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PREREQUISITES FOR
LIBERATION A student who treads the path of Truth must equip himself with the four means of salvation or Sadhana Chatushtaya, viz., Viveka, Vairagya, Shat Sampat and Mumukshutva. Then only can he march quite fearlessly on the path. Not an iota of spiritual progress is ever possible unless one is really endowed with this fourfold qualification. These four means are as old as the Vedas or this world itself. Every religion prescribes these four essential requisites for the aspirant. Names only differ. This is really immaterial. Only ignorant people raise lingual warfare and unnecessary questions. The Brahma Vidya or the Science of the Self is not a subject that can be understood and realised by mere intellectual student, reasoning or ratiocination or even by discussions or arguments. It is the most difficult of all sciences. Mere scholarly erudition and vast study with a high degree of intelligence alone cannot help one in the practical realisation of the Truth inculcated by this science. It demands perfect discipline, a discipline that is not to be found in our modern universities and colleges, and solid Sadhana for the achievement of the goal that is indicated by this Para Vidya or highest Science. Viveka is discrimination between the real and the unreal
(Sat and Asat), permanent and impermanent (Nitya and Anitya), Self and
the Not Self (Atman and Anatman), Viveka should not be an ephemeral or
occasional mood in an aspirant. A Viveki (man of discrimination, is always
on the alert and never gets entangled in anything. Viveka gives inner
strength and mental peace. From Viveka is born Vairagya. The third requisite is Shat Sampat or sixfold virtue which consists of Shama, Dama, Uparati, Titiksha, Shraddha and Samadhana. The six equipments are taken as one because they are all calculated to bring about mental control and discipline. Concentration and meditation can never be possible without mental control and mental discipline. Shama is serenity or tranquillity of mind. This is brought
about by eradication of Vasanas (mental impressions). The mind is kept
in the chambers of the heart. It is not allowed to join with the Indriyas
(senses) and move outside into sensual objects or grooves. The mind is
fixed in the source. Serenity of mind is the most important qualification
for an aspirant. This is difficult of attainment. But the aspirant must
have this qualification at any cost. It demands incessant and protracted
practice. The mind is the commander of the ten Indriyas—five organs
of perception, and five organs of action. If the commander is subjugated
first of all, the soldiers, viz., the Indriyas, are already conquered.
Control of the Indriyas cannot become perfect unless their head viz.,
the mind is controlled first. If one is established in Shama, Dama or
control of the Indriyas comes by itself. No Indriyas can work independently
without the help or co operation of the mind. Uparati comes next. It is satiety. It is turning the mind resolutely away from desire for sensual enjoyment. This state of mind naturally comes when one has practised Viveka, Vairagya, Shama and Dama. Sri Sankara defines Uparati in his Vivekachudamani as follows: “The best Uparati or self withdrawal consists in the mind function ceasing to act by means of external objects.” According to the Atma Anatma Viveka, “Uparati is the abstaining on principle from engaging in any of the acts and ceremonies enjoined by the Sastras. Otherwise it is the state of the mind which is always engaged in Sravana and the rest, without ever diverging from them.” Some take Uparati as taking up Sannyasa by renouncing all works. Titiksha is power of endurance. The aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain and the rest. Sri Sankara defines it in Vivekachudamani as follows: “The bearing of all afflictions without caring to redress them, being free at the same time from anxiety or lament on their score is called Titiksha or forbearance.” According to Atma Anatma Viveka, “Titiksha is the showing of forbearance to a person by one who is capable of punishing him for some wrong doing.” Some perform Panchagni Tapas (fivefire austerity). They sit amidst four fires on all sides with the blazing sun overhead as the fifth. But foolish austerities of a rigorous kind are condemned by Lord Krishna in the Bhagavadgita: “Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment, senseless, torturing all the elements in the body and Me also, who dwells in the body,—know thou these to be of demoniacal resolves” (Ch. XVII 5, 6). Some make Titiksha as the end. Titiksha is only a means. Wherever there is movement, wherever there is manifestation of life, the two opposed forces, the pairs of opposites, do exist. Some ignorant men desire to get rid of the unpleasant experiences and to keep only the pleasant ones. This is the height of folly. Can there be light alone without darkness, roses alone without thorns, gain alone without loss, success alone without failure, victory alone without defeat, pleasure alone without pain? A wise man who rightly understands them and moves in close co operation with them can be happy, not others. A wise man never grumbles. He tries to fix himself up in that unchanging, permanent, witnessing consciousness which is hidden in his heart, which is beyond all the pairs of opposites, and then watches the movements and the phenomena of this universe with an unruffled mind. He sees intelligence in every inch of creation. He has a very comprehensive understanding of the eternal laws of nature and the pairs of opposites. This is true Titiksha based on knowledge. He is superior to physical Titikshus (who practise only physical endurance), who have trained themselves by physical torture, because the latter ones will show signs of failure when confronted by serious disasters. A Titikshu who has developed his Titiksha through knowledge is the king of all Titikshus. Shraddha is intense faith in the words of the Guru and in the saying of the Vedantic scriptures and, above all, in one‘s own self. This is not blind faith. It is based on accurate reasoning, evidence and experience. Then only it can be lasting faith. Then only it can be perfect, unshakable faith. Superstitious beliefs, beliefs in mere religious traditions or social customs cannot help a man in his spiritual advancement. The mind will be ever restless. Various doubts will be cropping up every now and then. Sectarians force their beliefs on others, try to convert them and take them in their fold to strengthen their numbers. The new convert does not find real solace in the newly embraced cult. He then embraces yet another cult or Sampradaya. Shraddha is a most important qualification. No spiritual progress is possible without Shraddha. From Shraddha comes Nishtha or one pointed devotion and from Nishtha comes Self realisation. If the faith is flickering, it will die soon and the aspirant will be drifting aimlessly hither and thither. Samadhana is mental balance by attention. This is the fruit of the practices of Shama, Dama, Uparati, Titiksha and Shraddha. There is perfect concentration of mind now. There is fixing of the mind on the Atman without allowing it to turn towards objects and have its own way. It is self settledness. Sri Sankaracharya defines it in his Atma Anatma Viveka: “Whenever a mind engaged in Sravana and the rest wanders to any worldly object or desire, and finding it worthless, returns to the performance of the three exercises, such returning is called Samadhana.” The mind is free from anxiety amidst pains. There is indifference amidst pleasures. There is stability of mind or mental poise. The aspirant or practitioner is on every side without attachment. He neither likes nor dislikes. He has great deal of strength of mind and internal peace. He has unruffled supreme peace of mind. Some aspirants have peace of mind when they live in seclusion, when there are no distracting elements or factors. They complain of great tossing of mind or Vikshepa when they come to a city, when they mix with people. They are completely upset. They cannot do any meditation in a crowded place. This is a weakness. This is not achievement in Samadhana. There is no balance of mind or equanimity in these persons. Only when a student can keep his balance of mind even in a battlefield when there is a shower of bullets all round, as he does in a solitary cave in the Himalayas, can he be really said to be fully established in Samadhana. Lord Krishna says in the Gita: “Perform all actions, O Dhananjaya, dwelling in union with the divine, renouncing attachments, and balanced evenly in success and failure.” This is Samadhana. Again, you will find in the Gita: “The disciplined self, moving among sense objects with senses free from attraction and repulsion mastered by the Self, goeth to Peace.” This is also Samadhana. Lastly, we come to the fourth of the qualifications, viz., Mumukshutva. It is intense desire for liberation or deliverance from the wheel of birth and death with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications viz., Viveka, Vairagya and Shat Sampat, Mumukshutva will come by itself. The aspirant should practise all the four means to the maximum degree. There is a definite significance in the sequence of the four Sadhanas (practices). That aspirant who is in possession of the four means is a blessed divinity on the surface of this earth. He is Brahman Himself. He must be adored and worshipped. My silent salutations unto such exalted souls. ROSARY OF REFLECTIONS “Gu” is darkness. “Ru” is its remover. Because one removes darkness, he is called a “Guru.” -Guru Gita O, friend! Why do you weep? There is neither old age nor death. O, friend! Why do you weep? There is no fear of being born. O, friend! Why do you weep? There is no modification for you. (Assert)! I am the wisdom immortal, the homogeneous essence, all pervading like the sky. -Avadhuta Gita He is certainly liberated, who asks for nothing from others, insults none, who is beyond the pair of opposites, who is devoid of desire. -Anu Gita The One Brahman alone appears as a wave. The being of the wave and the being of the ocean are the two powers of the one Brahman alone appearing. -Brahma Gita Understanding that whatever is perceived by the mind, speech,
sight or other senses is Myself, and nothing else than Myself. EXPRESS YOUR
REALITY Worshipful homage to that Supreme Being who shines with unimaginable splendour, who shines with a dazzling splendour in your own divine realm where no other light shines—neither the sun shines, nor the moon, nor the stars, nor the lightning; what to say of our ordinary man created fire here upon the earth plane. Na tatra suryo bhati na chandratarakam; nema vidyuto bhantl kutoyam agnih (The sun does not shine there, neither the moon nor the stars. There these lightnings do not shine, how then this fire?). Because that supreme, splendorous, dazzling effulgence shines from eternity to eternity, all these lesser things that shine—sun, moon, stars, lightning, fire etc.,—are able to borrow a little bit of that effulgence, and with that borrowed light they shine. Tameva bhantam anubhati sarvam tasya bhasa sarvamidam vibhati (When He shines everything shines after Him. By His light all these shine). That Light is shining as the centre of your heart. That Light is all that is auspicious, all that is beautiful, all that is blessed, all that is good, all that is benign, all that is divine. Your life would be blessed indeed if it were to be an expression, an active dynamic manifestation, of this inner divine effulgence that shines as the very centre of your being, as the very essence of your being. That inner divine essence is your true identity, your nija svarupa, that which you really are beyond birth and death, disease, old age—beyond all these marks that only pertain to the gross physical body which you are not. These changing marks of disease, old age, senility, weakness,—all pertain only to this cage of flesh and bones. That being your eternal real identity, to make your life, thoughts and actions a dynamic expression of that reality would indeed make you worthy and deserving of being regarded as an amsa of paramatman—a part, a spark, of the great universal Consciousness, the Supreme Spirit, the eternal Being. If your life, your actions and your thoughts, words and deeds were to be a manifestation and efflorescence of this inner Divinity of yours, then it would make you really worthy and deserving of being addressed as Radiant lmmortal Atman and Blessed lmmortal Soul, as Gurudev always used to do. For then you are actually proving through your being and doing that this discovery, this transcendental experience of your ancient ancestors, the illumined sages and seers of the Upanishads—their experience and their declaration—is indeed one hundred per cent correct and right. Rightly have they said that you are children of Immortality. Indeed, that is what we are. Their declaration can never be anything but right, for it was based on their own highest transcendental experience. It is this experience that they expressed when they addressed you in this rousing, wonderful manner. Thus in the way that they saw you and in the way that they called you, may you, in that very same way, live your life—proving the correctness of their addressing you thus, proving your Divinity. In this task may the Supreme Being bless you and grant you success, and may beloved and worshipful Holy Master bless you and grant you success. May God bless you! THE PROGRESSIVE
EVOLUTION OF MAN According to Hegel, the renowned German philosopher, the lowest level is of brute consciousness, which is inseparable from sheer material existence. The second stage, above this, is nature reactive self preservative consciousness, observable in plant life. The third stage is of a crude seeking of oneself in others, expressed in the presence of a psychological want, a need and a love which specifically concentrates itself in the reproductive consciousness. The fourth is the stage of self consciousness which is the special faculty of man, beyond the level of the mere animal satisfaction of self preservation and self reproduction in the form of reaction to external stimuli. Yet, human life here is incipient and not fully developed. Even among human beings we have various grades: there is the animal man, the selfish man, the ordinary man, the saintly man and the God man. The fourth stage mentioned here may be said to correspond to the lowest type of men. The fifth stage is where one becomes conscious of one’s being independent of objects outside and attributes all change to objects rather than to oneself. This is the stage where one finds fault only with others and not with oneself, so that the object becomes a hindrance to one’s comfortable life and one cannot tolerate the presence of objects non conducive to one‘s satisfaction. The hidden unity of things, however, asserts itself and cannot brook such a selfish attitude of an utter isolation of the subject and the object. Thus, the selfish sense of isolatedness manifest in the fifth stage recoils upon the sense of unity by distorting it in the form of love for others, a craving for exercising authority over others, etc. This is the sixth stage. In the seventh, there is a consciousness of this negative dependence of oneself upon others in the form of love and the need to exercise power, etc., and one seeks to obviate this sense of slavish dependence either by intense attachment or by intense hatred. In attachment there is desire to unite the object with oneself so that oneself may live alone, and in hatred there is a desire to destroy the object, so that, here again, there is a chance of oneself living alone. For, ‘aloneness‘, which is the nature of Reality, asserts itself, somehow, by hook or crook, by fair or foul means. In the eighth stage one realises that it is impossible to live with this law of the fish and the law of the jungle, for each one here appears to be a threat to another ‘s existence, so that no one can be secure. The need for ‘living‘, ‘somehow‘, and the necessity for security in life compels man to live a life of co operation and mutual sacrifice, without which he fears that his end would not be very far. This is the consciousness of co operative living, of humanitarian ideals, of humanity as one harmonious organisation. This is the eighth stage. But, this co operation and mutual sacrifice is ultimately based on selfishness, a desire to maintain oneself, and hence, even in co operative life there are seen occasional disruptions and breaches of agreement, which is only a sign that the basis of this apparent humanitarian ideal is really not humanitarian but founded on a lower level of life. The studies in psychology and psycho analysis will reveal that most of man‘s efforts are not above his biological urges such as the pressure of hunger, sex, sleep and fear from external forces, all which get surcharged with a desire to dominate over others and exercise authority, to spread one‘s name and fame, by affirmation of one‘s superiority, and a greed for wealth, etc. All this is the result of the empirical approach of human understanding to the problems of life. This is really no solution to the problems, and humanity finds itself today in the same complex and quandary and insecurity as it was centuries back, all because the human approach to things has not changed in its quality and character, though the passage of history has traversed thousands of years during the course of time. The ancient Masters have seen through this vexing situation of life in general and found out the only remedy for it, namely, to develop the Vision Integral, rather than confine oneself to mere perception empirical. This integral approach requires man to conceive life as one whole, inseparable in its parts, and the well known classification of Human Values or Aims of Life into Dharma, the pursuit of moral value; Artha, the pursuit of economic value; Kama, the pursuit of vital value; and Moksha, the pursuit of infinite value, may be said to form the rock foundation to base one‘s right perspective of life. All these four values have to be blended in a proper proportion to constitute a single compound and not merely a mixture of a set of separable ingredients. This means to say that every function one might perform, every thought, word and deed of a person, should manifest this singleness of purpose, namely, a focussed blend of Dharma, Artha, Kama and Moksha, all at once. This is indeed a hard job for uninitiated and untrained minds. But spirituality is not a joke and calls for greater education and discipline than one would expect in an ordinary educational academy or institution of the world. It is this blend of the four Aims of Life in a single act that has necessitated the introduction of the co operative social groups known usually under the name, Varna;—the classes wielding spiritual power, political power, economic power, and man power, which constitute a complete organisation of human aspiration and function. This view of life has also called for the recognition of four stages in one‘s life known as Asrama;—a life of continence and study, a life of restrained satisfaction and discharge of duties in accordance with one‘s station in life, a life of non attachment to all perishable values, and finally, a life of concentration on the only permanent value discoverable in the end, namely, the Ultimate Reality. A life of Yoga is the answer. And Yoga is union with Reality, in the various stages of its graded intensity of manifestation, internally in one‘s own personality and externally in one‘s social relations and public life. The range of Yoga is a little complicated for the novice to understand. To obviate the difficulty of a sudden grasp of this truth, adepts in Yoga have advised a more restrained approach to the Great Goal, by a recognition of the objective (Adhibhuta), the subjective (Adhyatma) and the super normal Deity aspect of Reality, superintending over both the objective and the subjective sides of experience (Adhidaiva). This threefold resort to Yoga would facilitate a still higher recourse to the larger realities, known in the language of the technical Vedanta, as Virat, Hiranyagarbha, Isvara and Brahman, connoting the fourfold aspect of the Absolute, conceived as helpful in one ‘s meditations. May humanity realise the need for an integration of life‘s values;—physical, mental, moral, social, cultural and spiritual! May Peace reign everywhere! (Concluded) THE MESSAGE OF
SILENT SOLITUDES “Then there is religious hypocrisy. A man knows only three or four Asana postures, but he pretends to know thirty or forty. Some people sit with closed eyes, pretending to be doing deep meditation. Even when they are called and they hear it, they will not open their eyes. They remain like a statue. They are afraid that it they open their eyes on being called, people will think that their Meditation is not deep enough! So they pretend to be engrossed in deep meditation!” INSTRUCTIONS TO A GRADUATE A newly graduated Tamil Pundit came to the Ashram to
have the Master’s Darshan. The Master utilised the opportunity to
deliver a short convocation address to him and though him, to the thousands
of his type that come out of the universities year after year “You should worship Mother Sarasvati. You will then get Her Grace and, through Her Grace, you will acquire powerful speech and a brilliant intellect. You will be able to inspire and elevate people. This is very important.” “Whenever you find and opportunity to speak to people and address gatherings, always dwell upon spiritual, moral or religious themes. Inspire people ad turn them towards God. This is the best manner in which you can express your gratitude to Goddess Sarasvati for Her blessings.” “Write down your original ideas and thoughts on the Upanishads, Gita and Vedanta. Never indulge in silly trash thinking or writing. You will then attain great glory.” COOLNESS UNDER FIRE Once the financial condition of the Society was in a precarious position. The bank balance had come down to the ‘nil’ figure. There were still debts to be cleared. The problem was placed before the Master. “Close the society down,” the Master said. “We have done enough work. Five or six of us will take alms from Rishikesh and meditate in our cottage. As long as there is medicine in the dispensary, we will serve the sick. As long as there are books on the shelves, we will distribute them freely. Give away everything to those who need it. Put an announcement in the magazine, and issue a circular to say that the Society has been compelled to stop all work.” Then the Master sat up and drew a list of the names of all the inmates that might have to be told to make their own arrangements for alms, etc. Later the Master himself attended the meeting which was convened to inform all the inmates of the position. Soon after this, the Master began distributing fruit and almonds to workers ad visitors, as he said, “to compensate for the curtailment imposed on them by the Society’s financial position.” And books, too, began to flow in greater abundance to seekers, while there was yet time!” THE IMPORTANCE
OF UNDERSTANDING Gurudev believed in integral yoga. He wanted us to use our hands, our heart and our head. He wanted us to serve—to use our hands, to work. He wanted us to love—to be devoted to God, to surrender to God. He wanted us to meditate—to commune directly with God, to experience higher levels of consciousness. And he wanted us to understand, to enquire. And part of this enquiry, part of the understanding, is the study of the scriptures. Why do we need to study the scriptures? Is it not enough to offer our service to God, to surrender to Him, to know His presence through meditation? In one sense it is enough, just as we can be born blind and still usefully function as a human being. But it is difficult to have a full life as a human being if we are blind, because we cannot see and understand everything that a person with normal sight can. Thus, we can live a spiritual life without study of the scriptures, but it means that at least to a certain extent our spiritual life is blind. And why are the scriptures so important to us? Because they are all referring to us. All the battles between good and evil in the Puranas speak only about the battle between the good and evil in us. Most specifically, the Gita is referring only to us. When Lord Krishna talks about the three gunas, He is talking about our experience. When He talks about the division between the divine and the demoniacal, He is speaking about what is going on inside us. What is tamas in us? What is rajas? What is sattva? We need to enquire, we need to meditate, we need above all to see these forces within ourselves. No matter what other spiritual practices we are doing, unless we understand ourselves, how can we see clearly what needs to be done to help our liberation? We have to distinguish in ourselves what is taking us away from God and what is taking us towards God. We may call it tamas and sattva. We may call It avidya maya and vidya maya. We may call it the pleasant and the good. But we need to introspect, see these forces within and around ourselves and take appropriate action.
For example, if there are things that need correcting within ourselves,
or in our environment, it is not sattvic to brush them aside and say,
“It is all maya.” That is simply tamas. To have a problem
facing us and not deal with it is tamas. Dealing with it may not be sattvic,
it may be rajasic, but we never can truly be sattvic if we will not face
things. Sattva is that power of strength and clarity within us that faces
everything, that sees both the good and the evil, sees them for what they
are and chooses the right way under all circumstances. NEWS AND
REPORTS As announced earlier, the Diamond Jubilees of the commencement of the Akhanda Mahamantra Sankirtan Yajna in the Bhajan Hall on 3rd December and of the consecration of the holy Sri Viswanatha Mandir on 31st December will be celebrated in the Headquarters Ashram in a devout manner with continuous Nama Sankirtan Yajna from 3rd October to 31st December 2003 as follows: First, the Akhanda Mahamantra Sankirtan will be held in the sacred Bhajan Hall of the Ashram for 60 days continuously from 3rd October (6 p.m.) to 3rd December 2003 (6 p.m.). This period will thus witness the continuous recitation of the divine Mahamantra “Hare Rama Hare Rama Rama Rama Hare Hare; Hare Krishna Hare Krishna Krishna Krishna Hare Hare” culminating on 3rd December, the Akhanda Mahamantra Kirtan Diamond Jubilee Day. Thereafter, that is from 6 p.m. on 3rd December, till 6 p.m. on 31st December 2003, the Akhanda Panchakshari Sankirtan will be held in the holy Sri Viswanatha Mandir. Thus during this period there will be the non stop chanting of the sacred Mantra “Om Namah Sivaya” concluding on 31st December, the Sri Viswanatha Mandir Pratishtha Mahotsav Diamond Jubilee Day. Sankirtan groups of the Divine Life Society Branches of India are cordially invited to participate in both the sacred Akhanda Nama Sankirtan Yajnas as above. The Akhanda Sankirtan will thus commence from 3rd October 2003 and as such separate Sankirtan groups will be appropriately scheduled, keeping in view the convenience of the participants. Accordingly, suitable accommodation is also to be arranged.
Hence it is desirable that the intending Branches send the following information
for making the necessary arrangements here: -The Divine Life Society 116TH BIRTHDAY ANNIVERSARY OF H.H. SRI SWAMI SIVANANDAJI MAHARAJ The advent of the Holy Master Swami Sivanandaji Maharaj is regarded as the actualisation of the need of mankind to be roused from its spiritual slumber. That man is not merely a body or mind but a spark of the Divine Reality and that life has to be lived in an integral way to the Infinite was the all important message of this great saint and sage of the Himalayas. The Headquarters Ashram celebrated the 116th Anniversary of this sacred advent in a grand manner with programmes throughout the day. The early morning Brahmamuhurta session consisted of the recitation of Guru Stotras and Shanti Mantras, silent meditation and an inspiring talk by Revered Sri Swami Atmaswarupanandaji Maharaj on the significance of the occasion, particularly to the aspirant world. This was followed by Prabhat Pheri, a procession along the usual route in Shivanandanagar chanting the Divine Name. An elaborate Havan was performed in the Viswanath Mandir for world peace and solidarity. The grand and solemn ‘Paduka Puja’ (worship of the sacred Sandals of Sri Gurudev) was then conducted in the holy Samadhi Mandir, in which a large number of devotees participated with great enthusiasm and feeling. A special Satsanga was convened thereafter at 10 a.m., in which H.H. Sri Swami Premanandaji Maharaj, H.H. Sri Swami Yogaswarupanandaji Maharaj and H.H. Sri Swami Jivanmuktanandaji Maharaj spoke on the sublime life and mission of the Holy Master, bringing out the multifaceted spiritual personality of Sri Gurudev and his sublime message to humanity. A few books and cassettes were released on the occasion. The Satsanga was followed by a special ‘Bhandara‘ in which the sacred Prasad was distributed to the large number of Mahatmas, devotees, guests and visitors who had gathered for the occasion. In the afternoon at 4 p.m., a special Satsanga was held, again at the holy Samadhi Shrine, in which there were discourses by eminent speakers on the life and teachings of the Holy Master.
A grand and colourful Ganga Aarati was held at Sri Viswanath Ghat in the
evening at 6.30 p.m. The night Satsanga witnessed a number of soul stirring
Bhajans and Kirtans by devotees. H.H. Sri Swami Jivanmuktanandaji Maharaj,
General Secretary, released some new publications of the S.P.L. and spoke
on the greatness of Sri Gurudev ‘s teachings and the importance
of the Yoga of Synthesis. The Satsanga ended with sincere prayers to the
Almighty for peace, prosperity and spiritual progress of the entire mankind. ANNOUNCEMENT To all our honourable Readers we wish to make this Announcement on behalf of Most Revered and Venerable Sri Swami Chidanandaji Maharaj. Due to his old age, a somewhat undesirable heart condition and certain specific physical health problem associated with his old age Swamiji is not in a position to make himself available to visitors who wish to come and meet him. Swamiji Maharaj has instructed his assistants to discourage visitors and reply in the negative to telephone calls requesting for time to meet Swamiji. He is mostly confined to bed. He rarely leaves his bed except to go to the adjacent bathroom either for bath or toilet or for cleaning and brushing his teeth. Even then he takes the help of a walking stick. He is approaching his 87 years of age. On certain occasions only he permits people to meet him briefly. Upon such occasions he is taken in a wheelchair from his bedroom to the central hall. This also it is upon SUNDAYS ONLY. The other six days in the week he sees no one except certain people on medical grounds or those who have come for Official consultation and direction regarding some important and urgent matters connected with the Divine Life Society Headquarters. Unfortunately the above situation is misinterpreted by some devotees who have taken it to mean that Swami Chidanandaji Maharaj meets everyone on Sundays. They have taken it for granted that he is available to the public once in every week on each Sunday. This is a gross mistake and totally a wrong idea. Actually, Sri Swamiji Maharaj is not in a condition to meet anyone at all. But, despite his illness, out of his consideration for others he makes certain exceptions. For example, if a devotee has come for his Darshan from a distant foreign country like America or Australia or some country in Europe like France, Germany or Italy etc or UK, then Swamiji gives them some time. BUT ONLY ON SUNDAYS.
Therefore, in the light of the above, please note that Swamiji's Sundays
availability is not in the nature of a routine weekly program for the
general public. But, it is meant for the above indicated exceptional people
for certain special reasons with his permission only. ANNOUNCEMENT We wish to inform all our Readers, Members and Devotees that the above Mool Dhana which exists since about twenty years has not been able to reach even half of its target figure. This is mainly because of two reasons. Firstly, contributions to this Fund are not being received as much as the contributions to other Funds. Secondly, the public is not aware of its importance and its indispensability. The term MOOL DHANA means a Corpus Fund. Monies that constitute a Corpus Fund cannot be spent. A Corpus Fund cannot be spent. They have to remain untouched and deposited in a bank like State Bank of India or otherwise invested in some sound public sector investment. Only the interest accruing out of the deposited amount can be spent. One of the duties of the management of Sivananda Ashram (which is the International Headquarters of the Divine Life Society) is to provide food to a) Its resident Sadhak inmates who are engaged selflessly in carrying out the work of the different important Departments of the Society's Headquarters. b) The number of visitors to the Ashram who visit us all the twelve months round the year for varying periods of stay for Peace, Spiritual Sadhana and Satsanga on the holy banks of the Sacred River Ganga. c) The paid staff of the Society employed in the Printing Press, Kitchen Cum Dining Department, Sivananda Charitable Hospital. d) Junior staff serving in other Departments like the packers in the Publication Department, the errand boys in the Accounts Department, certain personnel who work for salary plus food, and the Kitchen staff. A recent calculation shows that the daily expenditure at the Kitchen Cum Dining Hall works out at approximately Rs.15, 000/ per day. This totals to or this means Rs.54, 75,000/ per year expenditure. This amount indicates the annual interest that the CORPUS FUND must yield. The Annapurna Annakshetra Mool Dhana (Corpus Fund) must be an amount that will yield an annual interest of the above mentioned sum of Rs.54,75,000/ . The Society has a Corpus Fund for the Annapurna Annakshetra Department and requires your help and generous contribution of your donations for the Corpus Fund so that the interest may be utilised for the expenses of the Annapurna Annakshetra Department. The Readers, Members and Devotees can also approach financially well off persons in their local areas or cities and appeal to them to contribute to this Corpus Fund by sending their donations directly to the D.L.S. Headquarters. It may be noted that nobody is authorised to collect Funds from them on behalf of the D.L.S. The contributors may kindly send their donations directly to the Headquarters, specifying ANNAPURNA ANNAKSHETRA MOOL DHANA FUND in their communication. —The Divine Life Society Headquarters. INAUGURAL FUNCTION OF THE 45TH BASIC YOGA VEDANTA COURSE The 45th Basic Yoga Vedanta Course commenced on the 18th of August, 2003, at the Divine Life Society Headquarters in Sivananda Ashram. 38 students from 13 states of India joined the course. After Puja in Sri Dattatreya Temple, the inaugural function started in the Yoga Vedanta Forest Academy with Jaya Ganesh Prayer and Guru Stotras. Thereafter Prof. Ved Prakash Groverji, Registrar of the Academy, welcomed all the Swamijis, members of the staff, the students and all those present. The students were introduced by Revered Sri Swami Padmanabhanandaji Maharaj, Assistant Registrar of the Academy. H.H. Sri Swami Jivanmuktanandaji Maharaj, General Secretary of The Divine Life Society Headquarters, lighted the Deepa in token of the auspicious commencement of the Course. H.H. Sri Swami Jivanmuktanandaji Maharaj said that the purpose of the Course was to enable them to understand the higher values of life and put the same into practice. Designed to inculcate a new thinking or awareness, the teaching at the Academy would lay stress on inner subjective experience or change. This requires a willingness on the part of every student to transform his Rajasic and Tamasic nature to Sattvic. Pointing out the comprehensiveness of the Course, Swamiji emphasised the importance of an all round growth of personality. Towards this end, the students would be taught Asanas, Pranayama and meditation, addressing the physical, vital and mental aspects of the personality. It is necessary to appreciate the fact that life is not achievement but is an unfoldment of the inner strength. In order to realise this magazine of power within, a positive attitude is indispensable. The normal human reaction to favourable situations is one of joy, but we fail miserably when faced with difficult ones. It is here that the leading of a spiritual life helps tremendously. As all strength is already within, what needs to be effected is only the removal of the covering, just as when clouds disperse the sun shines by itself. The Academy builds up spiritual values within the student and this will unfailingly lead to self awakening. No room should be given for laziness or distraction. When Sattva predominates through Sadhana, one becomes very dynamic and is able to tackle all pairs of opposites. The power of concentration, which is the real test of greatness, becomes acute and all philosophical study becomes practicable. It then becomes clear how all paths lead to the same goal. H.H. Sri Swami Yogaswarupanandaji Maharaj, Vice President (The Divine Life Society Headquarters), in his blessing address said that the students who have come from different parts of the country to attend the Course are very fortunate for they are staying in the Holy Ashram of Gurudev at Muni ki reti, on the banks of Mother Ganga. Having come to this land of the Rishis they should try slowly and steadily to direct their mind to the goal of life i.e., God realisation. Swamiji said that here in the Ashram during the two months period of stay of the students, all their basic needs will be taken care of and therefore they can be free from all anxieties and fears. Swamiji requested the students to relax their mind and to entertain positive thoughts. Gurudev‘s precept “Be Good” and “Do Good” must be remembered and the students should conduct themselves accordingly. Swamiji also requested the students to do more Japa and Meditation. H.H. Sri Swami Premanandaji Maharaj elucidated the importance of understanding the purpose of human life. God, by His very nature, is all merciful. It is one‘s own Karma that decides one‘s birth; as you sow, so as you reap. Pointing out the need to follow the spiritual path by discharging one‘s duties, Swamiji termed this as Grihasth Yoga. The students were all very fortunate and blessed souls inasmuch as they were inclined towards learning Yoga and understanding the nature of the Ultimate Reality. The Course would enable them to learn how to utilise the instrument of body mind for God realisation. This is the real wealth and all other possessions are secondary. Swamiji exhorted the students to march sincerely on the spiritual path, equipped with the wisdom of the philosophy of life. Sincerity is the watch word of the true seeker, who should practise ceaseless self enquiry. When we say ‘my body‘, who is it that says this? Yoga answers this great question and all necessary basic knowledge in this regard would be provided by the Academy, Swamiji said. The function concluded with Saraswati Puja and Prasad distribution. SEVA THROUGH SIVANANDA HOME During August 2003, the Divine Life Society Headquarters continued its Seva through Sivananda Home, situated near the Laxman Jhula which is part of its activity. People in need of medical care, who have neither anybody to take care of them nor any place to go, have keen finding in it a place of refuge and shelter. For many of the male patients the Home is a temporary shelter, where they stay during their medical treatment, and are discharged as soon as they have become all right. This month four patients were admitted with maggots infested ulcers. One of them, a young Brahmachari brought from Triveni Ghat, got multiple wounds on the scalp out of which the maggots were crawling. The infection had already gone into the nasal sinuses and the patient had completely lost his eyesight. Besides this great affliction, his body was severely affected with scabies and due to a hip fracture, he was not able to walk at all. It is natural that in a condition like this, one ‘s mind becomes blank and can hardly cope with it. But the least of our brothers are God‘s dearest and most favourite children and He is the only One Who takes care of them. The patient is presently under the treatment of an Orthopaedic Surgeon and is due for operation. The wounds are entirely cleaned up, scabies is gone and also Eye treatment is going on. Another example of Gurudev‘s loving care: an old aged Babaji was brought from the roadside, not able to walk due to arthritis, and having wounds on the legs and fungal infection. He was just remaining in one place, hoping everyday for someone to provide him a meal, not able to take care of his physical body and also having no output control. A silent and patient soul he is, grateful to be free from the daily care and worries and now having the opportunity to relax and retire and listen to spiritual Bhajans and Ramayana. Good news for Phulluji this month. He completed his treatment for pulmonary TB after 10 months of medicines and strict diet. He is an orphan boy, 18 years old and is also having juvenile diabetes, for which he has been trained to inject himself twice daily. Another young TB patient was admitted, but his condition was extremely pitiable and his weight not more than 21kgs. Unfortunately, after one week of admission he left his body quietly.
So the male patients are more or less coming and going, but the female
section is having a different character. Most of the lady inmates are
mentally challenged, retarded or with psychiatric ailments, though at
the time of admission usually physical weakness is also there, anaemia,
gastro enteritis, malnourishment or scabies. One elderly mother passed
away a few weeks ago. She had been admitted since 1 1/2 years. Her children
had left her behind all alone, because her mind was not so sharp anymore
and she had no control over her output functions. All the time she was
bedridden, had to be lifted for her bath and toilet, and she could not
even take her own food. For the younger girls she was a kind of grandmother
and all of them, even retarded girls were serving her in whatever way
possible. The mentally challenged girls and females live together in the
Home as a kind of family. They have lost everybody and though the body
may be cured, there is no way of going back to the place where they were
abused and abandoned. The first and most important need for them is safety
and protection, since they have undergone the experience of being a lone
bird, an easy prey, without any defence. To provide this need of security
all the male patients reside on the ground floor and the female patients
on the first floor upstairs, with two rooms for separation. “Feed the Hungry. Clothe the naked. Serve the sick. This is Divine Life” —Swami Sivananda REPORTS FROM THE
D.L.S. BRANCHES Ahmedabad, Usmanpura (Gujarat) During the month of July 2003, the Branch conducted Mahamrityunjaya Japa daily, Paduka Puja was performed twice during the month and also one Gayatri Yajna. Ambala (Haryana) The Branch conducted daily Mahamantra Sankirtan and Satsanga. In the weekly Satsanga on Sundays, chanting of Mahamrityunjaya Mantra was also done for an hour. On Tuesdays and Saturdays, recitation of Sri Hanuman Stotras was also done. Paduka Puja was performed on Guru Purnima and the Aradhana day. Homoeopathy clinic continued to give free treatment to patients daily. Aska (Orissa) Bi weekly Satsanga was held by the Branch on Thursdays and Sundays. A Sadhana Day was organised on Guru Purnima. Mobile Satsangas and discourses were arranged from July 14 to 19. Balangir (Orissa) The weekly Satsanga of the Branch were held on Saturdays. On Guru Purnima, various spiritual programmes and a talk by Revered Swami Paramanandaji were organised. On alternate Saturdays, Paduka Puja and mobile Satsanga were arranged at the residences of devotees. Bangalore (Karnataka) The Branch conducted Paduka Puja and Swadhyaya on Thursdays, and Matri Satsanga on Fridays. The spiritual programmes on Guru Purnima included a talk by Revered Sri V.L. Nagaraj Ji. The Branch organised a spiritual week from July 14 to 20 followed by Aradhana Day. Eight spiritual organisations of the town participated and gave various programmes. Two Jnana Prasad pamphlets were released for free distribution during the celebrations and Mahabhoga (Prasad) was also distributed. Barbil (Orissa) The Branch held Thursday weekly Satsanga and two additional Satsangas. It organised various programmes from Guru Purnima to Aradhana Day. During the Sadhana Week, Gita Jnana Yajna with sessions in morning and evening was arranged. Sivananda Charitable Homoeopathy clinic gave treatment to 500 patients during the month. Bellaguntha (Orissa) In addition to the daily 2 hour session of prayer and meditation, the Branch held the weekly Satsanga on Sunday evening and Matri Satsanga on Sunday afternoons and Ekadasis. Guru Purnima and Aradhana Day were observed with Special Paduka Puja and other programmes. 150 devotees joined the monthly mobile Sadhana Day on 27th July. Bellary (Karnataka) There were Puja twice a day and Satsanga on Sundays. Bhagavat Saptah was organised from 7th July and it concluded on Guru Purnima. Paduka Puja, distribution of Jnana Prasad to devotees and food in a leprosy colony were also done on Guru Purnima.
Bhilai Nagar (Chhattisgarh) The Branch organised Japa Yajna, a special
Satsanga and Paduka Puja on Guru Purnima, and the monthly Satsanga, Paduka
Puja, a special talk and other programmes on the Aradhana Day. In Matri
Satsangas, recitation of Sri Hanuman Chalisa on Tuesdays, Sri Lalita Sahasranama
on Fridays and Sri Vishnu Sahasranama and Bhagavad Gita on Ekadasis was
done.
Boudh (Orissa) In the daily Satsanga of the Branch, Sri Hanuman Chalisa
was recited on Tuesdays, Sri Suktam on Thursdays and Sanaischara Stotram
on Saturdays. Paduka Puja was performed on Guru Purnima. Sri Chandra Mani
Baghji, who was the secretary of the Branch for 26 years, passed away
on 23rd July, for which a condolence meeting was organised. Bikaner (Rajasthan) The Branch conducted two time Puja, and during the holy month of Shravana, Panchakshara Mantra Kirtan was done daily. The daily Satsanga included spiritual discourses also. Recitation of Sundarakanda was done on Mondays. Paduka Puja and other programmes were organised on Guru Purnima and Aradhana Day. A special Matri Satsanga was organised on 8th July. On 24th July, Mahamrityunjaya Yajna was performed and food and clothings were distributed in the school for Blind men. Homoeopathy clinic, Educational aid, Sivananda Library and Yogasana classes were continued. Chatrapur (Orissa) In addition to the daily Satsanga, the Branch held weekly Satsanga on Thursdays and two mobile Satsangas. Recitation of Sundarakanda was done on Saturdays. Paduka Puja was performed on 8th and 24th July. Special programmes were organised for nine days from Guru Purnima to Aradhana Day with daily meditation, Paduka Puja on the first and the last days, and Seven day Gita Jnana Yajna. On Aradhana Day, Prabhat Pheri, discourses, recitation, Kirtan and distribution of clothes to the destitute were also arranged. Chennai, Annanagar (Tamil Nadu) The Branch organised 24 hour Akhanda Japa of Mahamrityunjaya Mantra, Paduka Puja, a spiritual talk, prayers, etc., on Guru Purnima. Chennai, Triplicane (Tamil Nadu) The programmes organised by the Branch on Guru Purnima in Sivananda Satsanga Mandir Hall included Paduka Puja, discourses, Mahamrityunjaya Japa and installation of Gurudev ‘s Statue. More than hundred devotees attended the programmes. Various programmes were organised on Gurudev ‘s Mahasamadhi day also. Channai, Washermanpet (Tamil Nadu) The Branch organised Paduka Puja, a talk on Gurudev‘s life and literature, recitations, etc., on Aradhana day, and also celebrated 28th Anniversary of foundation of the Branch on that day. Dehra Dun, Jeevan Jyoti (Uttaranchal) The weekly Satsanga was held by the Branch on Sundays with meditation and Swadhyaya. Yogasana and meditation class is conducted daily in the morning as well as evening. On the occasion of Guru Purnima, special Puja, Mahamrityunjaya Mantra Japa for three hours and Havan were organised. Delhi, Swami Sivananda Cultural Association The Branch conducted meditation class five days a week. In the weekly Satsanga on Sundays, recitation of Sundarakanda, the Bhagavad Gita and Sri Vishnusahasranama, is done by rotation. On Guru Purnima, special Puja and distribution of Jnana Prasad were arranged. Students of Sivananda Vidya Bhawan recited Chapter XII of Bhagavad Gita in chorus on 20th July. Dharamgarh (Orissa) In addition to Puja in temple and Paduka Puja daily, the Branch had the weekly Satsanga and Swadhayaya on Thursdays and special Paduka Puja on Sundays. Special Satsangas, Paduka Puja and Narayana Seva were organised on Guru Purnima as well as on Aradhana Day. Dhenkanal (Orissa) The Branch organised special programmes on Guru Purnima and Aradhana Day. Gokak Falls (Karnataka) The Branch organised the 24 hour Akhanda Japa Yajna of Mahamrityunjaya Mantra and its concluding function in the morning of Guru Purnima. Guru Purnima was celebrated with special Puja and discourses in the evening. Gumergunda (Chhattisgarh) Besides the regular activities of 3 time daily Puja, daily Satsanga, Paduka Puja on Thursdays, recitation of Hanuman Chalisa and Sundarakanda on Saturdays and daily Yogasana class, the Branch undertook the following special activities: (1) Car Festival and 12 hour Akhanda Kirtan on 1st July; (2) the Return Festival and special Puja and Havan on the 8th; (3) 2 hour Akhanda Kirtan and other programmes on Revered Swami Sadapremanandaji ‘s Jayanti; (4) 12 hour Akhanda Kirtan of ‘Om Namo Bhagavate Sivanandaya ‘ Mantra, Prabhat Pheri, Paduka Puja, discourses, etc., as Guru Purnima programmes which were attended by 300 devotees; (5) Rudra abhisheka on Mondays of Shravana month; (6) Special Puja on Amavasya Jaipur (Rajasthan) The following were the regular activities of the Branch: (1) Swadhyaya of Sukhasagar six times a week and of Bhagavad Gita four times; (2) The weekly Satsanga on Sundays and weekly Matri Satsanga on Mondays; (3) Recitation of Sundarakanda, Sri Hanuman Chalisa, etc., on Saturdays; (4) Sankirtan of Mahamantra and recitation of Sri Hanuman Stotras on Tuesdays; (5) Mahamrityunjaya Japa for 1 hour on Thursdays; (6) Daily Homoeopathy clinic which treated 1269 patients during the month; (7) Daily Yogasana, Pranayama classes; (8) Swami Sivananda Library—three hours daily; (9) Distribution of 90 kg. food grains, sugar, edible oil and tea in leprosy colony; (10) Distribution of food daily to 300 poor persons; (11) Monthly help of Rs. 2,500/ to 23 poor widows; and (12) Monthly scholarships to 75 poor students. Special programmes were: (1) Guru Purnima celebration with programmes in the morning as well as evening; (2) Video show of Guru Purnima highlights of programmes at the Headquarters; and (3) A special mobile Matri Satsanga. Jeypore (Orissa) The Branch held special programmes—Paduka Puja, Homa, recitation of Sri Vishnusahasranama, discourses—on Guru Purnima as well as Aradhana Day. Kantabanji (Orissa) The weekly Satsanga of the Branch was held on Thursdays. On Guru Purnima, meditation, discourses and other programmes were arranged. Khajuria (Orissa) The Branch had the weekly Satsanga on Thursdays. Paduka Puja was performed on Thursdays, Sundays, 8th and 24th July, Guru Purnima, Aradhana Day and in the special mobile Satsanga held on 27th July in a nearby village. Special Satsangas were arranged on Guru Purnima and Aradhana day. The orphanage run by the Branch houses fifty children. One hour prayer session is conducted for the children twice a day. Kurnool (A.P.) Morning session of Swadhayaya and meditation is held by the Branch daily. The weekly Satsanga was on Sundays, and Paduka Puja on 8th July and Thursdays. Guru Purnima and Aradhana day were celebrated with spiritual programmes. Langthaban Kunja (Manipur) The Branch conducts Satsanga daily. A special Satsanga was organised on the Aradhana day. Madurai (Tamil Nadu) The Branch organised Paduka Puja and special Satsangas in the morning and public meetings with discourses and devotional music in the evening on Guru Purnima and Aradhana day. Nabha (Punjab) Satsanga was conducted by the Branch at the residences of devotees on Sundays. Nagpur (Maharashtra) The Branch organised Paduka Puja in the morning and special Satsanga in the evening in Swami Sivananda Satsanga Hall on Guru Purnima. Nalgonda (A.P.) The Branch conducted the weekly Satsanga and Swadhyaya on Wednesdays. It had a special Satsanga on Hari Sayani Ekadasi. Puja, Yajna and a special Satsanga were organised on Guru Purnima in an Ashram 40 km. away. Nandini Nagar (Chhattisgarh) In the weekly Satsanga on Sundays, recitation of Sri Vishnusahasranama and Sri Hanuman Chalisa was also done. Akhanda Kirtan of Mahamantra was done for six hours on 3rd July. Matri Mandali recited Ramayana for two hours on 8th July. Paduka Puja and special Satsangas were organised on Guru Purnima and Aradhana Day. Nimapara (Orissa) The Branch conducted Mahamantra Sankirtan for one hour and recitation of one chapter of Srimad Bhagavatam daily. The weekly Satsanga was held on Thursdays. Mobile Satsangas were organised on Sundays and during all the days from 13th to 22nd July. Paduka Puja was done in the morning on Thursdays. 216th monthly Sadhana day was arranged on 27th July. On Guru Purnima and Aradhana Day, day long programmes of meditation, Prabhat Pheri, Paduka Puja, Swadhyaya, recitations, Havan, Narayan Seva, etc., were organised. Panchkula (Haryana) In the daily Satsanga of the Branch, Swadhyaya of the Bhagavad Gita was also done. In addition, mobile Satsangas at the residences of devotees were arranged on Sundays. Raipur (Chhattisgarh) The Branch held the weekly Satsanga on Sundays. On Ekadasis, Puja was performed in the morning and in the evening, and recitation of Sri Vishnusahasranama Stotram and Sahasra Archana were done. A spiritual retreat was organised on Guru Purnima with Prabhat Pheri, morning meditation, Paduka Puja, a talk, Audio Video discourse and various other programmes. Rourkela (Orissa) The Branch conducted twice a day Puja in Viswanatha temple, and Paduka Puja on Thursdays and July 8th and 25th. It held weekly Satsanga on Thursdays, two mobile Satsangas and the monthly Matri Satsanga. It arranged the monthly Satsanga in a blind men ‘s school, and also a medical check up of the students and staff and medicines were given free. On the eve of Guru Purnima, collective chanting of Mahamrityunjaya Mantra was done for 24 hours non stop. On Guru Purnima and Aradhana day, various programmes were organised for 1 1/2 hours on each day. Revered Swami Sivaswarupanandaji, Revered Swami Brahmasakshatkaranandaji and others gave talks. Sadhana Week was organised from July 14 to 20. Rourkela, Fertiliser Township (Orissa) Weekly Satsanga was held by the Branch on Sundays. Special Satsangas were organised on Guru Purnima and Mahasamadhi day with Paduka Puja, Mahamantra Sankirtan, a discourse, etc. Salipur (Orissa) The Branch conducts daily in morning and evening Puja, prayers, and recitation of Sri Vishnusahasranama and from the Bhagavad Gita and the Upanishads. The weekly Satsanga was on Sundays. On 1st July a mobile Satsanga was arranged on 27th July, and car procession was taken out after Paduka Puja and special Satsanga. On July 6, recitation of the Bhagavad Gita was done in the morning. Special programmes were arranged in the morning as well as evening on Guru Purnima and Aradhana day. Sivananda Library was inaugurated on 20th July. Homoeopathy clinic continued its Seva. Shergada (Orissa) The Branch organised Prabhat Pheri, a special Satsanga, Paduka Puja and poor feeding on Guru Purnima. The weekly Satsanga was held regularly. South Balanda (Orissa) The weekly Satsanga was on Fridays and Matri Satsanga on Sundays. The monthly programme of Mahamrityunjaya Mantra Japa on Sankranti day was arranged by the Branch on 17th July. Special programmes of Prabhat Pheri, Paduka Puja, Kirtan, etc., in the morning, and special Satsangas in the evening were organised on Guru Purnima and Aradhana Day. During Sadhana Week, spiritual programmes were held daily in two sessions. Sunabeda (Orissa) Besides the daily Satsanga and Ramayana Swadhyaya, the Branch conducted Paduka Puja and Satsanga on Thursdays and Sundays. In the 9 day programmes from Guru Purnima to Aradhana Day, study of Gurudev ‘s writings was the highlight. 600 patients were given medical treatment free during the Sunday medical camps. Yogasana class imparted training to men and women in two separate batches daily. Sunabeda, Ladies Branch (Orissa) The Branch held bi weekly Satsanga on Wednesdays and Saturdays, and the weekly Satsanga for children on Sundays. Mahamantra Sankirtan was conducted daily for one hour and it was followed by the Bhagavad Gita recitation and Mantra chanting. On Ekadasis, Paduka Puja and recitation of Sri Vishnusahasranama were done. Food was distributed to the poor on all Tuesdays. A month long programme of daily recitation of the Srimad Bhagavatam and discourses was launched from 14th July. Brahmamuhurta prayers, meditation, Paduka Puja, Havan, special Satsanga, etc., were organised on Guru Purnima and Aradhana Day. Vikrampur (Orissa) The Branch conducted two time Puja, and reading of one chapter of the Srimad Bhagavatam daily. It held the weekly Satsanga on Wednesdays and weekly Matri Satsanga on Thursdays. The monthly Sadhana day was arranged on 27th July. Medical treatment and medicines were provided to leprosy patients. Special activities of the month were: (1) Guru Purnima: early morning prayer session, Paduka Puja, Akhanda Kirtan of Mahamantra for three hours, special evening Satsanga, a talk and distribution of mid day meals in the leprosy colony; (2) Aradhana day: early morning prayer session, Paduka Puja, Akhanda Kirtan of the Mantra, “On Namo Bhagavate Sivanandaya”, evening Satsanga with discourses on life and teachings of Gurudev; (3) Sadhana Week: and various programmes. OVERSEAS BRANCHES Batu Caves (Malaysia) Special activities at the Branch Headquarters during July 2003 were: (1) Guru Purnima: Brahmamuhurta prayer, meditation, Puja, Akhanda Kirtan, Paduka Puja, special Satsanga with a discourse by Revered Swami Guhabhaktanandaji. Distribution of food parcels to 20 poor families was also done on this day. (2) Sadhana Week: Guru Puja, Bhajans, daily discourses by eminent scholars. (3) Punyatithi Aradhana: Brahmamuhurta prayer session, Paduka Puja, Bhajans, a chariot procession with Nadaswaram and Mehlam and a talk by Swamiji. 500 devotees attended the function. Rose Hill (Mauritius) The regular activities of the Branch were: (1) Paduka Puja on Thursdays; (2) Group study thrice a week; (3) Monthly Satsanga at Mahebourg on 27th July; (4) Daily Yogasana class. Special activities in July 2003 were: (1) Guru Purnima—Mahamantra chanting, Paduka Puja, special Satsanga; (2) Sivananda Day on 8th July—Mahamantra chanting, Guru Puja, feeding of the poor; (3) Yoga Day on 20th July—Mahamantra chanting, study of the Bhagavad Gita, Satsanga; and (4) Havan on 6th July. Bristol (U.K.) The Branch organised a special Guru Purnima Satsanga on 13th July. 5TH GLOBAL JAPA YAJNA We have received some more reports about participation in the 5th Global Japa Yajna conducted on the eve of Guru Purnima.
Bhilai Nagar (Chhattisgarh) Many devotees joined two hour mass chanting. EARTHQUAKE REHABILITATION Mumbai Circle Branch & Malad Branch (Maharashtra): The two Mumbai Branches has adopted Gado, an earthquake devastated village of Kutch in Gujarat. In the first phase of rehabilitation work, quake proof houses were built and handed over to the villagers. In the second phase, a school building was built and handed over in a simple ceremony with lighting lamp by Smt. Abha Mataji and Dr Anil Suchak. Many local dignitaries, 20 devotees from the Mumbai Branches and a large number of students and villagers attended the function. Dr Amita Suchak and Dr Anil Suchak addressed the gathering and assured the villagers for help in future also. The devotees also visited Sivananda Hospital, at Adipur. -The Divine Life Society AUDIO-VIDEO
CASSETTES/CDS AVAILABLE I. 0nly recently the Sivananda Audio-Visual Department unexpectedly unearthed an astounding treasure chest one that had been lying buried and almost forgotten for the last 40 years or so. These were a number of original, never before heard, audio recordings by beloved Gurudev Sri Swami Sivanandaji Maharaj. “Whatever modern technology was available here was used in a concerted attempt to improve and enhance these recordings to the point where they became audible. This took 200 300 man hours for an hour of original recording from our dedicated Sadhaks and Sannyasins. Restoring the sound quality of these tapes has been a mammoth task and an offering of pure love for all concerned. Today, we take great delight in bringing before you this hidden treasure of the Holy Master's wisdom teachings, in His own voice, as our humble Premanjali at the Master's lotus feet. The following are the new releases containing Sri Gurudev's sacred voice: LIFE IN GOD
Life in God is the supreme quest. Who is God? How to approach Him? What
direction to take? Where to look for Him? ECHOES OF DIVINITY Through these powerful glimpses into Vedantic truths, the Holy Master thrillingly plays for us the melody of the Infinite that calls us to hear the music of the soul an echo of our own divinity whispering, "God is in your heart. Just feel His presence." INSPIRING SONGS & KIRTANS In His own unique and inimitable style, Gurudev Sri Swami Sivanandaji Maharaj skilfully translates even the most complex Advaitic mysteries into simple, charming songs that have a universal appeal. These inspiring songs and Kirtans successfully entertain, instruct and elevate, all at the same time. BRAHMA VIDYA & UPANISHADS Sanatana Dharma, the eternal religion, is based on the Vedas, which have no origin, as they were not written by any human being but were revealed by the Lord Himself. Upanishads are the essence or the cream of the Vedas. It is through the study of the Upanishads and the instructions of an illumined preceptor that the aspirant may acquire a comprehensive understanding of Brahman, the base and source for everything the only Reality. Here, Gurudev Sri Swami Sivanandaji Maharaj leads us through some of the most subtle truths and secret knowledge of three of the major Upanishads the Isavasya Upanishad, Kathopanishad and Kenopanishad. In addition, He offers profound revelations into Brahma Vidya, the most wonderful Science of sciences the science of the Self. This is the goal of which all Vedas speak to realise the Infinite. Thus, the aspirant must turn to an able and competent preceptor, one established in Brahman, to comprehend the true nature of the Self before he can realize It himself. Only the knower of Brahman becomes Brahman. The above titles are available both in Audio Cassettes and Audio CDs. They come in a compact box containing a booklet having the text transcriptions of Gurudev's voice for the devotees to be able to read and follow. Our website at divinelifesociety.org will soon have the entire list of available titles for your convenience. II. Apart from the above, the following Audio Cassettes, CDs and Video CDs are already available with the Sivananda Audio Visual Studio of the Ashram for the devotees to avail. Many such recordings are being processed and made ready for release. We request the devotees to avail these titles directly from the Ashram by mail through:
The Manager, Sivananda Publication League AUDIO CASSETTES (Rs. 40.00 each) H.H. SRI SWAMI CHAITANYANANDAJI MAHARAJ (1926 2003) Taponishtha Sri Swami Chaitanyanandaji Maharaj, one among the foremost disciples of Gurudev Swami Sivanandaji Maharaj, attained Maha Samadhi on 30th August, 2003 at Haridwar while undergoing cardiac treatment at the Ramakrishna Seva Ashram Hospital. At the age of 21, in 1947, he came to Gurudev as Keshava from Ellemala Village of Warangal District, Andhra Pradesh. He served Sivananda Ashram as the Post Master, at the Ashram Post Office. In 1953, Sivaratri, he was initiated into the holy order of Sannyasa by Gurudev and appropriately named as Swami Chaitanyananda Saraswati. The same year with Gurudev ‘s permission he went to Uttarkashi for Tapasya and meditation, which went on for half a century with an exception of one and a half years (1956 1957) when he was again serving Gurudev—this time as the head of correspondence. Gurudev assigned him to Uttarkashi by remarking, ‘He is the Swami for Uttarkashi. ‘Since then he lived in the holy town of Lord Viswanatha—Soumya Kashi—doing Swadhyaya, Pravachana; learning and teaching scriptures. He mastered all the Prasthana Traya and other scriptures from the reputed scholar Revered Tapovanji Maharaj of that time at Ujjeli, Uttarkashi. In 1962, a small Ashram came into existence, as predicted by Gurudev; with the Sankalpa of Swami Venkatesanandaji Maharaj, another illustrious disciple of Gurudev. Over the years it grew into a wonderful abode of peace and tranquillity and centre of learning. In the year 1998, fulfilling the express wishes of the devotees, he undertook a yearlong travel all over India. Soon after the Indian tour, fulfilling a long standing Sankalpa of his Gurubhai Sri Swami Vishnudevanandaji and at the invitation of International Sivananda Yoga Vedanta Centers, he travelled abroad extensively; covering half the globe, visited a number of countries, met many people and shared Gurudev‘s teachings with them. He was a dynamic Yogi. He was a source of wisdom, help and support for many poor students, needy persons, Sadhaks, monks, etc. He lived his ideal life as a lotus leaf in water, unattached to any external conditions whatsoever. Early 2003, he had a mild stroke and recovered within a short time. On August 13th morning, he complained of chest pain and after first aid, was admitted in the Government District Hospital, Uttarkashi and later was shifted to the Ramakrishna Mission Seva Ashram Hospital, Kankhal. After a week, he was discharged form the hospital and was residing at a private residence in Haridwar under observation of the doctors. On 29th after lunch he complained of chest pain and was rushed to the hospital and was kept in the intensive care unit. Later in the day his condition deteriorated and 30th morning 3.45 a.m., doctors declared his passing away. The body was brought back to Uttarkashi on the same day and was kept for public Darshan. On 31st afternoon, as per the tradition, the body was taken to Kedar Ghat; and was given Jala Samadhi, immersing into the waters of Ganga. On the 16th day after the Maha Samadhi, a grand Shodashi Pooja and special feeding of Sadhus as well as feeding of over a thousand people was done. Thus ended a holy life of solitude, seclusion and meditation combined with teaching and giving knowledge to those who sought it (Jnana Daana) and Paropakara to all, over a period of half a century. May his departed spirit rest in Eternal Peace! Om Shanti! Shanti! Shanti! -The Divine Life Society ROSARY OF REFLECTIONS If all that is told and not told is untrue, is all that is known and unknown is untrue, if all the one differenceless homogeneous Bliss, how can there be objects, senses, intellect and the mind? – Avadhuta Gita To the Brahmins, God is in fire, to saints, in the heart, to dull-headed men, in idols, to equal-minded men, everywhere. –Uttara Gita When the whole play of Samsara is an untruth, what purpose can there be in life? Both Svarga and Moksha are mere words only, just like the sons of barren women. –Vasishtha Gita
He is called a Jivanmukta who perceives with sameness of vision the One
Infinite seated in the Jiva and Siva in all beings. We resort to that Truth, in which is everything, from which is everything, to which is everything, by which is everything, which is everything. –Siddha Gita Charity, performance of one’s duty, restraint, observances, study of the Veda, rituals, Vratas, --all these are done for the purpose of controlling the mind; equilibrium of the mind is the highest Yoga. –Bhikshu Yoga ANNOUNCEMENT We are happy to inform the devotees and readers of the “Divine Life” that our most Revered President Paramapujya Sri Swami Chidanandaji Maharaj who is currently camping at Dehra Dun on grounds of health came to our Headquarters, Sivanandashram and was available during Navaratri Festival at the Ashram all the days as usual Swamiji Used to come for morning meditation class and evening Satsanga blessed the devotees and gave discourses. The discourses of Swamiji Maharaj‘s are available in C.D. & V.C.D. form. -The Divine Life Society |
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