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CONTENTS

1. Yoga of Syntheses by H.H. Sri Swami Sivanandaji Maharaj
2. Swami Chidananda on Self-realisation by Sri Swami Chidananda.
3. Discrimation of Duality by Sri Swami Krishnananda.
4. The Secret of True Satisfaction by Sri Swami Atmaswarupananda.
5. Monthly letter of President Swamiji Maharaj by Sri Swami Chidananda.
6. News and Reports.

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YOGA OF SYNTHESIS

(A Lecture delivered by Sri Swami Sivanandaji Maharaj
on the 13th November, 1945, at Sri Viswanath Bagh, Rishikesh)

The subject of my lecture today is “Yoga of Synthesis”. Logical chopping, clever hair-splitting arguments, intellectual gymnastics and word jugglery, will not help you in attaining Self-Realisation. You must harmoniously develop your head, heart and hand through the practice of Yoga of Synthesis. Then only you will attain perfection and integral development.

It is easy to repeat “Aham Brahma Asmi”; or Sivoham”; but it is very difficult to feel it and recognise the oneness of all beings. No Samadhi is possible till the impurities of the mind are removed by untiring selfless service, Japa, Kirtan and Upasana. The tossing of mind can be removed by Japa, Upasana. How can you expect to have Brahma Bhavana when the mind is oscillating and jumping?

It is only people like Dattatreya and Yajnavalkya are really fit for Vedantic Sadhana and repeating “Sivoham”. It is only those who have gone above body consciousness can really say with emphasis and force, “The world is illusory. There is no world. This world is like mirage or dream”. You are all rottis and dhal only. You live in Annamaya Kosha all the twenty-four hours. If there is no sugar or less sugar in tea, no salt or less salt in dhal you are upset. You cannot take your food. It is simply absurd and meaningless if you repeat “Sivoham” or “Aham Brahma Asmi” or “Soham”.

You think you are in the state of Turiya, highest Jnana Bhumika or the stage of wisdom. You imagine you have gone above body-consciousness, but you will hopelessly fail when you are put to the practical test, when burning charcoal is applied to your body. Lord Buddha was tested. Mara appeared before him and enticed him. Appar and other saints were all tested. They came out victorious in the test.

The superstructure of Vedanta can only be built when the foundation has been laid strongly by the practice of Yama-Niyama. When the heart has been purified thoroughly through untiring selfless service and Upasana or worship of Saguna Brahman. The subtle evil Vrittis that are lurking in the mind can be destroyed in toto only through the Grace of the Lord. You cannot eradicate them through individual efforts or Sadhana, even in crores of lives. The Lord chooses that man whom He wishes to take to His feet and makes him perfect and free. This is the emphatic declaration of the Kathopanishad also.

One may deliver a lecture on Advaita philosophy for several hours. One may interpret a verse in hundred and one ways. One may give a discourse on one sloka of Gita for a week and yet these people may not posses an iota of devotion or practical realisation of Vedantic oneness. It is all dry intellectual exercises. Nothing more than that. Vedanta is a living experience. A Vedanti need not advertise that he is an Advaitin. The sweet divine aroma of Vedantic oneness will be ever emanating from him. Everybody will feel this.

A Vedanti feels himself ashamed to bow or prostrate before an idol in the temple. He feels that his Advaita will evaporate if he prostrates. Study the lives of the reputed Tamil saints, Appar, Sundarer, Sambandhar; etc. They had the highest Advaitic realisation. They saw Lord Siva everywhere and yet they visited all temples of Siva, prostrated before the idol and sang hymns, which are on record now. The sixty Nayanar saints practised Sargai and Kriyai only and attained God-realisation. They swept the floor of the temple, collected flowers, made garlands for the Lord and put on lights in the temple. They were illiterate, but attained the highest realisation. They were practical Yogis and their hearts were saturated with pure devotion. They were embodiment of Karma Yoga. All practised the Yoga of Synthesis. Idol in the temple was all Chaitanya or consciousness for them. It was not a mere block of stone.

How difficult it is to remove this tea habit, a habit which you have contracted within these few years only. If you do not take it for a day you complain you get headache, constipation, etc. You are not able to work. How weak you have become! Then how much more difficult will it be to eradicate the evil Vrittis which are deep rooted in the mind and which have gained great strength through repetition from time immemorial.

It is easy to become a lecturer on Vedanta. If you sit in a library for some years and enrich your vocabulary and phraseology and memorise some passages you can deliver good lectures. But it is not so easy to eradicate an evil quality. A real aspirant only who is doing Sadhana will realise this difficulty.

Just close your eyes now and find out how many really virtuous selfless actions you have done during your life-time, which can be really consecrated as offerings unto the Lord, and which can really please the Lord. There may not be any selfless, praiseworthy action at all. The practice of Karma Yoga does not require much wealth. It demands a willing heart to serve the humanity. If you find a poor man suffering on the road-side, take him on your back and admit him in the Hospital, serve and nurse the poor sick persons with a loving heart. Pray for their speedy recovery. Study Gita in their presence. Acts of this description will purify your heart and make you feel and recognise the oneness of all beings. Then you will smile with the rose, converse with the trees, running brooks and mountains. Even if you do one noble act without any tinge of selfishness as an offering unto the Lord, it will purify your heart, turn your mind at once towards the Lord and qualify yourself for the reception of the Divine Light and divine Grace.

Mere sitting on Padmasana in a closed room with closed eyes without removing the dirt or weeds in your heart will not in any way help you to attain Samadhi or Self-realisation. You may be building castles in the air, Manorajya. You may be in the state of Tandra, or half-sleepy condition. You may be passing into Tushnimbhoota Avastha or neutral state of mind. Ignorant aspirants mistake all these states for Samadhi or realisation. This is a serious blunder. Even if one can meditate seriously and deeply with one-pointedness for half an hour he will be a dynamic Yogi. He will radiate peace, joy, power and strength to thousands who come in contact with him.

A real Vedanti who is feeling oneness with all, cannot keep even a cup of milk for himself. He will share everything with others. First he will see if any sick man is really in need of milk. He will run to him with panting breath and give him at once and feel joy in such service. Now-a-days retired people live on the banks of the Ganges, study a few books on Vedanta and think that they have attained the state of Jivanmukti. They spend everything for themselves and send the major portion of their pension to their sons. They have not developed their hearts. They cannot feel for others. They have not made even an inch of progress in the spiritual path, because they have no Chitvisalata or Udaravritti (expansion of heart). They remain in the same state as they were fifteen years ago. This indeed a sad state. Let them live on Bhiksha for one year and serve the poor with their whole pension. They will have self-realisation within this year. They should leave the house for two months without money in winter and roam about in unknown places living on alms. They will become humble, compassionate and more generous. They will develop will power and endurance. They will understand and realise the mysterious ways of the Lord during their wanderings. They will have more faith in the Lord. They will experience the pangs of hunger and the stinging of cold. They will understand well now how the poor people really suffer. They will distribute blankets to the poor, and feed the hungry because they will realise now fully their sufferings.

You are wasting your time. You are not practising introspection. You get up in the morning, take tea, put on your suits and hat and go to the office for work. You go to the club, gossip in the evening, play cards, visit cinemas and snore till 8 a.m. Your whole life is wasted like this. You are not doing any Japa and meditation. You do not know which Vritti is troubling you, which Guna is functioning at a particular time. You do not know anything about mind-control. You do not know what is Brahma-Vichara, what is Atma-Chintana, what is Brahma-Nishta. You have not taken recourse to Sat-sang with Mahatmas, Yogis and Bhagvatas. You have no programme of life. Even after retirement you try to enter State Service as you do not know how to spend the time in spiritual pursuits, as you have no inner life of reflection and enquiry and as you have not led a life of spiritual discipline in your younger days. You have lived in vain to fill up your pockets and bellies.

Sankirtan is a great help even for Vedantins. When the mind is tired Sankirtan will fill it with new vigour and energy. Sankirtan will relax the mind, elevate it, and prepare it for another sitting in meditation. When the mind revolts to meditate, Sankirtan will coax it and tame it and bring it back to the Lakshya or the point. Those who are practising meditation only can understand this. They only can know this truth.

Can you meditate for 24 hours? Certainly not. Then how are you going to spend the twenty-four hours. In the name of meditation do not allow yourself to become absolutely Tamasic. When the mind begins to wander, when you find it difficult to focus it, come out of the room at once and do some useful service. Keep up the current of meditation while serving also, or do some mental Japa vigorously. Meditation should make you cheerful, introspective, reflective, strong, peaceful, energetic and dynamic. If you are lacking in these virtues surely there is some error in your meditation. Perhaps you are not fit for continuous Dhyana Yoga. You should combine work with meditation; then only you will evolve quickly.

A bird cannot fly without two wings. Though the bird may have two wings yet it cannot fly without the tail. Tail balances and directs the bird to fly in the right direction and saves it from falling. The tail Bhakti which balances Karma and Jnana. The two wings represent Karma and Jnana. Karma, Bhakti and Jnana are necessary to make you perfect; and to develop the head, hand and heart, and help you in reaching the goal.

Have you seen the picture of Lord Siva’s family? Mother Parvati is in the centre. She has Ganesha and Subramanya on her sides. Ganesha is the Lord of wisdom. Subramanya is the Lord of action. He is the General of the Army of Devas. Mother Paravati is Bhakti. You should learn a spiritual lesson from this picture. This picture teaches that you can attain perfection only by the practice of Yoga of Synthesis.

Lord Krishna is an adept in the Yoga of Synthesis. He is a charioteer. He is Statesman. He is a Master musician. He is an expert Rasa-Lila dancer. He is dexterous archer. He says “There is nothing in the three worlds that should be done by me, nor anything unattained that might be attained; yet I mingle in action.” Sri Sankara, Lord Jesus, Lord Buddha were all master of Yoga of Synthesis. Sri Aurobindo, Mahatma Gandhiji, Sadhu Vaswani, etc., are all practising the Supreme Yoga, the Yoga of Synthesis.

May you all tread the Path of Truth! May you all attain perfection and integral development through the practice of Yoga of Synthesis!! May you all develop head, heart and hand and become a perfect Yogi “Yogi Param” or “Yukta tamah” (Gita Chapter VI. 32.47.) Om Tat Sat

SWAMI CHIDANANDA ON SELF-REALISATION

Q. There is a stage referred to as the ‘dark night of the soul’, which a Sadhaka (spiritual seeker) goes through during his inward journey towards Self-realisation. What is this?

John Bunyan has written a book called “Pilgrim’s Progress”, where he traces the seeker’s path until he attains God. Along the way, there is a stage where the seeker falls into the quagmire of despondency. At another place, he is caught by despair. So he goes through despondency, despair, doubt and confusion. He feels he won’t attain it at all. He thinks his life has been a waste. St. John of the Cross has also talked about this stage.

Q. Do most Sadhakas go through this?

Yes. Most people go through this.

Q. And is this despondency spiritually related or can it be to do with other things in life?

Spiritually. All are connected with spiritual life.

Q. How much before Self-realisation does this happen?

Only when one is mature and advanced in one’s Sadhana (spiritual practice), these things begin to happen. Otherwise a person is not worthy of going through all these various deep emotions. You don’t know all these things.

Q. When one eventually does attain Self-realisation—can one slip out of it?

Once you get full Self-realisation, there is no coming out of it. You will always be in that state. There is no coming in and out.

Q. But isn’t there a stage where one slips in and out of that state until one gets established in it?

There comes a time when the Sadhaka, in a state of very deep, intense, continuous meditation, gets this Atma-jnana (Self-knowledge). The deep, intense, continuous meditation suddenly stops and one goes into a stage where there is no more meditation, one just is in a certain state. He is in Samadhi. The Sadhaka has reached there by dint of great perseverance and effort, reached this height of being. But he may not be able to remain in it for a long time. After sometime, he may come back.

Then starts again. Again he may go into Samadhi—and come back. Then, from that stage onwards, he is no longer practicing meditation—he’s practising Samadhi. You get the difference? He’s practising samadhi. He's practising to remain continuously abiding in that same state of Consciousness, into which he is currently going in and coming out.

Eventually, he gets well established in that state. The state becomes natural to him both during meditation and in the time of normal activities. It becomes a spontaneous, natural state for him. This is called Sahaja-samadhi. ‘Sahaja’ means it becomes part of his natural, effortless, spontaneous being. Until then, he has to keep on trying. But once this stage is attained, it is Self-realisation.

Q. That is Self-realisation?

That is Self-realisation. No more rebirths after that. No more slipping in and out of that state.

Q. So that means Self-realisation doesn’t happen in one specific moment?

It can, in some cases. Sometimes people get illumination. Ramana Maharshi never did any Sadhana. One day suddenly, when he was around 16 or 17 years old, through no effort of his, suddenly he felt that he was not the body, that he was the deathless Self.

Effort is necessary in the vast amount of cases. But there are a few such people to whom there has been this spontaneous Self-realisation.
It has been explained that someone could have done all the effort in his previous life. He was almost ripe. But just before he could attain Self-realisation, his body’s Prarabdha was finished and he passed away. So when this birth happens, he takes up from where he left off in the previous life and there you are.

Q. So such a person, in his previous life, was already at a stage where he was perhaps practising Samadhi and was slipping in and out, but hadn’t quite reached Sahaja-samadhi?

He was almost there. Maybe he was slipping in and out or maybe he was just about to get into that state for the first time.

Q. In one of Swami Sivanandaji’s books, there is a mention of a void before Self-realisation. What is this void?

You see, until the point where you attain Self-realisation, there is still a trace of the human personality—human personality identity consciousness. One still feels that I am so and so. Even though he says God, God, God, God—there is also a little bit of I with God. There is 95% divinity and 5% this I. And this I is a myth. You are actually a part and parcel of God. You are 100% divine. So this “I” has to go. As long as it is there, that Consciousness is not complete and perfect.

Let me give you an analogy. A river flows, flows, flows, flows. At last, it approaches the sea. And then it enters into the sea. But even after having entered into the sea, till quite some distance, the water still tastes sweet. Because the river has not left its river-ness completely. It still retains its river-ness, although its two banks are finished. Bank-less, it is already in the sea. But after it goes further into the sea, a time comes when the water is no longer sweet. It is the salt water of the sea alone. That stage when the river is gone, but the vastness of the sea has not yet been attained, that interim period when it is neither the river nor the sea—that is the void.

Let me give you another example. You come to a point where there is nothing but the edge of a precipice and yawning chasm. And the actual experience is on the other side of the chasm. Unless you leave this precipice, you cannot go to the other side. So there is a point where ultimately he takes the leap. When he takes the leap, he is lifted up into the air. But he has not yet landed there. So there is a point where he has left this precipice, but not yet landed on the other side. In between, where is he? Nowhere. That nowhere is the spiritual void. At that time, neither is the human ego there nor has the divine Consciousness come. At that time, they say there is a void. But, of course, in the spiritual context, the duration of the void may be a little longer.

Q. When he lands on the other side, is that Sahaja-samadhi or is he at a stage where he can still slip in and out?

It is the ultimate state, the ultimate Samadhi. Until that stage there is still duality, a trace of duality. Once you are there, there is absolute non-duality. You are one with Brahman.

DISCRIMINATION OF DUALITY

(SRI SWAMI KRISHNANANDA)

It is the operation of the Jiva’s mental functions that is the cause of the same person being designated as father, brother, husband, nephew, friend, enemy and the like. These appellations have their counterparts in the minds of the Jivas. As a molten metal cast in a mould assumes the form of the mould, or as the light of the sun covers the objects it illumines, the mind which envelops forms assumes their respective shapes. There is first the rise of a mental modification in the subject, then the movement of this modification towards the object and then the transformation of the modification into the shape of the object. The physical object is perceived by the senses, but the imagined form is visualised by the Sakshin or the Witness-consciousness directly.

There is a difference between Vijnanavada and Vedanta in that while the former denies the physical world altogether, independent of the individual’s thinking, the latter accepts the world of Isvara, without which even thinking would not be possible. The objects in the world exist whether or not they are perceived by the Jivas and their existence does not depend upon the test of utility that may be imposed on them. Utility is not the test of truth. We may not know things as they really are, on account of the psychological cloggings in which we are involved, but it is not difficult to see that there cannot be a perception unless there is something to be perceived, no matter whether its nature can be determined by us or not.

The liberation of the Jiva from this self-entanglement is brought about by Brahma-Jnana or realisation of the Absolute, and not merely by a suppression of the activities of the mind negatively, as it is done by several immature minds believing that mere absence of the sensation of pain would do, and there is nothing higher. The truth is far from it, which is positive realisation of Brahman, wherein one is possessed, as it were, by a feeling of immortality and universal existence.

It does not matter if the duality of the world of Isvara is apparently perceived. What is necessary is an insight into the fundamental unity of all things and the realisation that all things in the world of Isvara are divine in nature, being manifestations of Isvara Himself. When this truth is known, the apparent duality does not in any way affect the Jiva. On the other hand, mere absence of the perception of duality does not in any way help one in spiritual evolution, as, for example, in the state Pralaya. Nothing is seen as a manifested world in the state of final dissolution, but Jivasrishti does not come to an end there. The Jivas rise once again to a world of duality and multiplicity, subsequently, and the state of dissolution does not help them. Thus there is no purpose in merely closing one’s eyes to the duality of the world. What is necessary is the wisdom of truth and realisation of oneness behind the apparent duality.

Isvarasrishti is not only non-obstructive to all Jivas in their evolution, but is a positive help, and is instrumental in the rise of true knowledge in the Jiva. The world-experience is an educative process, and we learn lessons in every condition of our existence. The world is a great Guru to the Jiva, and Isvara Himself imparts lessons through His various manifestations, whether the Jiva knows this or not. Hence there should be no cause for complaint on the part of anyone against the world (Verses 1-42).
Variety in the creations of the Jiva

The duality created by the Jiva is twofold: scripturally ordained and scripturally prohibited. The ordained one is to be accepted because it is good and necessary for the spiritual evolution of the Jiva. The ordained duality consists in such things as study, self-analysis, investigation of truth and spiritual contemplation. Even these have to be given up when Brahman is realised. The scriptures say that we should abandon the craze for study when insight dawns within. The Upanishad exhorts that, having known Him, the wise one should resort to the superior Understanding, rejecting verbal controversy and argument which are just weariness of speech; and that the energy of the senses should be conserved in the mind, the mind should be fixed in the intellect, the intellect in the cosmic intellect, Hiranyagarbha, and the latter in Isvara, by the process of meditation.

The prohibited kind of duality is, again, twofold: the intense and the mild. The intense one consists of such inner forces as passion, anger, etc. The mild one is such useless mental activity as building castles in the air. Both these should be given up early, for the sake of the rise of knowledge, by practice of self-restraint at all times. It is not necessary to reiterate that these are objectionable traits even after the rise of knowledge. In a Jivanmukta there will not be any trace of these; and by this let it not be thought that only Videhamukti could better be aspired for, for fear that in Jivanmukti desires have to abandoned. Spiritual insight and desire are contradictions, and there cannot be even an inclination to maintain desire when insight dawns. Desire is the greatest evil, and it is good that one carefully abandons it.

The state of Jivanmukti is one in which desires cannot have any place, because the Jivanmukta is in a definite condition, wherein, established, he practices spontaneously the law of the Absolute. All desire in the world is selfish, because it is always connected with something that is expected to bring personal satisfaction, even if others are to be deprived of their desires in this attempt. Moreover, desire is directed to something, to the exclusion of something else. Hence desire is not universal. But a Jivanmukta is a universal person, inasmuch as his consciousness is attuned to Brahman. For him the law of the world is the law of the God, and so it is impossible for him to act wrongly, or cherish personal desires. Goodness, virtue, etc., which are qualities that a seeker aspires to possess by an effort on his part, become spontaneous expressions of a liberated soul, for the simple fact that his soul is the Soul of all beings.

Objects of desire have to be relinquished by the perception of the defects that always accompany them. Life is short, and time is fleeting; death does not come with any previous intimation. Your fades, and the strength of the body diminishes even without one’s being aware of it. All accumulated stuff shall depart one day. Every rise has a fall. All union ends in separation, some time or other. Life must end in death. The meeting of things in this world is as unstable as the meeting of logs of wood in an ocean. Nothing in life is under the control of man. Thus, and along such lines, the defective nature of things has to be analysed in the mind, by gradually withdrawing oneself from the tantalizing things of phenomenal existence.

The mild obstacle referred to as building castles in the air (Manorajya) is as bad as such Vrittis as lust, anger, and the like. The contemplation of an objective desire leads to contact with it, and then desire for it arises in the mind; desire begets anger; anger deludes the mind; delusion brings about loss of understanding eventually, and ends in the destruction of all good in man. Manorajya can be conquered by Nirvikalpa-Samadhi, through the practice of Savikalpa-Samadhi, as detailed in the Yogasastras. Even if this elaborate technique of Yoga is difficult for many, it is possible for one to bring the mind under control by living in seclusion, by a sincere effort to free the mind from desires, by constantly remembering the transient nature of all things, and by protracted practice of the correct chanting of Om, until the mind becomes tranquil, and by freedom from Rajas which allows the reflection of the Atman in its placid nature. When the mind is taught the lesson that the universe is the appearance of the Absolute, it shall not think of objects. This itself is the highest attainment. If sometimes the mind gets distracted due to the operation of Prarabdha-Karma, it is to be brought back to the source again, by force of effort, as restive horses are controlled by reins. He who has no distraction of mind and whose mind does not contemplate objects, is not merely a knower of Brahman, but Brahman itself. Abandoning all attraction to objects, he who stands firm in his own nature, is, verily, Brahman. That, by the relinquishment of the creation of the Jiva (Jivasrishti), Jivanmukti is attained in its full glory, is the opinion of the seers and the knowers of the Vedanta scriptures (Verses 43-69).

THE SECRET OF TRUE SATISFACTION

(SRI SWAMI ATMASWARUPANANDA)

One of the characteristics of modern life is a certain sense of restlessness, of lack of satisfaction. Nothing seems to truly satisfy. Frequently this restlessness is often unrecognised due to the fast pace of modern life itself. Indeed it is the task of many of the purveyors of this modern life to keep its emptiness hidden from us. As a result, on TV, for example, they jump from one bit of news to another so quickly that we don’t have an opportunity to see how boring it is. Even good newspapers have become, to a certain extent, trash trying to satisfy our senses, to keep us entertained so that we don’t realise how empty our lives really are.

We seek satisfaction through the senses, we seek satisfaction through being recognised, we seek satisfaction everywhere, but finally nothing whatsoever satisfies us. It is in this light that we can look at Pujya Swami Chidanandaji’s oft description of the Divine as total satisfaction. But a question is, if the Divine is unknowable, unthinkable, where can we find this total satisfaction that will satisfy the deep longing in our heart.

Perhaps it is where we would never think of looking for it. Gurudev wants us to practice ahimsa, satyam and brahmacharya. If we take these vows on, we perhaps take them on as an onerous duty. We don’t understand that they contain the secret of the satisfaction that we are seeking. We don’t understand it because there is a certain pain involved in their practice, and our idea of satisfaction is something that will make us feel good immediately. We don’t recognise that true satisfaction is in doing what is right, not satisfying our desires.

If we will examine our lives, we will begin to see that our true satisfaction comes when we have acted correctly, when we have acted in a noble way. Perhaps this is the true presence of God. This is the intimation of the total satisfaction we are seeking. It is the hard and narrow path, but ultimately it is the only path. There are actually no shortcuts. And so the sooner we discover this, the sooner we will discover where our true satisfaction lies. It is in a life of dharma that leads steadily towards the Divine.

PRESIDENT SWAMIJI WRITES :

TO THE READERS OF THE D.L. MAGAZINE AND
TO THE MEMBERS OF THE D.L. SOCIETY

Blessed Immortal Atman!

May God Almighty, the Supreme Creator of countless millions and billions and trillions of universes with their own solar system, lunar system and the stellar galaxies like our Milky Way and mighty heavenly bodies like Betelgeuse and extra bright galaxies like Andromeda, shower Divine grace upon you all as well as all your brethren of our Human Family who are floating around in the vastness of infinite space as co-passengers in a spaceship called Planet Earth. Though it is astoundingly huge and bigger than any spaceship which human scientists have ever created, yet it is only a tiny speck much smaller than a mustard seed, as it were, when compared to the colossal bodies among which it is moving in its orbit like something lesser than the dot that makes a full-stop at the end of a sentence.

O man! Fully realise your minuteness. Be aware of your littleness. Never forget your nothingness in the unimaginable and incomprehensible vastness in which your world and you live. Then alone your human ego which is your greatest enemy will not become puffed-up. It will be somewhat subdued. Your human ego is your most dangerous foe. That alone stands in the way of your experiencing the Bliss and Blessedness of Divine Experience. It is the one great obstacle to the Transcendental Joy of the Supreme Spiritual Experience of the Non-dual Brahman or the All Transcending Great Reality!

In last month’s letter we tried to make a practical assessment of our Motherland’s present situation. We saw on the whole it presented a positive picture and something in which we, as its citizens may find satisfaction. In connection with this assessment I had addressed you as my beloved countrymen to do all that you can to rear up the generation of tomorrow (which your children constitute!) so that it is filled with deep love for its Motherland and that it is endowed with the feeling of its being One Single National Family under the great Mother Bharatamata. This will become the basis of a great National Unification. To quote from last month’s letter, “Right from very childhood and young age the children have to be encouraged by their parents to develop love for their country all over India because, Young India is the India of tomorrow. They constitute the coming generation. Those who are children today will be the grownup and responsible citizens of our country tomorrow. Our children do not belong to us. They have been sent by God into our keeping so that we may care for them and bring them up in the right and ideal way, so that they become not only exemplary citizens of their own country but they may also become exemplary and ideal citizens of the world encompassing Human Family that populates this earth planet of ours in its different countries spread out in all the ten directions of the compass in both our hemispheres.

I am now going to tell you about a great and a wise man and a wonderful soul whom God had endowed with unusual and extraordinary insight into human nature, human psychology and mysterious truths about the apparent facts about human relationships. He was something of a genius with a poetical heart and with thoughts and sentiments noble and sublime with equal ability to express them in the most exquisite and beautiful language. His name was Kahlil Gibran. He was from the land known as Lebanon. It is a very ancient country. It is a country which has been referred to in the Old Testament of the Bible where there is an account of a great big palace that the reputed king Solomon decided to build. It is stated that for the timber work of his palatial structure he ordered that timber should be got from the Ciders of Lebanon. Even to this day the National symbol of Lebanon is the Cider Tree. Even today on the top of a mountain there exists a great hoary Cider tree that is reputed to be more than 2,500 years old, i.e., the oldest Cider existing in the world.

I have travelled to Lebanon quite a number of times and stayed there for varying periods of time. During which periods my hosts took me all over the country and showed me everything that is worth seeing. The people there are very kind, nice and friendly. They are a loving people. As there are three religious communities named the Maronite Christians (they are independent of the Vatican), the Muslims and a little known third community called the Druze. The last third community called the Druze is a very broad minded and tolerant community which believes that all the religions in the world contain Truth in them and if lived and practiced properly, any and every religion will take us to the one identical God who existed before this universe was created and before any religion, any Prophet or any Scripture ever existed. A number of different families have very kindly hosted me with great love and served me with very great sincerity. They are the Mansour family, the Hayek family, the Sara family, the Kahale family and a couple of others.

The great poet, Kahlil Gibran was born in Lebanon but migrated to the West when he was a young man. But, after living most of his life in the Occident he could not resist the inner call of his Motherland pulling him by his heart-strings. It was irresistible. He decided to return. But the large circle of his followers, friends and students tried to dissuade him. But, Kahlil Gibran replied, “I do not wish this body of mine to be interred in an alien soil. Neither would any of you. I wish that last resting place of my mortal vesture should be in the soil of the very land that gave it birth”. The day of departure comes, Kahlil Gibran is at the harbour to board the ship. The large crowd of his friends young and old, men and women and children gathered together at the harbour to bid him farewell at the moment of his departure.

Now, I take the liberty to quote some portion from this great man’s book titled THE PROPHET which brings out the relationship of the present generation with the next coming future generation,

“And a women who held a babe against her bosom said, speak to us of Children.
And he said:
Your children are not your children.
They are the sons and daughters of life’s longing for itself.
They come through you but not from you, And though they are with you
yet they belong not to you.
You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow, which you cannot visit,
not even in your dreams.
You may strive to be like them, but seek not to make them like you.
For life goes not backward nor tarries with yesterday.
You are the bows from which your children as living arrows are sent forth.
The Archer sees the mark upon the path of the infinite and He bends you with
His might that His arrows may go swift and far.
Let your bending in the Archer’s hand be for gladness;
For even as He loves the arrow that flies, so He loves also the bow that is stable”.

Your privilege is to nurture them, rear them up and make them grow up to become the citizens of tomorrow’s world. Upon your sincere and earnest efforts depends the nature of the human family that will people planet earth of the next generation. Therefore the parents have to lead such exemplary lives that they make themselves shining ideals to be emulated by the offspring.

The ancient Indian ideals handed down to us by our noble ancestors from bygone times are, not Getting, Possessing and Enjoying. On the contrary, the ideals before you are Getting, Giving and thereby Benefiting Others and Making Others Happy. Compassion and kindness take the foremost amongst virtues. A truly compassionate human being is verily a demigod. Who does not know about Raja Ranti Deva and his wife who during a severe famine prepared to die of starvation in order to give a meager quantity of food they had obtained, to a Chandala and his two dogs ? Who has not heard the story of king Shibi who gave shelter to a dove that was being pursued by a hungry hawk ? From where did these persons get these noble and sublime ideas ? From our ancient Rishis, Munis and great personalities like illumined and enlightened seers and sages. They are the shining lights and the priceless wealth of Bharatavarsha. See what our Gurudev Swami Sivanandaji Maharaj had to say about these great souls.

“May God bless Mother India, our sacred glorious Hind.
The land of Rishis, Yogis, Sages of high spiritual culture.
India is the only land where God-realisation is the goal.
India is the only land where Rishis, Yogis abound.
India has produced mighty kings and statesmen,
Rishis, Sages, Yogis, Avatars, Poets and Heroes,
Like Yudhishthira, Arjuna, Valmiki and Viswamitra,
Like Rama, Krishna, Vyasa, Vasishtha and Sri Sankara.
It is a land of Dharma, where people practice Yama and Niyama.
It is a sacred land, where holy Ganga, Yamuna, Sindhu flow.
It is a peaceful land of broad tolerance, where all religionists dwell,
Glory to India, glory to Hind, may Lord bless our Hind!
May all her children in love unite and do their duty aright.
May God bless them with health, long life, peace and prosperity.
May Lord make them brave, virtuous, dutiful and Divine!
May Lord fill their hearts with pure patriotic spirit!
May India’s fame extend fully over the world.
May India shine gloriously with culture and civilization!

Om Namo Bhagavate Sivanandaya!
At the Worshipful Lotus Feet of
Satguru Bhagavan Swami Sivanandaji Maharaj
(Swami Chidananda)

ANNOUNCEMENT

It has come to my awareness that a great deal of inconvenience is caused to the YVFA Printing Press Department as well as the Divine Life Magazine Department and the Dispatching Section due to my very great delay in giving the matter for this monthly letter. This is very regrettable indeed. As the head of the Society I should be of help to all the Departments but unfortunately on the contrary, problems are created by my delay. For many, many years this monthly feature had been stopped. It was only recently revived at the request of a devotee from Holy Puri city of the famous Jagannath temple in Orissa. Hence, we are considering stopping this monthly letter from the month of July 2004 onwards. Which means that the July letter will be the final letter.

Some persons suggested making my letter a quarterly or a half yearly feature but this does not appeal to me. Once in a while, whenever possible I may try to give a letter in the internet but this is no promise. The reason is the physically weak condition of this body and its present state of health.

(Swami Chidananda)
President
THE DIVINE LIFE SOCIETY
RISHIKESH

NEWS AND REPORTS

NEWS FROM THE HEADQUARTERS

SEVA THROUGH SIVANANDA HOME

Worshipful Gurudev Swami Sivanandaji Maharaj attached great importance to selfless service and said that service of humanity is worship of God. In keeping with this, Sivananda Home, situated near the Laxman Jhula, is part of the D.L.S. Headquarters activity as a centre of such devout service. It is a place of refuge and shelter for people in need of medical care, who have neither anybody to take care of them, nor any place to go.

We are used to calling them “destitutes”, since it is a human tendency to categorise people for any practical or administrative reason. But when we lend our ear for a moment and hear the life stories-not stories but real facts that have been undergone in the lives of these forlorn and helpless people, one can sincerely wonder who the real destitute is. The outer disguise of a dirty, ugly, or irritable form many times hides an inner treasure of faith, trust and surrender.

Take the example from this month of a 20-year-old girl, brought from Ganga Banks near Ram Jhula. Not able to walk at all, severely anaemic (Hb 2.8 only) and with a weight of 23 kgs. She had married, but her husband left her behind on the street till she could not move at all, and she was just waiting and praying with a miraculous calm mind to the Almighty Lord Siva. Admitted for three weeks now, she is still very calm and quiet, already recuperating and walking, after necessary investigations, blood transfusions and further required ongoing treatment. By the Grace of our most beloved and compassionate Sri Guru Bhagawan, she is on her way to complete recovery.

From Rishikesh Bazaar, another young gentleman was brought: his torso and arms completely burned, in severe anxiety and pain. He hardly allowed the dressing to be done and his frustration came out in such a violent behaviour that for him closed separation was unavoidable. However slowly he could bear the wound getting cleaned and dressed and by the Grace of the Lord Almighty and Gurudev’s ahetuki kripa he has started talking, and is now more or less calmed down and mixes with others.

We can affirm and tell with absolute conviction after observing these poor and great souls that Holy Mother Ganga hears everybody’s prayers.

From opposite side of the river an unconscious Sannyasin was brought in, in a hyper diabetic coma with epilepsy, and head injury due to a fall. Immediately he was rushed to a General Hospital, admitted for a couple of days. He recovered and is already discharged.

Being old-aged and dependent on others is not at all a convenient thing, but on the contrary is one of the most difficult things in life: all alone, even one’s own body cannot be dependent upon; then what to say of others.

A couple, both suffering from Leprosy and having infected ulcers, and gastro-enteritis, were admitted in Sivananda Home, referred by one of the Colonies in Dehra Dun. After one complete month of treatment, they recovered and were happy to be discharged and go back home. An elderly patient from the nearby Laxman Jhula Leprosy Colony who had got her ankle fractured, was admitted in a General Hospital for 2 days. The leg was put into plaster and she too was admitted in the Home, for nursing and assistance in daily needful activities.

Sivananda Home lovingly remembers this month its late Co-ordinator-in-charge, Sri Swami Sadanandaji of hallowed memory, who attained Mahasamadhi on 29th of March 2003. Swamiji served the patients in the Home with full compassion, patience and love. More than anyone else, he understood the hearts of many and never looked upon the inmates as destitutes, but as brothers and sisters in the Lord. May his soul be in everlasting bliss and peace!

Jai Sivananda!
“Feed the Hungry. Clothe the naked. Serve the sick. This is Divine Life.” —Swami Sivananda

REPORTS FROM THE D.L.S. BRANCHES
INLAND BRANCHES

Ambala (Haryana): During the month of February 2004, the Branch conducted Satsanga daily, with additional items of Mahamantra Kirtan for half an hour on Sundays, and Sri Hanuman Stotras on Tuesdays and Saturdays. It arranged recitation of Sundarakanda on 17th February and chanting of Siva Mantra on Mahasivaratri. Many devotees visited the Headquarters for the last glimpse of H.H. Swami Premanandaji and on his Shodashi day. The Homoeopathic Clinic continued its daily Seva in the morning and evening.

Balangir (Orissa): The Branch held the weekly Satsanga on Saturdays and Paduka Puja and mobile Satsanga at the residence of devotees twice during February, 2004. Special Puja and other programmes were organised on Mahasivaratri.

Bangalore, Tasker Town (Karnataka): The Branch conducted Paduka Puja and Satsanga-Swadhyaya on Thursdays. The weekly Matri-Satsanga included recitation of Sri Vishnu-sahasranama Stotram and Sri Lalita-sahasranama Stotram. The monthly special Satsanga was on 1st February. It organised Puja and Rudra-Abhishekam throughout the night on Mahasivaratri.

Barbil (Orissa): The Branch held Satsanga at the Branch on Thursdays and at the residence of devotees on Mondays. Agni Utsava was arranged on 5th February. Sivananda Charitable Homoeopathy Dispensary treated 565 patients during the month.
Baripada (Orissa): The Branch conducted Paduka Puja on the 1st and Satsanga on 8th, 15th, 22nd and 29th February. It arranged Satsanga at the residence of devotees on Saturdays. Akhanda Japa of Mahamrityunjaya Mantra was held. Food and medicines were distributed in a leprosy colony on all Sundays.

Bellaguntha (Orissa): The Branch held daily 2-hour morning session of prayers, meditation and Swadhyaya. Besides the weekly Satsanga on Sunday evenings, it had Matri-Satsanga on Sunday afternoons, as well as on Ekadasis with recitation of various Stotras and Swadhyaya. In the monthly Sadhana Day, Paduka Puja and poor feeding were also included. The devotees also participated in the 14-Branch Mandal monthly Sadhana day. Revered Swami Sivananda-Gurusevanandaji gave discourses on Srimad Bhagavatam from February 15 to 21. Revered Swami Satchidanandaji, Revered Swami Ramapremanandaji and a large number of local devotees and devotees from surrounding villages attended the discourses.

Bellary (Karnataka): The Branch conducted twice a day Puja and on Sundays Paduka Puja and the weekly Satsanga. Prayers were offered for beatitude and eternal peace of the departed soul of H.H. Swami Premenandaji Maharaj. A spiritual talk was arranged on 29th February. Narayana Seva was offered in a leprosy colony on two occasions.

Bhilai Nagar (Chhattisgarh): The Branch held Matri-Satsanga on Tuesdays, Fridays and Ekadasis with recitation of Sri Hanuman Chalisa, Sri Lalita-sahasranama Stotram, Sri Vishnu-sahasranama Stotram and Bhagavad Gita and other programmes. The monthly Satsanga of the Branch was on 29th February.

Bhongir (A.P.): The Branch had daily programmes which include Puja, meditation, Satsanga, recitation of Sri Vishnu- sahasranama Stotram, etc.

Bikaner (Rajasthan): In addition to the daily programmes of twice-a-day Puja, Satsanga and Swadhyaya on Ashtavakra Gita, the Branch held the monthly Matri-Satsanga on 3rd February. Special Puja, Abhisheka and other programmes were organised on Mahasivaratri. A special prayer meeting was conducted for the beatitude and eternal peace of the departed soul of H.H. Swami Premanandaji Maharaj. Rich tributes were paid to him. A programme of Bhagavad Gita recitation and Mahamantra Kirtan was also held. It continued the daily Yogasana class, Chidananda Homoeopathy Dispensary, Sivananda Library and aid through Chidananda Educational Fund.

Chatrapur (Orissa): Besides the daily Satsanga, the Branch conducted the weekly Satsanga on Thursdays, Sundarakanda recitation on Saturdays and seven mobile Satsangas at the residence of devotees. Paduka Puja was performed on 8th and 24th February. A Sadhana Day was arranged at the residence of a devotee on 15th February. On Mahasivaratri, a special Puja and 24-hour Akhanda recitation of Ramayana were organised.

Gandhinagar (Gujarat): The regular activities of the Branch were: (1) Satsanga and Swadhyaya on Mondays, Thursdays and Saturdays; (2) daily Yogasana session; (3) Yogasana training class from 1st to 10th of every month; (4) Swami Sivananda Library; (5) Homoeopathy clinic twice a month.

Special activities of the month were: (1) Inauguration of the Branch Office at the new premises by H.H. Swami Nirliptanandaji Maharaj Vice-President, D.L.S. Headquarters; (2) Special Satsanga and Sankirtan on Mahasivaratri.

Ghatpadmur, Jagdalpur (Chhattis- garh): The Branch daily held prayer session and Yogasana class in the morning, and Satsanga in the evening. Paduka Puja on Thursdays and recitation of Sri Hanuman Chalisa and Sundarakanda were the weekly activities. On Mahasivaratri, special Puja, Akhanda Kirtan of Siva Mantra and other programmes were organised.

Gumergunda (Chhattisgarh): The Branch conducted daily 3-time Puja, morning prayer session and evening Satsanga. The weekly programmes included Paduka Puja on Thursdays and recitation of Sri Hanuman Chalisa and Sundarakanda on Saturdays. On the occasion of Mahasivaratri, round-the- clock non-stop Kirtan of Sivamantra for 15 days from 6 a.m. on February 4 to 19 was done. Pancha-Kunda Maha Yajna, 12-hour traditional Puja, Prabhat Pheri and Bhandara were the other highlights. 3000 devotees attended the Puja. On 6th February, 12-hour Akhanda Kirtan and Havan were organised in a temple on a confluence 150 kms away. 400 devotees participated.

Jaipur (Rajasthan): The regular activities of the Branch were : (1) Daily discourses in the morning; (2) Swadhyaya of Srimad Bhagavatam daily afternoon; (3) Daily evening Satsanga which included Mahamantra Samkirtan on Tuesdays, collective Japa of Mahamrityunjaya on Thursdays, recitation of Sundarakanda and Sri Hanuman Chalisa on Saturdays and Swadhyaya on the remaining days; (4) Weekly Satsanga and Havan on Sundays; (5) Matri-Satsanga on Mondays; (6) Daily Yogasana-Pranayama class by Smt. Sarala Singhvi; (7) Swami Sivananda Homoeopathy Dispensary in which Dr. J.D. Saxena and Dr. S.S. Dalela examined 1635 patients and gave them medicines; (8) Swami Sivananda Spiritual Library which remained open for three hours daily; (9) feeding about 300 destitutes daily; (10) supplying to a leprosy colony its monthly requirements of dry ration—75 kgs foodgrains and 18 kgs of other edible items. (11) scholarships to 75 students and doles to 26 destitute widows.

On receiving the news of Maha-Samadhi of H.H. Swami Premanandaji Maharaj, a prayer sessio meeting on the 7th and Havan, Satsanga and Bhandara on the 20th were organised. On Mahasivaratri, the Branch arranged a special 3-hour Puja in the morning and 8-hour Puja during the night followed by Arati and Havan.

Jamnagar (Gujarat): The Branch organised an Eye Diagnostic Camp in rural area on 13th February. 264 patients were examined and 20 were sent to Sivananda Mission Hospital, Virnagar, for surgical treatment. H.H. Swami Nirliptanandaji Maharaj and party visited the Camp and met the doctors and volunteers.

Kendrapada (Orissa): The Branch organised various programmes on the occasion of twelfth annual day of Sivananda Ashram, Garapur, as follows : (1) A week-long Personality Development Camp—50 young boys and girls participated; (2) Dental Camp on 1st February; (3 Medical, Gynaecological and Blood Group Test Camp on the 6th; (4) All Religions Conference on the 5th. Revered Swami Sivananda-Gurusevanandaji, Revered Swami Sivachidanandaji, Revered Swami Dharmaprakashanandaji, Baba Bipin Bihari Das Maharaj, dignitaries of Hindu, Christian, Islam, Buddhist, Sikh and Jain religions, and Revered Gajapati Maharaj Sri Dibya Singha Debji who released the souvenir "Divyamrita" participated in it.

Mahichala (Orissa): The Branch conducted a 9-day programme of discourses on the Ramayana. Everyday Puja was performed at 5 a.m. and Satsanga from 7 p.m. to 9 p.m. Free food was arranged for 200 devotees.

Nabha (Punjab): The Branch held the weekly Satsanga regularly. A special Akhanda Japa Yajna was organised on 8th February in the holy memory of H.H. Swami Premanandaji Maharaj. Many devotees of the Branch attended the programmes of Swamiji’s Jala-Samadhi and Shodashi at the Headquarters.

Nagercoil (Tamil Nadu): The Branch celebrated the monthly Sivananda Day on 8th February with 7-hour programme of spiritual reading and discourse. On Pradosha on the 4th, meals were arranged for the children of an orphanage and spiritual literature was distributed.

Nalgonda (A.P.): The weekly Satsanga of the Branch also included readings from Bhagavad Gita, Srimad Bhagavatam and Shanthi Parva of Mahabharata. A special Satsanga was arranged on Mahasivaratri. New Delhi, Lajpat Nagar Branch: The Branch conducted the Sunday Satsanga with recitation of Sundarakanda, Sri Vishnusahasranama and Bhagavad Gita in rotation followed by Paduka Puja on the 4th Sunday and Mahamantra Kirtan and a discourse by Revered Swami Devabhaktanandaji. A prayer meeting was held on 5th February in memory of H.H. Swami Premanandaji Maharaj.

Nimapara (Orissa): The Branch organised day-long special programmes of prayers, morning meditation, Prabhat Pheri, Paduka Puja, recitation of Bhagavad Gita, Sri Vishnu-sahasranama and various other Stotras, Swadhyaya, Bhajan-Kirtan, poor feeding etc., on the Punyatithi of Sri Swami Birajanandaji on 11th February. Revered Swami Sivachidanandaji and Revered Swami Sadashivanandaji also participated in the programmes. On Mahasivaratri, prayers and other programmes took place in the morning. And 12-hour Akhanda Kirtan of Siva Mantra, special Puja, etc., were performed at night. The monthly Sadhana Day was on 29th February. A mobile Satsanga was arranged on 23rd February.

Ningthoukhong (Manipur): The Branch conducted daily prayers and Paduka Puja in the morning and Satsanga in the evening. The weekly Satsanga and the Satsanga for children were held on Sundays. Special Puja was arranged on Mahasivaratri.

Panchkula (Haryana): The Branch continued daily Swadhyaya of Vivekachudamani and weekly mobile Satsangas at the residence of the devotees. Chanting of Siva Mantra and other programmes were organised on Mahasivaratri.

Raikia (Orissa): The Branch conducted daily Puja and the weekly Satsanga on Sundays. On Mahasivaratri, 24-hour Akhanda Kirtan of 'Om Namah Sivaya' Mantra, Paduka Puja and other programmes were organised.

Raipur (Chhattisgarh): The Branch held the weekly Satsanga on Sundays. The programmes on Ekadasis included Puja in the morning, group recitation of Sri Vishnu-sahasranama Stotram followed by Archana with 1000 names as well as 108 names. Akhanda Japa of 'Om Namah Sivaya' Mantra for 12-hours and Bhandara on the next day were arranged to celebrate Mahasivaratri.

Salipur (Orissa): In addition to the daily Morning Prayer session and twice-a-day Puja, the Branch also conducted Paduka Puja on Thursdays and 8th February and Satsanga on Sundays. The monthly 3-hour mobile Satsanga was in a temple and was followed by Prasadam. A special prayer meeting was arranged on the first death anniversary of Sri Suryamani Patnaik. Revered Swami Sivachidanandaji, Revered Swami Raghunathanandaji, Revered Swami Tyagaswarupanandaji and Revered Swami Satchidanandaji joined the prayer meeting and gave brief talks of tributes and benediction. Bhagavad Gita recitation was done on 1st February. The monthly celebration of Sivananda Day included Kirtan and Paduka Puja. Sivananda Homoeopathy Clinic continued its valuable Seva.

Sheragada (Orissa): The Branch conducted the weekly Satsanga and special Puja on Mahsivaratri. The free Homoeopathy Clinic was continued.

Sunabeda (Orissa): In addition to the daily Satsanga and study of Srimad Bhagavatam, the Branch conducted bi-weekly Satsanga on Thursdays and Sundays. The Ladies Section also held twice-a-week Satsangas on Wednesdays and Saturdays. A Sadhana Day was organised on 14th February. The special programmes on Mahasivaratri included Paduka Puja, 4-Prahara Siva Puja and Abhisheka/Archana, Akhanda Kirtan of Siva Mantra etc. The daily Yogasana class in two separate batches for men and women is continued. The Sunday free medical Camps examined 500 patients and gave medicines.

Surendranagar (Gujarat): The weekly discourses on Ramayana on Sundays were held regularly. H.H. Swami Nirliptanandaji Maharaj and party visited this place on 14th and 15th February. The programmes included welcome with traditional recitation, a session with members and then with office-bearers followed by lunch with them, a discourse, benediction and Prasad distribution to prisoners in the local Jail, public lecture, visits to the residence of dedicated devotees etc. Special Puja was organised on Mahasivaratri.

Vadodara (Gujarat): The Branch organised 9-hour Akhanda Japa of Sivananda Mantra on the 8th, of Mahamrityunjaya Mantra on 24th February and of 'Om Namah Sivaya' Mantra on Mahasivaratri. Discourses on Siva Mahimna Stotram on the 19th and on Srimad Bhagavatam on 26th February were also arranged. H.H. Swami Nirliptanandaji Maharaj's programmes on 15th February were: inauguration of "Chidananda Meditation Hall", a benedictory talk to the members of the Branch, distribution of Prasad and Jnana Prasad to each of them individually, informal talk with all active workers, public lecture, visiting the residence of two devotees. The Homoeopathy dispensary and the Ayurvedic dispensary continued to render Seva on 4 days a week and two days a week respectively.

OVERSEAS BRANCHES

Rose Hill (Mauritius): A special Mahasivaratri Festival was organised from February 10 to 20 at Ganga Talao, Grand Basin.

Sarva Dharma Ashram (South Africa): The Minister of Education visited the Sarva Dharma Ashram and the school run by the Branch. He was very impressed and praised the work. The students of the school also visited the Ashram. A special Satsanga was held for them. They took their lunch at the Ashram. Medical students also visited the Ashram. Devotional programmes continued throughout the night of Mahasivaratri.