Sri Swami Sivananda

O Adorable Lord Of Mercy And Love!Salutations And Prostrations Unto Thee,

Thou Art Omnipresent, Omnipotent And Omniscient.Thou Art Satchidananda, (Existence, Knowledge, Bliss)

Thou Art The Indweller Of All Beings.

Grant Us An Understanding Heart,Equal Vision, Balanced Mind,Faith, Devotion And Wisdom.

Grant Us Inner Spiritual StrengthTo Resist Temptations And To Control The Mind.

Free Us From Egoism, Lust, Greed, Anger, Hatred, And Jealousy.

Fill Our Hearts With Divine Virtues.

Let Us Behold Thee In All These Names And Forms.Let Us Serve Thee In All These Names And Forms.

Let Us Ever Remember Thee.Let Us Ever Sing Thy Glories.

Let Thy Name Be Ever On Our Lips.Let Us Abide In Thee For Ever And Ever.

H.H Sri Swami Swayamjayananda

dlsashram@gmail.comWebsite: sivananda.org.my

224, Jalan Sultan Azlan Shah, 51200 Kuala Lumpur, Malaysia.Tel: 03-4041 8350 Fax: 03-4044 3082Email: ntpprint224@gmail.com

The Universal

Prayer

Malaysia Branch

PP 1150/04/2018 (032292) APRIL - JUNE 2018 VOL.XLV1X NO.2

The Divine Life SocietyMalaysia Branch

The Lord’s blessings are ever with His devotees who chant His sweet names and who work in the world as His instruments. Enthrone Him in your heart. Merge yourself in Him. Continuous remembrance of the Lord is the secret of success in life and God - realisation. Swami Sivananda

The Lord’s blessings are ever with His devotees who chant His sweet names and who work in the world as His instruments. Enthrone Him in your heart. Merge yourself in Him. Continuous remembrance of the Lord is the secret of success in life and God - realisation. Swami Sivananda

The Divine Life Society

Contents Spiritual Calendar

Published Quarterly by : The Divine Life Society, Malaysia BranchEditorial Board / Chairman : H.H. Sri Swami SwayamjayanandaAdvisor:Sri. S. Nesadurai, Guru Bhakti RatnaCommittee Members :Dr. Mrs. Susthitha KumarajahMr. V. MuniandyH.H. Sri Swamini Skandapriyananda MatajiH.H. Sri Swamini Lalitananda Mataji

September 2018

2 Sun Sri Krishna Jayanti 6 Thu Ekadasi 7 Fri Pradosha Puja 7 Fri 10th Anniversary of Punyatithi Aradhana of H.H. Sri Swami Chidanandaji Maharaj 8 Sat 131st Birth Anniversary of H.H. Sri Swami Sivanandaji Maharaj 9 Sun Amavasya13 Thu Ganesha Chaturti14 Fri Rishi Panchami20 Thu Ekadasi21 Fri Vamana Jayanti22 Sat Pradosha Puja23 Sun Sri Ananta Chaturdasi24/25 M/Tue Purnima25 Tue Purnima; Mahalaya (Pitri Paksha) begins

July 2018

9 Mon Ekadasi10 Tue Pradosha Puja12/13 T/Fri Amavasya13 Fri Amavasya23 Mon Harishayani Ekadasi24 Tue Chaturmasya Vrata Begins25 Wed Pradosha Puja27 Fri Sri Guru Purnima; Sri Vyasa Puja; Sri Guru Puja; Lunar Eclipse (from11.54p.m. on 27th July to 3.49 a.m. on 28th July)

Guru Purnima Message(H.H. Sri Swami Sivanandaji Maharaj) Pg 1 Divinise Your Life(H.H. Sri Swami Sivanandaji Maharaj) Pg 2

Personified Synthesis of Dynamism and Renunciaion(Sri Swami Chidananda) Pg 6

Guru Purnima : The Aspiration for Unity(Sri Swami Krishnananda) Pg 11

Sri Krishna - The Naughty Butter Thief(Swami Jyotirmayananda) Pg 14

� மதபகவதகைதசுவாமி சிவானநதா Pg 19

சதசஙகம எனறால எனன?சுவாமி சிவானநதா Pg 22

ஒருைமபபாடடு ெமயயுணரவுககு வழிசுவாமி சிதானாநதா Pg 24

இேதா, உஙகள ேகளவிககுப பதில Pg 26

� சுவாமி சிதானநதர அருளிய உபேதச ெமாழிகள Pg 27

Children’s Corner(H. H. Swami Sivananda) Pg 28

Spiritual Activities Pg 31

மேலசிய ெதயவக வாழகைகச சஙகததின ெவளியடு

August 2018

5 Sun 55th Anniversary of Punyatithi Aradhana of H.H. Sri Swami Sivanandaji Maharaj 7 Tue Ekadasi 9 Thu Pradosha Puja11 Sat Amavasya15 Wed Naga Panchami17 Fri Sri Tulsidas Jayanti22 Wed Ekadasi23 Thu Pradosha Puja25/26 S/Sun Purnima26 Sun Purnima; Raksha Bandhan

Forthcoming EventsSri Krishna Janmasthami (Sunday - 2nd September 2018)

The above mentioned function will be celebrated at the ashram as per programme furnished below. All members and

6.30 p.m. to 7.30 p.m. - Prayers, Bhajan & Kirtan7.30 p.m. to 8.30 p.m. - Musical Rectial - Smt. Nesamany & Students.8.30 p.m. to 9.00 p.m. - Break9.00 p.m. to 10.00 p.m. - Musical Recital - Smt. Padma Vengadesh & Students10.00 p.m. to 10.45 p.m. - Speech by H.H. Sri Swami Swayamjayananda Saraswati Maharaj10.45 p.m to 12.00 m.n. - Abhishekam, Vishnusahasranama Archana, Arati & Prasad

Ubayam : Sri & Smt. Narayanan / Bathmavathi - Batang Berjuntai

***************************************************************************************************************

Sri Vinayagar Chaturti (Thursday - 13th September 2018)

The above mentioned function will be celebrated at the ashram as per programme furnished below. All members and

6.30 p.m. to 7.00 p.m. - Prayers7.00 p.m. to 8.00 p.m. - Abhishegam, Bhajan & Kirtan.8.00 p.m. to 8.30 p.m. - Talk by : H.H. Sri Swami Swayamjayananda Saraswati Maharaj8.30 p.m. to 9.00 p.m. - Asthotra Archana, Arati and Prasad

Ubayam : Sri & Smt. K. Balasubramaniam / Dato & Datin S. Vanukoppal

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Gurur Brahmaa Gurur Vishnuh Gurur Devo Maheshwarah Guruh Saakshaat Param Brahma Tasmai Sree Gurave

Namah

The sun gives light to the whole world, but it can be easily veiled by a thin layer of cloud or a small piece of handkerchief held before your eyes. You cannot see the light of the sun. The preceptor is full of divine knowledge. He is a spiritual sun. His grace is ever flowing like the Ganges. If you have no faith in him, if you have no receptive attitude, and if you have no real strong aspiration, you will not get light from him. This lack of faith, lack of aspiration, lack of receptive attitude act as a cloud and screen you from the spiritual light, which emanates from the Teacher. No one can save such a man.

A bath in the Ganges removes sins. Kalpa Vriksha removes the poverty of man.It bestows whatever one wants, but it cannot remove the sins and give him coolness. Moon removes the warmth and gives coolness, but it can neither remove the sins nor the poverty. But Satsanga with sages and Yogis removes sins, poverty and the three fires (Tapa) of

Samsara.

You can fly with the two wings of Vairagya and Abhyasa to the summit of knowledge of the Imperishable or Nirvikalpa Samadhi or the supreme abode of eternal bliss. Both wings must be equally strong. If Vairagya wanes, energy will leak, the senses will again be turbulent and mischievous. You will have downfall. If you slacken your Sadhana, you will have downfall. It will be difficult to rise again to the original heights of deep and intense meditation.

Therefore, begin Sadhana in right earnest from now and be regular. You cannot wait any longer. Days are passing speedily. You are growing old. March forward. Look not back: Gird up the loins. Today is Guru Purnima. Pray to Bhagavan Vyasa and all Brahma Vidya Gurus with a melting sincere heart. You are sure to attain success, joy and bliss.

May the blessings of Sri Vyasa and other Brahma Vidya Gurus be upon you all! May your spiritual path be lightened up luminously by their grace! May you attain the goal of life in this very birth!

GURU PURNIMA MESSAGE

H.H. Sri Swami Sivanandaji Maharaj

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To shed the animal in man, to sublimate the human in him into the Divine, to express his Divinity in daily life this is Divine Life. Sensual life is the road thatleads to hell. Divine Life is the road to Immortality.

Divine Life is life in the Eternal Spirit or the Transcendental Being. Life without lust, egoism, greed, anger and pride is in itself Divine Life. Try to lead a life of purity with a spirit of sacrifice. Lead a Divine Life. See that the balance-sheet of life shows an increasing profit every year. Increase the profits by investing all available energies in Divine work.

There is Divinity inside you. Show that Divinity in your entire behaviour in life. Lead the Life Divine as prescribed by your Guru, saints and scriptures. Lead the Life Divine and attain God-realisation here and now. Lead the Life Divine first and then teach to all. A life full of service, love and devotion is Divine Life.

Cultivate Nishkama (selfless) love in life. Embrace all. See God in every face, in every form. Love all. The life of Light will follow. The Life Divine will come apace and in plenty. Be good. Do good. Serve the Lord in all. Pray. Meditate. This is the key to a real Divine Life.

Divine Life is above time and all the limitations of time. Heal and cool yourself in the stream of Divine Life by practising Japa and meditation. Divine Life is not divorced from mundane life. Change the angle of vision. Spiritualise all activities.

You are not leading the Life Divine. You have not controlled the senses and the mind. You are running hither and thither. You do not know where to find the Peace everlasting. Lead the Life Divine. You. will achieve this.

One who spends his life in only eating, drinking and sleeping is really a dead man. O Man! Years have come and gone. You are yet the same man with brutal instincts. Renounce, serve, love meditate. Become God this very moment.

Worry not. Live the Divine Life. Reachthe peak of perfection and bliss. Every difficulty will become a stepping-stone to higher Divine Life. Attain the eternal Bliss of the Atman through purification of your lower nature and through building up of the superstructure of higher Divine Life.

Sharpen the intellect. Thin out the ego. Let the Light Divine shine in you in all its splendour, through leading constantly the Divine Life. Prostrate your-self before all. This will enlighten your life. Cultivate the spirit of love and humility, compassion and tenderness which filled

DIVINISE YOUR LIFE(H. H. Sri Swami Sivanandaji Maharaj)

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the hearts of Lord Buddha and Lord Jesus.Bear no ill-will towards any one. Even if someone behaves rudely towards you, be kind to him, serve him with Divine Bhava. Then alone will you have self-purificatior and enjoy peace.

Divine Life is not possible without self

control and self-control augments energy vitality, vigour and mental strength. Divine Life is the simplest thing; the most natural life that every man should lead But artificial conditions created by the modern technological advancement have blurred the vision of man who is led astray in.

DEVELOP VIRTUOUS QUALITIES

Develop virtuous qualities. Build up good habits. Be good and do good. Meditate regularly. Try to live in God. All defects, evil thoughts and weaknesses will then vanish completely.

Cherish no feeling of desire in your heart. Move amicably with all. Embrace all. Love all. Develop adaptability and the spirit of selfless service and penetrate the hearts of all through untiring service. Behold the one all-pervading Self in all.

Forget all the illusory names and forms. Feel and see Lord Krishna in everything and at every moment. You will then enjoy supreme peace, bliss and immortality.

HOUSEHOLDER’S SADHANA

“May we hear with our ears or see with our eyes nothing but what is pure,

so that with our senses unperturbed, remembering God, meditating on Him, singing

His praise, and repeating His Name we may attain life as that of gods. Om Santi!”

This is an easy way for attaining God-consciousness. At night all the

members of the household should sit in a circle and do Kirtan for one hour before

the picture of the Lord. Endeavour to forget the body and the world and enter into

ecstatic state. At night you will be free from bad dreams. All diseases will be cured.

-Swami Sivananda

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Is a Guru necessary to realise God?

by Swami Sivananda

Undoubtedly. A Guru is quite necessary for all. In the initial stages an aspirant will have to face many doubts and difficulties on the path. So he must have someone who is more acquainted with the subject of his quest than he himself is. Then only can he get all his doubts cleared. Even ordinary secular sciences have to be learnt from a teacher. This is more so in the spiritual field. One must have a reliable guide.

The aspirant should study the best literature that is available on the subject, as advised by his Guru. With faith, devotion, diligence and practical application, as advised by the

Guru, he can progress on the spiritual path.It is only the Guru who can find out your defects. The nature of egoism is such that you will not be able to find out your own defects or be convinced of their harmful effects. It is difficult to progress without the guidance of a competent Guru.

Lead a simple life. Be honest and charitable. Study good spiritual books and do Japa. Maintain a daily diary and send it to your Guru. Go to an Ashram during holidays and undergo more training.

What are the qualifications and

essential qualities of a real Guru or guide? How can I

select a real guide?

A real Guru is one who is both learned in the sacred scriptures and well established in God. He who is wise, desireless and sinless can be a true teacher and guide. The Guru, by virtue of his wisdom and capacity, draws towards himself the souls fit to be guided by him. When you feel naturally drawn towards a great soul and you cannot help loving, admiring and serving him, he can be taken as your Guru.

A true Guru will be free from lust, anger, greed, egoism, hatred, jealousy and selfishness. He will have self-restraint, peace, a balanced mind, equal vision, generosity, tolerance, forgiveness and patience. He will be able to remove the doubts of aspirants. In his presence you will enjoy peace. You will be inspired and elevated. You will experience a peculiar thrill of joy, peace

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and upheaval.

A true Guru is one in whom the disciple will find no defect, and who will serve as the ideal to be reached by the

disciple. In short, the Guru is God in human form. If you can see such divinity in a person, you can take him as your Guru.

STICK TO ONE GURU

Develop forgiveness. Give up idle talk. Study sacred scriptures. Observe frankness, celibacy, courage, innocence and equanimity under the opposite con-ditions of pleasure and pain, gain and loss, etc. Do no harm to any being.

Have patience, an adamantine will and persistence. Stick to one place, to one Guru, to one method of Sadhana, and to one system of Yoga. That is the way to success. Drive off the negative feeling of depression and gloom at once by enquiry, by singing divine songs, by prayer, by chanting Om, by Pranayama, by taking a brisk walk in the open, and by thinking of the opposite quality-the feeling of joy. Try to be happy in all states and radiate only joy to all around you.

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(A discourse given on Sri Gurudev Swami Sivananda’s 35th Sannyasa anniversary)

The lives of great men are like so many lights removing the darkness that besets the highway of human progress. Their lofty actions are sources of perennial inspiration, not only to the people of their own immediate times, but for human beings in times to come as well. Their lives and actions serve to vivify the present and to supply perennial vitality to the future. Everything about them is so invested with unique power that during their life-time, as well as for long many years afterwards, their every word, act and example continues to exert a powerful influence over the lives of men and to carry a persistent message to allhumanity.

The glorious Sannyasa Diksha anniversary that we have the privilege and joy to worshipfully celebrate this day (1st June), and which marks the supreme occasion of H.H. Satgurudev Swami Sivanandaji’s renunciation of a secular life and his entry into the holy order of Sannyasa, commemorates one such lofty and significant action in the Master’s life which is filled profusely with such exemplary and inspiring acts.

A BLEND OF TWO TRENDS

I deem it a rare joy and a great privilege to be provided this sacred opportunity of paying my homage to Sri Satgurudev, in whom I see a unique and amazing confluence of two trends, viz. renunciation and all the inwardness and detachment that it connotes, as well as the thrilling dynamism with all the outwardly expressed vigour of activity and active, sympathetic interest in human beings and their lives, implied by it. These two trends, seemingly so much mutually exclusive and far apart, would lead us to suppose our revered Gurudev to be a mixture of contradictions.

But, no! Rather, it is precisely to teach us that true renunciation and dynamism are not contradictory, and to bring home to us the lofty lesson that all inspired, altruistic activity for the commonweal and welfare of mankind at large is actually based uponand springs forth from a whole and genuine renunciation of one’s self-centred life, and that is why our revered Master has taken to this ancient order and lived his noble life of unceasing good works and innumerable services unto all classes and sections of present-day humanity all over the world.

SWAMI SIVANANDA

Personified Synthesis of Dynamism and

Renunciation

Sri Swami Chidananda

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SIGNIFICANCE OF RENUNCIATION

His renunciation represents, as it were, a fertile seed out of which has sprung forth the great tree of his later Sannyasa life, full of the flowers, fruits and the shade-giving foliage of a many-sided Lokasangraha or selfless service unto humanity upon the physical, mental, moral and spiritual fields of modern man’s life. The Master’s act of Tyaga (renunciation) and Sannyasa carries the message: “O Man! Give up thy little ‘I’ and thy petty, selfish life, and, let thy selfless life flower into cosmic love, world-brotherhood and service unto all. Give up thy little self and give thyself, in body, mind and spirit, to the whole world. To renounce is, verily, to offer thyself as gift unto the noble cause of human welfare.” His Holiness’ act of renunciation and Sannyasa, done thirty-five years ago, has served during these years as an incontrovertible proof-positive that this ancient tradition of holy Bharatavarsha, that this ancient heritage received from our by-gone seers and sages, is not a negative lapsing into a selfish and careless quiescence (as it is sometimes thoughtlessly misconstrued) or an unfeeling retreat from realities, but, on the contrary, it is an utmost positive step, pregnant with the possibilities of unlimited human welfare and containing within it the seeds of selfless service of the most glorious type.

FRUIT OF RENUNCIATION

It is a step by which man breaks out through the barriers of his little, limitedand narrow life of selfishness and attachments, and soars high into the empyrean of world-consciousness, cosmic

love and vision of world-oneness. It transports him into the field of world-service or Loka-seva. This is the dynamic structure of genuine renunciationand true Sannyasa. It is vibrant with love and compassion, dynamic with worshipfulservice and divinely pervaded by KarmaYoga in the spirit of the Gospel of the Bhagavad Gita.

Such has been the exemplary Sannyasa life of our holy Gurudev Sivanandaji Maharaj and such is the significance of his Tyaga done full three and a half decades ago. The giving up of his secular life has come to mean the bestowal of a lofty example of new divine life to countless thousands of people in this present age of restlessness and tension. His renunciation and Sannyasa has been a blessedness not merely to him as the renouncer, but a blessedness to countless thousands who have now come to receive the rare fruits of his renunciation.

The cultural genius of Bharatavarsha, her wondrous heritage of Yoga and Vedanta, and the ideals of Sanatana Dharma, received a tremendous fillip and became infused with a new life through the act of Swami Sivanandaji’s great renunciation and through the wave of spiritual forces released thereby. To those who could perceive it, it was an act according to the Divine Plan. In the building of the New India within the set-up of this memorable and significantnuclear age, his renunciation was a constructive feature that has proved prolific and richly fertile in that it has showered the incomparable wealth from the treasure-house of India’s ethical and spiritual culture like bounteous life-giving rain to an impoverished world where all

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higher values and nobler ideals had been seared and scorched by the consuming flames of destructive, materialistic trends and God-denying ideologies.

POWER THAT TRANSFORMS

The power that sprang out of his renunciation has outspread into the world of today, reached into all points of the compass and, penetrating all lands and homes, has brought new life, hope, solace, light, strength, joy and inspiration to literally countless millions of souls throughout the modern world. Thus, the loss’ (if it can be termed as such at all) of one little family became the blessed reward for the entire universal family of mankind. Truly and factually, the great event, the anniversary of which we are celebrating here, constitutes a divine gift unto humanity. It is a heavenly bestowal. Saint Sivananda’s renunciationand Sannyasa can rightly be said an offering by God of divine manna to appease the spiritual hunger of His soul-famished children in this crucial century.

To us all, fortunate ones of this age, our Master’s glorious Sannyasa has, indeed, become synonymous with world-awakening. That almost unknown act which young Dr. Kuppuswamy did thirty-five years ago, to become Swami Sivananda, at Rishikesh, was like a seed that contained the latent potency of bursting into a great and tremendous tree, towering high over the present-day scene, to waft the breeze of Yoga and Vedanta and a divine life of spiritualised human activity on earth. His renunciation and Sannyasa have become transformed into the spirit of the new age, the spirit of divine life.

SPIRITUAL BROTHERHOOD

Thus his Sannyasa has come to pervade the modern world in the form of a divine urge, a divine impulse, towards virtue, goodness and godliness. It has taken a concrete shape as this great institution. (Divine Life Society), from where this lofty message of service, selflessness, purity, devotion and worshipful living radiates everywhere today. We, the devout votaries of the Master’s gospel of divine life who now sit at his feet and bask in the radiance of his holy presence, are directly the products of his renunciation and its powerful, creative dynamism. We are living witnesses to its positivism and potency. The worldwide spiritual brotherhood that has sprung up under his benign leadership and noble inspiration is the visible result and fruit of Gurudev’s glorious renunciation.

His Sannyasa has transformed itself into a spiritual force that holds within itself the hope and promise of the future world-welfare and world-order, based upon a divine life of love, compassion, virtue and goodness. This solitary act of his Sannyasa has become a swelling flood of self-giving that marks the stream of this saint’s dedicated life through the better part of the past half century. By this, he proclaims the grand idea that renunciation is not to be a single act at some momentous occasion but that it should characterize your entire life and mark every thought, word and act throughout your life.

KEY TO PEACE AND HAPPINESS

You must literally live renunciation. This is the way of all attainment. This is the key

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to true and lasting happiness and peace. This is the secret of world-welfare and universal happiness. In renunciation, lies the end of all strife and hatred. In renunciation, lies the source of true peace and progress. This Sri Gurudev’s life proclaims. By his life, the modern Maharishi has given to the present and future humanity the new law of welfare saying: “0 man, know ye ‘ that, renunciation is the law of life. Renunciation is the path that leads to friendliness, co-operation and unity. Renounce selfishness, greed,

hatred and egoism. Embrace love, humility, contentment and charity. You will have Rama Rajya or the Kingdom of Heaven here upon earth, right now.”

May the world respond to this loving call! May the Master’s radiant life inspire one and all! May this anniversary mark the dawn of a new day in the life of modern man, wherein the spirit of renunciation and self-giving would replace greed and selfishness, and bring happiness and joy into the lives of all!

Purify your intellect by rigorous meditation on the Supreme Tattwa. Observe silence. Remove hatred, jealousy and other negative qualities, and acquire divine positive qualities. You will enjoy immense peace of the Self within.

-Swami Sivananda

KRISHNA The auspicious hour came. The star Rohini was shining. It was Vijaya Muhurta. The elements were extremely pleasant. Winds were blowing auspiciously. The stars were shining with lustre. The lakes were filled with lotuses. Lord Krishna incarnated at midnighton this earth. The gods played divine music. The Kinnaras and Gandharvas sang. Siddhas and Charanas praised. The Vidyadharas danced along with the Apsaras, sages and Devas. There was a rain of flowers from the heavens in joy.

Vishnu incarnated with lotus eyes, with four hands armed with conch, disc, mace and lotus, with the mark Srivatsa adorning the chest. Vasudeva saw this marvel of a divine child.

Vasudeva praised Him: “Thou art known to me already as the Supreme Being. Thou art an embodiment of knowledge and bliss. Thou art seated in the hearts of all beings. Thou art the witness of the minds of all. Thou art beyond Maya and Avidya.”

Devaki beheld marks of Vishnu on her son and praised Him; “Thou art beginningless, Omnipresent, self-lumin- ous, attributeless, changeless and actionless. Thou art the source and place of dissolution, for everything. Kindly do not show me this form with four hands.Let me see you as an ordinary child. Withdraw this divine, transcendental form. We are afraid of Kamsa.”

The Lord said: “Let both of you often meditate with love on Me as a son and as the Supreme Being, and you will obtain eternal bliss and immortality.” The Lord assumed the form of a handsome baby through the power of His own Maya.

-Swami Sivananda

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SATSANGA

Satsanga or company of Sadhus and Mahatmas destroys the impurities of worldliness and opens the door wide to Moksha. It stands as a sentinel at the entrance to the kingdom of Moksha. If you keep friendship with Sat-sangh, you can easily get the friendship of Santi, Vichara and discrimination and then enter quite easily the illimitable realm of eternal bliss and supreme peace.

GLORY OF SATSANG

Strive at all times to keep the company of devotees of God. Evil company is the fuel of lustful and impure thoughts. The power of Satsang is described in the various scriptures. Sri Shankara, the great sage, says: “One gets dispassion by keeping the company of holy people. Through dispassion you come to understand that you are really not this body. By having dispassion the mind becomes steady. When the mind is absorbed in deep prayer one attains peace”.

At Satsangs we bathe in the powerful spiritual currents created by devotional songs and discourses.

We get purified and filled with divine thoughts.

Even a moment in the company of wise people is quite sufficient to overhaul the old, vicious mental impressions of those who are worldly-minded. The minds of the holy ones are extremely powerful. They radiate spiritual vibrations and pure thought currents. They have a wonderful impact on the minds of worldly-minded people.

The personal contact of saints is a blessing to worldly-minded persons. Serving them with love and affection purifies the mind rapidly. Satsang elevates the mind to great heights. Just as a single matchstick burns huge bundles of cotton in a few seconds, so also the company of saints burns all sins and impurities, all thoughts and mental impressions. That is why Sri Sankara and others have spoken so highly of Satsang.

-Swami Sivananda

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GURU PURNIMA: THE ASPIRATION FOR UNITY

(Sri Swami Krishnananda) (Spoken on Guru Purnima on July 7, 1990)

At this holy moment of sacred Sri Guru Purnima, we invoke the divine presence and abundant blessings of Satgurudev Sri Swami Sivanandaji Maharaj amidst us at this hour, here in this country and in this world, for the welfare and benediction of everyone, in every way.We also invoke at thismoment Bhagavan Sri Krishna DvaipayanaVyasa, whose name goes with this Purnima, as it is designated as Sri Vyasa Purnima. It is especially pertinent at this juncture in the history of the world to place in our own hearts, by dedicated invocation, the presence of Masters such as Sri Krishna vaipayana Vyasa who, according to sacred tradition, is said to be permanently residing in the northern region of this country-especially, as scriptures tell us, in holy Sri Badrikashrama. Invisible to the mortal eye but visible to the vision of the Atman, or the soul, stationed together with Narayana and Nara, who are said to be eternally present in holy Sri Badrikashrama, these great divinities superintend over all creation for the good

and commonweal of humankind as a whole.

When conflicts arise, tensions supervene in human emotion, difficultiesare rampant and there are very few

alternatives for action, it is up to every sincere soul to bring into the deepest recesses of one’s heart the glorious presence of these Masters, especially Narayana and Nara, and Bhagavan Sri Krishna Dvaipayana Vyasa, in whose memory this Purnima is called Vyasa Purnima. According to sacred tradition, the great Master is said to have commenced writing his magnum

opus, the holy Brahma Sutra, on this day.

Well, what is important for spiritual seekers is the spiritual presence of such Masters here—their presence in our feelings, in our thoughts, in our intentions, in our outlook, in our heart, in our soul, in our own selves-so that in our sincere communion with these Masters, we get inundated with their presence. We are bathed, as it were, with the nectar of

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their glorious blessings. Their invincible power and their incomparable compassionimmense power and immense compassion, two things which are difficult to find and rarely come together in a single person can be found in Nara-Narayana Samyoga and in Bhagavan Sri Krishna Dvaipayana Vyasa. Not all the power of the Earth can stand before them, and no one can be so compassionate and mother-like as these people, always ready to be of service, to the succour of everyone. This we hear by our study of the sacred scriptures, such as the Srimad Bhagavata Mahapurana, and other scriptures.

So here, gathered for a holy purpose in this beautiful surcharged atmosphere of Sri Gurudev Sri Swami Sivanandaji Maharaj’s Samadhi Shrine, we collectively not only bring to our memories, but place in our hearts as our very succour and power and soul, Gurudev Swami Sivanandaji Maharaj’s spiritual presence, and the presence of these eternal Masters,the twin brothers who are eternal companions, Nara and Narayana, in our own selves. We place in our own hearts Bhagavan Sri Krishna Dvaipayana Vyasa, and collect our forces of thought, feeling,action and speech, not only for the salvation of our own spirits, but for the welfare of humankind in general. This prayer has to be a perpetual routine, a routine not in the sense of something being done regularly at different times of the day, but a continuous process of the general outlook of our feelings themselves.

That is to say, our prayers have to become a mode of our will. A prayer is not necessarily something that we

utter or articulate in a shrine or a temple at a particular given moment; it is a general pattern of the very way in which we look at things in the world, how we have become ourselves. The modification, the transformation, the transvaluation ofvalues of our own personality, a becomingbetter and a becoming different altogether in ourselves, is the essential of prayer.

Nothing equals prayer. We remember the beautiful line of the great poet: “More. things are wrought by prayer than this world dreams of.” The world cannot dream of what beautiful blessings can accrue to people by mere prayer, by surrender of personality. But surrender to whom? Surrender, not to our egoistic predilections, our personal askings, but to a higher power that superintends over us. There is a higher-than-ourselves in our own selves. We are two personalities, sometimes sitting, sometimes running, sometimes crying, sometimes laughing, sometimes hopeful, sometimes despondent and dejected. Sometimes we feel that nothing is useful and everything is useless: At other times we feel that everything is fine, that one day or the other good things will dawn. These two voices arise from two sides of our personality, two levels of our existence, I should say, the lower mind and the higher mind, the jiva aspect of us which is sunk in the eating of the delicious fruits of sense objects in this birth, and the higher voice which is also our own selves. It is not far away or distant from us, even by an inch. It merely looks on, as the scriptures say, and is satisfied merely by existence, by being by the satisfaction arising out of one’s identity with being.

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God is happiest, Nobody can be as happy as God is. The bliss of God’s existence is not due to contact with anything in this world, not due to possession. God possesses nothing. He is the highest vairagi. One of the great qualities of the Almighty is that apex of vairagya. Aisvaryasya samagrasya viryasya, yasasah sriyah, jnanavairagyayoh caiva, sannam bhagaitingaña (Vishnu Purana 6.5.47): Bhagavan is one who has got six qualities of bhaga, great glory, and one of the characteristics of a bhaga, that is, one who has the quality of bhaga, Bhagavan -is vairagya. How can God have vairagya? This is also a wonderful thing.

Lord Siva is an example of utter renunciation, an ascetic of the highest order-Yogeshvara, as we call him. God manifests Himself as an ascetic par excellence in the personality of Lord Siva. The idea behind it is that vairagya does not mean renunciation of existing things. Vairagya is the renunciation of the false notion that things exist outside. So if you believe that something exists outside, you will not be able to renounce it.

Renouncing the world, renouncing family, renouncing attachment to money, land, property-this kind of renunciation will not be of any avail as long as you believe that they are existing, because it is the existence, and your belief in the existence of valued objects outside, that will harass your mind and persist like predators again and again. Such difficulties cannot arise in a universal soul, because outsideness is not permitted in the inclusiveness of God’s existence.

So we have, as I mentioned, a higher soul which is asking for and aspiring for unity with this All-Power which, for this purpose of the present day’s context, lives in the personalities and the incarnations of Nara Narayana and Bhagavan Sri Krishna Dvaipayana Vyasa. Glory to Sat Gurudev Sri Swami Sivanandaji Maharaj, glory to Sri Krishna Dvaipayana Vyasa, glory to all the devotees gathered here, glory to all the devotees who have not been able to come here and would have liked to come, glory to all the devotees all over the world, of all religions, of all faiths. May peace prevail throughout the world!

MY SUPREME LORDGurudev is my Supreme Lord,

So precious, so sweet, like a God, Filling my thoughts with divine deeds

Makes me happy giving my needs. He taught me to repeat Ram-Ram. Making my soul peaceful and calm.

To the tattered mind He gaveShelter, cheer, blissful wave.

Clinging (to His feet) I crave for mercyTo reach my goal with ecstasy.

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Sri Krishna-The Naughty Butter Thief

By Swami Jyotirmayananda

As a child in the village of Gokula, Krishna was a constant delight to all the gopis (cowherdesses) and gopas (cowherds) of the village. In those days, however, it was his divine naughtiness that stole their hearts —as well as their butter! In that village of cowherds and cowherdesses, tending to the cows and churning butter from their milk was the primary occupation. Krishna’s primary occupation was to get that butter by hook or by crook and eat it up.

Whenever he came to know that freshly churned butter was available in the home of some gopi, Krishna would take his brother, Balarama, and some other cowherd boys and stealthily enter that place. If the butter was placed in a vessel that was hanging high up from the roof, the boys would climb on each other’s shoulders until they could reach that vessel. If they couldn’t get the butter out in any other way, they would break the vessel so that the butter would come pouring down.

The village gopis came to Yashoda again and again, complaining against Krishna. However, behind all those complaints there was a sentiment of great joy. The gopis delighted in seeing Krishna no matter what he did, and even when they

came complaining against him, their complaining was really a pretext to see Krishna again in his home.

One day, Yashoda directed her maid-servants to do various works in her home while she herself began to churn butter. At that time, Krishna moved towards her and climbed up on her lap seeking his mother’s milk. With great delight, Yashoda stopped churning and began to nurse Krishna, gently smiling as she looked at the face of the child. Then suddenly the mother remembered she had placed a vessel full of milk on the fire. Quickly she put the child down and rushed to take care of that boiling milk.

Irritated by the abrupt interruption of his tender communion with Yashoda, Krishna found a stone nearby and hurled it against an earthen pot that contained yogurt. When Yashoda returned she found the pot broken and the yogurt spilled. She looked around and saw Krishna standing upon an upturned mortar, eating butter that had been prepared the previous day. He was also playfully throwing butter to some monkeys who had entered their home-as monkeys commonly do in India.

Seeing the great mess Krishna had created, Yashoda stealthily came up behind him

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with a little stick in her hand to teach him a lesson. When Krishna saw his mother coming towards him, he jumped off the mortar and began to run. Not to be outwitted, Yashoda took up the chase and ran after him.

After a breathless chase, Yashoda was finally able to catch hold of Krishna. Knowing that he had done something wrong, the child started weeping and rubbed his eyes with his tiny hands, smearing the black unguent that had been applied to his lids. When Yashoda saw that her child was terribly frightened, compassion welled up in her heart and she threw away the stick. However, she was determined to teach him a lesson. So she picked up a little piece of rope and started tying him with it to hold him in one place.

To her surprise that rope fell short by two inches. So she found another piece of rope and joined it to the first. Again the rope was too short by two inches. Yashoda then gathered up all the little ropes that were around and joined them together, but each time she tried to tie him there was never enough length. Seeing Krishna swelling up in that fashion so that he couldn’t be tied, the other gopis around all began to smile.

When Krishna saw how hard his mother

was trying to bind him and how, in doing her best in this project; she had become extremely tired and full of perspiration, he stopped his naughtiness and finally allowed himself to be tied up by Yashoda and bound to a nearby mortar - a heavy wooden block used in villages for husking wheat, rice and other grains.

To better understand the profound meaning of the apparent naughtiness of Lord Krishna as a stealer of butter, we must look more deeply at the nature of human feelings. For the vast majority of people, feeling is full of impurities. Trying to fulfill the urge to love and be loved, countless feelings arise in the heart and individual souls move on from one embodiment to another, encountering lots of illusions and frustrations. Only when feeling is purified does the soul discover God as the object and source of supreme love.

When feeling is not yet pure, people do turn to God- but generally for various specific reasons and objectives. When one is in trouble he turns to God to get him out of trouble. When one wants wealth he turns to God for the correct numbers to win the lottery. When one is confused about solving a problem, he turns to God for the solution. However, when things are settled, God is forgotten. Obviously, that type of turning to God is very limited.

Impure feeling, figuratively speaking, is like unchurned milk. Through intensive practice of spiritual discipline,meditation, prayer, and selfless service, that milk of human feeling is churned until pure, divine feeling-the but-ter-emerges.

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Divine feeling does not dawn on a person easily or just by accident. Your whole personality must undergo a tremendous change. There must be great discipline and a highly advanced level of integration. Then only true yearning for God emerges in your heart.

When one begins to experience the need for God without any reason or rhyme, a need as spontaneous as a mother’s need to love her child, then that is the beginning of true devotion. When you are yearning for God without any limited objective, but as an expression of purest love, you have given rise to butter within your heart.

The moment butter or purified feeling emerges within one’s heart, God stealthily enters your heart to steal it. Wherever it is, he will come, and you will experience his Divine Presence in a thrilling fashion. Krishna—the makham chor, or butter thief --- is chief among thieves. Even if you keep your feelings enclosed in a vault, Krishna knows how to open it.

The imagery of Yashoda running after Krishna and then eventually being able to catch him and tie him up presents a beautiful mystic symbolism for an aspirant.

The project of every spiritual seeker is to capture God within his heart. God is always there, but, due to ignorance, you are unable to experience his Presence. You must become aware of him, capture him by your conscious experience. This is not an ordinary task. The immensity of this project must be well understood.

Like Yashoda, as an aspirant you must put

forth all your effort in capturing God, in bringing God to your heart. Although every rope of devotional feeling that you have-every effort that you make-seems to fall short, do not cease your efforts. When you have done your best and used, figuratively speaking, every piece of rope available to you, Krishna by his grace will allow himself to be captured. When love in a human heart reaches that state of purity - when it becomes free of egoism, attachment, hatred-you are able to tie up God by his waist and he cannot run away.

By allowing himself to be caught, Krishna reveals the fact that although he is beyond this world, although he is infinity and eternity, it is by divine feeling that he can be captured. Such is the miraculous potentiality in every human heart.

Yashoda experiences the joy of catchingKrishna, and thereby she excels the greatest of personalities in this world. She excels intellectually advanced philosophers, scholars who have dry knowledge of Vedanta, people who practice lots of austerities and are endowed with many psychic powers. Love of God excels all. You may have many attainments, but if you have not churned the butter of divine love and devotion, Krishna will not enter your heart. You will not have the unique thrill of communion with God.

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UPROOTING THE TWIN ARJUNA TREES

While Yashoda was away taking care of her household duties, Krishna remained tied to the mortar. Looking around, his eyes fell upon two nearby Arjuna trees.Krishna knew that two spirits were in bondage in the form of those twin trees. In more ancient times, those spirits, Nalakubera and Manigriva, were sons of Kubera, the god of treasure. One day in the Himalayan Mountains by the banks of the Mandakini River, they were drunk and sporting with young women when Sage Narada passed by. The women felt ashamed of their behavior and showed respect to Narada, but the two brothers remained completely in a state of disrespectful intoxication. Seeing this, and desirous of correcting their errors for their ultimate good, Narada cursed them: “Having attained the wonderful position of being the sons of Kubera, you have become vain and conceited, intoxicated by your youthful charm, living only for pleasure. Because you have acted like senseless trees, may you both become trees.”

When Nalakubera and Manigriva heard the words of Narada they begged for mercy. Narada told them: “This all will turn out to be in your favor. In the future, after a hundred celestial years have passed, Krishna will incarnate and he will bring release for you both.”

Thus, as Krishna gazed at the Arjuna trees, he thought to himself: “Now this is my opportunity to please my devotee, Narada, and release the twin spirits who are in bondage in the form of those twin trees.” So Krishna dragged the mortar by

his immense strength, passing between the twin trees in such a way that both trees were completely uprooted. They fell with a great crashing sound that caused the earth to shake. Then, from within the trees the two spirits emerged, offering prayers to Krishna.

Krishna, who still appeared as a little child tied to the mortar, said: “You both had become conceited, blinded because of your prosperity. By the curse of Narada you have been freed of that pride. So, Narada ultimately has caused great good for you. Now go to your homes and be devoted to me. You have attained the highest goal, devotion to God.”

When the gopis and gopas near Krishna’s home heard the crashing sound of the falling trees, they rushed to see what had happened. There they saw Krishna safe and sound, still tied to the mortar, and the trees uprooted. They could not figure out how this amazing event had happened. There were children nearby who told the people that it was Krishna who had broken the trees. Further, they related how out of the trees two luminous figures had appeared and how they had conversed with Krishna and then flew to heaven.

The grownups thought that the words of these children were merely the product of a wild imagination. They could not believe how three year old Krishna helplessly tied to a mortar could have brought about the destruction of two giant trees, so they simply ignored what the children were saying. However, overjoyed that Krishna was safe, Nanda rushed towards the boy and released Him from the ropes that bound him to the mortar.

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realization.

Every negative quality in a human being is like electrical energy that has been short-circuited. Shortcircuited energy creates terrible problems. The moment you set it right, the energy flows in a positive and effective way.

When uprooted, raga assumes its spiritual form and you become increasingly attached to God, the source of all happiness, the object of infinite love. You develop cosmic consciousness, andlove all beings and objects as manifestations of God. Similarly, when dwesha is uprooted, the urge to negate is sublimated. You understand that the world is illusory, that all names and forms are constantly changing. Thereby you develop dispassion. You negate or “hate” the whole world-process itself, not just a few things. As a result, you outstep the world. That type of sublimated raga and dwesha does not bind the soul; it liberates. This is represented in the story by the emergence of the transformed and luminous twin spirits, offering prayers of adoration and surrender to Krishna.

You may have

many attainments,

but if you have not

churned the butter of

divine love and devotion,

Krishna will not enter your heart.

You will not have

the unique thrill of

communion with God.

Mystically, the twin sons of Kubera, whosespirits were locked into the Arjuna trées, represent the mental energy that is wastedor confined by raga and dwesha- attachment and hatred. In the state of bondage, people love and hate things selectively. You love things that please you or hate things that displease you according to your fancy.

In the commotion of swinging between raga and dwesha, one does not hear the voice of intellect. When the energies behind the desire to have joy and eliminate suffering have been mishandled, the spirit in a human be-ing becomes cramped like those spirits reborn as the twin Arjuna trees, and the unfolding of the soul is restricted.

Under the sway of raga and dwesha, one also ignores satsanga, or the association with the wise that puts an end to the cycle of birth and death and leads to true happiness.Narada is the embodiment of satsanga. When satsanga is ignored, and Liberation is not the goal of life, a person merely “grows like corn and dies like corn”as Kathopanishad says. The soul entersinto a process of repeated embodiments,incarnating again and again in vain pursuit of illusory pleasures.

However, when your devotion and faith in God become rock-like, when they become as solid as Yashoda’s mortar, and you have tied Krishna to that mortar offaith within your heart, a miracle occurs. Raga and dwesha are uprooted and the spiritual energy that has been locked up by attachment and hatred is released. That energy is the giver of immense force. If you have channeled that energy, it will give you the treasure of immortality, Self-

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� மதபகவதகதை

குணடலினி ய�ோகம

1. நம சூகஷம உடலுககுளளே செயலறறு மணடலமிடடுத தூஙகிக ச�ொணடிருபபதும, நம உடலிலுளளே எலலொவித ஆறறல�ளுககும ஜடப சபொருள�ளுககும மறறவை�ளுககும சதயவ� , ெகதி அளிபபதும தொன குணடலினி எனபபடும ெகதி.

2. குணடலம எனறொல சுருணடிருபபவதக குறிககும. அதன உருைமொனது சுருணடு படுத திருககும நலல பொமவபப பொலிருககிறது. எனை அது குணடலினி என ைழங�பபடுகிறது.

3. நமககுளளே இருககும சதயைததனவம சபொருநதிய ஆதம ெகதிவயத தடடி எழுபபுைதற குரிய அனுபைபூரைமொன நவடமுவற�வளேப பறறி குணடலினி யொ�ம செொலகிறது.

4. ஆதம ெகதியின ஆறு ஸதொனங�ளில (ஷட ெக�ரங�ள ) தூஙகிகச�ொணடிருககும குணடலினி ெகதிவய எழுபபி, அவதத தவலயின உசசியில ஸஹஸரொரததில ஒனறு ெரககும விஷயங�வளேப பறறிச செொலலுைத குணடலினி யொ�ம எனபபடுகிறது.

5. குணடலினி யொ�ததிறகு லய யொ�ம எனறும சபயருணடு.

6. குண.டலினி ெகதி ஆறு வமயங�வளேயும துவளேததுகச�ொணடு (ெகர பதம) மல நொககிச செனறு தவலயின உசசிவய

அவடகிறது.

7. ஆெனங�ள, பநதொக�ள, முததிவர�ள, பிரொணொயொமம ஆகியவை குணடலினி ெகதிவயத தூஙகுைதினினறும எழுபப உதவும.

8. நதி, சதௌதி, சநளேலி, பஸதி, �பொல பொதி, தரொடக ஆகியவை ஷடகிரிவய�ள எனனும யொககிரிவய�ளேொகும.

9. மூலபநதொ, ஜலநதர பநதொ, உடடியொண பநதொ, ம�ொபநதொ ஆகியவை முககியமொன பநதொக�ள.

10. ம�ொ முததிவர, யொனி முததிவர, ெொமபவி முததிவர, �ெரி முததிவர, ெகதி - ெொலனி முததிவர, விபரத�ரணி முததிவர ஆகியவை முககியமொன முததிவர�ள

11. ெரைொங�ெனம, சிரெொெனம, பஸ சிமொதனொெனம ஆகியவை முககியமொன ஆெனங�ள.

12. ஆெனங�ள, பிரொணொயொமங�ள, பந தொக�ள, முததிவர�ள ஆகியவை�வளே அவை�வளே நனறொ�க �றறறிநத சிததயொகி குரு ஒருைரிடம �றறுகச�ொள.

13. ஒரு குரு எனபைர நலல ஆனம�த சதளிவும ஞொனமும சபறறைர. அைரிடம சதயவ�ப பணபு�ள எலலொம நிவறநதிருககும. அைருவடய சடர�ளின ஐயங�வளேப பொககி, யொ� சநறியில

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அைர�ளுககு ைழி�ொடடுைொர.

14. குரு தமமுவடய ஆற ற ல � வளே த தமமுவடய சடருககு ெங�லபம (எணணம), திருஷடி (பொரவை), ெகதி ெஞெொரம (சதொடுதல) ஆகியவை மூலம ைழஙகுைொர.

15. ஒரு ெொத�ன உணவு உடச�ொளளும விஷயததில மி�வும �ணடிபபுடனும ஒழுஙகுடனும இருக�ைணடும. ெொதவ� உணவை அளேைொடு உணணைணடும. சபருநதனிக�ொரன �னவில கூட யொ�ததில சைறறியவடய முடியொது.

16. அதி�மொ�ப ப ட டி னி யு ம கிடக�க கூடொது. அதனொல உடல ைலிவம குவறயும.

17. மத நூல�ளில நமபிகவ�யுளளேைனும, ெதொெொரம அலலது ஒழுங�ொ� நடதவதயுளளே ைனும, இவடவிடொது தன குருவுககுத சதொணடு செயது ச�ொணடிருபபைனும, �ொமம, �ொபம, மொவய, பரொவெ, �ரைம, சைறுபபு, அ�நவத ஆகிய தய குணங�ள நஙகியுளளேைன குணடலினி ெகதிவயத தூஙகுைதினினறும எழுபபி, நிவறவு சபறறு, ெமொதி நிவலவய விவரவில சபறறுவிடுைொன.

18. பிரொணன ெஞெொரம செயயும நரமபு�ள அலலது குழொய�ளேொன நொடி�வளேத தூயவமப படுததுைதுதொன குணடலினியொ�ததின முதறபடி.

19. �ணடம எனபது மலததுைொரததிறகும பிறபபுறுபபிறகும இவடயில இருககிறது. அது ஒரு முடவட ைடிைமொனது. சூடசும த�ததின வமயம அதுதொன. யொ� நொடி�ள அதிலிருநதுதொன புறப படுகினறன.

20. நொடி�ள எனபவை சூடசுமப சபொருளேொல செயயபபடட சூடசுமக குழொய�ள, அவை�ளின மூலமொ�ப பிரொ ண னி ன ெஞெொரம அலலது நடமொடடம நவடசபறுகிறது.

21. சமொததம உளளே 72,000 நொடி�ளில, இவட, பிங�வளே, ஸுஷமனொ எனற மூனறு நொடி�ள தொன முககியமொனவை.

22.தூஙகிகச�ொணடிருககும குணடலினி ெகதி எழுநதவுடன முதுகுத தணடுைடததிலுளளே ஸ ஷமனொ நொடியின ைழியொ�ச செலலும.

23. ஸுஷமனொ நொடி மூலொதொரச ெக�ரததி லிருநது சதொடஙகி தவலயின உசசியிலுளளே பிரஹம ரநதிரம ைவர செலகிறது.

24. ஸுஷமனொ நொடி இரணடு நொசித துைொரங �ளின ைழியொ�வும பொயநது ச�ொணடிருககுமபொது, விநவதயொன மனம ஒருமு�பபடுைதும, தியொனமும அதி�பபடுகினறன.

25. �ெரி முததிவர முதலியவை�ளின மூலம மனவத ஒருமு�பபடுததி ைலது, இடது நொசித துைொரங�ளின ைழிய பொயும இவட, பிங�வளே ஆகிய மூசசுக�வளே மொறறி அவமததுகச�ொளளேலொம.

26. பிரொணொயொமம தவிரமொ�ப பயிலும பொது, சைணசணயும �ற � ண டும உணண ைணடும. சிறிதளேவு பொலும குடிக�லொம.

27. சிததசுததி அலலது உளளேததூயவம உளளேைன குணடலினி ெகதிவய எழுபபுைதன மூலம பயனவடைொன.

28. புலனினபததிலய மூழகியிருபபைனும, �ரைம, சபொறொவம, நரவமயறற தனவம, சபொயவம , குரு, ெொதுக�ள, ஞொனி�ள ஆகியைர �வளே அைமதிததல ஆகிய தயகுணங�வளே உவடயைன குணடலினி யொ�ததொல பயனவடய முடியொது.

29. குணடலினி ெகதி, மூலொதொரம, ஸைொ திஷடொனம, மணிபூரம, அநொ�தம, விஷததொ , ஆகஞொ ெக�ரங�வளேத

21

துவளேததுகச�ொணடு மல செனறு முடிவில தவலயின உசசியிலுளளே ஸஹஸரொ ரதவத அவடகிறது.

30. யொகியொனைன ஒவசைொரு ெக�ரத திலும சைவைறு விதமொன சிததி�வளேப சபறறு, சைவைறு நிவல�ளில ஆனநதம சபறுகிறொன.

31. அணிமொ, மஹிமொ, லகிமொ, �ரிமொ, பிரொபதி, பிர�ொமயொ, ைொசிதைம, இஷதைம ஆகியவைதொன முககியமொன எடடு சிததி�ள.

32. தூர த ரி ெ ன ம (பொரவைககு அபபொல நடககும நி�ழசசி�ளும, சபொருள�ளும சதரிதல), தூ ர ஸ ர ை ண ம (சைகு தூரததிலுளளே, �ொதுக ச�டடொத ஒலி�ள �டடல), மனொ சஜயம (மனதவத சைலலுதல), �ொமரூபம, பர�ொயப பிரைெம (கூடுவிடடுக கூடு பொயதல), இசெொ - மிருதயு ஆகியவை�ளும ைறு ைவ�யொன அதி� முககிய மலலொத சிததி�ள.

33. குணடலினி ெகதி மல நொககிச செனறு ச�ொணடிருககுமபொது மனம படிபபடியொ� முறறிலும விரிைவடகிறது. அைனுககுப புதிய �ொடசி�ளும, பூரண அறிவும, புதிய ஆனநதமும உணடொகினறது.

34. குணடலினி ஸஹஸரொரதவத அவடநத வுடன, யொகி மி�வுயரநத ஞொனதவதயும, பரினபதவதயும அவடகிறொன. யொ�மொகிய ஏணியின உசசியிலுளளே படிவய அவடநது விடுகிறொன. எலலொ ைவ�யிலும விடுதவல சபறற ைனொகிறொன. அைன முழுவமயொன நிவறவு சபறற யொகியொ� மொறுகிறொன.

35. இறுதியில நிரவி�லப ெமொதி அலலது மி�வுயரநத சதளிவு சபறற நிவலவய அவடகிறொன. எவதயும தொனொ�ை அறியும உணரவைப சபறு கிறொன. உணவமயொன ஞொனம அைனிடததில சுடரவிடடுப

பிர�ொசிககிறது.

36. விருபபு சைறுபபறற தனவம, அசெ மினவம , மகிழசசி, அளேைறற இனபம, அவமதி, நிவலகுவலயொத மன நிவல, சிததி�ள, பொதுசமனற மனம ஆகியவைதொன குணடலினி ெகதி எழுபபப பொடடுவிடடது எனபவத அறிநது ச�ொளைதறகுரிய அவடயொளேங�ள.

37. பகதியொலும, ைலிவம சபொருநதிய, தூய, துணிநத உளளே உறுதியொலும, குரு வின அருளேொலும, மநதிரங�வளே உசெரிபபதொலும கூட குணடலினிவய எழுபபலொம.

38. ஒரு குணடலினி யொகி புகதி (ஆனநதம) முகதி ( மொடெம ) ஆகிய இரணவடயும அவடகிறொன.

உஙகள தவறை ஒததுக ககொளளுஙகள

எபபொழுதும ஆனமஜ�ொதி உஙகள இதயததில ஒனி வசடடும. எலஜலொரையும மரியொரதயுடன நடததுஙகள. எலஜலொரையும பொைபடகஷம இலலொது சமமொகப பொரதது அவரகளுககு ஜவணடிய தொணடு சயயுஙகள. எலஜலொர உளளததிலிருககும கடவுரள பொருஙகள.

சிறுசிறு சமபவஙகளுககலலொம மனசசொநதிரய இழகக ஜவணடொம. உஙகள தவறுகரள யொைொவது சுடடிககொடடினொல அரவகரள ஒததுக கொணடு அநத மனிதருககு நனறிரய தரிவியுஙகள; கடவுளின லரலகரள பொடுஙகள, நிைநதை ஆனநததரத நஙகள அரடவரகள.

22

ெதெங�ம எனற செொல, ெதெங�ம’ எனற இரணடு செொற�ளேொலொன ஒரு செொல. ‘ெத’ எனபது பரமசபொருளேொன பிரமமதவதக குறிககும. அழியும சபொருள�ளுககுளளே அழியொமல விளேஙகுைதும, மொயததொறறமொகிய இநதப பிரபஞெதவதத தொஙகி நிறகும ஓர உணவமயுமொன பிரமமததின இயலவபக குறிககும.

எஙகும நிவறநது, எலலொம ைலல, எலலொ முணரநத இயலபுவடய அநத ‘’ெதை குணம ஈசுைரன அலலது பரபபிரமமம எனபபடும. எனை ‘ெத’ எனபது ஈசுைரன, பிரமமம ஆகிய இரண வடயும குறிககும. ஏசனனில இநத இரணடு செொற�ளும முடிவில ஒர உணவமப சபொருவளேத தொன குறிககினறன.

‘ெங�ம’ எனபது ‘கூடடம’ அலலது ‘ஒனறு படுதல’ எனறு சபொருளபடும. எபசபொழுதும இவறைனொடு சதொடரபு ச�ொளளுதல அலலது பிரமமததில நிவல சபறறிருததல எனபதுதொன ‘ெத ெங�ம’ எனபதன சபொருள . அவிதவத எனற அறியொவம இருககும ைவர, பிரமமதவத நரடி யொ� உணரைது �டினம. ஞொனததொல அறியொவம

அழியும பொது, உணவமயொன இயலபு தொன சைளிபபடுகிறது. இதுதொன மி�வுயரநத ெத ெங�ம.

இவதததவிர, நொம இவறைனிடம செலுததும குனறொத பகதியினொல இவறைன மனமகிழநது, �ொபியர�ளேொடு �ண ண ன விவளேயொடியவதப பொல நொம விருமபும உருைததொடு நமமிவடய ைநது திருவிவளேயொடல புரிைதொகும. ஆனொல இநதப சபரும பறவற அவடைதற�ொன ைழி ெதெங�ம’ அலலது ஞொனி�ளேொடு கூடடுறவு’ எனபபடும. இதில முதலும முடிவும ஒனறொ� இருபபதொல முடிவின சபயர முதலுககு ஆயிறறு. பிரமமதவத உணரைதறகு ஞொனி�ளின சதொடரபு உதவுைதொல, அது ெதெங�ம எனபபடுகினறது. இவைவ�யில ‘ெதெங�ம’ எனபது ெதபுருஷர�ளேொடு ச�ொளளும சதொடரவப குறிககினறது. ெததியதவத உணரந தைர�ளும, ெததியதவத நொடிச செலலும ெொத�ர�ளும ெதபுருஷர�ளேொைொர�ள. அ�நவத, பரொவெ, �ொமம ஆகியைறவறத துறநதைர�ளே ெதபுருஷர�ள. ெமநொககும, ெமநிவலயொடு கூடிய

சுவோமி சிவோனநைரின சதசஙகம எனோல எனன ?

23

மனமும, இவறைனிடததில மொறொத பகதியும உவடயைர�ள ெதபுருஷர�ள. அவமதி, பரொனந தம, பொதுசமனற மனம, எளிவம, அசெமினவம , அடக�ம, ஆறறல மிக� குரல, ஞொனம சுடரவிடும மு�ம ஆகியைறவறப சபறறைர�ள ெதபுருஷர�ள.

இறையருள இருநதாலதான

சதசஙகதறப பெை முடியும

ஒரு ெதபுருஷர அல லது முனிைருடன சதொடரபு ச�ொளைது மி�வும �டினமொனது. அைர �வளேத சதரிநது ச�ொளைதும அவதவிடக �டின மொனது. ஒரு ஞொனியின உணவமயொன சபரு வமவய உலகியல மனபபொஙகுவடய ஒருைன தன இயலவப அடிபபவடயொ�க ச�ொணடு அளேவிட முயலுகிறொன. அைன நிவனககும அளேவில அைர குவறைொ� இருபபொரொனொல பொலி ெனனியொசி எனறு அைவர ஒதுககி விடுகிறொன. அதனொல அைவர அணுகினொல அவடயக கூடிய நறபயவன இழநது விடுகிறொன. அபசபொழுதும கூட அநத ஞொனியின அருகிலிருபபதொல அைனுககு ஓர அரிய ஆறறல உணடொைவத அைன விவரவில உணருைொன. நொரத முனிைர தம பகதி சூததிரங�ளில கழக �ணடைொறு கூறுகிறொர. உயரநதொரின சதொடர வபப சபறுைது மி�வும அரிது. ஆனொல அவதப சபறுைதொல தைறொது நனவம விவளேயும’’.

நலலொர இணக�ம சபறுைது �டினமொன ஒனறொகும. சபரியொர�ளின ெதெங�ததில ஒருைர எபசபொழுது, எவைொறு ெரமுடியும எனறு உறுதி யொ�க கூற எைரொலும முடியொது. ஆனொல ஒரு முவற அவடநதுவிடடொல, சபரியொர�ளின சதொடரபொல தைறொது நனவம ஏறபடும. சபரியைர �ளின அருள இருநதொல நொம இவறைன அருளுககுத

தைறொது பொததிரமொ� முடியும எனபதில ஒரு சிறிதும ஐயமிலவல. அதொைது சதயவ� அருளின மூலமொ� இவறயருவளேப சபறலொம. இவறயருளிருநதொலதொன சபரியைர �ளேொடு கூடடுறவு ஏறபடும. இவறைனுககும அைன அருவளேப சபறறைர�ளுககுமிவடய எவவித ைறுபொடும இலவல.

இவறைனுககும அைவனத சதளிநதுணரநத அடியைர�ளுககுமிவடய எவவித ைறுபொடுமிலவல. இருைரும ஒனற. ஒரு ஞொனி �டவுளுககுச ெமமொனைர. பிரமமதவத உணரநதைர�ள பிரமமமொ�ை ஆகிவிடுகிறொர�ள,’’ எனறு உப நிடதம கூறுகினறது. ஒரு ஞொனியின சபருவம பிரமமததினுவடயவதப பொனற அளேவு �டந ததும அழிைறறதுமொகும.

இைொமலிஙகர இரைவரனக கொண

ஏஙகிய ஜபொது இரைவன கொடசிதநது:-

“குழநதொய ! ந என அனபுககு உரியவன.

நொன உன உளளததில ஜகொயில

கொணடுளஜளன. நொன உனககு

நிரைவொன ஞொன ஒளிரயயும தனிச

சிைபபுளள சிததிகரளயும வழஙகி

யுளஜளன. எஙகும அனபனனும

நறசயதிரயப பைபபு. மனித

சமுதொயததிறகுச ஜசரவ சய.

மககரள தயவக வொழகரகரய

நடததச சய. அவரகரள மகிழவுைச

சய”.

- ஞொனியர வைலொறு.

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நொம பொரத நொடடின புதலைர�ள. மி� உயரநத உபநிடதச செலைங�ளுககு நொம ைொரிசு�ள. உபநிடத ஞொனி�ளின ஆழநத ஞொனம, பழுதத அனுபைங�ள எனனும மவல�ளின உசசியில லிருநது பல நூறறொணடு�ளேொ� நொம �டடுக ச�ொணடிருககினற, அவறகூவி அவழககினற சபரு முழக�ம ‘’ஏ�ம ெத விபர பஹுதொ ைதநதி ‘ஏ�ம ஏை அதவிதயம பிரமம’’ எனபனைொம. ைொழகவ�யில சபறற அனுபை ஆறற லொல, சதயைம ஒனற எனற உணவமவய அதி�ொர பூரைமொ� அைர�ள நிவல நொடடி இருககினறனர. அநத உணவமவய அைர�ள சதரிநது ச�ொண டிருநத �ொரணததொல அைர�ள, சதயைம ஒனற’’ எனறு முழஙகியுளளேனர. அைர�ள சமயபசபொருவளே அறிநதனர, உணரநதனர. அது ‘ஒனறு’ தொன எனற அனுபைததில ஆழநது செனறனர. இது அைர�ளின ைொழகவ� அனுபைம. உபநிடத மவலயுசசியிலிருநது இநத ஞொனதவத முழக�மிடடு அறிவிததொர�ள. ஏ�ம ெத, சமயவம, அழியொத உணவம, எனசறனறும நிலவும சபருமசபொருள. அது ‘ஒனறு’ தொன. அதறகு இரணடொைதொ� ஒரு சபொரு ளு ம இலவல .

இபசபரும பரமபவர ஞொனம நமக� உரியது. இது நமது பிறபபுரிவம . இது நம ைழிைழியொ� ைநது ச�ொணடிருககும ஞொனச செலைம. இவதப சபறறிருபபதறகு நொம த கு தி யுளளேைர�ளே எனபவத நிறுவுைதற�ொ� நொம செயய ைணடிய மி�ச சிறநத �டவம ஒனறு உணடு.

அகிலசமஙகும உளளே ஒவசைொரு மூவல முடுககிலும செனறு எடடுமொறும, அவனைருவடய உளளேங�ளிலும புகுமொறும ஒருவமபபொடடின இநதப சபரும உறுதி சமொழிவய நொம மணடும முழுங� ைணடும. ைொழவின இநதப சபரிய உணவமவய, முடிைொ� உளளே சமயபசபொருள ‘ஒனறு’ தொன எனற செயதிவய நொம எலலொ இடங�ளுககும எடுததுச செனறு அறிவிக� ைணடும.

வோழவின உணதம -- ஒருதமபபோடு

உயிர ைொழகவ� ஒனறுதொன. எனை மனித இனமும ஒனறுதொன. உடசபொருட பகுதிவயப சபொறுதத ைவரககும அகிலததின ெடடமொ� இருபபது ஒருவமபபொடுதொன. புறபபகுதி எனறு எடுததுகச�ொணடொல ைறு பொடு அ ல ல து ைறறுவமதொன இயறவ�யின ெடடமொ� இருக கினறது. மி�வும சுலபமொன ஆனொல சதளிைொன முவறயில உதொரணங �ொடடி நொம இவத விளேக�லொம. உயிர ைொழவின எலலொ ைவ��வளேயும பொரபபொம. அகிலததில புறததொறறமொ�க �ொணபபடும உடமபு�ளின எலலொ ைவ��வளேயும பவடக�பபடடுளளே உயிரினங�ளின பலைறுபடும ைவ��ள எலலொைறவறயும பொரபபொம. உலகில ஒவைொரிடததிலும அவை ஒனறொ�ை இருபபவத நங�ள �ொணபர�ள. கிறிஸதைர நொடொ� இருநதொலும, மு�மமதியர நொடொ� இருநதொலும ஒவைொரிடததிலும ைொனம

ஒருறைபெதாடடு பையயுணரவுககு

வழி

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ஒரமொதிரியொ�த தொன உளளேது. சபளேதத நொடொ� இருநதொலும, சன நொடொ� இருநதொலும, ஜபபொன நொடொ� இருநதொலும அது ஒரமொதிரிதொன உளளேது. தணணர ஒரமொதிரிதொன; மண ஒர மொதிரி தொன; சையில, �ொறறு, மரங�ள, �ொடு�ள, சைளிசெம, இருடடு, �திரைன, நடெததிரங�ள, ெநதிரன - இயறவ�யின ெகதி�ள எலலொைறறிலும முறறிலும ஒறறுவம உளளேது; முறறிலும ஒருவமபபொடு உளளேது; ஒனறுபொலை �ொணப படும தனவம உளளேது; சரொன ஒர ஒழுஙகு உளளேது ; ஒர இயலபு உளளேது ; அகிலசமஙகும இநத உணவம �ொணபபடுகினறது. உயிரினங�வளேப பொ ரு ங � ள. �டலில ைொழும உயிரினங�ளின பலைறு ைவ��ளுககு எலவலய இலவல; ஆனொல மன எனறு எடுததுகச�ொணடொல அது �டல�ள எலலொைறறிலும, பசிபிக �டலொ� இருநதொலும, அடலொனடிக �டலொ� இருநதொலும இநது ம�ொ ெமுததிரமொ� இருநதொலும - அது ஒர மொதிரிதொன இருககினறது. ஈக�ள, ச�ொசுக�ள, எறுமபு�ள, பறவை�ள, புழு பூசசி�ள - நங�ள விருமபும எநத உயிரினதவதயும �றபவன செயது பொருங�ள - அவை ஒவைொரிடததிலும ஒர மொதிரியொ�, முககியமொ� அவை ஒனறொ�ை இருபபவத நங�ள �ொணபர�ள. இநதியொவில உளளே ைொவழ, சதன ஆபபிரிக�ொவில அலலது அசமரிக�ொவில உளளேவதக �ொடடிலும சிறிதளேவு ைறுபடலொம; ஆனொல ைொவழ இனங�ள ஒர மொதிரியொ� உளளேன. புறததொறறததில ைறுபடடிருபபது இயறவ�யின ெடடம எனபது உண வம ய; ைொவழ, இநதியொவின சைவைறிடங�ளில சைவைறு ைவ�யொ� இருக�லொம; சில இடங�ளில பருைங�ளில ைறுபடலொம; ஒர மரததில முவளேககும குவல�ளில ைறறுவம இருக�லொம; ஒர குவலயில பழுககும பல பழங�ளில ைறு பொடு�ள �ொணபபடலொம. ஆனொல, உலச�ஙகும பவடபபுக �ொலம சதொடடு, �டநது பொன நூற றொண டு � ளி லும, இனி ைரபபொகும

நூறறொணடு�ளில கூட, பவடக�பபடட இநத உயிரினங�சளேலலொம ஒர மொதிரிதொன இருநதன; இனியும ஒர மொதிரிதொன இருககும. எஙகும அவை ஒனறொ�ததொன இருககினறன. இவைொறு, நங�ள இயறவ�வய ஆரொயநது பொரததொல, ஒருவமபபொடு அலலது ஒனறொ� இருபபது சிறிதும தபப முடியொத ஓர உணவமயொ�, தவிரக�பபட முடியொத ஒரு ெடடமொ� இருபபவத நங�ள �ொணபர�ள.

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1 அறநெறியில நிறபவர யார?

தனது எணணம, செொல, செயல மூனறிலும தூயவம ச�ொணடைரும, புலனடக�மும, ஒழுக�மும உளளேைர அறசநறியில நிறபைர. அைர �ததிமுவனயிலும ஒழுக�ம தைறொதைர. அறப சு�ததிற�ொ�வும, சுயநலததிற�ொ�வும, தய பொவதயில செலலொதைர. இவறைனுககு அஞசுபைர, ஆனம� நொடடமுளளேைர, தனனலமறறைர. பிரபஞெம அளேொவிய பரநத நொக�ம உவடயைர. ெமநொககு உவடயைர. யொைரிடமும ெகிபபுத தனவமயுடன நடநது ச�ொளபைர. அைர ஈவ�, சபருநதனவம, உணவம, பணிவு, தியொ�ம, ெொநதம, எளிவம பொனற நறகுணங�ளின �ளேஞசியம ஆணைம, �ொமம, பரொவெ, குறுகிய மனபபொனவம, படொடொபம பொனற அறப குணங�ள அைரிடம �ொணக கிவடக�ொ. அறசநறியில நிறபைர நம ைணக�ததிறகுரியைர. அைருககு விரொதி�ள எனறு யொரும இலவல. ஏசனனில, அைர நணபவனயும பவ�ைவனயும ஒனறொ�ை நசிபபைர.

2 இளமைமய நடடிததுக ந�ாளவது எபபடி?

இதறகு எலலொ ைழி�வளேயுமவிட யொ� முவறய தவலசிறநதது. எளியது, செலைறறது. பிரொணொயொமதவதயும, யொ�ொெனப பயிறசிவயயும தவிரமொ� மறச�ொளளுங�ள. இவையிரணடும வரியதவதப பொது�ொதது அவத ஒஜஸ

எனும ஆனம� ெகதியொ� மொறறியவமககும.சிரெொெனம, ெரைொங�ொெனம, மதஸயொெனம, ஹொலொெனம, பஸசிமொததொெனம, பொதஹஸதொெனம, யொ� முததிவர ஆகியைறவறச செயயுங�ள. பஸதிரி�ப பிரொணொயொமம செயயுங�ள. �ைல குமப� நிவல அவடயும ைவர பிரொணொயொமதவதப பயிலுங�ள. மூசவெ சைளியிலொ அலலது உளளேயொ இழுககும அைசியம ஏறபடொதபொது அது ஒரிடததில நிவல நிறபதொல வரியமும நிவலசபறுகிறது; எவவிதததிலும சைளிபபொநது வணொைதிலவல.

சியைனபபிரொெ லகியம எனபது ஒரு மகிவம ைொயநத ஆயுரைதத தயொரிபபு. அவத நொள தைறொமல ெொபபிடடு ைநதொல, இளேவமவய சைகு�ொலம நடிததிருக�ச செயயலொம.

இததா, உஙகளதகளவிககுப

ெதிலசுவோமி சிவோனநைோ

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1. அபபியொெமும வைரொககியமும ெொதவனயின மூல மநதிரங�ள ைொழகவ�யில இறுதி ைவரககும ெொதவனயில ஈடுபடடிரு. அபபியொெதவதயும வைரொககியதவதயும உறுதிபபடுததிக ச�ொள. வைரொககியம உனனுவடய ெொதவனவய சைறறி�ரமொ� ஆககி வைககும.

அது ெகதி - அது நமமுள இருககிறது. அது இலலொமல நமது உடல ஜடப சபொருள. உயிரறறது. வணொனது. - அது பரமொதமொ.

நொம ஒரு சபொருவளே அவடய ைணடுமொனொல அதனிடம நொம முழுவமயொ� பகதி செயைது அைசியம. அவரகுவற முயறசி பலன தர முடியொது.

2. பிறநது ைொழநொள முழுதும உயிருடன இருபபது பலன தரககூடியது எனறு நொம செொலலுைொமயொனொல, நொம பூவஜ, நொம பஜவன, கரததவன, ஈசுைர ைழிபொடு, தியொனம, மனம, ைொககு, �ொரியததொடு ஈசுைர சிநதவன எபசபொழுதும செயது ச�ொணடயிருக� முடிநதொல மடடும தொன செொலலலொம. நமமுவடய உதடு�ள ஒவசைொரு வினொடியும அைனுவடய நொமதவதய உசெரித துக ச�ொணடிருக� ைணடும. நமமுவடய மனம எப சபொழுதும அைவன தியொனம செயது ச�ொணடிருக� ைணடும. நமமுவடய �ண�ளில எபசபொழுதும அைன குடிச�ொணடிருக� ைணடும. நமமுவடய �ொது�ளில அைனுவடய நொமகரததவனய எபசபொழுதும ஒலிததுக ச�ொணடிருக� ைணடும. அபசபொழுதுதொன நமது ைொழவு பலன தரககூடியது.

3. அந� இடங�ளில ச�ொஞெம,

� சுவதாமி, சிதானநர அருளிய

உெதச பைதாழிகளச�ொஞெம தொணடினொல தணணர ைருைதிலவல. நொம ஒர இடத தில ஆழமொ� தொணடிகச�ொணட செனறொல அங� கிணறு ஆகிவிடுகிறது. நர ைநது விடுகிறது. இத வித மொ� குருவை இஙகும, அஙகும, தடிக ச�ொணடயிருப பதினொல மடடும பொதொது. ஒரு குரு, ஒரு இஷடதைன, ஒரு இஷடமநதிரம, ஒர மொதிரியொன ெொதவனயினொல மடடும இநத பைெொ�ரதவதக �டபபதறகு உதவியொ� இருக� முடியும.

யொர விைகி ? ெததிய ைழியில �ண�வளேத திறநது ச�ொணடு எைன செலலுகினறொனொ, �ண�வளே மூடிக ச�ொணடு இஙகு மஙகும சுறறுைதிலவலயொ அைன விைகி.

4. பூவஜ பொததிரங�வளே பூவஜககுத தவிர நொம ைறு விதங�ளுககு பயனபடுததுைதிலவல. ஏசனனறொல நொம அவை�வளே ஈசுைர ெவைககு மடடும வைதது இருககிறொம. இத மொதிரியொ� எநத நொககில ரொம நொமதவத உசெரிககினறொமொ, பஜவன, கரததவன�வளேச செயகிறொமொ அநத நொககினொல நொம ச�டட ைொரதவத, �டுஞசெொற�ள முதலியைறவற பிரயொகிக�ககூடொது. �ொபம, சைறுபபு, அ�ங�ொரம, முதலிய துரகுணங�வளே சைளிபபடுததக கூடொது. அபபடி நொம சைளிபபடுததினொல நமமுவடய ெொதவனயில குறறம ைநதுவிடும. தைறு உறபததியொகிவிடும. நமமுவடய முனனறறம தவடப படடுவிடும. ப�ைொனுவடய நொம கரததவனயின விவளேவு, முடிவு, ெொதவி� குணங�ளின மலரசசி நினறுவிடும.

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Children’sWorld

KRISHNA JANMASHTAMI

Beloved Divine Children! Om Namo Narayanaya!

Krishna Janmashtami, the birthday ofLord Krishna, falls on the 8th day of the dark half of the month of Bhadrapada (August-September). Temples are decorated for the occasion. Kirtans are sung, bells are ring, the conch is blown, and Sanskrit hymns are recited in praise of Lord Krishna. At Mathura, the birthplace of Lord Krishna, special spiritual gatherings are organised at this time. Pilgrims from all over India attend these festive gatherings.

The eighth Avatara, Krishna, who has become the Beloved of India and the world at large, had a threefold objective: to destroy the wicked demons,to play the leading role in the great warfought on the battlefield of Kurukshetra (where He delivered His wonderful message of the Gita) and to become thecentre of a marvellous development of theBhakti schools of India.

An Incarnation is the descent of God forthe ascent of man. Incarnations of God appear in order to re-establish righteousness and to restore peace, whenever confusion and disorder set in on account of unrighteousness and baffle the well-ordered progress of

mankind, whenever the balance of humansociety is upset by selfish, ruthless andcruel beings. The Incarnation comes to reveal the divine nature of man andmakes him rise above the petty materialistic life of passion and egoism.

Sri Krishna is the ocean of bliss. His soul stirring Lilas, which are the wonder of wonders, are its waves. The honeyed music of His flute attracts the minds of His devotees from all three regions. His unequalled and unsurpassed wealth of beauty amazes the animate and the inanimate beings. He adorns His friends with His incomparable love. His Form is composed of condensed universal consciousness and bliss. His Body pervades the entire cosmos.

Krishna has played various roles during His stay in the world. He was Arjuna’s charioteer. He was an excellent statesman. He was a master musician; He gave lessons even to Narada in the art of playing the Veena. The music of His flute thrilled the hearts of the Gopis and everyone else. He was a cowherd in Brindavan and Gokul. He exhibited miraculous powers even as a child. He killed many demons. He revealed His Cosmic-Form to His mother, Yashoda. He performed the Rasa Lila, the secret of which can only be understood by devotees like Narada, Gauranga, Radha and the Gopis. He taught the supreme

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Truth of Yoga, Bhakti and Vedanta to Arjuna and Uddhava. He had mastered every one of the sixty-four fine arts. For all these reasons, He is regarded as a full and complete manifestation of God.

Devotion is the only means of attaining Lord Krishna. Bhakti kindles love for the Lord. When love is directed towards Krishna, man is freed from the bondage of the world. The Name, virtues and Lilas (divine pastimes) of Krishna are the chief things to be remembered. The Lotus Feet of Radha and Krishna are the chief objects of meditation. May the blessings of Lord Krishna and Sri Radha be upon you all!

Swami Sivananda.

Beloved Divine Children! Om Namo Narayanaya!

The full moon day in the month of Ashadh (July-August) is the holy day of Guru Purnima. In honour of the great sage, Bhagavan Sri Vyasa, who has edited the four Vedas, written the eighteen Puranas, the Mahabharata and the Srimad Bhagavata, all spiritual aspirants and devotees perform Vyasa Puja on this day. Saints, monks and men of God are honoured and entertained with acts of charity by all the householders with deep faith and sincerity.

The day of worship of one’s preceptor, is a day of pure joy to the sincere spiritual aspirant. It is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence.

Dhyaanamoolam gurormurtihPoojamoolam gurorpadam

Mantramoolam gurorvakyamMokshamoolam gurorkripa

“The Guru’s form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra, his Grace ensures final liberation.”

The Guru is the divine flower who disseminates the Atmic aroma of divinity in this world, and thus a proclaims the immortal Lord who is invisible to the physical eye. The Guru is verily a link between the individual and the Immortal. He stands,as it were, upon the threshold of immortality, and, bending down, he raises the struggling individuals with his one hand, and with the other, lifts them up into the kingdom of everlasting joy and infinite Truth-consciousness.

GURU PURNIMA

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Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. “Do vigorous Japa and meditate in the early morning hours.

After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphör.. Fast or take only milk and fruits the whole day.

Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru. The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message.

May you cut asunder the knot of ignorance and shine as blessed sages shedding peace, joy and light everywhere!

-Swami Sivananda

Make the following sentences meaningful by filling the appropriate word:

1. On the holy day of Guru Purnima,.................................................... is performed. 2. The Guru breaks the binding cords of ....................................................................... 3. The feet of the Guru should be ...................................................................................4. The Guru is a link between the individual and the .................................................5. Self realisation can be attained by the Guru’s ...........................................................6. The best form of worship of the guru is to follow his ..............................................

THE DIVINE NAMEThe power of the Divine Name is truly marvellous. Repeat it all the time, even while you study and play, or eat and rest. Take any Name, like Sri Ram, like Om Namo Bhagavade Vasudevaya or Om Namasivaya and repeat it. The Name is the source of all inspiration and strength. Cling to it. It is the best medicine for any disease.

When a person has neither faith nor devotion, how will the repetition of God’s Name help?It will help. There is a mysterious power in the Name of God. In time to come it will instil both faith and devotion in the heart.

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1st April 2018President Swamiji H.H. Sri Swami Swayamjayanandaji attended the Penang Sub-Branch AGM. Swamiji gave a speech on the “Role of Guru in Spiritual Life”

4th April 2018H.H. Swami Pranavanandaji’s 36th Mahasamadhi Punyatithi Aradhana was observed. In the morning we had Akhanda Nama Bhajan followed by Paduka Puja and lunch. In the evening after prayers there were bhajans, meditation. President Swamiji spoke on “The role of devotees in the Divine Life Society”. Dinner was served to all present.

8th April 2018After attending the Kuala Kubu Bharu Sub-Branch AGM, President Swamiji gave a talk on “Vedanta Philosophy”.

9th April 2018Anniversary of the consecration of Gurudev Murti, the Prayer Hall and Sivananda Pillar was observed. In themorning after Akhanda Nama Bhajan andPaduka Puja lunch was served to all the devotees.

In the evening after the usual prayers, President Swamiji gave a speech on the “Sivananda Pillar”.

14th April 2018President Swamiji visited the Malacca

Sub-Branch and gave a talk on the “Role of Sadhana”.

20th April 2018Were held at the Ashram we held Special prayers for Shankara Jayanti.

21st April 2018President Swamiji visited the Sri Math Adisankara Advaita Vedanta Ashram. He spoke to them on “Shankara and His Teachings”

28th April 2018President Swamiji attended the Johor Bahru Sub-Branch AGM. He gave a talk on “Vedanta”.

1st May 2018The chanting of the Maha Mrityunjaya Mantra 1008 times began at 5.30a.m. and ended at 9.30a.m. After a short interval President Swamiji spoke on “Saiva Sampradaya”. After Paduka Puja, lunch was served. 1st May 2018H.H. Swami Samyamananda attended theNorthern Region Antar Yogam organised by the Penang Sub-Branch. The Perai,Alor Setar, Sungai Karangan and Jitra Sub-Branches joined in this function too.

3rd May 2018H.H. Sri Swami Samyamananda, Vice President, DLS, attended the “Peace and

SPIRITUAL ACTIVITIES

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Harmony” prayers organised by the Pure Life Society Puchong.

8th May 2018The 5th Mahasamadhi Punyatithi Aradhana of H.H. Sri Swami Guhabhaktanandaji was observed at theAshram. As usual the morning sessionconsisted of Akhanda Nama Bhajan, Paduka Puja and lunch.

In the evening after prayers, bhajans andmeditation President Swamiji gave a talkon “The role of the disciple”. The programme ended with dinner for all.

12th May 2018The Jitra Sub-Branch held their 9thPratishtha Anniversary of Gurudev Murti. H.H. Sri Swami Samyamanandaattended this function.

After bhajan and Paduka Puja lunch wasserved.

H.H. Sri Swamiji spoke on “Spiritual Values”. In the evening Sri Swamiji attended their AGM.

19th May 2018The Petaling Sub-Branch held a retreatprogramme. President Swamiji attendedthis programme and gave a talk on the“Teachings of Shankara”

20th May 2018H.H. Sri Swami Samyamananda attendedthe 21st year anniversary of the consecration of Gurudev Murti at thePort Klang Sub-Branch. H.H. Sri Swamijigave a talk on “Spiritual Teachings” of Swami Sivananda.

26th May 2018President Swamiji held the first Bhagavad Gita retreat programme at Sivanandashram, Batu Caves. He discussed chapter 1 “Arjuna Visaada Yoga” with the participants.

29th May 2018The Petaling Sub-Branch held a retreat programme. President Swamiji spoke onthe “Four gatekeepers at the Palace of Liberation”.

9th June 2018President Swamiji attended the monthly programme at the Petaling Sub-Branch. H.H. Sri Swamiji discussed the“Teachings of Shankara in detail.

16th June 2018President Swamiji held his second Bhagavad Gita retreat programme atSivanandashram, Batu Caves. He discussed chapter 2 “Sankhya Yoga” withthe participants.

Night follows dayLight follows darkness,

Rest follows motion,This is the rhythm of nature.

Who is behind this rhythm,Who maintains this rhythm?

Find this out, O Ram.He is God.

He is the inner ruler.

Rhythm is Harmony,Harmony is Peace,

Peace is God

- Swami Sivananda