊÿÊ— ‡Ê¢÷ÊflÊ¸ `§ÁøŒÁ¬ ø ÁflcáÊÊ⁄UÁ¬ ∑§ŒÊªáÊÊäÿˇÊSÿÊÁ¬ ¬˝∑§Á≈UÃfl⁄USÿÊÁ¬ ø ∑§ŒÊ–

¬∆UãflÒ ŸÊ◊ÊÁ‹¢ ŸÿŸ⁄UÁøÃÊŸãŒ‚Á‹‹Ê◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H |H

He is always in ardent prayer either to ›iva, Vi¶ƒu,Ambå and ever blessing Gaƒapati reciting their names withtears of happiness in his eyes. Darkness of his ignoranceis shattered by the grace of his Guru and he nevergets deluded.

∑§ŒÊ ªXÔUÊê÷ÊÁ÷— `§ÁøŒÁ¬ ø ∑Í§¬ÊàÕ‚Á‹‹Ò—`§Áøà∑§Ê‚Ê⁄UÊàÕÒ— `§ÁøŒÁ¬ ‚ŒÈcáÊÒ‡ø Á‡ÊÁ‡Ê⁄ÒU—–

÷¡ãSŸÊŸ¢ ÷ÍàÿÊ `§ÁøŒÁ¬ ø ∑§¬Í¸⁄UÁŸ÷ÿÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H }H

He takes his bath sometimes in the Ganges and at othertimes with warm or cold water from well, lake or any watersource and smears his body with camphor like white ash.Darkness of his ignorance is shattered by the grace of hisGuru and he never gets deluded.

∑§ŒÊÁøîÊÊªàÿÊZ Áfl·ÿ∑§⁄UáÊÒ— ‚¢√ÿfl„U⁄UŸ˜∑§ŒÊÁøàSflåŸSÕÊŸÁ¬ ø Áfl·ÿÊŸfl ø ÷¡Ÿ˜–

21

∑§ŒÊÁøà‚ÊÒ·È#¢ ‚Èπ◊ŸÈ÷flÛÊfl ‚ÃÃ¢◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H ~H

At waking times he gets involved in worldly affairswith his organs of J¤åna, during dreaming with the eventsseen therein and during deep sleep he enjoys the blissfulpleasure. He never gets attached to any of them. Darknessof his ignorance is shattered by the grace of his Guru andhe never gets deluded.

∑§ŒÊ˘åÿÊ‡ÊÊflÊ‚Ê— `§ÁøŒÁ¬ ø ÁŒ√ÿÊê’⁄Uœ⁄U—`§Áøà¬¢øÊSÿÊàÕÊ¢ àflø◊Á¬ ŒœÊŸ— ∑§Á≈UÃ≈U–

◊ŸSflË ÁŸ—‚XÔU— ‚È¡ŸNUŒÿÊŸãŒ¡Ÿ∑§Ê◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vÆH

He remains naked at times while he wears charmingdresses some other time. Another time he wears lion-skinas cloth. He is bold and does not have any relationship withanybody. But he behaves with all others in a way that theyfeel happy with him. Darkness of his ignorance is shatteredby the grace of his Guru and he never gets deluded.

∑§ŒÊÁøà‚ûflSÕ— `§ÁøŒÁ¬ ⁄U¡ÊflÎÁûÊ‚ÈªÃ-SÃ◊ÊflÎÁûÊ— `§ÊÁ¬ ÁòÊÃÿ⁄UÁ„UÃ— `§ÊÁ¬ ø ¬ÈŸ—–

∑§ŒÊÁøà‚¢‚Ê⁄UË üÊÈÁÃ¬ÕÁfl„UÊ⁄UË `§ÁøŒ„UÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vvH

The J∂vanmukta is seen to possess Sattva (divine),Rajas (worldly) and Tamas (ignorance) qualities of naturealternatively. Sometimes he is beyond the triad of all theseGuƒas. Sometimes as a worldly family person (Sa≈sår∂)and at other times deeply enjoying the Vedic path.Darkness of his ignorance is shattered by the grace of hisGuru and he never gets deluded.

∑§ŒÊÁøã◊ÊÒŸSÕ— `§ÁøŒÁ¬ ø flÊÇflÊŒÁŸ⁄UÃ—∑§ŒÊÁøà‚ÊŸãŒ¢ „UÁ‚Ã⁄U÷‚SàÿQ§fløŸ—–

∑§ŒÊÁøÀ‹UÊ∑§ÊŸÊ¢ √ÿflNUÁÃ‚◊Ê‹Ê∑§Ÿ¬⁄UÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vwH



Though he remains silent at his will and involves indiscussion and debate sometimes, laughs with pleasure atother times and appears to be interested in worldly affairs.Darkness of his ignorance is shattered by the grace of hisGuru and he never gets deluded.

∑§ŒÊÁøë¿UQ§ËŸÊ¢ Áfl∑§ø◊Èπ¬k·È ∑§◊‹¢ÁˇÊ¬¢SÃÊ‚Ê¢ `§ÊÁ¬ Sflÿ◊Á¬ ø ªÎ̂ ÔUŸ˜ Sfl◊ÈπÃ—–

ÃŒmÒÃ¢ M§¬¢ ÁŸ¡¬⁄UÁfl„UËŸ¢ ¬˝∑§≈UÿŸ˜-◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vxH

The J∂vanmukta sometimes offers lotus flowers toGoddess ›akti and sometimes adore himself with thoseflowers. He conduct himself without any distinction of dualityof self and others. Darkness of his ignorance is shatteredby the grace of his Guru and he never gets deluded.

`§Áøë¿ÒUflÒ— ‚ÊœZ `§ÁøŒÁ¬ ø ‡ÊÊQÒ§— ‚„U fl‚Ÿ˜∑§ŒÊ ÁflcáÊÊ÷̧QÒ§— `§ÁøŒÁ¬ ø ‚ÊÒ⁄ Ò— ‚„U fl‚Ÿ̃–

∑§ŒÊ ªÊáÊÊäÿˇÊÒª¸Ã‚∑§‹÷ŒÊ˘mÿÃÿÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vyH

He moves with worshippers of ›iva, ›akti, Vi¶ƒu, Sun-god and Gaƒapati in turn without any distinction and thusdarkness of his ignorance is shattered due to grace of hisGuru and he never gets deluded.

ÁŸ⁄UÊ∑§Ê⁄¢U `§ÊÁ¬ `§ÁøŒÁ¬ ø ‚Ê∑§Ê⁄U◊◊‹¢ÁŸ¡¢ ‡ÊÒfl¢ M§¬¢ ÁflÁflœªÈáÊ÷ŒŸ ’„ÈUœÊ–

∑§ŒÊ˘˘‡øÿZ ¬‡ÿÁã∑§Á◊ŒÁ◊ÁÃ NUcÿÛÊÁ¬ ∑§ŒÊ◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H vzH

Seeing his own true form representing ›iva in multi-faceted form at times and formless at other times. TheJ∂vanmukta wonders sometimes and at other times he appearsin joyous state. Darkness of his ignorance is shattered bythe grace of his Guru and he never gets deluded.

∑§ŒÊ˘mÒÃ¢ ¬‡ÿÛÊÁπ‹◊Á¬ ‚àÿ¢ Á‡Êfl◊ÿ¢◊„UÊflÊÄÿÊÕÊ ¸ŸÊ◊flªÁÃ‚◊èÿÊ‚fl‡ÊÃ—–

23

ªÃmÒÃÊ÷Ê‚— Á‡Êfl Á‡Êfl Á‡ÊflàÿflÁfl‹¬-ã◊ÈÁŸŸ¸ √ÿÊ◊Ê„¢U ÷¡ÁÃ ªÈL§ŒËˇÊÊˇÊÃÃ◊Ê—H v{H

He sees the entire universe as ›iva (auspiciousness) andthe truth and as a non-dual entity. He is not affected bythe fallacy of duality. He utters ›iva, ›iva and only ›ivaalways. Darkness of his ignorance is shattered by the graceof his Guru and he never gets deluded.

ß◊Ê¢ ◊ÈQ§ÊflSÕÊ¢ ¬⁄U◊Á‡Êfl‚¢SÕÊ¢ ªÈL§∑Î§¬Ê-‚ÈœÊ¬ÊXÔU√ÿÊåÿÊ¢ ‚„U¡‚ÈπflÊåÿÊ◊ŸÈÁŒŸ◊˜–

◊È„ÈU◊¸îÊã◊îÊã÷¡ÁÃ ‚È∑Î§ÃÒ‡øÛÊ⁄Ufl⁄U—‚ŒÊ àÿÊªË ÿÊªË ∑§ÁflÁ⁄UÁÃ flŒãÃË„U ∑§flÿ—H v|H

The J∂vanmukta spends his days enjoying the blissoverflowing with nectar (Amæta) of Guruís blessings whichis the liberated state equal to Parama ›iva (Supreme Bliss).Great people call him Tyåg∂ (Renouncer), Yog∂ (Saint),Kavi (Poet and wise man), etc.

The J∂vanmukta continues to be in the body and mindoutfit till his outstanding commitments (Karmas) are exhaustedwhen he attains liberation from the body (Videha Mukti).

Let everyone of us seek to be a J∂vanmukta ›ivoíham,›ivoíham.

SenderóR. T. Nathan❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑


When a man develops devout faith in God as thoughHe were manifest, whatever is done by him conformsto the Lordís commandment and no action of his everruns counter to His injunctions. If anyoneís actions runcounter to his commandments, it should be concludedthat the man has no faith even in the existence of God.

óJayadayal Goyandka

The Important DutyóSwami Rama Tirtha

The Vedas say, ì ë›reyaí is different and ëPreyaí isdifferent,î i.e., duty demands something but your selfishinterest pulls you in a different direction. ›reya tells youto give and renounce. But our selfish interest tempts youto take and to accept, as ìThis is our right. This is dueto us. This is reasonable and just for us.î It is commonand also easy to assert your ërightí. But it is difficult andalso distasteful for a man to stick to his ìduty.î If we godeep, we find that ìdutyî and ìrightî have the same relationwhich a seed of a tree has with its fruit. It is really verysurprising that every body wants to enjoy the fruits, butnobody is prepared to take the trouble of sowing the seed,nourishing it and taking its care, till it grows into a tree.The fact is, when we go on performing our duty, the rightswill accrue to us automatically. On the other hand, if weonly care for our rights, without doing our duty properly, weshall be only disappointed. The Law of Nature is like this.

There are four kinds of duty. The first is duty towardsGod, the second is duty towards humanity, the third istowards your own country and the fourth is towards yourown self. All these duties ultimately merge in one duty.What is it? It is your duty towards your own self. If itis properly taken care of, the rest of the three duties areautomatically performed.

It is said that there are three types of kindnessókindness of God, kindness of the preceptor or the guide andkindness of oneís self. It means Godís grace, attention of

25

the Guru or the guide and the determination of oneís ownself. Godís grace is showered on one in whom thepreceptor takes interest and the preceptor gets interested inthe man who is determined to help himself. Take forexample, a school boy. If he does not study well or say,does not care to help himself, his teacher will not comeforward to help him further. It is well known that theteachers are pleased with good students, and that theywillingly pay special attention towards brilliant students.Ultimately, those who are favoured by the teacher, get thegrace of God automatically. The whole thing boils downto the conclusion that self-help is the foremost duty of aman. Without self-help, neither the preceptor nor God willbe prepared to help us. There is a well known saying thatìGod helps those who help themselvesî.

He cannot serve the country who has not first helpedhimself. How can the man who is not his own well-wisher,do good to his country? The man, who has not educatedhimself, has not learnt any art or craft and, has notspecialised himself in any thing, cannot claim to do goodto the country. But this is also a fact that, if a man issincerely determined, he may do some good to his country,even though he may not be proficient enough. Even aworthless coal can be useful by burning itself and also thejungle wood can be utilised for making boats and furnitureetc. So, too, a man who is not skilled in any art, cancertainly do some good to his country on the strength ofhis sincere determination. But his services can only becompared to those of coal or wood. At any rate, if a manhas sincerity and determination, he cannot be calledunskilled. After all, sincerity in itself is a good quality.

If a man has done even something to help himself andtried to better himself mentally and spiritually as for

The Important Duty


example, by taking the degree of M. A. or ›åstr∂ he may,only to that extent, improve the lot of his country. If sucha man does not claim himself to be a reformer or if heis seemingly unable to contribute to the development ofthe country, indirectly, he does inspire others to follow hisexample for obtaining the degree of M. A. or ›åstr∂. Sucha man by his own good deeds is prompting others to followsuit and to help the cause of the country.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Thus, I have acquired today; now another desire Ishall satisfy. This is my present wealth, however moreshall also be mine, I have killed this enemy; and theothers also I will slay. I am the ruler among men; I enjoyall possessions; I am successful, strong and happy. I amrich and well-born; can any other be compared with me ?Ostentatiously I will give alms and make formal sacrifices;I will rejoice.î Thus, they speak led astray by lack ofwisdom. Harbouring bewildering thoughts caught in thenet of delusion, craving only sensual delights, they sinkinto foul hell.

óGod Talks with Arjuna

The harvest of God-realization is abundant beyondmeasure; eternal wisdom, eternal ever new bliss, eternalconsciousness and immortality. But there are very fewhuman beings who will live a life of discipline andcontinuity in meditation from which they may reap inthe short season of life, the everlasting harvest of God-contact.

óSri Paramahansa Yogananda

§Rta and Satya in Upani¶adsóBalkrishna Pawar

Verse 15 of the ∫‹a Upani¶ad saysóìThe face of Truth(Brahman in the solar orb.) is concealed by a golden vessel,which is like a lid that hides from view; the face i.e., thedoor of Truth, of that very Brahman who is in the solarorb. That Thou, O Sun; do open, remove. I who have gotthe quality of Truth, by meditating on you as Truth, amso means, for my sake who am of that kind (Truthful)or it means, for the sake of one (i.e., me) who performsthe rightful duties. I would like to see that you who aretruth by nature may be realized.î Further, that the face ofTruth is hidden by a golden wheel, is an idea that is foundalso in the Chåndogya Upani¶ad (VIII. 3. 1). Because thiscovering is very fascinating, people are not directly drawntowards the pursuit of the Law of Truth which lies underit. People are lost in the glamour of the golden lid or thecover that hides the face of truth and naturally do not taketo the life of the Law of Truth as they should.Taittir∂ya Upani¶adó

Taittir∂ya Upani¶ad throws abundant light on the themeof ìTruthî which is elucidated in the following three stanzaas Firstly, stanza (I. 9. 1) states that ìThe practice of whatis right and proper as fixed by the scriptural texts, is tobe done along with reading the texts one-self and propagatingthe truths of the same. ìFurther Truthî meaning practisingin life of what is understood to be right and proper, is tobe pursued along with regular studies and preaching.Secondly, stanza (I. 10. 1) states that I am intelligent,imperishable and undeceiving am Ióthis is the sacred


recitation of §R¶i Tri‹a∆ku, after he realised the truth.îThirdly, stanza (I. 11. 1) states, ìHaving taught Vedas,the preceptor enjoins the pupil ìSpeak the Truthî andìNever err from Truthî, which should be without hypocrisy,empty promises or anger, vulgar motives having no moralcourage to express sincerely.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Just think, happiness seems to dwell in wealth andother material things, and we expect joy out of them.But does full happiness lie there? Do we never experiencegrief from our association with them? Will they alwaysbe with us ? Is sorrow never felt as long as they arewith us? No, such cannot be the case. On the contrary,our attachment to worldly objects and regarding themas our own, give rise to greed in us. Greed is the gatewayto hell. It consumes us like fire as long as we live. Afterdeath, it leads us into woeful forms of life like serpentsand to hells of terrible suffering.

óSwami Ramsukhdas

In deep sleep man is devoid of possessions includinghis own body. Instead of being unhappy, he is quitehappy. Everyone desires to sleep soundly. The conclusionis that happiness is inherent in man and is not due toexternal causes. One must realise the Self in order toopen the store of unalloyed happiness.

óSri Ramana Maharshi

Fame and Ill-FameóSri Paramahansa Yogananda

He who is tranquil before friend and foe alike, and inencountering adoration and insult, and during the experiencesof warmth and chill and of pleasure and suffering; whohas relinquished attachment, regarding blame and praise inthe same light; who is quiet and easily contented, notattached to domesticity and of calm disposition anddevotionalóthat person is dear to Me.

(G∂tå XII. 18-19)When a Yog∂ knows this world to be a dream motion-

picture of God, without objective reality, he beholds themanifestations of a friendly hero and a cruel villain or theexperiences of honour and dishonour, of heat and cold,of pain and pleasure or insult and adulation or of anyother dualistic presentation on the screen of his daily life,to be entertaining but meaningless ever-changing shadowsof delusion.

Such a calm Yog∂, tranquil in speech, body and mind,ever drinking the nectar of all-pervading bliss, is indeedvery dear to God. He forsakes the degrading attributesdepicted in the evil dream-pictures of life, cultivatinginstead the divine attributes depicted in the salutary dreamscenarios. He thus, earns his credentials to become free,laudably passing the examinations of mortal existence.

The Yog∂ does not seek fame or recognition for histemporary role in this drama of incarnations. He knowsthat to strive for recognition from God alone is the onlytrue wisdom. A famous man, after death, is not aware of


his renown. For him there is no value in statues erectedin his honour or in having his name engraved on crumblingstones outraged by time and weather. But the names ofliberated souls are written in the heart of God, foreverrecognized by His immortal angels; in this the soul willrejoice everlastingly.

Fame in itself, is not wrong. A fragrant flower advertisesitself; so also does a person offering superior services intime become known. But to crave fame at all costs, isdangerous, rife with potential to produce untold suffering.An unqualified person with an inordinate craving forpersonal honour is quite apt to receive dishonour, as ìpridegoeth before a fall.î Name and fame are distinctions thatcome but rarely in the dream pictures of life, through oneísgood Karma and through the grace and decree of God.They should not be sought as goals in themselves. Anyonewho serves selflessly, seeking not to aggrandize himselfbut to glorify God, receives all the honour he deservesóeither in this life or in a future existence.

Fame and ill-fame are both tests of God. Ordinarymortals lose their psychological equilibrium when caughtup in the emotions of these ego rousers; greedy for morefame and angry at ill-fame, they become ever more deeplyentangled in delusive misconceptions and misgivings.

When fame comes as Godís recognition of goodqualities, the Yog∂ does not let it ìgo to his headî; it inspireshim continuously to be better in the eyes of God, his Guru,and his own conscienceónot just in the eyes of the public.

If ill-fame and unexpected persecutions from inevitablecritics come to an innocent Yog∂, he remains secure in hisnatural humility and without bitterness he tries, if possible,to remove the misunderstandings of others and the causeof misjudgment. Many good persons and saints and martyrs

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have been persecuted and maligned, and afterward exoneratedand even deified. God sees to it that credit is bestowedwhere credit is due.

In a chapter on Peace in the Mahåbhårata, it is statedthat the deities call him a Brahmin who is content withany scrap of clothing, with any food, and with any shelter.Christ, too, counseled man: ìTake no thought for your life,what ye shall eat; neither for the body, what ye shall puton ......neither be ye of doubtful mind. For all these thingsdo the nations of the world seekafter: and your fatherknoweth that ye have need of these things. But rather seekye the kingdom of God; and all these things shall be addedunto you.î

A true Yog∂ is not willfully negligent of the duty tohis body. He does not court suicide by slow starvation,nor invite pneumonia by wandering homeless, sleeping onthe snow. However, a great Yog∂, immersed in God, hasa natural aloofness toward such mundane concerns as foodand home, which so occupy the worldly man attached tophysical comforts.

These stanzas extol the holy mendicants of every ageósuch as the Himalayan Yog∂s and great saints such as ›r∂Caitanya and Francis of Assisi. The words commend, asdear to God, the God-intoxicated Yog∂, whatever his modeof life, who is ever content, somehow maintaining himself,living on chance gifts or meager earningsójust enough tokeep body and soul together. Such a Yog∂ is not like thelazy worldly man, for the Yog∂ís dependence on the DivineBounty is secure in his oneness with God. He experiencesdivine bliss and consequently does not seek the paltrycomforts of the flesh. Engrossed in transcendental devotionhe loves friends and foes alike, seeing his beloved Lordpresent in them all.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Fame and Ill-Fame

The Parting Message of Lord ›r∂ Kæ¶ƒaóJ. B. Durkal

(Continued from April page 61)

With the 14th chapter commences the second octaveand it lays down Bhakti or wholehearted devotion to Godas the highest good or the summum bonum. Lord ›r∂ Kæ¶ƒaasserts that He as Nåråyaƒa gave this knowledge knownas the Vedas to Brahmå at the beginning of the world andit contains the religion of God. But in passing fromgeneration to generation and from one to the other kindof created beings it received its manifold ramifications dueto the variety of intellects and beliefs. The list of the variousends of life given by the Lord is almost exhaustive,including desires, self-interest and dictatorial power. Herules them all out and lays down that, ìTo him all directionsare full of happinessóto him who is penniless, self-controlled, at peace in heart, just unto all and with his mindengrossed in Me.î

•Á∑§@ŸSÿ ŒÊãÃSÿ ‡ÊÊãÃSÿ ‚◊øÃ‚—–◊ÿÊ ‚ãÃÈCÔU◊Ÿ‚— ‚flÊ¸— ‚Èπ◊ÿÊ ÁŒ‡Ê—H

(XI. 14. 13)Bhaktiyoga, and the various Siddhis or powers which

naturally follow it, are all detailed later on and there is alsothe enumeration of the divine Vibhµutis (Expressions) as wefind also in the G∂tå. The immanence of God in theUniverse is emphasized by His specific presence in objectswhich bear his peculiar lustre and characteristics.

Ã¡— üÊË— ∑§ËÌÃ⁄ ÒEÿZ OÔUËSàÿÊª— ‚ÊÒ÷ª¢ ÷ª—–flËÿZ ÁÃÁÃˇÊÊ ÁflôÊÊŸ¢ ÿòÊ ÿòÊ ‚ ◊¥˘‡Ê∑§—H

(XI. 16. 40)

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ìThat verily is counterpart of Me, where there is lustre,opulence, fame, power, modesty, renunciation, good-fortune,wealth, ability, forbearance and knowledge.î This leadsus to a wider vision of divinity and Godhead, which wefind prevalent in the Indian ideology today. There is furthera beautiful synopsis of the origin and ordainment of thewhole human social order and divinely ordained life forall the main natural groups of the social organism. Thereis also the mention of Dharma which is common to allthe groups of the social order (viz., the religious, the politicaland the economic)ó

•Á„¢U‚Ê ‚àÿ◊SÃÿ◊∑§Ê◊∑˝§Êœ‹Ê÷ÃÊ–÷ÍÃÁ¬˝ÿÁ„UÃ„UÊ ø œ◊Ê¸˘ÿ¢ ‚Êfl¸flÌáÊ∑§—H

(XI. 17. 21)ìNon-violence, Truthfulness, non-misappropriation,

shunning of desires, anger and avarice, and wish for thatwhich is dear and good for (all) beingsóthis is the Dharmafor all Varƒas.î The key to all Dharmas is greater andgreater self-control as the stage of psychic evolutionprogresses. The same view is expressed elsewhere also inanother form:ó

flÊø¢ ÿë¿U ◊ŸÊ ÿë¿U ¬˝ÊáÊÊŸ˜ ÿë¿UÁãº˝ÿÊÁáÊ ø–•Êà◊ÊŸ◊Êà◊ŸÊ ÿë¿U Ÿ ÷Íÿ— ∑§À¬‚˘äflŸH

(XI. 16. 42)It may be mentioned that in this treatment of the social

order there is a threefold distinction made between thevarious classes. First there are their natural characteristicsmentioned, then we have their natural Karmas and Vættisi.e., professions in life and then further their secondary,avocations beyond or below which they should not go, inorder to maintain their classical standard. For the Sa≈nyås∂there is the spirit of his code in a nutshell.

The Parting Message of Lord ›r∂ Kæ¶ƒa


ŒÎÁCÔU¬ÍÃ¢ ãÿ‚à¬ÊŒ¢ flSòÊ¬ÍÃ¢ Á¬’îÊ‹◊˜–‚àÿ¬ÍÃÊ¢ flŒŒ˜ flÊø¢ ◊Ÿ—¬ÍÃ¢ ‚◊Êø⁄UÃ˜H

(XI. 18. 16)ìThe step should be taken as purified by sight, the water

must be drunk as purified by rinsing, words should bespoken as purified by truth, and action should be undertakenas purified by the conscience.î

The treatment of Bhaktiyoga ends practically in the 21stchapter but before that we have a nice series of definitionsor meanings of the several terms denoting religious meritsdealt with in a new style to suit Bhaktiyoga. We haveincidentally a distinction made in human temperaments tofit the three Yogas.

ÁŸÁfl¸ááÊÊŸÊ¢ ôÊÊŸÿÊªÊ ãÿÊÁ‚ŸÊÁ◊„U ∑§◊¸‚È–ÃcflÁŸÌflááÊÁøûÊÊŸÊ¢ ∑§◊¸ÿÊªSÃÈ ∑§ÊÁ◊ŸÊ◊˜HÿŒÎë¿UÿÊ ◊à∑§ÕÊŒÊÒ ¡ÊÃüÊhSÃÈ ÿ— ¬È◊ÊŸ˜–Ÿ ÁŸÁfl¸ááÊÊ ŸÊÁÃ‚Q§Ê ÷ÁQ§ÿÊªÊ˘Sÿ Á‚ÁhŒ—H

(XI. 20. 7-8)ìFor those who are fed up with activities of this world

and are resigned J¤ånayoga is appropriate, for those whoare not so fed up and resigned, but are propelled by desire,Karmayoga is proper, while Bhaktiyoga is appropriate forhim who has faith in the Divine lore incidentally begottenand who is neither wholly disgusted with the world norwholly addicted to desires. The 21st chapter, the last ofthe second octave, gives very succinctly the fundamentalsof good things and evil, the pure and the impure, for thepurposes of worldly discrimination in human activities.Then comes the divine key to redemption:ó

ÿÃÊ ÿÃÊ ÁŸflÃ¸Ã Áfl◊ÈëÿÃ ÃÃSÃÃ—–∞· œ◊Ê¸¸ ŸÎáÊÊ¢ ˇÊ◊— ‡ÊÊ∑§◊Ê„U ÷ÿÊ¬„U—H

(XI. 21. 18)

35

ìMan may get rid of attachment to objects or causesof action as he sets his face against them. This righteouscourse promises happiness to men and removes theirsorrow, delusion and fear.î Incidentally the Lord explainsto Uddhava, the divine nature of the Vedas and theirunfathomableness on that very account.

The third octave of chapters i. e., from 22 to 29, dealswith J¤ånayoga and begins with the question about theSa∆khyå or number in the elementary enumeration ofobjects. The Lord points out that it is no good stickingto a particular number and says:ó

ÿÈQ¢§ ø ‚ÁãÃ ‚fl¸òÊ ÷Ê·ãÃ ’˝ÊrÊÔáÊÊ ÿÕÊ–◊ÊÿÊ¢ ◊ŒËÿÊ◊ÈŒ˜ªÎsÔ flŒÃÊ¢ Á∑¢§ ŸÈ ŒÈÉÊ¸≈U◊˜H

(XI. 22. 4)ìAll that the learned saints assert is plausible; for what

is difficult to establish when once you accept the divineMåyå and then put forward your theory?î The Lord cutsthe ground from under the feet of blind Rationalism as atheory of philosophy. It is a patent fact that we derive allour knowledge from others, from our childhood onwards.And if we want reliable knowledge of Truth it must besought from one who knows it reliably. Such a one is theGod Omniscient, who is not liable to err like human beings.He says:ó

•ŸÊlÁfllÊÿÈQ§Sÿ ¬ÈL§·SÿÊà◊flŒŸ◊˜–SflÃÊ Ÿ ‚ê÷flÊŒãÿSÃûflôÊÊ ôÊÊŸŒÊ ÷flÃ˜H

(XI. 22. 10)ìFor the man who is possessed of initial ignorance, self-

knowledge by himself is not possible; hence another personwho knows the truth has to be his Teacher in knowledge.îThen there is a further explanation of the import of theGuƒas. Sattva connotes J¤åna or Knowledge, Rajasconnotes activity and Tamas connotes Ignorance. Time is



the interaction of Guƒas. Then there is the famous Bhik¶u-G∂tå or the Song of the Pauper which dilates upon theattitude of mind by which men can bear the taunts andtyrannies of others. And further we have the Aila-G∂tå orthe song of Purµuravå, who had not his desires fulfilledeven with royal pleasures and Urva‹∂ by his side for yearstogether. In all the three octaves we see that naturalblending of the three Yogas with an emphasis on one orthe other. So, we have here also the modus operandi ofPµujå which is a method of devotion.

In the final chapters of J¤ånayoga, Lord ›r∂ Kæ¶ƒaspeaks out in unmistakable and undiluted terms the highestconclusions of Adwaita Vedånta. Standing on the highestpedestal of philosophy where all doubts, distinctions anddebates disappear. He says:ó

¬⁄USfl÷Êfl∑§◊Ê¸ÁáÊ Ÿ ¬˝‡Ê¢‚ÛÊ ª„¸UÿÃ˜–ÁflE◊∑§Êà◊∑¢§ ¬‡ÿŸ˜ ¬˝∑Î§àÿÊ ¬ÈL§·áÊ øHÁ∑¢§ ÷º˝¢ Á∑§◊÷º˝¢ flÊ mÒÃSÿÊflSÃÈŸ— Á∑§ÿÃ˜–flÊøÊÁŒÃ¢ ÃŒŸÎÃ¢ ◊Ÿ‚Ê äÿÊÃ◊fl øH¬˝àÿˇÊáÊÊŸÈ◊ÊŸŸ ÁŸª◊ŸÊà◊‚¢ÁflŒÊ–•ÊlãÃflŒ‚ÖôÊÊàflÊ ÁŸ—‚XÔUÊ Áflø⁄UÁŒ„UH•Õ¸ sÔÁfll◊ÊŸ˘Á¬ ‚¢‚ÎÁÃŸ¸ ÁŸflÃ¸Ã–äÿÊÿÃÊ Áfl·ÿÊŸSÿ SflåŸ˘ŸÕÊ¸ª◊Ê ÿÕÊH

(XI. 28 1, 4, 9, 13)Then, the Lord, points out the wayóthe way of

Devotion and Divine Vision, in the following words:ó◊Ê◊fl ‚fl¸÷ÍÃ·È ’Á„U⁄UãÃ⁄U¬ÊflÎÃ◊˜–ß¸ˇÊÃÊà◊ÁŸ øÊà◊ÊŸ¢ ÿÕÊ π◊◊‹Ê‡Êÿ—H•ÿ¢ Á„U ‚fl¸∑§À¬ÊŸÊ¢ ‚œ˝ËøËŸÊ ◊ÃÊ ◊◊–◊jÊfl— ‚fl¸÷ÍÃ·È ◊ŸÊflÊÄ∑§ÊÿflÎÁûÊÁ÷—H

(XI. 29. 12, 19)

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ìOne should neither praise nor censure the nature oractions of others and should keep on viewing the universeas the Divine Unit formulated by Puru¶a and Prakæti. Whenthere is only one without a second, in reality, what is goodand what is bad? All that is spoken by the tongue orthought of by the mind, is false. One should realize thisvision as having beginning and end, and hence illusory orfalse, by means of perception, reasoning, word of thegospel, and self-experience. And one should move abouthere without attachment. Though the objective universedoes not exist the psychic experience does not disappear;just as to the person who is thinking of objects, the objectsdo appear in the dream. The pure in heart should see Mein his own self and as pervading inside and outside allcreation. This is my view pervading all ages and injunctionsviz., that through mind, speech, and body there should be,towards all beings the same feeling as towards Me.î

Herein we find an effective harmony of the philosophyof ideas and philosophy of action. It is a philosophy ofhappiness for the individual and harmony and peace insociety. It is from the Omniscient and therefore in tune withthe Infinite. It negates selfishness, greediness, and strifealong with their psychological foundations. It cuts theground beneath the quarrels of labour and capital, the richand the poor, between race and race and man and man.It gives a new psychology which is stronger, because itis truer, and a new code of conduct, which can bring untomen peace, prosperity and joy. It casts to the winds themere gospel of labour and throws overboard the slipperyand drifting philosophies of Utalitarianism Marxism andMaterialism. It says unto the Man of Faith, ìThy sensesand intellect are liable to error. Believe therefore only inthe word of the Omniscient. The word sayeth this world



is a shadow and a dream. Waste not, therefore, Thy labourson its disposals. Draw near unto Him who is its true causeand is in, over and behind it, so as to have Thy peaceand peace all over. He alone is, all else is nought. He isin Thee and Thou art in Him. Realize this and Thou shaltbe forever redeemed.î

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

The purpose of religion of life itself is to find God.Man will not be able to rest until he reaches that goal,because all the forces of the universe seem to conspireto entrap him in his Karma until he heeds the gospelof repentance and realizes that the ìKingdom God is athandî within himself in the here and now.

When the spirit of man mentally renounces desire forobjects of this world, knowing them to be illusory,perishable, misleading and unbecoming to the soul, hebegins to find true joy in acquiring permanently satisfyingsoul qualities. In humbling leading a life of outersimplicity and inner renunciation, steeped in the soulísheavenly bliss and wisdom, the devotee ultimatelyinherits the lost kingdom of immortal blessedness.

Kind and Intelligent Vi¢¢hala

Once in a city a house caught fire and in the twinklingof an eye the fire spread in the neighbouring houses. Thepeople of the house could hardly come out and they wereengaged in saving their money and property. After sometimethe fire brigade arrived.

In a house the stair-case caught fire. So three meninspite of their best efforts, could not come out. At lastthey reached the top of the stair-case. But if they hadjumped from there, they would have lost their livesimmediately. The people, standing on the path, saw themon the top of the house but they were helpless becausethere was no such a long ladder that could reach the topof the house.

Among those spectators there was also a twelve orthirteen years old boy who used to clean shoes. He sawthis pitiable scene and he looked around. He saw a pillarof wires on the way. An end of a wire of that pillar wastied to the top of that house with a hook. If the end ofthe wire fixed at the pillar was cut, the wire would hangfrom the top of the house to the earth by the side of thehouse. He saw here and there and found an axe belongingto the fire brigade. He took the axe and climbed up thepillar holding the axe, and there he cut the end of the wirein a short time. Thus the wire hung down by the side ofthe wall of the house and all the three persons with thehelp of that wire came down one by one. Having perceivedthe striking idea of the boy and his sympathetic (kind-hearted) attitude, people were very much delighted and they


applauded that boy. After that the three men, who weresaved, awarded him a prize and expressed thankfulness tohim. Then his photo with this report was published in thenewspapers and his action was applauded much.

Thus a twelve or thirteen years old, poor boy couldsave the lives of three persons. A man may be poor buthe can certainly perform an act of beneficence. This boyis a living example.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Even the ordinary man returns love for love as anatural response, and salute for salute as a commoncourtesy. But more is expected of the children of Godto express in every nuance of behaviour the soulísqualities of perfection endowed to them by their perfectfather. As God is kind and helpful to all, even to Hisevil children, so in order to know and feel what Godis, it is expected of His good children that they may bemerciful and sympathetic like their father.

Mortal behave like mortals by giving in the samemeasure what they receive, but they express their divinitywhen from the pure magnanimity of their soul, they givelove for hates, goodness for evil.

Read and Digest

Donít let your environment and sensory desires controlyou.

* * *Virtue and spiritual living are for more charming than

sensual indulgence.* * *

It is foolish to spend your life seeking things you mustforsake at death.

* * *You donít need an army or money or any other material

help to attain God; just a strong determination and faith.* * *

You insult yourself when you take pride in the colourof your skin or in race or creed.

* * *Thine example would talk a million times louder than

words. Perform Thyself and by watching Thine example,let others be inspired to reform themselves.

❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Urmilå: The Unsung HeroineóDr. M. S. Manhas, Dr. C. D. Shastri

Råmåyaƒa is a celebrated scripture that has sustainedthe Hindu culture through the ages. The story begins when§R¶i Vålm∂ki was pouring over the complex fate of thehuman race. He was visited by the Sage Nårada. Afterpaying homage to the celebrated guest, Vålm∂ki askedNårada in all humility if he knew of a person whopossessed the following multifold qualities (Vålm∂ki RåmåyaƒaBåla KåƒŒa, chapter I, verses 2, 3): intelligence withdexterity; bravery and chivalry; resolute but tranquil;appreciative of any favour shown to him; fortitude; articulate,frank, truthful and sincere; true to promise, virtuous,benevolent, reticent, handsome with captivating personality;controller of anger, splendorous, free from cavil, even godsare terrified when he gets furious in battle. Nårada Muniresponded that ›r∂ Råma, the son of King Da‹aratha ofAyodhya, possessed all these qualities, and left chantingNåråyaƒañNåråyaƒa. One can find a more comprehensivelist of Råmaís all encompassing qualities in the first chapterof Ayodhyå KåƒŒa (ibid). Some more qualities of Råmamay also be found scattered in the rest of the Råmåyaƒa.

One day §R¶i Vålm∂ki along with his many discipleswent to a nearby rivulet for an early morning bath. Therehe saw a pair of herons frolicking on the banks of theriver. This pair always lived together and loved each otherbeyond measure. Just then a hunter appeared on the sceneand shot the male bird with his arrow. The female wasdevastated to see her mate killed, gave a heart-wrenching

43

shriek, and died on the spot. This horrifying incident greatlyupset the mental tranquility of Vålm∂ki. He spontaneouslyuttered a sad verse expressing a curse for the hunter. Sincethis expressed ›oka (grief) of Vålm∂ki, it was called a ›loka(verse) by his disciples.

◊Ê ÁŸ·ÊŒ ¬˝ÁÃDÔUÊ¢ àfl◊ª◊— ‡ÊÊ‡flÃË— ‚◊Ê—–ÿÃ˜ ∑˝§ÊÒ@Á◊ÕÈŸÊŒ∑§◊flœË— ∑§Ê◊◊ÊÁ„UÃ◊˜H

(V. R. I. 2. 15)ìOh, ill-fated hunter, why have you killed the male bird

of the couple, when it was in its lustful mood? You shallget an everlasting ill reputation for ages to come.î

Later Vålm∂ki composed a long poem, which is nowpopularly called Vålm∂ki Råmåyaƒa. It consists of 7 KåƒŒas(parts). They are: Båla KåƒŒa, Ayodhyå KåƒŒa, AraƒyaKåƒŒa, Ki¶kindhå KåƒŒa, Sundara KåƒŒa, Yuddha KåƒŒaand Uttara Kåƒda. Out of these 7 KåƒŒas, only Båla KåƒŒamakes a pleasant reading. It describes the birth of KingDa‹arathaís four lovely sons (Råma, Lak¶maƒa, Bharataand ›atrughna), their early life, their education, and trainingin politics and military arts. The family and the entirekingdom rejoiced because of peace and prosperity prevailingall around.A Story Mixed with Compassion and Anguishó

Subsequent parts of this scripture are filled with anguish,heartaches, conspiracies, fights and heroic exploits. It waspointed out earlier that the story begins with grief of §R¶iVålm∂ki, and its end unfortunately is equally painful. S∂tå,the wife of Råma, the principal hero of this story, disappearedin Mother Earth in full view of the entire family, Råma andher two sons, public and a number of §R¶is. She was bornfrom earth and disappeared in earth.

To uphold the promise given to Yamaråja, Råma hadto order the execution of anyone who watched them during

Urmilå: The Unsung Heroine


conference. Lak¶maƒa was stationed at the gate to protecttheir privacy. While this meeting was in progress, §R¶iDurvåså appeared at the scene and wanted to see Råmaimmediately. Lak¶maƒa humbly requested Durvåså to waitas these were the orders of the king. This infuriated the§R¶i who threatened to curse the king if immediate audiencewas not granted. Lak¶maƒa was in a fix. He thought thatit would be better for him to die than any suffering of theking, so he let the §R¶i visit the king. According to thepromise given to Yamaråja, Råma had to order the executionof his dearest brother and a lifelong companion. Lak¶maƒaíslife was saved by the intervention of Hanumån, who suggestedthat according to the scriptures, the banishment of a dearrelative is equivalent to his death. Ådhyåtmika interpretationof such instances and several others described in theRåmåyaƒa cannot be undertaken in this article for lack ofspace. Adhyåtma Råmåyaƒa a subsequent publication,primarily deals with this subject.The Importance of Råmåyaƒaó

Råmåyaƒa enjoys a great acceptance and reverenceamong the masses. It summarizes the entire Vedic knowledgein an easily understandable language. As an example, onceRåma asked Hanumån that you always came to my rescuewhenever I was in dire need. There must be some unknownrelationship that exists between the two of us. Could youthrow some light on it? Hanumån repliedó

ìDehabhåvena dåso asmi...,When I consider my body,I am Your servant;

J∂vabhåve tvada≈‹aka¨.....,when I consider my mind,I am a part of You;

Åtmabhåve tvamevåha≈..., but when I consider myÅtman, You and I are one.î

This reply of Hunumån summarizes the four Mahåvåkyas

45

from the Vedas. They areó1. Praj¤åna≈ brahmaóConsciousness is Brahman. (Aitareya Upani¶ad of the §Rg-Veda). 2. Tat twa≈ asióThat you are. (ChåndogyaUpani¶ad of the Såma Veda). 3. Aya≈ åtmå brahmaóThis Self is Brahma. (MåƒŒµukya Upani¶ad of theAtharvaVeda). 4. Aha≈ brahma asmióI am Brahma.(Bæhadåraƒyaka Upani¶ad attached to the Yajurveda).

This also covers the three main Vedånta philosophiesó1. Advaita of ›a∆karåcårya. 2. Vi‹i¶¢ådvaita of Råmånujaand 3. Dvaita of Madhvåcårya.

Råmåyaƒa serves as a ready guide for ideal behaviourfor individuals in all walks of life, irrespective of their caste,colour, creed, age or gender. Vålm∂ki Råmåyaƒa wasfollowed by Adhyåtma Råmåyaƒa. Basic story in boththese scriptures is essentially the same. Both of them havebeen composed in Sanskrit language. The major differenceis that Adhyåtma Råmåyaƒa has laid emphasis on theincarnation of Vi¶ƒu as Råma to annihilate Råvaƒa,Kumbhakarƒa and other Asuras, who were a menace tothe peace loving and God-fearing population. An importantlesson that it teaches, is that Nara (an individual) can becomeNåråyaƒa (Brahman) by assiduously following its teachings.

Subsequently a number of Råmåyaƒa versions haveappeared in regional languages, which makes it accessibleto the common person. Reddyís Råmåyaƒa in Telgu,Kættivås∂ Råmåyaƒa in Bengali, Santa Ekanåthaís Råmåyaƒain Marathi, Tulas∂ Dåsaís Råmåyaƒa in Hindi etc., are quitepopular. All of them cover the same ground with greateremphasis on one topic or the other.The Story of Heroesó

Råmåyaƒa is the story of heroes. Råma is the principalhero of Råmåyaƒa about whom the entire story of thisscripture is woven. He is an ideal son, brother, father,



friend, adversary and a king. Other participants mentionedhere are also heroes in their own way. For example, KingDa‹arathaís love for Råma is legendry. He gave his lifeto fulfil a promise that he had given to Kaikey∂ís fatherat the time of his marriage to give Ayodhyaís throne tothe son born of Kaikey∂ (ibid. Ayodhyå KåƒŒa, chapter107, verses, 3, 4, 6). In a subsequent incident during thewar between gods and Asuras, he was injured. Kaikey∂,who was the charioteer of Da‹aratha immediately took himaway from the battlefield and nursed him to full recovery.At that time he promised to bestow any two boons of herchoice. When the declaration of Råma as heir apparent wasannounced, Kaikey∂ asked the king to fulfil the twopromises: appoint Bharata as the heir apparent and sendRåma in exile for 14 years. To fulfil these promises, hehad to reluctantly agree. The shock of separation frominnocent Råma ended his life. The rest of the story coverstragic instances.

Lak¶maƒa served Råma faithfully all his life throughthick and thin. The advice of Sumitrå to her son Lak¶maƒa,when he had decided to accompany Råma during the exile,is memorable. She said, ëSon always remember that fromnow on; your Ayodhya is where Råma is; from now onRåma will be your father; and S∂tå will be your mother.Serve them with your body and soul during exile.

Bharataís love and devotion for Råma is well known.He refused to accept the throne of Ayodhya, whichrightfully belonged to his elder brother. He practised thelife of an exile for 14 years in Nandigram.

The role of Hanumån is exemplary. He saved Råmaduring several horrendous situations and served him invarious capacities.

Råma as an adversary is beyond compare. Once duringthe war, Råvaƒa was tired and disarmed. Instead of taking

47

advantage of the situation, Råma asked him to go home,take rest and come back tomorrow with new weaponryand we shall resume the fighting. This example is beyonda parallel in modern warfare history.The Unsung Heroineó

Urmilå, the wife of Lak¶maƒa, is the unsung heroineof Råmåyaƒa. Vålm∂ki only mentions about her marriage.Her character as a selfless, obedient, kind and caringhousewife becomes apparent as the story unfolds. This partof Urmilåís character and subsequent discussion is notmentioned in Vålm∂ki Råmåyaƒa as well as in AdhyåtmaRåmåyaƒa. They are based on this authorís conclusions.When she learnt that Lak¶maƒa had decided to accompanyRåma and S∂tå during their fourteen years of exile, sheoffered to accompany them in the forest. Lak¶maƒa,however, suggested that she should stay home in Ayodhyafor two main reasons:

Firstly, my father, mother, and Råmaís mother shall becompletely at the mercy of Kaikey∂. She is ruthless andwill have no qualms of conscience to ill treat them in theabsense of Råma and the helplessness of the king. We donot know about Bharataís attitude when he returns fromhis maternal grandfatherís home. It is expected that he shallfollow the dictates of his mother. Under these circumstancesonly you could provide help, support, and companionshipto our aged parents.

Secondly, I have to serve and protect my brother dayand night during the exile period. Jungle life is full ofdangers from wild beasts, Råk¶asa groups and otherdangerous tribes. I shall have no time to look after youand your comforts. Furthermore, one of the stipulatedconditions of the exile is that Råma shall not set foot inany village or town during this period. Even in rain orshine, summer or winter, sickness or injury, we shall not



spend time in any inhabited area where help is available.I can understand the hardship that you shall undergo

in my absence. This ordeal is infinitely less calamitous thanthe jungle life. Like an obedient, dutiful, and caring wife,Urmilå reluctantly agreed to stay back in Ayodhya andburied herself in the service of the family. Even the thoughtof visiting her parents in Mithilå did not cross her mind,because that would distract her from the wishes of herhusband. This is a shining example of an ideal housewife.Many modern day civil libertarians will not agree to thistype of self sacrifice, but these are the examples that sustainthe ancient culture.

Next chance to see her husband and her parents camewhen Bharata, after return from his maternal grandfatheríshome refused to accept Ayodhya throne. When he learntabout the developments that had occurred in his absence,he was furious and berated his mother for the sacrilegiousact that she had committed. He refused to accept theAyodhya throne and vowed to perform Råmaís coronationin the jungle and bring him back as the king of Ayodhya.The throne rightfully belongs to my elder brother. Heproclaimed that all able-bodied persons, who could undertakethe journey, are welcome to accompany him in this sacredmission. Leaving the kingdom in capable hands, heundertook the journey to Citrakoot, where Råma wasstaying in a temporary hermitage. This was a goldenopportunity for Urmilå to meet her husband.

In this meeting, Bharata humbly requested Råma toaccept the coronation and return to Ayodhya as the king.On the refusal from Råma, Bharata was greatly disappointed.At that time King Janaka and his party also arrived, andthe discussion was resumed the next day. Råma put forwardan argument that nobody could refute. He said (ibid.,

49

Ayodhyå KåƒŒa chapter 107, verses, 3, 4, 6), ëAt the timeof marriage of our father with mother Kaikey∂, it wasstipulated that the son born to her will inherit the Ayodhyathrone.í Later during the war between gods and Asuras,our father granted two boons to our mother Kaikey∂. Whenour father decided to make me the heir apparent inBharataís absence, she asked for the two boons. Accordingto one the kingdom should go to Bharata, and accordingto the other I should go on exile for 14 years. To thisour father had to reluctantly agree. This is the reason whyI am living here. It is the sacred duty for both of us torespect the word of our deceased father. At this, Bharatahad no choice left but to return greatly disappointed.

During her stay at Citrakoot, Urmilå noticed thatLak¶maƒa did not sleep at night and was constantly onthe alert to guard Råma and S∂tå. Some commentators havesuggested that from then on Urmilå also led an austere lifeand did not sleep for 14 years. It shall be of interest tonote that Indrajit (Meghanåda), Råvaƒaís son, wouldbecome invincible by performing a Yaj¤a to propitiateNikumbhilå Dev∂. At the advice of Vibh∂¶ana, BhagavånRåma deputed Lak¶maƒa to undertake this task. Indrajitcould not be killed by anyone other than a person whohas forsaken food and sleep for 12 years. (AdhyåtmaRåmåyaƒa, Yuddha KåƒŒa, chapter 8, verse 64).

Raja Janakaís offer to Urmilå to accompany him toMithilå for a change was also refused as that wouldinterfere with her promise to serve the mothers of Råmaand Lak¶maƒa. She returned with Bharataís party toAyodhya and patiently waited for the return of Lak¶maƒafor 14 years. Life of Urmilå, is a splendid example of thosewho silently suffer throughout life without receiving anyrecognition for their momentous and noteworthy sacrifices.

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What is Religion?óSwami Vivekananda

A disciple went to his master and said to him, ìSir,I want religion.î The master looked at the young man, anddid not speak, but only smiled. The young man came everyday, and insisted that he wanted religion. But the old manknew better than the young man. One day, when it wasvery hot, he asked the young man to go to the river withhim and take a plunge. The young man plunged in, andthe old man followed him and held the young man downunder the water by force. After the young man hadstruggled for a while, he let him go and asked him whathe wanted most while he was under the water. ìA breathof airî, the disciple answered. ìDo you want God in thatway? If you do, you will get Him in a moment,î said themaster. Until you have that thirst, that desire, you cannotget religion, however you may struggle with your intellector your books or your forms. Until that thirst is awakenedin you, you are no better than any atheist; only the atheistis sincere, and you are not.

A great sage used to say, ìSuppose there is a thief ina room, and somehow he comes to know that there is avast mass of gold in the next room, and that there is onlya thin partition between the two rooms. What would bethe condition of that thief? He would be sleepless, he wouldnot be able to eat or do anything. His whole mind wouldbe on getting that gold. Do you mean to say that, if allthese people really believed that the Mine of Happiness,of Blessedness, of Glory were here, they would act as they

51

do in the world, without trying to get God?î As soon asa man begins to believe there is a God, he becomes madwith longing to get to Him. Others may go their way, butas soon as a man is sure that there is a much higher lifethan that which he is leading here, as soon as he feelssure that the senses are not all, that this limited, materialbody is as nothing compared with the immortal, eternal,undying bliss of the Self, he becomes mad until he findsout this bliss for himself. And this madness, this thirst, thismania, is what is called the ìawakeningî to religion, andwhen that has come, a man is beginning to be religious.But it takes a long time. All these forms and ceremonies,these prayers and pilgrimages, these books, bells, candles,and priests, are the preparations; they take off the impuritiesfrom the soul. And when the soul has become pure, itnaturally wants to get to the mine of all purity, GodHimself. Just as a piece of iron, which had been coveredwith the dust of centuries, might be lying near a magnetall the time, and yet not be attracted by it, but as soonas the dust is cleared away, the iron is drawn by the magnet;so, when the human soul, covered with the dust of ages,impurities, wickednesses, and sins, after many births,becomes purified enough by these forms and ceremonies,by doing good to others, loving other beings, its naturalspiritual attraction comes, it wakes up and struggles towardsGod.

Yet, all these forms and symbols are simply thebeginning, not true love of God. Love we hear spokenof everywhere. Everyone says, ìLove God.î Men do notknow what it is to love; if they did, they would not talkso glibly about it. Every man says he can love, and then,in no time, finds out that there is no love in his nature.Every woman says she can love and soon finds out that

What is Religion?


she cannot. The world is full of the talk of love, but itis hard to love. Where is love? How do you know thatthere is love? The first test of love is that it knows nobargaining. So long as you see a man love another onlyto get something from him, you know that that is not love;it is shopkeeping. Wherever there is any question of buyingand selling, it is not love. So, when a man prays to God,Give me this, and give me that,î it is not love. How canit be? I offer you a prayer, and you give me somethingin return; that is what it is, mere shopkeeping.

A certain great king went to hunt in a forest, and therehe happened to meet a sage. He had a little conversationwith him and became so pleased with him that he askedhim to accept a present from him. ìNo,î said the sage,ìI am perfectly satisfied with my condition; these trees giveme enough fruit to eat; these beautiful pure streams supplyme with all the water I want; I sleep in these caves. Whatdo I care for your presents, though you be an emperor?îThe emperor said, ìJust to purify me, to gratify me, comewith me into the city and take some present.î At last thesage consented to go with the emperor, and he was takeninto the emperorís palace, where there were gold, jewellery,marble, and most wonderful things. Wealth and power weremanifest everywhere. The emperor asked the sage to waita minute, while he repeated his prayer, and he went intoa corner and began to pray, ìLord, give me more wealth,more children, more territory.î In the meanwhile, the sagegot up and began to walk away. the emperor saw him goingand went after him. ìStay, Sir, you did not take my presentand are going away.î The sage turned to him and said,ìBeggar, I do not beg of beggars. What can you give?You have been begging yourself all the time.î That is notthe language of love. What is the difference between love

53

and shopkeeping, if you ask God to give you this, andgive you that ? The first test of love is that it knows nobargaining. Love is always the giver and never the taker.Says the child of God, ìIf God wants, I give Him myeverything, but I do not want anything of Him. I wantnothing in this universe. I love Him, because I want tolove Him, and I ask no favour in return. Who cares whetherGod is almighty or not? I do not want any power fromHim nor any manifestation of His power. Sufficient for methat He is the God of love. I ask no more question.î

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What is Religion?

Råma tells you that when knowledge comes to you,receive it from any source whatever. Donít say, ìifknowledge comes from India, then why are Indiansthemselves so low in the scale of nature?î Judge truthon its merits. Weigh truth on its own merits. That is theonly means of making man happy, the only way to truebless, God. It raises you above all anxiety; it uplifts youabove all misery. This is the only way, there is no other.

óSwami Rama Tirtha

O Supreme Being! Even if you drive me away, Icannot relinquish your lotus feet; a such being does notat all desire to leave its motherís feet at any time evenif it has been set aside by her in anger.

óSri Yamunacharya

About Value of Association with Saints

ìBy association with saintsóThe face becometh bright,All filth is removed,Pride is effaced,Divine knowledge is revealed,God is known to be near,The jewel of the Name is obtained,The Unseen is obtained,The five evil passions are restrained,The mind wandereth not in any direction,The mind is free from illusion,Man feeleth not enmity for anyone,All enemies become friends,Man becometh very pure,Man abandoneth all self-conceit,Man beareth intolerable things,Manís faith is completely established,All oneís family is saved,Man shall be happy in this world and the next,God is seen in every heart,Saith Nånaka, my brethren,There is no difference between God and His Saints.î

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Go-SewåóScriptural DictumsóSwami Ramarajyam

(Continued from April, page 64 )Go-Sewå Part II

The scriptural references to Go-Sewå are given belowunder the following heads:

* General Advice* Worshipping the Cows* Behaviour with the Cows* Cowsheds* Bathing the Cows* Cowís Feed* Milking the Cows* Protection of the Cows

General AdviceAtharva Vedaó

The Brahmins and K¶atriyas are cowís buttocks.The gods are cowís anus.Men are cowís intestines.Other beings are cowís stomach

(9. 7. 9, 16 and 17)(These Mantras subtly point out that we are the limbs

of cowís body. If cow gets into trouble or has trouble withany illness, it is we who suffer her troubles, cow shouldbe served in this state of mind.)Gavopani¶adó

Never spit at and excrete or urinate over the cow-dung.Vi¶ƒudharmottara Puråƒaó

If you feed somebody elseís cow on Go-Gråsa (foodset aside from a meal for the cows) for six months daily,you will enjoy heavenly pleasures (KhaƒŒa 2, Adhyåya 42).


Bhavi¶ya PuråƒaóThere should be pastures around the villages pipal and

fruit bearing trees should be planted there. Those placesshould not be used for ploughing, sowing, etc. (MadhyamaParva)Brahma Puråƒaó

Serve cow as you serve your parents.Donít hate the cow-dung and cow-urine.You should have a feeling of satisfaction when you

serve cow.Mahåbhårataó

Those persons are considered to be serving cow everymoment, who feed somebody elseís cow on grass dailybefore taking food. (Å‹vamedhika Parva, Vai¶ƒava Dharma.)

One, who eats only once a day and offers his secondmeal to the cows for ten years, is blessed with immensepleasures. (Anu‹åsana Parva 73.31)Kæ¶i Sa∆graha (by Sage Parå‹ara)ó

The cow-dung should be used as manure. The dungshould be collected and worshipped in the month ofMågha. It should be hoed on an auspicious day and thenleft to dry. In the month of Phålguna, it should be buriedin a pit so that it is converted into manure.Kau¢ilya Artha‹åstraó

A chapter of this book, entitled ëGoídhyak¶a-Prakaraƒaí,describes the methods of raising the cows under governmentalcontrol. Some of them are given below.

Groups of 5 men* each should jointly raise the cows.

*These men fall into the following five categoriesó1. Those who raise the cows. 2. Those who raise the buffaloes.

3. Those who milk cattle. 4. Those who churn the curd. 5. Thosewho protect the public from wild animals.

57

Each group should raise 100 cows, these men should bepaid salaries by the Government in cash or kind but shouldnot be allowed to share the cowsí milk, curd, etc.

Mutilated and sick cows, the cows whose calves havedied and the cows who let themselves be milked withdifficulty, should be taken care of by contractors. Thesecontractors will give the leather of the dead cows and theclarified butter in a fixed quantity to the Government andthe owners of the above-mentioned cows.

Four bulls for each herd of 100 cows should be madeavailable to those who raise the cows. (Goídhyak¶a-Prakaraƒa)Zoroastrian Talesó

Those who shirk serving the cows are doomed to goto hell. O God! Bring manís indifference to cowís welfareto an end.....O man! Cow feeds you. Do her good.(51. 14; 33. 4; 48. 5)

Worshipping the CowsBrahma Puråƒaó

Worship the cows on Sa∆krånti days, the days onwhich Uttaråyåƒa and Dak¶iƒåyåna begin, the days ofsolar and lunar eclipses, Amåvasyå days, Purƒimå days andeighth, twelfth and fourteenth days of the lunar fortnights.After worshipping the cows, feed them on salt, clarifiedbutter, milk and cold wateróthe ratio being 1:2: 4:8.Padma Puråƒaó

One who worships the cows daily and offers thembarley as a part of the worship, pleases his manes and thegods. (Påtåla KhaƒŒa, Adhyåya 18)

Anointing with water the horns of the cows andsprinkling that water on oneís forehead in the morningsis like taking a bath in the places of pilgrimage. (Sæ¶¢iKhaƒŒa, Adhyåya 48)Mahåbhårataó

By worshipping the cows, all gods and manes are

Go-SewåóScriptural Dictums


worshipped. (Å‹wamedhika Parva, Vai¶ƒava Dharma)Behaviour with the Cows

Atharva VedaóOne who kicks the cows will be uprooted like a tree.

(13 . 56)Vi¶ƒudharmottara Puråƒaó

Stand up when your cows stand up. Sit down whenthey sit down. Eat food after they have eaten fodder. Drinkwater after they have drunk water, (KhaƒŒa 3, Adhyåya291)

Donít disturb the cows when they are drinking water.(KhaƒŒa 2, Adhyåya 42)

Arrange water for the cows on the routes taken by themand in pastures. (KhaƒŒa 2, Adhyåya 42)Padma Puråƒaó

Do not prevent the cows from grazing. Do not beatthem. (Påtåla KhaƒŒa, Adhyåya 18)Brahma Puråƒaó

Do not approach the cows without taking your shoesoff or when you are being carried in a carriage.

Do not cross the cows and calves.Never should you be angry at or scold the cows.

MahåbhårataóYour all desires will be satisfied if you feed othersícows

on grass before taking food for one year daily. ( Anu‹åsanaParva, Dånadharma Parva, Adhyåya 69).

The cows should not be disturbed when they are sittingat a quiet and peaceful place or are roaming freely.(Anu‹åsana Parva Dånadharma Parva, Adhyåya 69)

One who prevents the thirsty cows from drinking wateris called Brahmaghåtaka. (A‹wa., Vai¶ƒava)

(Also see Vi¶ƒudharmottara Puråƒa), (Pu¶karaj∂ toPara‹uråma, KhaƒŒa 2, Adhyåya 42)

59

Circumambulate the cows. Walk on their left side. Nevergo past them when you are in their midst. Never kick them.(Anu‹åsana Parva, Dånadharma Parva, Adhyåya 69)

Never bear the cows any ill-will. Always try to pleasethem. Revere them. Salute them (Anu‹åsana Parva,81. 34).Yåj¤avalkya Smætió

Do not prevent the cows from suckling their calves.(1. 140).Baudhåyana Smætió

When the cows are moving along a path, it should becleared (as it is done for the kings, the Brahmins and theblind). (Snãtaka Vratåni 30)Kau¢iliya Artha‹åstraó

If a cowherd beats or encourages others to beat a cow,he should be put to death. (Goídhyak¶a-Prakaraƒa)Zoroastrian Talesó

One characteristic of a wicked man is that he teasesthe cows for no reason. (Ya‹na 32 . 12)

(To be continued)❑❑ ❑❑ ❑ ❑ ❑ ❑ ❑ ❑

Go-SewåóScriptural Dictums

Man, being endowed with reason and free will,commits sin by adding his lascivious, insatiable, lustfulthoughts to the instinct of procreation. According tospiritual law, therefore, to use the sensual instinct solelyto gratify sensual desire is considered sinful, if he thinkslustfully of his wife, whose feminine nature should berespectfully loved and regarded as Godís motherlyaspect.

óJesus Christ

The Greatness of G∂tåóSwami Ranganathananda

The Bhagavadg∂tå deals with human problems in ahuman way. That is why it has a tremendous appeal. Ithas inspired the human mind in India for centuries andcenturies, and today, it is inspiring millions of people invarious parts of the world. It is interesting to see that inall these countries, after reading the G∂tå, people find theirwhole outlook changed. Thinkers and writers like Emerson,Walt Whitman, and Thoreau in USA, and carlyle in England,experienced this broadening and deepening of their outlookafter studying the G∂tå, and their writings also began toconvey a new message.

In the Modern period, the G∂tå has the whole worldas its empire. In the beginning, it was known only in India,not even in the whole of India, but known only to a fewSanskrit scholars. For the first time, in the 8th century AD,this book was taken out of that mighty epic, The Mahåbhårata,by ›a∆karåcårya, who wrote a great commentary in Sanskriton it and placed it before the people. Till then it had beenlost in the Bh∂¶ma Parva of the mighty epic. Swåm∂Vivekånanda expressed great appreciation for this greatwork of ›a∆karåcårya. To quote his own words from hislecture on ëVedånta in All its Phasesí (The CompleteWorks of Swåm∂ Vivekånanda, Vol. III, p. 328):

The great glory of ›a∆karåcårya was his preaching ofthe G∂tå. It is one of the greatest works that this great mandid among the many noble works of his noble lifeóthepreaching of the G∂tå, and writing the most beautiful

61

commentary upon it. And he has been followed by allfounders of the orthodox sects in India, each of whom haswritten a commentary on the G∂tå.í

Even then, it was still limited to a few scholars andsaints. Later, others wrote commentaries and slowly thebook entered into our national languages; J¤åne‹var∂ inMarå¢h∂ by the Saint J¤åne‹vara, a few centuries after›a∆karåcårya. In the modern period, Lokamånya Tilakawrote his great book, The G∂tå-Rahasya, in two volumes.He wrote it when the British Government had imprisonedhim for a few years in Mandalay jail in Burma. He hadno books to consult with, but wrote from his memory. Thatis a remarkable book; many other books have come outsince then, and the G∂tå today is very popular all over Indiaand in many parts of the world. Many editions in worldlanguages are also coming out; and, as soon as the booksare out, they are sold out. So, we are living in an agethat indeed is being shaped gently by this great book. Itsmessage is universal, practical, strengthening, and purifying.The great Upani¶ads, which expound a science of humanresources, a great science of human possibilities, havefound their practical orientation in the G∂tå. We have tostudy this book from that point of view, as a science ofhuman development and fulfilment. The metre of the 700verses is also very simple, the usual metre of eight lettersin one line, called Anu¶¢up occasionally we come acrosslonger metres also.

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The Greatness of G∂tå

If you entertain good ideas, you are sure to becomenoble and pious in the long run, while you are boundto be doomed, if you entertain evil thoughts.

AvadayakkalóSwami Sivananda

The general belief among the devotees of the Lord isthat Lord ›iva Himself incarnated in this world as ›r∂Jagadguru Ådi ›a∆karåcårya of Kalådi; and that MotherPårvat∂ incarnated Herself as ›r∂ Avadayakkal of Shenkottai,apparently to prove that women, too, can attain Self-realisation even in this Kaliyuga.

Avadayakkal was born of a pious ›aiva Vadamacouple of Shenkottai in South India. Even as a child sheshowed signs of a high mental state. She would do nothingvoluntarily. For everything she had to be prompted. Shewould eat what was given; she would put on whateverdress was given. She would go where, she was asked togo; and do whatever she was told to do. She was marriedto a Brahmin boy even when she was a girl.

When Avadai came of age, the parents fixed a datefor her nuptials. Avadai was dressed nicely for the occasionand led into the bridal chamber by her relatives, who shutthe door and came away. Her husband was sitting on thebed and watching her. She would not move from the spotwhere she was left by her relatives. The boy picked upa garland of flowers that was lying on the bed and smeltit. There was a venomous cobra in the garland and it bithim. At once he became unconscious. Before long, thehusband was dead.

The next morning, in accordance with the prevailingcustom, the ladies of the house came to the bridal chamberand opened the door. To their astonishment, the girl Avadai

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stood there rooted to the same spot where she had beenleft. They asked her why she merely stood there. Shereplied: ìWhy! You had asked me to stand here!î Theylooked at the husband; they grew suspicious. When theywent near the bed, they found the husband dead. Theyattributed this at the girlís evil star and took the girl andthe husbandís corpse out of the room.

The obsequies were duly performed and the girlís headwas shaven, ornaments removed and white cloth given. ButAvadai did not have any feelings at all about the loss ofthe young husband. The world declared her a widow, anembodiment of inauspiciousness, forbidding her to comeout of her room or to attend any festivities. Avadai wouldget up very early in the morning and go to the river forbath; for, she had to return to the house before the otherpeople were up!

One morning Avadai went to the river to take her bath.Before bathing, she picked up a mango leaf from the bedof the river to clean her teeth. The moment she appliedthat mango leaf to the teeth, she had a strange transcendentalexperience.

It so happened that just that morning the Sage Ayyaval(a Gurubhå∂ of the world-renowned sage Sadå‹iva Brahman)was there, meditating underneath a P∂pala tree. He hadcleansed his teeth on the banks of the same river andthrown away the mango leaf used by him on the bed ofthe river. Avadai had used that leaf; and the momentthe sageís Ucchi¶¢a or sacred remnant was swallowed byher, the little dirt that covered the Åtma Jyoti in her waswashed away. She at once realised the Åtman within.Instinctively she walked to the feet of the sage under theP∂pala tree.

Avadai prostrated to Ayyaval. Placing his hand (Hasta-

Avadayakkal


D∂k¶å) on her head, the sage pronounced: ìBrahma Satyam.îAvadaiís heart was illumined. She entered into Samådhior that indescribable superconscious state. A little whilelater Ayyaval gave her a Li∆ga for worship and went away.

That very moment Sarasvat∂ had taken her abode onAvadaiís tongue; and her transcendental experience flowedthrough her tongue in the shape of divine, inspiring songs.She astounded one and all in the town by her extraordinarywisdom. Whatever she said, whatever she sang, portrayedher inner illumination. People however considered thatAvadai had gone mad and merely confined her to her room!

In the meantime, Avadaiís parents died. This gaveAvadai a great independence of movement. She at onceopened the door of her room and went out into the wideworldóher own home! She went alone from place toplaceóa young woman, singing wisdom, radiating wisdom,transmitting wisdom to one and all that came near her.

Avadai reached Thiruvanthapuram. As usual she hadher bath in a tank and wanted to do Li∆ga Pµujå. The king,who had heard of her and of her regular worship of theLi∆ga with Bela leaves, had sent her a basketful of goldenBela leaves for her worship. Avadai bathed in the tankand set about on the bank to perform the worship withthe golden Bela leaves. As soon as the Pµujå was over,Avadai collected the Bela leaves and threw them into thetank as Nirmålya (offered flowers) as is the custom. Theking was astonished to hear this. He understood the greatrenunciation of Avadai and her Parå Vairågya! To Avadaigold and leaf were the same!

From Thiruvananthapuram, Avadai went to a conferenceof the heads of religious sects. She thrilled the audiencewith her supreme wisdom and established the unity of allsects! They spoke decisively of her at first, referring to her

65

shaven head and calling her, ìYou Mottai!î Avadai quicklyretorted: ìWho is Mottai? Is it my body? Is it my mind?Is it my Pråƒa? Is it my J∂va Or is it my Åtmå? Whoam I? How can ëIí be Mottai?î In the end they all eulogisedher greatly for her divine wisdom and prostrated to her.

On another occasion, the king of a State called Avadaito his Durbar and offered to marry her. ìYou, so youngand beautiful, should not wander about like this. Becomemy wife and remain in the palace as my queen with allpowers.î Avadai feigned to agree to this proposal providedthe king answered some questions she would put him. Andthe questions were so grand and sublime that the king feltashamed of himself and got initiated into J¤åna by her!

Avadai again met her Gurudeva, ›r∂ Ayyaval, andjoined his group of disciples. She was the only womanmember of the group. The other disciples of sage greatlyill-treated her. She was treated more as a dog to be lookedafter with the remnants of the Å‹rama food than as aninmate. ›r∂ Ayyaval wanted to teach them all a lesson.

One day, all the disciples of ›r∂ Ayyaval rowed to asand-mound in the middle of the river Cauvery. They allmeditated there. Ayyaval was on the banks of the river.Suddenly they felt the water-level rising. They quicklyperceived the danger and wanted to return. Avadai,however, was deep in Samådhi. They wanted to test herand so left her there and went away. Water was rising atgreat speed. Soon it looked as ëthough Avadai would bedrowned. She had got up from Samådhi and found thatthe others had gone away. She looked towards herGurudeva. He merely held up his arm to signal to her:ìStand there itselfî Avadai obeyed!! And what a greatmiracle! Avadai stood there three days and the rising floodleft just that much of the sand-mound where her feet rested!

Avadayakkal


She returned when the flood went down after three days.By this and other similar incidents, everyone in the

Å‹rama realised the greatness of this lady saint. Later, ›r∂Ayyaval too made no secret of her glory. People beganto flock to her for her blessings. She sang and sang; andthrough her songs runs the current of the divine wisdomof the Upani¶ads.

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Selfishness breeds hatred, spite, malice, jealousy,hypocrisy, unpatriotism, indiscipline, etc. etc. As such,selfishness is the main cause of all man-made troublesin this world. Selfishness is not only the worst crimebut also the root of all the sins.

óSwami Rama Tirtha

Just as a hungry man loves food, a thirsty man loveswater and an ignorant loves his family, so, too a godlyman loves God. He easily renounces the worldly temptation.Just as a lover loves his beloved, so, too a godly manloves God.

óA Hindi Poet

k k may 2017 iind corr.(2.5.17) iiird printkalyana-kalpataru.org/pdf (full...

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