aug 07b - narayanashrama tapovanam

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Vich¡rasetu - October 2007

The Path of Introspection

–– Swamiji

Narayanashrama Tapovanam

•…¿ ¥…i…¬ +…x……‰ i… …Æ˙®…¬

October 2007 Vol. 43 No. 01

Inner renunciation consists in the mind

becoming spiritual and Godly. This brings

a wholesome transformation from

worldliness to Godliness – the outcome

being wrought by the assessment as to

what constitutes Divinity, how the world is

ultimately a Godly display, the seeker too

being included in It. In this wholesome

process, the intelligence plays the key role

of transforming and sublimating the mind.

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C o n t e n t s

N a r a y a n a s h r a m a T a p o v a n a mVenginisseri, P. O. Paralam, Thrissur.

Kerala - 680 575. India. Fax & Tel. (0487) 2278363email: [email protected] Website: http://www.brahmavidya.org

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Essential Concepts in Bhagavadg¢t¡ - 114

Renunciation is Indispensable 03

Devotional Elixir in ár¢mad Bh¡gavatam - I M¡ Gurupriy¡ 09

Guru and One-pointedness of the Mind - II (Telesatsang) 14

Jµ¡na Yajµa in Malaysia Devotees of CIRD - Malaysia 17

Jµ¡na Yajµa in Chennai P R Natarajan 22

Back to Eternity

Chandrakanta Sharma 25

News & Notes 27

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Essential Concepts in Bhagavadg¢t¡ – 114

Renunciation is Indispensable

Having emphasized performance of all activities with wholesome reliance on theSupreme, Krishna leads the seeker to the inner sphere of the mind and links hiss¡dhan¡ there. In a way, it is a definite progression in the s¡dhaka’s life. Inanother way, it also implies a recession, in the sense that the s¡dhaka seeks todelve into his own within for joy and fulfillment, in preference to getting entrenchedwith the external objects. In fact, this is the true refinement, which elevates humanlife from sheer transitoriness.

S…‰i…∫…… ∫…¥…«EÚ®……« h… ®… ™… ∫…∆x™…∫™… ®…i…Æ˙: *§…÷ r˘™……‰M…®…÷…… ∏…i™… ®…ŒSS…k…: ∫…i…i…∆ ¶…¥… ** (18.57)

Mentally renouncing all activities, thereby placing them on the SupremeReality, making the Supreme as the sole object of interest, let your mind,resorting to buddhi-yoga (the practice of equalness) abide constantly in theSupreme.

Krishna brings the concept of sanny¡sa as the foundation for the purpose. Hehas spoken about sanny¡sa, renunciation, earlier too (3.30). His emphasis therewas on performing all activities meticulously, but with ceaseless ‘reliance’ on theSupreme.

Here he goes a step further. This is natural, in a way inevitable too. The emphasisis on the mind, where the seeker should install the notes of real renunciation. Inspirituality, renunciation is not only important, but also indispensable. There cannotbe any spirituality without the spirit of sanny¡sa. Krishna does not conceal thepoint. He is quite explicit about the need for renunciation, and his descriptionbecomes more and more appealing.

Krishna lays down the loftier principle of ‘abdication or renunciation’. In otherwords, he wants the seeker to completely ‘disown’ his actions, whatever they are,by assigning and ascribing their origin, prevalence and conclusion completely tothe domain of the Supreme. This will be possible only when the performer regardsthe Supreme Reality as everything and all in his life.

The seeker has to understand and accept that the world, including his life in it, is

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but a beautiful display of the Supreme. All kinds of physical and chemical, bio-physical and bio-chemical, psychological and other laws operating in the worldhave their place and purpose only within the domain of the Supreme. The seekershould not fail to include himself in it. His mind works under the Supreme. Hisintelligence also operates under the same canopy. The potential and possibilities,as well as the facilities for all that he does are but provisions designed andenabled by the Supreme Itself. Where is then any question of owning up anythingat all – whether materials or activities?

This note of non-ownership makes the seeker extremely sublime and dedicated.The mind gets infused into the Supreme. Any pulsation arising from such a mindwill be fully in tune with the Wish and Will of the Supreme.

Krishna’s words – maccittaÅ satataÆ bhava (abide constantly in the Supreme) –are very suggestive. The inner renunciation or abdication makes the mind a fullnon-possessor. As a result, the Supreme and that alone fills it. Thoughts, outlooks,emotions and the like emanating from such a mind will start revealing a newconfidence and blessedness. In fact, true compassion and benevolence are thevery expression of such a renunciation-enriched mind.

The difference between performing all activities with full reliance on the Supremeand that of renouncing all activities to the Supreme is quite subtle but distinct,and the seeker should grasp it with discretion.

In one, there is a distinct play of ego: “I am doing activities, and these are theends I have to gain through them. For these, I rely upon the Supreme.” In theother, the attitude and assessment are different. All work belongs to the Supreme,from which has sprung the world, and everything in it. That source alone is thefull owner and possessor of all beings, including the seeker. If the seeker belongsto the Supreme, whatever he does from time to time also equally belongs to thesame source. The seeker finds no place besides the Supreme. All that he has isverily of the Supreme.

This clearly means renouncing everything to the Supreme. This is a feeling ofwholesome sublimity that the mind gains and preserves. In a way it is a kind ofdeep, unwavering attunement.

How can such renunciation be adopted or made true of oneself? Krishna saysbuddhi-yoga is the means for it. What is buddhi-yoga? He explained this conceptfirst in the 2nd chapter. Any renunciation has to be brought about by theintelligence (buddhi). The process first works in the intelligence, as a result of the

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evaluation, assessment and insight it seeks and gains.

Those given to spiritual introspection, Krishna says, renounce all the results, goodor bad, accruing from the activities – buddhi-yukto jah¡ti-iha ubhe suk¤ta-duÀhk¤te(2.50). Results of activities are inseparable from them. Hence, where is the questionof rejecting or refusing the outcome?

To abandon or renounce the results of what one does is only an inner development,by dint of which the seeker inwardly disclaims and dispossesses the very actions.Krishna says that such dispossession is gained by ascribing all activities to theSupreme Reality Itself, whose display is this variegated world of objects.

The one factor that facilitates this kind of inner renunciation is the mind becomingGodly and spiritual. MaccittaÅ denotes infusion of such a note into the mind. Forthe mind, it is a wholesome transformation from worldliness to Godliness. Andthe whole process is an outcome of the assessment about what constitutes Divinity,how the world is a Godly display, and how even the seeker stands included inthis Divine aggregate. The intelligence plays the key role in the whole sublimity.Hence it is called buddhi-yoga.

Can such a state be had? Is it possible for one to completely eschew all doershipabout whatever he does? Is not even the basic discrimination like good and bad,virtue and vice, necessary in such all-fold renunciation? What happens whenany slip or error takes place? Questions like these are quite common, because thenormal mind is unable to rise to the level of wholesome piety or sublimity.

Krishna takes note of it and provides his own striking clarification:

®…ŒSS…k…: ∫…¥…«n÷˘M……« h… ®…i|…∫……n˘…k… Æ˙π™… ∫… *+l… S…‰k¥…®…Ω˛R¬ÛEÚ…Æ˙…z… ∏……‰π™… ∫… ¥…x…R¬ÛI™… ∫… **™…n˘Ω˛R¬ÛEÚ…Æ˙®…… ∏…i™… x… ™……‰i∫™… < i… ®…x™…∫…‰ * ®…l™…Ëπ… ¥™…¥…∫……™…∫i…‰ |…EfiÚ i…∫i¥……∆ x…™……‰I™… i… ** (18.58,59)

With the mind resting on the Supreme, you will surmount all hardshipsby Its grace. But if, due to obstinacy, you do not heed these words, youwill be led to ruin. Resorting to ego should you think “I will not fight”,such a decision will be in vain. For, Nature will surely compel you tofight.

For one taking to such an inner renunciation and the resulting transformation ofthe mind into one of full-fold Godliness, no anxiety of any kind need be there at

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all. One given totally to the Supreme (maccittaÅ) will tide over all trials andtribulations by the grace of the Supreme Itself.

World thrives on dvandvas and therefore it is likely to cause even grave difficultiesand torments at times. It is not due to any wrong or sin of the seeker. It is part ofthe natural life of any one in the world. Even if, as a part of this duality somerisk or trouble arises, the seeker need not have undue doubt or concern. Theunalterable laws of Nature will ensure that the seeker survives all that withenrichment and elevation, provided his renunciation to the Supreme is complete.

After giving insight into the lofty state, Krishna pronounces a warning, whichwill persuade the seeker to accept and comply with the message. If any one, dueto his own ill-conceived ego, resists the call for renunciation and the resultantabidance in all-fold Godliness, then he will be ruined. In the face of such a sternwarning, there is no option at all. He has to make his mind wholesomely Godly.He must take to the path of inner renunciation, abdication of all activities to theSupreme.

Krishna goes a step further. Addressing Arjuna, he says: “You told me in thebeginning that you would not fight (na yotsya iti -2.9), and laid your bow andarrow down. You were not then aware of the Immortal Self, Inexorable Natureand the Supreme Reality. Now that you understand the place and supremacy ofall these, you have no reason to feel or say that you will not fight. Even if youtend to think in these lines, it is merely a mental indulgence. Such options anddeliberations of delusion can only be in the mind, in its imagination. Any suchresolve or insistence would be clearly wrong. Being under the grip of Nature, itsthree gu¸as, you will be forced to fight (prak¤tis-tv¡Æ niyokÀyati).”

In reality, a good man as well as a bad one is under the grip of Nature. Diversityis the core of Nature, the display of which is the world. It is Nature that shapesone as good and another as bad. There is no special place for anything in theworld. All have equal place.

Nature’s grip is so infallible and wholesome that one cannot escape it, saysKrishna:

∫¥…¶……¥…V…‰x… EÚ…Ëxi…‰™… x…§…r˘: ∫¥…‰x… EÚ®…«h…… *EÚi…÷» x…‰SUÙ ∫… ™…x®……‰Ω˛…iEÚ Æ˙π™…∫™…¥…∂……‰% … i…i…¬ ** (18.60)

O Kunti’s son, that which you are unwilling to undertake because ofdelusion, you shall still perform, irresistibly bound by your own nature.

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You are, says Krishna, inextricably bound by the activities born of your owninner nature (svabh¡va). Even if you feel or say that you will not fight, it is butsheer delusion. At best it can remain an imagination. In reality, you will irresistiblybe led to fight.

The whole creation exists and survives under Nature. Any move, says Krishna,against its trends will only be wrong and impractical. Any desire to abstain fromany action is merely an indulgence of the mind. Mind may bring up its preferencesand prejudices. But whether one can uphold it is a far different consideration.Taking Arjuna’s psychic constitution, his kÀ¡triya nature, the fact that he had allalong been preparing for this war, and also considering the societal and othercompulsions behind the great event, Krishna is sure that Arjuna’s verbal assertionwill not be able to sustain itself.

Any thought, disregarding the constitution of the world, the human nature andthe society, can never be realistic. One may say he will not do this or that. Butthat will be more a wish or imagination, not an eventuality.

Krishna has taken the discussion to an absolute level, where any kind of egobecomes false. The seeker has to rise above his constrictions and understand theharmonious note of Nature prevailing everywhere. To think and act in tune withsuch a harmony will alone be meaningful, truthful and practical. Anything elseis pretentious and self-defeating.

To summarize the position:

1. That prak¤ti with its gu¸as has a full hold over every one is the primarymessage of Bhagavadg¢t¡ (3.27, 13.30). None in the world can escape or exitfrom this hold (18.40).

2. All activities, no matter whether they have an individual locus or not, aregoverned by Nature. “I am doing” is simply a wrong notion. It is the resultof delusion enveloping the mind and intelligence.

3. This does not negate the role of the intelligence and the mind, which are freeto think and understand matters. But the moment desire and possessivenessovertake them, they inevitably lead to chaos and downfall. Freed of desire,they radiate brilliance and benevolence, the real intent of Nature.

4. To renounce all activities to the Supreme, is verily to eschew desire, andgenerate harmony and felicity.

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5. Then, all questions on virtue and vice along with all doubts and indecisionsbecome irrelevant, and the human becomes the best instrument for Nature.He also begins to enrich the world.

6. The difference between doing all activities having a full reliance on theSupreme and renouncing all activities to the Supreme is that in the formerthe actional ego reigns, while in the latter what prevails is the renunciationalsublimity.

7. Such a one, Krishna assures, will irresistibly surmount all hardships, byvirtue of ego-renunciation. His personality begets the required strength andpower to assimilate any kind of input from the world.

8. One failing to heed this message, says Krishna, will be led to downfall.

9. Even if Arjuna were to decide not to fight, as he proposed first, that would bea sheer fallacy. Prak¤ti’s hold will compel him to fight.

10. The more the seeker reflects on these ultimate truths, the sooner will dwindlehis ego, to become extinct before long. That will usher in an abiding harmonywith Nature, which will make life facile and effective.

The four verses beginning from ‘cetas¡ sarva-karm¡¸i’ (18.57) and ending with‘kariÀyasy-ava¿o’pi tat’ (18.60) go together. They constitute the formula of innerrenunciation, adopting which one can do all activities, without getting into theleast torment or bondage. The whole refinement, imbued with ample spiritualpurity and non-possessiveness, rests on the mind.

Like the centre in a huge circle, this purity of non-possessiveness acts centrally inthe mind. Despite the variety and magnitude of activities, this centralembellishment is resourceful enough to make everything light, easy andharmonious. The seeker must go on reflecting upon the point, until it begins togovern all his activities and interactions.

(to be continued)

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Devotional Elixir in ár¢mad Bh¡gavatam – I

M¡ Gurupriy¡

[Summary of the talk given on 27th December 2006, during the fifth ár¢madBh¡gavata Tattva Sam¢kÀ¡ Satram]

Sv¡min namaste nata-loka-bandho …

Lok¡n-unmadayan ¿rutir-mukharayan …

Ceto-darpa¸am¡rjanaÆ bhava-mah¡-d¡v¡gni …

Sva-p¡dam£laÆ bhajataÅ priyasya …

Tatraiva ga´g¡ yamun¡ ca ve¸¢ …

Nityotsavo bhavet-teÀ¡m nitya-¿r¢r …

Sam¡¿rit¡ ye pada-pallavaplavam …

Sv¡r¡jya-s¡mr¡jya-vibh£tireÀ¡ …

HariÅ Om Tat Sat. Jai Guru. Jai Guru. I prostrate at the holy lotus feet of my SriGurudev and seek his blessings so that I may be able to express myself, share mythoughts and help everyone feel and experience the devotional elixir in ár¢madBh¡gavatam. I prostrate at the holy feet of Sri Krishna – who is none other thanSri Guru – and seek his blessings. I also prostrate at the feet of all the devoteeswho have assembled here to listen to this divine Text.

When I read Bh¡gavatam, I feel I am completely identified with its characters.When I read about Dhruva, I become Dhruva; while reading about Prahl¡da, Ibecome Prahl¡da. I become P¤thu, Bali, Devahuti, and at the end I becomeUddhava. If we have to taste the devotional elixir, the am¤ta, we must identifyourselves with the characters and events in Bh¡gavatam completely. Thisidentification is most important.

I was thinking: what shall I say? The entire Bh¡gavatam speaks only of devotionand devotional elixir. Wherefrom to start, where to end, and what are the episodesI can speak about? I am not a Bhaagavatite, but I find lot of delight in reading theBh¡gavatam.

What is devotion or bhakti? And what is this elixir we are talking about? In thebeginning, Bh¡gavatam says: “áuka-mukh¡t am¤ta-drava-saÆyutam – this am¤ta,the nectarine juice is flowing from áuka Muni’s words”. We must be able toreceive it. We must taste it. But how? When we know how to drink it, only thenwe will be full of devotion. When we read the Bh¡gavatam or listen to it, we mayfeel that we have become very devotional. But is that enough? What is the way to

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enjoy this devotional elixir even when we are in the midst of our so called worldlyactivities? Is it possible?

If it is possible, then how? What are the disciplines to be followed? What is thepursuit that will make us full of devotion? What will be our life like? What arethe characteristics of such devotees? But first, let us see how bhakti is describedin the Bh¡gavatam (7.7.55):

Bi……¥……x…‰¥… ±……‰E‰Ú%Œ∫®…x…÷∆∫…: ∫¥……l…«: …Æ˙: ∫®…fii…: *BEÚ…xi…¶… HÚM……Ê ¥…xn‰ ™…i∫…¥…«j… i…n˘“I…h…®…¬ **

et¡v¡n-eva loke’smin puÆsa: sv¡rtha: para: sm¤ta: *ek¡nta-bhaktir-govinde yat-sarvatra tad-¢kÀa¸am **

In this world, the supreme duty or objective of man is to develop exclusivedevotion for the Lord. To see Him (not only in the heart, but) everywhere!

We have to see Him everywhere. He is in the heart of all. He is the Creator.Bh¡gavatam also says: “Bhakti is that supreme state of the mind, where the mindautomatically turns towards the Lord and is firmly fixed at the lotus feet of theLord – without any motivation, without any expectation, without wanting anythingin return.” It is like the rivers flowing towards the ocean undaunted by anythingon the way. Whether there are mountains or valleys or forests, the river alwaysfinds its way to the ocean. Bhakti is like that.

Bh¡gavatam says that such one-pointed devotion, where the mind becomescompletely focused on God, is even higher than mokÀa (liberation). It says that,when a true devotee reaches that state, he does not want anything else – not evenmokÀa! The devotee wants only to serve the Lord, to be a servant at His feet, andbe in the association of devotees and holy people. Such a devotee has completereliance on God. How to describe this bhakti?

+∆EÚ…‰±…∆ x…V…§…“V…∫…∆i… i…Æ˙™…∫EÚ…xi……‰…±…∆ ∫…⁄ S…EÚ…∫……v¥…“ x…ËV… ¥…¶…÷∆ ±…i…… I… i…Ø˚Ω∆ ∫…xv…÷: ∫… Æ˙u˘±±…¶…®…¬ *|……x……‰i…“Ω˛ ™…l…… i…l…… …∂…÷…i…‰: ……n˘…Æ˙ ¥…xn˘u˘™…∆S…‰i……‰¥…fi k…Ø˚…‰i™… i…π`ˆ i… ∫…n˘… ∫…… ¶… HÚ Æ˙i™…÷S™…i…‰ **

a´kolaÆ nijab¢ja-santatir-ayask¡ntopalaÆ s£cik¡s¡dhv¢ naija-vibhuÆ lat¡ kÀitiruhaÆ sindhuÅ sarid-vallabham *pr¡pnot¢ha yath¡ tath¡ pa¿upateÅ p¡daravinda-dvayaÆceto-v¤ttir-upetya tiÀ¶hati sad¡ s¡ bhaktir-ity-ucyate **

(áiv¡nandalahari 61)

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This ¿loka is from áa´kar¡c¡rya’s áiv¡nandalahari. One-pointed devotion isdefined here giving a number of similes. A´kola is the name of a tree. Thespeciality of the tree is that its seeds sprout only when they return to the mother-tree, not otherwise. Wherever they are, it seems their focus is always on the mother-tree. Similarly, an iron needle always gets attracted to the magnet irresistibly. Achaste woman always thinks of her husband. A creeper will always try to growon a trunk of a tree. So too is a river that flows irresistibly towards the ocean.Like that, when our mind focuses on the holy Lotus Feet of the Lord leaving allother thoughts, it is called bhakti.

In anything we do, we have an expectation. But bhakti is not like that. In truedevotion, we want nothing from the Lord. When we have that kind of bhakti, themind becomes full of elixir. Bh¡gavatam, through all the episodes, talks onlyabout this kind of bhakti, which wants nothing from the Lord. It only wantsbhakti at His Feet and reliance on Him.

I said in the beginning that when we read Bh¡gavatam, we must identify ourselveswith its characters. Take the story of Dhruva. I will not go into the details of theepisode. But I want to emphasize that part of the story where we can identifywith him and drink the nectar of devotion that Dhruva had.

You know that Dhruva was denied his father’s lap by the step-mother. He wentcrying to his mother. She said: “My son, to sit on your father’s lap, the only thingyou can do is to go to the forest and worship Lord Vishnu. May be by Hisblessings, you will get what you want.” So, this five year old boy went toMadhuvana. On the way, he met DevarÀi N¡rada who asked the little boy wherehe was going. Dhruva told him that he was going to worship Lord Vishnu. Hedid not know how to worship the Lord. He did not know who this Lord was.N¡rada taught him how to worship Lord Vishnu.

Dhruva started his tapasy¡ (penance). Day after day, his tapasy¡ was becomingmore intense and severe. During the first month he ate only fruits. In the secondmonth, he ate only dry grass and leaves. Then he drank only water. He controlledhis breath. He was standing on one leg. Then, after a month or so he would shiftto the other leg. While he was changing his position or shifting his leg, the wholeworld would start shaking. When, with his intense devotion and worship, hestopped his breath, every living creature felt breathless. All the beings were aboutto die.

When, in his heart, he thus captured the Supreme Lord, who is the refuge of thewhole material creation, the three worlds began to tremble. The devas got perturbed.

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They went to Mahavishnu and appealed: “Please protect us”. Finally, Mahavishnucame to Madhuvana and stood in front of Dhruva. Right at that moment, Dhruvawas deeply absorbed in meditation, in the vision of the Lord in his heart.

In every chapter, ár¢mad Bh¡gavatam describes Lord Vishnu or Sri Krishna – Hisbeautiful face, His colour, His nose, lips and the smile! And there is one sentencecoming again and again: “dar¿an¢yatamaÆ ¿¡ntaÆ mano-nayana-vardhanam –He is the one to be seen – composed, enchanting to the eyes and the mind!” Ouraim and objective should be to see him, to have his dar¿an and then only weshould be satisfied.

But we are craving for every other object. We want to see movies, we want to seedifferent sights, we want this or that, but we do not have the urge to see the Lordwho is dar¿an¢yatamaÆ – the most important one to be seen, and mano nayana-vardhanam – seeing whom the mind and the eyes are ennobled.

That glorious Mahavishnu came and stood in front of Dhruva. And Dhruvasuddenly lost the image he was meditating upon in his heart. He opened his eyesand was wonder struck to find the same figure standing in front! He became sooverwhelmed with devotion that instantly he fell prostrate on the ground.

My dear devotees, I cannot tell you how I felt when I read this the first time. Ithink many of you also would have felt like this. It is described in a beautiful¿loka. It says – mentally he was absorbing the Lord with his eyes. With his face,he was kissing the Lord and with his arms, he was embracing the Lord in hisheart. He felt all that.

Then he got up. He was still overwhelmed with delight and ecstasy. He wantedto chant some prayers; he could not. He was only a young boy, just five years old.He did not know anything. He had no scriptural knowledge. But he wanted todo some stuti in praise of the Lord. The compassionate Lord looked at him andunderstood his desire. What did He do? He took his conch – you know thatMahavishnu has ¿a´kha-cakra-gad¡-padma in His hands – and touched the conchon Dhruva’s cheek. Dhruva got enlightened. Words started flowing from his mouthin praise of the Lord:

™……‰%xi…: |… ¥…∂™… ®…®… ¥……S… ®…®……∆ |…∫…÷i……∆∫…\V…“¥…™…i™… J…±…∂… HÚv…Æ˙∫¥…v……®x…… *

+x™……∆∂S… Ω˛∫i…S…Æ˙h…∏…¥…h…i¥…M……n˘“x…¬|……h……z…®……‰ ¶…M…¥…i…‰ …÷Ø˚π……™… i…÷¶™…®…¬ **

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yo’ntaÅ pravi¿ya mama v¡cam-im¡Æ prasupt¡Æsaµj¢vayaty-akhila-¿akti-dhara-svadh¡mn¡ *any¡Æ¿ca hasta-cara¸a-¿rava¸a-tvag¡d¢npr¡¸¡n-namo bhagavate puruÀ¡ya tubhyam ** (4.9.6)

This is the first ¿loka of Dhruva’s stuti. He is saying: “O akhila-¿akti-dhara – theAll-powerful! Entering my heart, You have awakened my words! The words thatI could not produce, You have manifested them! Similarly, You have enlivenedmy hands, feet, ears, skin and the vital forces. Tubhyam namaÅ – I do pra¸¡m toyou.”

Dear devotees, let us think for a while. We are reading this. We are hearing this.But do we ever think like this? We walk, we see, eat, smell and touch – we do somany different types of activities. How many of us remember that it is because ofthis Power that we are able to do all that we are doing? How many of us areremembering and feeling surrendered at His Feet? Do we feel that our wholebeing depends on Him, that without Him we do not exist? So, this is the devotionalelixir that we can drink and feel, if we become like Dhruva.

(to be continued)

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Guru and One-pointedness of the Mind - II

[Tele-satsang with CIRD, Malaysia. Continued from July issue.]

Devotees: For those who have not taken initiation (d¢kÀ¡), what is the best form ofmeditation?

Swamiji: Meditation is an exclusive mental exercise. In meditation the mind aloneis used. In other forms of devotional practices you will find your physical body –hands, tongue or legs – active. When you go to a temple and do pradakÀi¸¡, thelegs are active. When you offer flowers to the deity, the hands are involved. Whenyou utter a prayer, the vical chords are used. But when you sit in meditation, theentire body must remain still and non-acting. The mind alone should befunctional.

Sit alone in a room, closing the door. Sit in a comfortable pose on a bedspread ora soft mat. Close your eyes. Interlock the fingers of the two palms gently and keepthem on your lap. Let one part of the mind go on observing the mind’s processes– all kinds of thoughts, emotions and the like. Go on observing. Mind’s nature isto think, bring memories and produce feelings.

As you observe, you will find a variety of notes. Various concerns, sorrow,affectation, anxiety – all these will be there. Do not follow or get involved in them.Simply observe them as you would observe the clouds moving in the sky. Aftercontinuing the observation for about 25 minutes, stop the process and get up.

Next day, do it again. You should not have any undigested solid food in thestomach. May be half an hour earlier you can sip tea or coffee, but the stomachshould be light and free. This is a very effective exercise which will take you stepby step to wonderful discoveries. Do it and let me know.

Devotees: Can meditation help to grow devotion in the meditator?

Swamiji: Meditation is a mental process through which initially we are trying toget into the mind level and find out its defects and constrictions. We can thenremove them and fill the mind with positive virtues. The fears of the mind are tobe replaced with confidence, and the doubts of the intelligence with clarity andconviction.

So, meditation is meant to improve the quality of the mind and intelligence. Whenthe mind and intelligence improve their quality, will not the resultant outcome

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called devotion also improve? And what is devotion? Does it not relate to themind and intelligence? Sri Krishna says (Bhagavadg¢t¡ 12.8):

Mayyeva mana-¡dhatsva mayi buddhiÆ nive¿aya

“Fix your mind on Me, and focus your intelligence on Me.”

By meditation we are trying to purify the mind, sharpen the intelligence andmake both of them better, subtler and clearer. Such growth will make devotionalso purer and more wholesome.

Devotees: Why do some seekers not develop a correct relationship with the Guru?

Swamiji: (Swamiji laughs.) The reason can only be mental constraints. Manyconstrictions can be there. “If I open up before my Guru, I will have to tell all myhidden aspects – more than the good, there are bad aspects. Then what will theGuru think of me? Will he not devalue me? Will he ask me to stop something Iindulge in?” Such notes may be there in the mind.

This kind of a lack of confidence and openness alone is responsible for their fate.When a person becomes mature, he is able to confide in others. If you cannotconfide in anybody, then you will never be happy.

Fifty years ago, when I took up sanny¡sa, leaving my professional life and alsothe blood relations, I started wandering about as a parivr¡jaka. If at all I dependedon anything, it was the Providence. I met a number of people. I developed intimacywith many. Do you know the amount of trust I have in the devotees and disciples?I do not keep any secrets; I do not conceal matters from them; I hold back nothingfrom them. How is it that I am able to trust them so much?

If I can trust them so completely, why should you not trust your Guru? If you arenot able to, it means you are not a clean-hearted person. You don’t want to enjoythe benefit of supreme trust. We are supposed to rely upon God supremely andwholesomely. The entire devotional life is meant for total reliance on God.

But, if you are not able to rely upon your Guru how can you rely upon theinvisible God? I think you should understand what it is to have trust. With anopen heart you must be able to trust your Guru. That trustworthiness is veryimportant. If you fail, and if you make no efforts to overcome your limitations,then your progress also will become very complex and strained.

Why don’t you try and understand it as a value? If you have any difficulty in thematter of opening up, you can discuss this subject itself with your Guru: “I am

16


not able to be free with you. I cannot rely upon you. What is the reason? Can youplease help me?” You can raise this question. He will be able to answer you.

Devotees: If we consider ourselves to be instruments of God, where is the role orneed for making independent judgements and decisions?

Swamiji: To be an instrument of God does not mean you should not use your facultiesproperly. Our hand is meant for holding; legs for walking or standing; tongue forspeaking. As an instrument will you not use your hands, feet and mouth? In thesame manner, as an instrument of God, use your mind, intelligence and the powerof discrimination.

Instrument means what? It is to be employed. Suppose you have an electric drill.You can handle it and use it for drilling. To be an instrument means to befunctional. And to be functional, the functioning instrument should be applied.So, employ the instrument called mind in the matter of thinking, intelligence inunderstanding, rationalizing and making decisions. In what way is it inconsistentwith devotion or surrender?

I am very happy that so many of you have assembled there, and you are thinkingabout s¡dhan¡, discussing the subject and formulating questions. If this eventhad not been there, perhaps many of you would not think about these points.May be you would have come to the CIRD for some time, but would not haveapplied your mind and intelligence to the subject of spirituality or devotion asyou have done now. So this is a very important step.

What is required to be done in addition is: You should discuss and dwell moreand more on the answers I have given you. Think about them. Ruminating itselfis s¡dhan¡. So apply the mind and intelligence to s¡dhan¡.

I mentally embrace all of you. May your lives be enriched! May your lives beelevated! As days pass by, may all of you get more and more enlightenment!

HariÅ Om Tat Sat. Jai Guru.

* * *

17


Jµ¡na Yajµa in Malaysia

Devotees of CIRD - Malaysia

The much awaited yearly visit by Poojya Swamiji, Nutan Swamiji and M¡ji, wason August 18. While some devotees were eagerly waiting at the airport, othersawaited at CIRD. The cars finally arrived at CIRD around 10:15 a.m. RamaswamyMama, Swaminathan and Sotheeswari garlanded them at the entrance.

After breakfast, Swamiji, Nutan Swamiji and M¡ toured the CIRD premises whichhad just been renovated. Swamiji was pleased with the work done – the extensionof the satsang hall, the changes in the kitchen area, the new toilets and wideningof the car-park for the visitors.

Swamiji teaches us how to grow through various activities, interactions and trialsthat we face in our daily lives. This was how the CIRD members worked togetheras a team, discussing various options and finally making decisions collectively.There were differences of opinions and ideas; however, we worked harmoniouslytogether to achieve our goals. It was our interactional s¡dhan¡ – carrying outactivities with an attitude that helps us attain poise through every situation thatcauses unrest.

This time a more concerted effort was made by a larger number of devotees inpublicizing the programme. Planning had started early with a preliminary meetingon 9th June and subsequently meeting every Saturday and Sunday. Ashram wasconsulted now and then before any major decision was taken. More volunteerswere required to manage the various events.

A special gathering of potential volunteers was held on 8th July where a tele-satsang with Poojya Swamiji was organized. Swamiji spoke to all of us about theimportance of participating in a Jµ¡na Yajµa and welcomed volunteers, new andold, to work together for the event. He reminded us: every individual is uniquewith his/her potential; accept everyone who wishes to contribute in any waythey can; allow healthy discussions to take place and every viewpoint should beheard.

We kept Swamiji and his words in our heart. Problems that initially looked hugeeventually disappeared, as we went on working. Swamiji’s constant remindersmade the situations smooth and congenial for working together.

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The festive atmosphere at CIRD

Sunday 19th August dawned with a sublime atmosphere for the p¡da-pooj¡. Thenewly extended satsang hall was filled with devotees. Many made special effortsto be there to witness the ceremony. Poojya Swamiji had chosen Jeyabalasingamand Gnaneswari to perform the pooj¡ on behalf of all of us. The care and attentionwith which M¡ji and Nutan Swamiji guided through details of the proceduremade it a very elevating and sublime experience. Swamiji then addressed theassembled devotees and seekers. Leter, about 120 people joined the Bhakti bhojana.

In the evening there was a programme arranged for the youth. It was felt thatmost of them did not have much understanding of the real purpose and essenceof spirituality. Swamiji graciously agreed to address this special audience. About40 of them participated in this interactive session where Swamiji brilliantly exposedthem to the unlimited power of the mind and said that the mind should be thefocus of our life, enriching and empowering it all the time. He inspired them tohave confidence to accomplish anything and everything.

From 20th onwards pushpa-samarpa¸am was held daily at 7:45 a.m.. M¡ andNutan Swamiji were particularly appreciative about the pure lovely hue of thefresh rose petals supplied by a nearby florist, for offering at Swamiji’s feet. Thiswas followed by Poojya Swamiji’s brief morning talk, the sublime Prabh¡ta-ra¿miÅ.Many devotees from far and near made every effort to be present during thispeaceful charging in the morning before going to work. A number of devoteesreported having a sense of peace permeating them the whole day.

The centre was bustling with activities. A group of volunteers managed theAnnakshetra silently and well. As days passed, many regular visitors too cameforward to join in serving. In the initial days the noise level was high as devoteescould not contain their blissful encounter with Swamiji, Nutan Swamiji and M¡.However, after Swamiji casually mentioned about it during one of the morningsatsangs, everyone reminded each other about maintaining silence during meals.

Every morning, and on evenings when there was no public talk, Poojya Swamijihad interactive satsang with devotees. Information leaflets about these satsangsbeing held at CIRD were distributed during the public talks. Many newcomersattended these satsangs. They were pleasantly surprised to find a soft spoken,adorable, fatherly figure in Swamiji. The thought provoking way in which Swamijianswered various questions and presented his ideas on various subjects, exposedthe seekers to a new enlightened way of living. Swamiji said that to propagateBrahmavidy¡ or spiritual wisdom is a great service to the society. Both morning

19


and evening, all the visitors participated in bhakti bhojana.

Four-day Jµ¡na Yajµa in Petaling Jaya

The talks at the Sithi Vinayagar Temple Hall (Petaling Jaya) started on 21st andconcluded on 24th August with the distribution of the Jµ¡na pras¡da (MokshaS¡dhan¡). The topic was “Knowledge, the Key to Resolving Conflicts of the Mind”.This topic, based mainly on the YogavasiÀ¶ha R¡m¡ya¸a, was very appropriatefor all of us householders who constantly are troubled with daily problemsafflicting our mind. A large audience listened to the lectures attentively everydayand was touched by the rationality in Swamiji’s presentation.

Swamiji explored the manner in which conflicts grow in our mind, and explainedhow knowledge helps in transforming the conflicts into enrichment for our mind.Conflicts should not be feared at all and we should not expect life to be conflict-free. Mind has the power to assimilate, so that any conflict can be absorbed andsustained. Swamiji repeatedly asked us to introspect until our mind gets refined.Mind contains the Soul-dimension, which is infinite and can only be felt by themind itself.

The mind can never be attached to anything, explained Swamiji. The delusion ofattachment should be removed by analyzing the real nature of the mind and itsperception. “Understanding this you can become liberated, through yourinteractions with the world.”

Classes by Nutan Swamiji

Nutan Swamiji’s classes on “Reinforcing the Link with the Infinite” based onMundakopanishad, were held in the morning at 9:30 for seven days, from Tuesday22nd. The classes were attended by many who listened with rapt attention daily.The pristine voice and chanting at the beginning of each session made everyonewant to learn Sanskrit.

Using some visual models, Nutan Swamiji explained from the Upanishadic verseshow we are infinite in our real identity but somehow miss that identity becauseof our selfishness and clinging to plurality. A deeper understanding of the realnature of the world as well as our life in it, makes our mind expanded andimpersonal, leading to freedom and fearlessness.

Classes by M¡

M¡ji’s morning sessions, based on ár¢mad Bh¡gavatam, started from 29th August,

20


after Nutan Swamiji’s classes had ended. M¡ exposed the technique of “BlendingDevotion with Knowledge” citing her own example and association with PoojyaSwamiji. This touched the hearts of all her listeners deeply.

The classes started and ended with soulful chanting and singing of Bh¡gavatamverses, inspiring a number of ladies to seriously consider reading the ár¢madBh¡gavatam. The nectarine words poured forth doing full justice to the topic –blending bhakti with jµ¡na. The sessions were truly soul-stirring and everybodypresent was constantly dipped in bhakti. M¡’s eyes reflected the love for the Lordbringing tears to the eyes of the listeners. The daily exposure was so meditative!

M¡ji explained how only the Guru can transmit fearlessness, and how by thegrace of the Guru, all suffering can be removed. Her examples were very powerfulin transmitting the idea of Gurubhakti.

Talk at Divine Life Society, Batu Caves

Poojya Swamiji was warmly welcomed at the Divine Life Society on 27th Augustby Swami Guhabhaktanandaji. The talk, “Meditation – Its Purpose andLimitations”, was extremely inspiring and benedictory. Swamiji elaborated in alucid manner, how an optional thought can be cultivated to make the mind thinkwhat you want it to think. He explained how even 25 minutes of sitting quietlyand watching the thoughts will help us conduct ourselves in a better way for therest of the wakeful hours.

Talks in Seremban

For three days, Swamiji travelled daily from CIRD to Seremban to deliver threepublic talks there. While Poojya Swamiji and M¡ went to Seremban, Nutan Swamijiheld evening satsangs at CIRD. On the 28th and 29th August, Swamiji spoke inEnglish on “Devotion and its fulfillment” at the Mahamariamman Temple hall.The talks were based on Uddhava Geeta from Sreemad Bh¡gavatam. On 31stAugust, Swamiji spoke in Tamil on “San¡tana Dharma” at the BalaThandayuthapani Temple Hall, where more than 400 Tamil speaking devotees,young and old, had assembled. Swamiji enlightened the audience about theessence and greatness of San¡tana Dharma. The listeners continued to sit eagerlyeven when Swamiji had concluded his talk! During the distribution of the MokshaS¡dhan¡ literature, a group of children recited ¿lokas from the Bhagavadg¢t¡.

Other activities & the last few days

Dissemination of Swamiji’s message through books, cassettes and CDs was very

21


active during the public talks and at CIRD. Some books that Swamiji had mentionedduring his talks went out of stock. Supplies were reinforced from Chennai so thatdevotees were not disappointed. The new edition of the book Brahmavidy¡Abhy¡sa was well received by many who came for the talks. The counters at allpublic talks were well manned by dedicated volunteers, working continuously,attending to various requests from devotees and newcomers.

The public programmes were over by August 31. Quite a few seekers had expressedtheir eagerness to be initiated by Poojya Swamiji. The mornings of September 2ndand 3rd were kept free for initiating new seekers. It was decided that PoojyaSwamiji would sit for group meditation with all his initiated disciples, new andold, on 4th September morning. Careful co-ordination was required to inform allthe initiates of Swamiji from Kuala Lumpur and Seremban.

The satsang hall was specially prepared for the early morning session. Devoteesarrived from far and near as early as 6 a.m. to join the 7 a.m. meditation. It wasa blessed experience to sit with Swamiji for the meditation. It was a first timeexperience for the new initiates. Many devotees felt it was a unique absorptionalexperience. Swamiji touched our hearts and charged all of us to pursue ourindividual as well as collective s¡dhan¡ more sincerely and vigorously.

These last few days, besides the initiation, group meditation and the announcedsatsangs, were extremely busy, as Poojya Swamiji, Nutan Swamiji and M¡ had toguide the core volunteers individually as well as collectively for further activitiesand progress of the CIRD. Then there were many devotees who wanted to spendsome time with them alone. But behind all these hectic activities, there was aserene joy pervading the whole atmosphere. Our minds seemed to be brimmingover with joy, and also love – love for everybody. We could easily feel that it wasa drop from our Gurudev’s ocean.

Then came the 5th morning. The inner festival was to come to an end. A largegroup of devotees went to the Airport to see them off, and came back with anemptiness. But, it was fullness as well!

Jai Guru!

* * *

22


Chennai Jµ¡na Yajµa 2007

P R Natarajan

Still floating in the ¡nanda of Gurupoornima-Retreat, Ramaa and I returned toChennai in the second week of August. Preparation for the 8th Chennai Jµ¡naYajµa started in full swing immediately thereafter. Of the many tasks, only thebooking of the venue, Sivagami Pethachi Auditorium in Mylapore, had been madein early July.

After a couple of meetings of CIRD volunteers at Sri M Balasubramaniam’s houseand discussions over telephone, all the activities in the Jµ¡na Yajµa check-listwere allocated to different volunteers. Poojya Swamiji ensured that Binita fromAshram and Sridhar from Coimbatore were present in Chennai to assist us witharrangements. The absence of Sri N N Subramanian (Rajan), a very active memberof the CIRD core group, now in the USA, was felt by all of us.

“Conflicts of the Mind and their Redressal through Knowledge” based on theUpa¿ama Prakara¸a of Yoga V¡siÀh¶ha R¡m¡ya¸a was to be the topic of PoojyaSwamiji’s discourse. Soon the brochures were ready and distribution began. Threemajor hoardings announcing the Chennai Jµ¡na Yajµa went up at strategiclocations. Banners were put up in more than 50 locations. The first floor ofBalasubramaniam’s house was transformed into an Ashram. The open terracewas covered with a shaamiana and converted into a temporary kitchen and diningarea where visiting devotees were offered bhakti bhojan on all the five days.

Poojya Swamiji, Nutan Swamiji and M¡ arrived on 5th September from KualaLumpur and were welcomed with garlands, traditional p£r¸a kumbham and ¡rati.Poojya Swamiji arrived with a mild fever and sore throat. Though all of us triedto make the pra¸¡m session short, Poojya Swamiji was very particular to speak afew words to all those present.

On 6th September, the programme in the hall started at 6:45 p.m. with M¡ lightingthe auspicious lamp amidst chanting of the invocatory ¿loka by Nutan Swamiji.After the welcome note by Balasubramaniam, Dr (Smt) C K Gariyali, PrincipalSecretary to the Governor of Tamil Nadu, made a brief inaugural address. ThoughPoojya Swamiji had not fully recovered from the illness and his throat was stilluncooperative, he spoke for more than an hour. Giving an enlighteningintroduction to the topic, with various examples from the epics as well as ourday-to-day life, Swamiji explained how conflicts are internal. He pointed out how

23


every action originates in the mind, is sustained by the mind, and finallyterminates in the mind.

On 7th September, the programme started at 6:00 pm with a music concert byMaster Abhilash from the Mazhalai group of “Abaswaram” Ramji. PoojyaSwamiji’s throat was slightly better. He continued his discourse exposing themagnificent dimensions of the mind and how the mind pervades the entireuniverse. He clarified that our mind is the source of all conflicts, and for thedissolution of the conflicts also we must work on the mind. Though the conflictproducing factors are external, the impact is internal. Conflicts are not generatedby the external object-world, but generated in our minds.

On the 8th forenoon, a satsang was arranged at Balasubramaniam’s residence.Devotion soaked bhajans by Sreenivasan and Ganesh set the tone for the satsang.In the interactive session that followed, Poojya Swamiji cleared doubts regardings¡dhan¡ and meditation. He also exhorted us to enrich our minds and explainedhow recitation of ¿lokas helps in this effort. The session concluded with verysublime chanting of some selected slokas by M¡, which transported all of us to adifferent level.

In the evening, Poojya Swamiji’s discourse started after bhajans by Smt CharulathaMani and party. Continuing the discourse, Swamiji discussed desire-free mind,sukha-duÅkha cycle, understanding the Self, and the power of the mind toassimilate all conflicts.

Swamiji’s exposition was focused on handling the mind. In the short time, PoojyaSwamiji enlightened us about the immense potential of the mind to assimilate,sublimate and dissolve conflicts by delving into the deeper dimensions of themind. It is not that we will reach a state where there will not be any conflicts atall, but our mind will be sufficiently enriched and reinforced, to become light andflexible so that the conflicts will not become a load on us. This is achieved bytreating the mind through intelligence. Knowledge alone can help us rise to thislevel.

Poojya Swamiji reminded us that this is to be achieved in the interactional lifeand not by retreating from the world or going to the forest. The advice given bySage VasiÀ¶ha was to enable Rama transcend the conflict of his mind and rule thekingdom.

His key message was that all of us have every possibility and potential to makeour mind full. In Swamiji’s words: “Your mind is a beautiful treasure. Realize

24


this. Your mind can be accessed only by yourself. You can make it contented ifyou choose, or afflicted if you lend it to torments. Always remember that conflictsand emotions are like waves in the ocean which are not really different from theocean. Water cannot wet water and flame cannot burn the fire. Similarly theconflicts and emotions which are nothing but the mind, cannot affect or harm themind.”

Swamiji pointed out: “Bodily we may be small, limited, but mentally we areunlimited. At the level of intelligence we are even more unlimited and in the Soullevel, we are absolutely infinite.”

About 450 people attended the discourse every day. On conclusion of the discourse,the listeners prostrated at Swamiji’s feet and received pras¡da which includedthe Moksha S¡dhan¡, the Jµ¡na pras¡da.

Early morning sessions of Pushpa Samarpa¸am and Prabh¡ta-ra¿miÅ at 7:45 a.m.on 6th, 7th, and 8th September were also well attended. On the 9th forenoon,Guru Archana was arranged at Balasubramaniam’s residence. Poojya Swamijiselected Smt Padma and Sri K S Balakrishnan of Hyderabad who had speciallycome to participate in the Chennai Jµ¡na Yajµa, to perform the P¡da-pooja onbehalf of everybody. The ground floor hall and the adjacent area, which couldaccommodate about 80 devotees, were clearly overflowing.

In the anugraha prabh¡sha¸am which followed the P¡da-pooja, Swamiji exhortedeveryone to evaluate oneself properly and harness the potential of the mind. Healso emphasized the importance of purification of the mind and the relevance ofausterities. Bhakti bhojan was offered to around 150 devotees.

The short divine retreat at the CIRD Chennai was coming to an end. PoojyaSwamiji, Nutan Swamiji, and M¡ left for Chennai airport at 5:15 p.m. on 9thSeptember. After their departure, the house seemed empty but our hearts were fullwith ¡nanda.

We wanted many more seekers and devotees to be benefited from the informalsatsangs held at the residence. But limitation of space had restricted us frominviting a wider audience. The need for a permanent place for conducting CIRDactivities was unanimously felt by all of us. We hope, with Poojya Swamiji’sblessings, we will soon have a suitable location for establishing a permanentCentre for Inner Resources Development in Chennai where many seekers will beable to participate in Poojya Swamiji’s satsang and get benefited.

Jai Gurudev!

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Back to Eternity

Chandrakanta Sharma, New Delhi

When we were in Malaysia, Chetna from Delhi called and informed us that hermother, Chandrakanta passed away on 27th August. She was 71.

Years back in Delhi, when I was conducting satsang in the front hall of the houseof Meena and Balan Subramaniam, Haripriya, a long-time disciple, brought anotherlady with her. She introduced her as Chandrakanta Sharma from Rajouri Gardens.“Another extremist like you? Is she not?” – I remarked.

With Chandrakanta, who spoke only Hindi, my communication was very little inthe initial years. Later on, I think we conversed quite well. Chandrakanta had adefinite estimation about her spiritual seeking, something she would not barterfor anything in the world! Her family, home, possessions, friends – all had theirplace, but after her seeking. She maintained this spirit till the last, despite difficultsituations.

There was a clear denunciation in her mind about worldly matters, to the pointof making it a seeming contradiction. It was a constant effort for me to bring abalance in her mind. On more than one occasion, Chandrakanta wanted to takeup sanny¡sa and be away from home. I had to persuade her every time not totake such a step.

Her presence as a unique seeker, for whom Brahman alone mattered, continues inmy mind. I shall be very happy if her family heeds what the mother fondlywished and yearned to achieve. That would be to their own benefit and blessings.Some of the thoughts Chandrakanta’s children have e-mailed to the Ashram giveus an insight into what the mother had instilled in them; they have written:

‘‘She often used to say: I am not the body. How many of us actually understoodwhat she meant? She was a soul, who always longed for her actual home. Herbody never gave her much happiness. She pushed it above all limits in her bid toserve those she loved. Ravaged by various diseases, her body was but a discomfortto her. Yet, her face radiated a glow and energy, engulfing all coming in hercontact.

“Poojya Swamiji was all she ever believed in, she wanted her children to believein. Like any caring mother, she tried again and again to bring us all underSwamiji’s guidance. Whenever we needed help, she would urge us to pray to

26


Swamiji. When the prayers were answered, she wanted us to acknowledge thesame to Swamiji.

“Today we feel glad that she had Swamiji as her Guru, because this alone gavemeaning to her presence on this earth – a presence for which we are eternallygrateful. To everyone else she may be ‘gone’, but for us, her children, she lives.Her hugs, kisses, touch, aura and words – all live in us, her children andgrandchildren.”

It is very gratifying to note that the family members have this kind of memoryand regard for the mother. May this enrich and empower them always in life.

Swamiji

* * *

27


News & Notes

33rd Delhi Annual Jµ¡na Yajµa: Poojya Swamiji, along with M¡ and Nutan

Swamiji will arrive at CIRD, Vasundhara, on Oct 23. Guru Arcan¡ will be

conducted on Oct 24 (9:30 am). Poojya Swamiji’s discourses will be held from

Oct 26 through 30 (6:30 pm), in Chinmaya Mission Auditorium, 89 Lodhi

Road. ViÀ¸usahasran¡ma S¡rvajanika Yajña will be conducted at CIRD on Nov

04 (9:30 am).

Poojya Swamiji has been invited to speak on Nov 11 (9:30 am) about Hinduism in

the “Inter-religious Fellowship Meet” being organized by Ramakrishna Mission,

New Delhi. Swamiji has also been requested by them to talk there on

“Significance of Temple Practices” the same afternoon (3:30 pm).

Poojya Swamiji along with M¡ will return to the Ashram on Nov 15. Nutan Swamiji

will continue to stay at CIRD till Dec 01. Contacts: CIRD: 0120-288 0563;

Ramesh Ramanathan: 98180 77380; Mithu Sengupta: 011 - 2924 4147/2923

4169, Raj Dagur: 011 - 2627 2879; Sanjay Chakravarthy: 98112 03815.

Malaysia & Chennai Jµ¡na Yajµa: Poojya Swamiji along with M¡ and Nutan

Swamiji returned to the Ashram on Sep 09, after conducting Jµ¡na Yajµas in

Malaysia and Chennai. Reports on the two Yajµas appear on pages 17 & 23

respectively.

On Sep 16, Poojya Swamiji presided over the meeting held by devotees of

Shankaramangalam Shivakshetram, Venginissery, Thrissur. The devotees wanted

Swamiji’s advice on conducting the Naveekara¸a (Rejuvenation) Programme in

the Temple, scheduled to take place from April 3 to13, 2008.

On Sep 22, Poojya Swamiji was accorded a reception by the 73-year old

Brahmana Samajam, Thrissur, in the Ganapati Kalyana Mandapam,

Thiruvambady. Addressing the members and invitees present on the occasion,

Swamiji pointed out that a Br¡hma¸a’s life will be meaningful only when it is

given to discipline, regulation and austerity. That alone will give sufficient inner

strength, delight and expanse. Like God’s sa´kalpa in bringing up Creation, the

sa´kalpa of a well-disciplined human is capable of realizing many a noble task.

Austerity and discipline are the sure ways for achieving anything, Poojya Swamiji

emphasized.

aug 07b - narayanashrama tapovanam

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