1

Salutations to the great sage Valmiki, the author, Lord Rama and other heroes of the Ramayana, and Sri Sita, a remembrance of whom removes all obstacles in life and bestows prosperity, auspiciousness and success in all undertakings.

Valmiki once asked Narada, “O Venerable Rishi! Please tell me whether there is a perfect man in this world who is at once virtuous, brave, dutiful, truthful, noble, steadfast in duty and kind to all beings.”

Narada replied, “ There is such a one, a prince of Ikshvaku’s line named Rama. He is virtuous, brave, gentle and wise. He is a great hero. He loves his subjects immensely. He is a protector of Dharma. He is firm and steadfast. He is just and liberal. He is well versed in the Vedas and in the science of arms. He is unique in the possession of virtues and

matchless in beauty. He is an obedient son, a kind brother, loving husband, a faithful friend, an ideal king, a merciful enemy and a lover of all living beings. All people adore him.”

Valmiki, reflecting over this flowing description, was walking along the banks of river Tamasa. He happened to see a pair of Kraunchas (birds) sporting with each other in love. Suddenly the male bird was shot dead by a cruel fowler and the female, seeing her mate rolling on the ground in the agony of pain, screamed out most pitifully her lamentations. The sage felt great pity at sight of the fallen bird and his grieving spouse and burst forth in the exclamation. “ Never, O fowler, shalt thou obtain rest, as thou hast killed a Krauncha in the midst of his love.” These words came out spontaneously in the form of a musical verse having four feet of

H.H. Sri Swami Sivanandaji Maharaj

2

eight syllables each (Anushtup metre).

Then Brahma himself, the Creator of the world, appeared before the poet and said, “ Sing Rama’s charming story in the same melodious metre. As long as this world endures, as long as the stars shine in heaven, so long shall thy song spread among men.” So saying Brahma vanished. He inspired the poet with the knowledge of Sri Rama’s whole story. Then Valmiki sat down in meditation and saw every event in Sri Rama’s story in detail in his Yogic vision. Then he began to write the Ramayana. The melody of Ramayana was born from a heart of love and pity for the wounded bird.

Valmiki’s Ramayana contains 24,000 verses, which have been grouped into 500 chapters and that again into seven sections. It contains genuine classical Sanskrit poetry. Rama’s young sons Kusa and Lava, were the first reciters to the world, who sang to music this reputed work. They came in the garb of ascetics from the hermitage of their teacher Valmiki, and sang the wonderful poem in the presence of their father Rama and the other heroes of the story.

The Ramayana is a marvellous book which contains the essence of all Vedas and all sacred scriptures. It is a treasure for man. It is a reservoir which contains the nectar of immortality. It delineates the character of a son who kicks off the throne and the pleasures of the senses and the world to fulfill the words of his father and lives in the forest for a period of fourteen years. It depicts the character of a father who sends even his most beloved son into exile in order to keep up his word. It delineates the character of an ideal, chaste wife who is devoted to her husband till the end of her life and shares the adversities of her husband and serves him untiringly in the forest, and who also regards her husband as God himself. Above all, it also points the character of a brother, who places brotherly

affection above everything else in this world and follows his brother in the forest leaving all pleasures of the palace and leading the way to ward off all dangers. The description of nature in the Ramayana is most sublime and beautiful. One can actually feel that the hills, the rivers, the trees and the birds are really one with human joys and sorrows. The description of battle-scenes is magnificent. The chief characteristic of the Ramayana is simplicity. Pathos and tenderness run through the whole poem. Poetry and morality are charmingly united. There is loftiness of moral tone. The Ramayana has a historical basis. It is a book of antiquity. It is not a mere allegoric poem. It is a marvellous inspiring book for all times, that has loomed large for centuries over the destinies of millions of people and will certainly continue to do so for ages to come.

In the Bala Kanda (first section) the incarnation of Lord Rama and his childhood life are described. Rama helps Vishvamitra by guarding his sacrifice. He slays the ogress Tataka and Subahu. He frees Ahalya from her curse. He breaks the bow of Siva and marries Sita and annihilates the pride of Parasurama.

In the Ayodhya Kanda (second section) preparations are made for installing Rama as the heir apparent. His stepmother Kaikeyi stands in the way and sends him into exile for fourteen years. Rama’s brother Lakshmana and wife Sita follow him. Raja Dasaratha (father) becomes very much afflicted at heart on account of his separation from Rama and dies due to grief. Rama, Lakshmana and Sita are entertained by Guha, a hunter-chief. They cross the Ganga and meet the Rishi Bharadvaja. They go to Chitrakuta by advice of the Rishi. They build a cottage made up of grass (Parna Kutir) and live there. Then Bharata (another devoted brother) goes to the forest and insists Rama to return to the country and finally takes Rama’s sandals alone. He places the sandals on the throne

3

bears) finds out Sampati, brother of Jatayu, in a cave, who gives out facts. Hanuman climbs up the top of a hill by his direction and from there he leaps across the ocean.

In the Sundara Kanda (fifth section) Hanuman’s exploits are described. During his aerial journey, Mainaka, an island peak, invites Hanuman to rest on his top at the request of the ocean. Afterwards, Simhika, a monstress living in the ocean, drags him down by catching his shadow. Hanuman kills her. Then he gets a distant view of Lanka and enters the city at night. He finds out Sita in

the Ashoka grove. He gives her Rama’s token and message Hanuman destroys the Ashoka grove. The Rakshasas imprison Hanuman. Hanuman frees himself and sets fire to Lanka. He returns to the place where Rama stays and gives Sita’s gem to Sri Rama. Sri Rama is highly delighted when he receives Sita’s token and her message.

In the Yuddha Kanda (sixth section) Nala (one of the monkey-chiefs) builds a bridge across the sea by the advice of the sea. The

and rules the kingdom in the name of Sri Rama. Bharata himself lives at Nandigrama.

In the Aranya Kanda (third section) Viradha, a giant, attacks Rama and Lakshmana in the Dandaka forest. Rama kills him. Thereafter they pay a visit to the Rishis Sarabhanga, Sutikshna and Atri. Anasuya, wife of Atri, gives an inspiring discourse on the duties of a wife to Sita. Then they meet Rishi Agastya. Rama receives celestial weapons from him. They encounter the giantess Surpanakha in the Panchavati forest, She is disfigured by Lakshmana. Lakshmana cuts her nose and ears. Khara and Trisiras (along with fourteen thousand giants), brothers of Surpanakha, are very much enraged. They fight against Rama. They are slain in the battle.

Surpanakha goes to Lanka and complains to her brother Ravana. Under Ravana’s plan, Maricha, uncle of Ravana, assumes the form of a golden deer and appears before them. Sita requests Rama to get the deer for her. Rama proceeds to catch the deer and kills it. In the meantime, Ravana carries away Sita in the absence of Rama and Lakshmana. Jatayu, the king of the vultures, challenges Ravana, but is mortally wounded. Rama obtains all information about Sita from the dying Jatayu. He is very much afflicted at heart. Subsequently, Rama and Lakshmana kill Kabandha near the lake Pampa. Then they meet the pious Sabari. She offers them roots and fruits with great devotion.

In the Kishkinda Kanda (fourth section) Rama meets Hanuman on the banks of Pampa. They proceed to Mount Rishyamuka and make an alliance with Sugriva. Sugriva kills Vali with the help of Rama. Sugriva is crowned as the king of Kishkindha. Rama consoles Tara, wife of Vali. Thereupon Hanuman with a party of monkeys proceeds in search of Sita. He takes with him the ring of Rama as a token. He makes a vigorous search and is not able to find Sita. Jambavan (chief of

4

heroes with a large army of monkeys cross the ocean and reach Lanka. Vibhishana (brother of Ravana) joins them and tells them how to destroy Ravana and his army. Kumbhakarna, Indrajit and Ravana are killed in battle. During the battle, both the parties of Rama and Ravana use Astras (weapons charged with the Mantras). Rama sends an Astra on Ravana’s party. All Rakshasas appear as Rama. They kill one another. Ravana discharges on Rama arrows that become serpents full of poison. The arrows have their mouths like serpents and vomit forth fire all round. Then Rama discharges Garudastra. The arrows become Garudas and cut off the serpent arrows on all sides. Garudas are the enemies of serpents. Sri Rama uses Brahmastra and kills Ravana. Sita is rescued. Sita”s honour is tested in fire. She comes out more glorious and effulgent than ever. Vibhishana is then crowned as king. Sri Rama with his party returns to Ayodhya in the flying car called Pushpaka. Rama is crowned as emperor. The people of his kingdom feel extremely happy.In the Uttara Kanda (seventh section) Sri Rama’s reign is described as the glorious Ramarajya. There is righteousness everywhere. Everywhere there are plenty and prosperity. There is neither disease nor sorrow. There are neither dacoits nor thieves. Life and property are quite safe. The four castes duly observe their Dharmas. Sri Rama goes back to his supreme abode (Saketpuri or Dhama) after a long and prosperous rule.The esoteric meaning of the Ramayana is this: Ravana represents Ahamkara or egoism. His ten heads represent the ten senses. The city of Lanka is the nine-gated city of the physical body. Vibhishana corresponds to

the intellect. Sita is peace. Rama is Jnana (wisdom). To kill the ten headed Ravana is to kill egoism and curb the senses. To recover Sita is to attain the peace which the Jiva (individual) has lost on account of desires. To attain Jnana is to have vision of Rama or the Supreme self. He who crosses this ocean of delusion and destroys the Rakshasa-Raga and Dvesha (likes and dislikes,) - is a Yogi who is united with Peace, ever rests in the Atman and enjoys the eternal bliss of the Soul or Atman. Sri Rama stands for the ‘Good’ (Sattva); Ravana for ‘Evil’. Sri Rama and Ravana fought with each other. Eventually Sri Rama became victorious. The positive always overcomes the negative. Good always overcomes evil.Every year Sri Ramanavami* (Birthday of Rama) celebrations are a boon and a blessing to you. They serve to keep bright and alive these lofty examples by following which life on earth becomes fruitful. Attend the celebrations with the right and proper Bhava (feeling) and benefit yourself fully by it. Resolve from this Ramanavami day to take a daily dip into the life-redeeming waters that the Ramayana is. Read a small portion of the Ramayana every day. You will be constantly inspired. You derive valuable guidance in your day-to-day life. You will, without fail, imbibe in your own being the lofty qualities embodied therein. Within a short time, you will surely find yourself a different man, greatly filled with Sattva, with the Divine Spirit of Truth and Purity. Peace, Joy and Prosperity will be yours, here and hereafter.

• This year Sri Ramanavami falls on 15th April

You can attain God-realisation through worship of Avataras like Lord Krishna and Lord Rama. Many have already attained God-realisation in this manner. Tukaram, Ramdas, Surdas, Mira Bai, and Tulsidas have seen God face to face. Their powerful writings bespeak their high spiritual attainments. Take refuge in God. Realise Him and be free.

- Swami Sivananda

5

Prayer

During the course of our daily worship we chant several Stotras and Stutis. People of other religions utter prayers. But quite apart from such prayers – and verses of praise and glorification of God composed by saints and mystics in all religions – there are certain fundamental original prayers which are to be found in the scriptures of those religions.

These scriptures are not attributed to any saint or mystic of the past. It is usually believed that God Hinself is the direct inspirer of these original scriptures that form the source and basis of the different faiths and religions. Many of these verses are repeated every day by the devout followers of each religion. But for those ancient verses to mean anything at all to us so that they are not merely part of our prayer, not merely recited, they must also become part of our life and action. Then they become filled with a certain vital meaning for our life. They can even become the means of our spiritual progress and spiritual success.

For example, when we offer the ancient prayer sarve bhavantu sukhinah, sarvesham svasti bhavathu, should we only pray to the Supreme Being that all may be happy, that the welfare of all may be assured, or should we back up the prayer and follow it by actually living and striving to bring about the happiness and welfare of all beings?

If we understand prayers as only something directed towards God, then they do not have any practical place in our life, no relevance. If prayers mean to us something that we direct towards God and at the same time apply in our life, then they assume a totally different identity for us. They become our guideline; they become the light upon our path. They become to us a pointer of a very definite direction in which we must move if we wish to have our own highest welfare. They come to have a vital relationship with our life.

Must Become Part Of

Sri SwaMi CHidananda

Our Life And action

6

We say, “sada vasantam hridayaravinde – He is always dwelling in our heart.” Then we should never feel alienated from God, because how can He ever leave us, how can we ever be far away from God, how can we ever be cut off from God if what we recite is true?

If we recite the Purusha Suktam and Rudri Path, He is there shining, a point of radiant light in the middle of the heart. We should feel our whole interior flooded with radiance. We cannot experience anything dark or negative within us because He is there as the very centre of our being, the very source of all that is auspicious, blessed, good and beautiful within us.

We conclude all our spiritual gatherings with, “Om purnamadah purnamidam purnat purnamudachyate, purnasya purnamadaya purnameva vasisyate.” It is the inexhaustible, the infinite, the perennial, the vast, so It is never depleted. Even if the whole of It is taken away from Itself, yet It continues to remain complete, whole and perfect.

This can be understood from various angles – scholastically, philosophically, intellectually- but it can also be understood spiritually. That all-full is present here as the very stuff of everything that exists. It is this all-full also. That means that the fullness of the Divine fact fills and pervades our life here, our present environment, surroundings, circumstances – everything. That Itself has become this, and That alone pervades all this.

Thus, if this prayer is understood and grasped, and if its spiritual implication is correctly interpreted, then we have to think deeply what this interpretation means to us in our life, how it brings this truth very close to us and has to play a part in our successful spiritual living. These things you have to reflect upon.

May the Supreme Being and beloved and blessed Holy Master bless us and grant us the insight to thus understand, interpret, apply and live the great mystical truths expressed in many of these ancient scriptural prayers!

You are a wave of Ananda upon that ocean of Paramananda that is your real identity and that is now hidden because there is a shift in consciousness. You have identified yourself with these passing limiting adjuncts that have been given to you to live your phenomenal life in this world. You think of yourself as a physical creature, as a psychological being and all the experience in the conditions of this physical body and the psychological being is superimposed upon yourself. You weep and wail. What does the great world-teacher Lord Krishna, who gave the Gita Jnana, say about you? He says “ You are that Being whom neither weapons can injure, nor fire can burn, nor water can wet, nor wind can dry; Unborn, Eternal, Permanent, Timeless, you are untouched when the body perishes.” This is your real nature; Unborn and Timeless Atman you are, and this real identity of yours is of the nature of Pure Bliss, just as honey is of the nature of pure sweetness, sandal is of the nature of pure fragrance.

- Swami Chidananda

7

An idea or concept cannot be eternal unless it is capable of endurance. But everything here is perishable. The body perishes. The world is subject to change and destruction. The world is Anitya (impermanent) and Asukha (joyless). How, then, can we have something which is eternal in this transient world? Man is not eternal. Even the greatest saviours have gone. Even the Avataras like Rama and Krishna have cast off their physical bodies. Yet, there is something enduring in the midst of all unenduring things, ‘the eternal among those which are not permanent’, as says the Upanishad. When everything is unenduring,

What is the substance of religion, which is the cause of its Sanatanata (eternality)? As mentioned, it is the adoration of God that is the quintessence of religion.

Now, the concept of God differs in different religions, and, accordingly, the idea of the relation between man and God , also, differs. A perpetual relation would be the relation of the essential nature of the human being, and not the outer relation of the body, merely. That which is eternal in us establishes a relation with that which is eternal in the cosmos, so that the relationship, too, is eternal. There

Sri SwaMi KriSHnananda

Religion and Divine Incarnation

The essence of religion is adoration of God. The permanency of a religion is based on its substantial foundation,

which is dependent on the extent of the universality of its outlook. The more universal we are, the more permanent also we are. Religion, to be permanent, to be Sanatana, should cater to the needs of all people, and to the extent it excludes others from its fold, it is subject to destruction. Sanatana-Dharma is eternal religion. It does belong to the creation as a whole. It shows that it is capable of adjusting itself to the vicissitudes of time.

we speak of an eternal Dharma, Sanatana-Dharma, notwithstanding the fact that none of us has seen it. The culture of Bharatavarsha is identified with eternal religion.

Sanatana-Dharma is capable of adapting itself to changing time. Some opine that the caste-system is one of the causes for its endurance. Others think otherwise. Some others hold that it is capable of absorbing everything into itself, and so it is eternal. But, where lies the centre of this religion?

8

cannot be a meaningful relation between the eternal and the non-eternal. So, this eternal relation is the summoning of the inner in the outer. It is the cry of the soul for God. As God is eternal, religion must be eternal, for it is the relation between man and God, between Nara and Narayana, between Arjuna and Krishna.

How can we establish any relation with God? We have not seen God. He is unknown, unthinkable. The relation would fade away if one of its ends is not clear to the mind of man. This is one of the reasons why religions shake at the bottom. Here, a clear understanding is necessary. It is one of the qualifications of an aspirant. He must have an unshakable conviction, and a fixed conception of God. It must be a ‘perception’, a clear ‘vision’. Our seers have emphasized that a person who is to be initiated into the Sanatana-Dharma should pass through the Gurukula. This system of training is not like the present-day education. After coming out of the college, the youth, generally, do not know what to do. The student has not been taught to ‘live’. He is filled with all unwanted information, not useful for a living. But, in the Gurukula, the inner man is trained, and faith is given the greatest importance. The human intellect cannot function except in terms of duality, such as, ‘I and you are different’, ‘The world is outside me’, and ‘I have a function to perform in the world, which is outside me’, etc. Religion is not rooted in the reason of man, entirely, but in faith based on understanding. It is a symbol of inner culture. This inner training, imparted in ancient times, was of a permanent nature, and was to help the student throughout his life. Today, we see so much gap between education and life. There is nothing which touches the soul of man. This Gurukula training, during the Brahmacharyashrama, was a process of initiation of the soul to true living in the consciousness of a higher life. The students were told that we always live

for something higher, as the present life is not complete in itself. Life is taught as a process for higher living, a journey to reach a distant destination. Religion, therefore, takes that higher value of life into consideration. At every step in the journey an inner connection is established between the soul and God. Religion is what we do when we are alone, and not the way we worship in public temples. It is the unfoldment of consciousness towards a larger dimension.

Sanatana-Dharma has the capacity to include every faith and every philosophy in itself, because of its universality of approach. It sees God everywhere. To make this concept easy of understanding, the idea of Avatara, or incarnation, is introduced as a tenet peculiar to religion. Avatara means ‘getting down’. It is the descent of God into the world. How can God descend when He is universal? Then, what is Avatara? This descent divine is not like a person getting down the steps. It is a grander and more profound principle. Avataras, as generally understood, are possible only when there is a collective cry of humanity for redeeming it from some serious calamity. Such Avataras, as the Ten Avataras of Narayana, then come. We have also lesser Avataras, like Vyasa, Dattatreya, etc, called ‘Amsavataras’. It is one of the fundamentals of religious belief that God is in the world, immanent. He sees us, hears us. Hence, religion becomes a matter of the heart, of love, adoration and feeling. God is all-pervading, omnipresent, just here, not apart from us, even by a few inches. This idea is the soul or essence of religion. Mere speculation is not religion. Philosophy put into practice is religion. Religion is, thus, divine living, Divine Life. It is not your or my religion. It is the religion of humanity. It is the relation between Man and God,- not the Hindu and God, not the Christian and God,- but Man and God. Religion, essentially, cannot be manifold. It has, perforce, to be one sweep of human nature in the direction

9

of Absolute-Universality. Any genuine step taken towards this end is, also, true religion.

Yet, a universal religion is not possible, because each one’s way is different; the approach is different, due to the difference in temperaments and capacities. Thus, what we can really achieve is tolerance towards other faiths, instead of a homogeneity of belief. Universal religion should, therefore, mean the following of one’s own religion, with tolerance to all other religions. It is impossible to think of God as He is. To think of God as He is, we have first, to cease to be. So, the idea of Avatara is bequeathed, representing God as what He is to man, as He is manifest, relatively. Avatara is the connecting link between the ordinary human nature and the divine reality. Avatara is a manifestation of God through Mula-Prakriti. That is why we have to recognize an Avatara, though God is everywhere and can be worshipped in that highest capacity, if possible.

Whether an Avatara is a descent of God to man or man’s ascent to God, is immaterial for us. Literally, Avatara means descent or manifestation. When the need for the higher values of life is felt more, the Avatara becomes a helpful stepping stone. The farther we are from God, the greater is the need we feel for the higher life. When humanity drifts too much from truth, the Avatara becomes necessary. To some extent, God tolerates our mistakes. When we go too far, He comes down with a rod to correct us. Just as a mother allows a child to play, and go here and there, but when the child is about to fall into a pit, she runs to its help. God manifests Himself when it is necessary to correct mankind’s perspective of life.

God incarnates himself in the world, whenever there is decline of righteousness and rise of unrighteousness, for the purpose of the protection of the good, the vanquishing of the wicked and establishment of justice, in every age.

The theory of divine incarnation has been a controversial issue in the philosophy of religion and has been one of the intriguing questions in theology. It is impossible metaphysically to interpret to the mind of man the divine secret of the movement of spiritual force in the world. When a solution is attempted, the Avatara reveals itself as the answer of God to the needs of man. There is an internal bond of inseparable relation between the relative and the Absolute, and the descent of God on earth is the pressure or power of truth forcing itself into the realm of the relative when the harmony of this bond and relation gets dissipated by centrifugal psychic energies that seem to run counter to the integrating centripetal call of God to all manifestation. The descent of God as the Avatara is said to be for the ascent of man to his divine home. As the health-giving forces of harmony in the body perpetually wage a war with the disease-producing toxins, the universal balancing power of the Absolute introduces itself as a corrective element amidst the disturbing forces of darkness. The Avatara is a perpetual activity of God who manifests Himself at every juncture or critical situation (Yuge, Yuge) in the life of the world. The Avatara is the recurring reminder of God to man that it is impossible for the undivine to triumph over the essential goodness and divinity immanent in creation.

10

1. Every kind of fruit contains valuable vita-mins and minerals-elements essential for health and growth.

2. Beans, tomatoes, potatoes, radish, carrot, ladies-fingers, cucumbers, drum sticks, spinach, green leafy vegetables are all pure, delicious and nutritious foods and can be taken with much advantage.

3. Dried fruits, raisins, dates and figs are val-uable foods with a high nutritive content. Nuts are among the most nutritive of all foods.

4. Tomatoes, carrots, lemons, a little ginger, a little coriander leaves, a little fresh gin-ger and curd form a very good healthy combination. This is a good appetizer.

5. Bananas; Banana or plaintain fruit contains A, B , C and D vitamins. This is a very good soothing food. You can live on milk and bananas alone. They are very nutritious. They pro-mote growth, augment vigour and add flesh to the body. The fully ripe fruits act as a laxative. Take one or two fruits at bed time.

You will have free movement of the bow-els in the morning.

6. Carrots: Carrots beautify the skin. They improve the blood and the appetite. Take it raw. Carrot halwa is a brain tonic.

7. Lemon: Lemon contains salt and a large amount of Vitamin C, which is necessary for general good health. It acts against scurvy. It is an anti-scorbutic. It stops bleeding from the gums. Take the juice of one fruit with 2 table-spoonfuls of honey as the first thing in the morning.

8. Mangoes: Mangoes contain sugar and highly refined turpentine in them. They also contain iron and other useful acids. They are useful in rheumatism, diarrhoea and diabetes.

9. Oranges: Orange juice mixed with fresh grape juice makes a very good tonic. This is very useful in anaemia or poverty of blood, general debility, rickets, etc.

10. Papaya: Papaya contains the active prin-ciple of alkaloid papatin. The latter di-gests the food rapidly.

HealthFruits&

11

11. Pineapple: Pineapple is very beneficial in case of enlargement of spleen. Take one fruit daily.

12. Potatoes: Potatoes supply the body with potash and salts.

13. Spinach: Spinach (palak) is a healthy, wholesome green vegetable. It is a kind of leaf. It contains iron. Spinach and toma-toes will improve the blood, qualitatively and quantitatively. Tomatoes also contain a lot of iron.

14. Tomatoes: Tomato was first discovered in South America, whence it was introduced into Europe during the sixteenth century. People held the notion that tomatoes were poisonous.

15. Tomatoes stimulate the action of the liver and contain all the vitamins.

16. Tomato is a powerful de-obstruent, i.e., remover of disease particles and opener of the natural channels of the body. It is one of the most wonderful and effective blood-cleansers known to man.

17. Tomatoes contain salt, potash, lime, mag-nesia and iron. They exercise a beneficial effect on the liver, kidneys and other or-gans.

18. They cure also constipation.

19. Tomatoes contain citric acid and a small quantity of oxalic acid. It contains large quantities of five of the six vitamins. Cooking partially destroys their vitamin content. Therefore, tomatoes should be eaten raw.

The BestGod is the best Doctor.Mother Nature is the best physician.Ganga water is the best drink.Pranayama is the best exercise.Brahmacharya is the best tonic.Mango is the best fruit.

Spinach and Parwal are the best vegetables.Buttermilk is the best drink for health.Fasting is the best medicine.Meditation is the best divine elixir.Nature-cure is the best cure.Raw vegetable food is the best food.

12

1. "†¼õ" ±ýÀÐ þÄðº¢Âõ «øÄРŢÕõÀ¢Â ±ñ½õ ¿¢¨È§ÅÚõ Ũâø ¸Î¨ÁÂ¡É À¢üº¢¨Â §Áü¦¸¡ûÅÐ ±ýÚ ¦À¡Õû ÀÎõ. "†", "¼" ¬¸¢Â þÃñÎõ ÝâÂý, ºó¾¢Ãý ¬¸¢Â¨Å¸û ´ýÚÀξ¨ÄÔõ, À¢Ã¡½, «À¡É Å¡Ôì¸û þÃñÎõ þ¨½Å¨¾Ôõ ÌÈ¢ìÌõ.

2. †¼§Â¡¸õ ¯¼ø, À¢Ã¡½ý ¬¸¢ÂÅü§È¡Î ¦¾¡¼÷ÒûÇÐ. ¬ºÉí¸û, À¢Ã¡½¡Â¡Áõ ¬¸¢ÂÅüÈ¢ý ãÄõ ¯¼¨ÄÔõ, À¢Ã¡½¨ÉÔõ ¸ðÎôÀÎò¾ «Ð ¯¾×¸¢ÈÐ.

3. †¼§Â¡¸õ ÓÊÅ¡É þÄðº¢ÂÁøÄ.

`Å¢„¤ò¾¡' ±ýÀÐ ¸Øò¾¢Öõ `¬ì»¡' ±ýÀÐ þÕÒÕÅí¸ÙìÌ þ¨¼Â¢Öõ `º¸ŠÃ¡Ãõ' ±ýÈ ¬Â¢Ãõ þ¾ú À¨¼ò¾ ¾¡Á¨Ã¡¸¢Â ºì¸Ãõ ¾¨Ä¢ý ¯îº¢Â¢Öõ þÕ츢ýÈÉ.

6. …¤†¤õÉ¡ ±ýÈ ¿¡Ê þó¾î ºì¸Ãí¸û ±øÄ¡ÅüÈ¢Öõ ±Ø¸¢ÈÐ. Ìñ¼Ä¢É¢ þó¾î ºì¸Ãí¸Ç¢ý ÅÆ¢§Â ¦ºýÚ º†ŠÃ¡Ãò¾¢ÖûÇ º¢Å¦ÀÕÁ¡¨É «¨¼¸¢ÈÐ.

7. ¬ºÉí¸û, À¢Ã¡½¡Â¡Áõ, Àó¾í¸û, Óò¾¢¨Ã¸û, „ð¸¢Ã¢¨Â¸û ¬¸¢ÂÅü¨È ¿ýÌ §¾÷ ¦ÀüÈ †¼§Â¡¸¢ ´ÕÅâ¼õ ¸üÚì ¦¸¡û.

8. þ¨¼, À¢í¸¨Ç, …¤„¤õÉ¡ ¬¸¢Â¨Å þó¾ ¯¼Ä¢ÖûÇ Ó츢ÂÁ¡É ¿¡Ê¸Ç¡Ìõ.

9. `þ¨¼` ±ýÀÐ ºó¾¢Ã ¿¡Ê¡Ìõ. «Ð ¯¼ÖìÌì ÌÇ¢÷¨Âò ¾Õõ. «Ð þ¼Ð ¿¡º¢òÐÅ¡Ãò¾¢ý ÅÆ¢§Â µÊ즸¡ñÊÕ츢ÈÐ.

10. ̀À¢í¸¨Ç' ±ýÀÐ Ýâ ¿¡Ê¡Ìõ. «Ð ¯¼ÖìÌ ¦ÅôÀò¨¾ò ¾Õ¸¢ýÈÐ. «Ð ÅÄÐ ¿¡º¢òÐÅ¡Ãò¾¢ý ÅÆ¢§Â µÊì ¦¸¡ñÊÕ츢ÈÐ.

11. …¤„¤õÉ ¿¡Ê þÕ ¿¡º¢òÐÅ¡Ãí¸Ç¢ý ÅƢ¡¸×õ µÊ즸¡ñÊÕ츢ÈÐ. «Ð «ì¸¢É¢ ¿¡Ê «Ð ¾¢Â¡Éò¾¢ø ®ÎÀ¼ ¯¾×¸¢ÈÐ.

12. §Â¡¸¡ºÉí¸û, À¢Ã¡½¡Â¡Áõ ¬¸¢ÂÅü¨Èô À¢øžýãÄõ ¯¼ø¿Äò¨¾ô ¦ÀÈ §ÅñÎõ. ¯¼ø¿ÄÁ¢øÄ¡Å¢Êø, ±ùÅ¡Ú ¦À¡ÕÇ£ð¼ ÓÊÔõ? ¦ºöÔõ ̧ ¡Ã¢Âò¾¢ø ±ùÅ¡Ú ¦ÅüÈ¢ ¦ÀÈ ÓÊÔõ? ±ùÅ¡Ú ¾¢Â¡Éò¾¢ø ®ÎÀ¼ ÓÊÔõ?

13. Å¢ÊÂü¸¡¨Ä¢ø ¸¡Ä¢Â¡É ¦ÅÚõÅ¢ü§È¡Î §Â¡¸¡ºÉí¸¨ÇÔõ, À¢Ã¡½¡Â¡Áò¨¾Ôõ À墀 §ÅñÎõ.

14. ̄ ñÏÅÐõ, ¯ÈíÌÅÐõ «Ç§Å¡ÊÕì¸ §ÅñÎõ.

«ò¾¢Â¡Âõ - 1

…Á¡¾¢ «øÄÐ Á¢¸×Â÷ó¾ ¦¾Ç¢× ¦ÀüÈ ¿¢¨Ä¨Â «¨¼Â ¾¢Â¡Éõ ¯¾×¸¢ÈÐ.

4. ãÄ¡¾¡Ãî ºì¸Ãò¾¢ø «¨Á¾¢Ô¼ý «¼í¸¢ì¸¢¼ìÌõ Ìñ¼Ä¢É¢ ºì¾¢¨Âò ¾ðÊ ¦ÂØôÀ †¼§Â¡¸õ ¯¾×¸¢ÈÐ.

5. þó¾ ̄ ¼Ä¢ø ¬ÚŨ¸Â¡É ºì¸Ãí¸û «øÄÐ ¾¡Á¨Ã¸û þÕ츢ýÈÉ. "ãÄ¡¾¡Ãõ" (ÁÄòÐÅ¡Ãò¾¢ý «Õ¸¢ÖûÇÐ.) `ŠÅ¡¾¢‰¼¡Éõ' (ãÄ¡¾¡ÃòÐìÌõ ¦¾¡ôÒÇ¢ÖûÇ `Á½¢âøò¾¢üÌõ` ¿ÎÅ¢ÖûÇÐ). «Û†¾ ºì¸Ãõ (þ¾Âò¾¢ø ¯ûÇÐ).

13

«ô§À¡Ð¾¡ý †¼ §Â¡¸ò¾¢ø ¦ÅüȢ¨¼Â ÓÊÔõ.

15. À¢üº¢¨Âò ¾ÅÈ¡Áø ´Øí̼ý ¦ºö §ÅñÎõ. ´Øí̾¡ý Á¢¸×õ Ó츢ÂÁ¡ÉÐ.

16. ¬ºÉí¸¨Çî ¦ºöÐ ÓÊò¾×¼ý ´Õ §¸¡ô¨À À¡¨ÄìÌÊ.

17. ¬ºÉí¸¨Çî ¦ºöÐ ÓÊòÐ «¨Ã Á½¢ §¿ÃòÐìÌô À¢È̾¡ý ÌÇ¢ì¸ §ÅñÎõ.

18. ӾĢø ¬ºÉí¸¨Çî ¦ºöÐ ÓÊò¾ À¢ÈÌ À¢Ã¡½¡Â¡Áò¨¾ô À墀 §ÅñÎõ.

19. ¿¡û§¾¡Úõ ¬ºÉí¸¨ÇÔõ, À¢Ã¡½¡Â¡Áò¨¾Ôõ À墀 «¨Ã Á½¢ §¿Ãõ ¦ºÄÅ¢¼ §ÅñÎõ. «¾ý ÀÂÉ¡¸ ¯¼ø ¿Äò¨¾Ôõ, °ì¸ò¨¾Ôõ, ÍÚÍÚô¨ÀÔõ, ¬ñ¨Á¨ÂÔõ ¦ÀÈÄ¡õ. ¯¼Ä¢ÖûÇ §¿¡ö¸û «¨ÉòÐõ ¿£í¸¢Å¢Îõ.

20. §¿¾¢ (´Õ áÄ¢ý ¯¾Å¢Â¡ø ¿¡º¢òÐÅ¡Ãí¸¨Çò Ш¼ò¾ø), ¦¾Ç¾¢ (Å¢ü¨È ´Õ н¢Â¡ø Ш¼ò¾ø), ¸À¡ÄÀ¾¢ (´Õ Ũ¸Â¡É À¢Ã¡½¡Â¡Áõ), ÀŠ¾¢ (ÁÄòÐÅ¡Ãò¾¢ý ÅÆ¢§Â ¿£¨Ã ¯È¢ï;ø) ¾¢Ã¡¼ì (´Õ ¦À¡Õ¨Ç ¯üÚ §¿¡ì̾ø) ¬¸¢Â¨Å¸û †¼§Â¡¸ò¾¢ý `„ð¸¢Ã¢¨Â¸û' ±ÉôÀÎõ.

21. ̀º¢Ãº¡Éõ' ±ýÀÐ ¬ºÉí¸Ç¢ý «Ãºý. ã¨ÇìÌ ÅÄ¢¨ÁÔõ, ã¨Ç¢ÖûÇ ÀÄ ¨ÁÂí¸¨Ç ÅÄ¢×ûǨŸǡ¸î ¦ºöÐ, À¢ÃõÁºÃ¢Â Ţþõ ¸¡ôÀ¾¢Öõ ¯¾Å¢ ¦ºöÔõ.

22. º÷Å¡í¸¡ºÉõ, †¡Ä¡ºÉõ, «÷ò¾ÁòŠ§Âóòà ¬ºÉõ ¬¸¢Â¨Å Óи¢ÖûÇ ¾ñÎżò¨¾ þÇ¸î ¦ºöÔõ. º÷Å¡í¸¡ºÉõ ¨¾Ã¡öÎ ±ýÛõ ÍÃôÀ¢¨Â ÅÇôÀÎò¾¢ ¯¼ø ¿Äò¨¾ «Ç¢ìÌõ. À¢ÃõÁ ºÃ¢Âò¨¾ «ÛºÃ¢ì¸ ¯¾×ŧ¾¡Î ¿£ñ¼ ¬Ô¨ÇÔõ ¦¸¡Îòо×õ.

23. ÀŠº¢§Á¡ò¾É¡ºÉÓõ, ÁäáºÉÓõ ¯¼Ä¢ÖûÇ ¦¸¡Øô¨Àì ¸¨ÃòÐ, ¯½¨Å ƒ£Ã½õ ¦ºö ¯¾×õ.

24. Òƒí¸¡ºÉÓõ, ºÄÀ¡ºÉÓõ, ¾ÛáºÉÓõ ÁÄ츨ÄÔõ, Óи¢ø ²üÀÎõ ¾¨ºô À¢ÊôÒ §¿¡¨ÂÔõ ¿£ì¸ ¯¾×õ.

25. ÓÊÅ¢ø ¦ºöÔõ ºÅ¡ºÉò¾¢ý ̄ ¾Å¢Â¡ø ¯¼Ä¢ÖûÇ ¾¨º¸¨Ç¦ÂøÄ¡õ ¾Ç÷ Ũ¼Âî ¦ºö.

26. ̄ ˆƒÂ¢, º¢ò¸¡Ã¢, ͸â÷Ÿõ, Ý÷ §À¾õ ¬¸¢Â À¢Ã¡½¡Â¡Áí¸¨Çô À¢øž¡ø "§¸Åø-ÌõÀ¸õ" Å¢¨Ç ²ÐÅ¡Ìõ.

27. âøõ ±ýÀÐ ã ¯û§Ç þØôÀÐ. §Ãº¸õ ±ýÀÐ ã ¦ÅÇ¢§Â Å¢ÎÅÐ. ÌõÀ¸õ ±ýÀÐ ã ̄ û§Ç «¼ì¸¢ þÕôÀÐ. "ÌõÀ¸õ" À¢øž¡ø ÅÄ¢¨ÁÔõ ¿£ñ¼ ¬ÔÙõ «¨¼Â ¯¾×õ.

28. "º£¾Ä¢" À¢Ã¡½¡Â¡Áõ ¯¼Ä¢ø ÌÇ¢÷¨Â ¯ñ¼¡ì¸¢, þÃò¾ò¨¾ò àö¨Áô ÀÎòÐõ. "ÀŠ¾¢Ã¢¸¡" ¯¼Ä¢ø ¦ÅôÀò¨¾ ²üÀÎò¾¢ ¬ŠòÁ¡ ‡Â§Ã¡¸õ ¬¸¢ÂÅü¨Èô §À¡ìÌõ.

29. Àó¾òàÀ¢Ã¡½¡Â¡Áò¨¾ô À¢Ä. «¾¢ø ÁÄòÐÅ¡Ãò¨¾î ÍÕìÌõ "ãÄÀó¾õ" ±ýÛõ À¢üº¢Ôõ, Ӹšöô â𨼠¿£ìÌõ "ƒÄó¾Ã Àó¾õ" ±ýÛõ À¢üº¢Ôõ, ã ¦ÅǢŢÎõ§À¡Ð Å¢ü¨È ¯û§Ç þØìÌõ "¯ðÊ¡½ Àó¾õ" ±ýÀ¨ÅÔõ «¼íÌõ.

30. "Á¸¡ Óò¾¢Ã¡" ±ýÀÐ Ó츢ÂÁ¡É Óò¾¢¨Ã¡Ìõ. þ¾É¡ø ãħ¿¡ö, ®Ãø Å£ì¸õ, «ƒ£÷½õ, Áĺ¢ì¸ø ¬¸¢Â §¿¡ö¸û, ¿£íÌõ.

31. §Â¡¸ Óò¾¢¨Ã¨Âò ¾¢É󧾡Úõ À墀 §ÅñÎõ. Å¢üÈ¢ÖûÇ ¯ÚôÒì¸û «¨ÉÅüÚìÌõ «Ð ´Õ º¢Èó¾ À¢üº¢Â¡Ìõ.

ÍÅ¡Á¢ º¢Å¡Éó¾¡

14

À¢Ã¸¡ºÁ¡É «Áà ¬ýÁ¡ì¸§Ç! þ¨ÈÅÉ¢ý «ýÀ¡É ̨Æ󨾸§Ç! ¿õ À¡Ã¾ §¾ºò¾¢ý ¸Ä¡º¡Ãò¾¢Öõ, ¨Å¾£¸ Å¡ú쨸 ¦¿È¢Â¢Öõ º¢Ä º¢ÈôÒ «õºí¸û ¯ûÇÉ. «¨Å §Å¾ò¾¢ý þ¾Âò ÐÊôÀ¡¸×õ, À¡Ã¾ì ¸Ä¡º¡ÃÁ¡¸×õ ¸Õ¾ô Àθ¢ýÈÉ.

¿õ Óý§É¡÷¸û þó¾ ̄ ĸõ, ÁÉ¢¾÷¸û, «Å÷¸Ç¢ý Å¡ú쨸 ӾĢ¨Ÿ¨Ç ±ó¾ì ¸ñ¦¸¡ñÎ À¡÷ò¾¡÷¸û? «Å÷¸û ¿ÁìÌô ÀÃõÀ¨Ãî ¦º¡ò¾¡¸ Å¢ðÎî ¦ºýÈ Á¢¸ ¯Ââ §¸¡ðÀ¡Î¸û ¦ÅÚõ ¸¡Ã½ ¸¡Ã¢Âò¨¾ì ¦¸¡ñ§¼¡ «øÄÐ ä¸ò¨¾ì ¦¸¡ñ§¼¡ ²üÀð¼¾øÄ; Á¡È¡¸ ¾õ ¬úÁɾ¢ø, §¿ÃÊ¡¸ «ÛÀÅ¢òÐ ¯½÷ó¾¨Å¸Ç¡Ìõ. («À§Ã¡‡Ûâ¾¢) þó¾ ¬úó¾ ¾òÐÅí¸¨Ç ¿¡õ ̄ ½÷óЦ¸¡ñÎ Å¡ú쨸¨Â ¿¼ò¾¡Å¢ð¼¡ø, ¿õ Å¡ú쨸 ±ýÛõ ¿£§Ã¡¨¼ Óì¾¢ ±ýÛõ Á¸¡ ºÓò¾¢Ãò¾¢ø ¸Ä측Áø, À¡¨ÄÅÉò¾¢ø À¡öóÐ, ÅüÈ¢ô ÀÂÉüÈÐ §À¡ýȾ¡¸¢Å¢Îõ.

¬¨¸Â¡ø ¿õ Óý§É¡÷¸û ¸ñ¼ §Å¾º¡Ãí¸Ç¢ý «ÊôÀ¨¼Â¢ø ¿õ «ýÈ¡¼ Åú쨸 Ũ¸Â¢¨ÉÔõ, ӨȢ¨ÉÔõ «¨ÁòÐ Å¡úŧ¾ «÷ò¾ÓûǾ¡Ìõ.

Ó¾ýӾġ¸ «Å÷¸û À¡÷¨Å, þó¾ «¸ñ¼ À¢ÃÀïºò¾¢Ä¢ÕóÐ, ¿õ ¯ûÁÉõ Ũà Ţ¡À¢òÐûÇ. §ƒ¡¾¢¸ÙìÌ §ƒ¡¾¢Â¡¸ Å¢ÇíÌõ ÀÃ狀¡¾¢Â¢ý Àì¸õ ¦ºýÈÐ. «ï»¡É þÕðÊÄ¢ÕóÐ §ÀáÉó¾ ¦ÅÇ¢îºò¾¢üÌî ¦ºøŨ¾§Â Ó¾ø ÌȢ째¡Ç¡¸ì ¦¸¡ñ¼É÷. ²¦ÉÉ¢ø, þÕðÎ ¿õ¨Áì ÌÕ¼¡ì¸¢Å¢Îõ; Àó¾ò¨¾ ²üÀÎò¾¢Å¢Îõ. ¿õ Å¡ú쨸¨Â Óý§ÉÈ Å¢¼¡Áø ¾ÎòÐÅ¢Îõ.

¿¡õ ¸¡Ïõ ÝâÂý, ºó¾¢Ãý, ¿ðºò¾¢Ãí¸û, Á¢ýÉø, ¦¿ÕôÒ Ó¾Ä¢ÂÉ ´Ç¢ ¦ÀüÚ þÕ츢ýÈÉ. þó¾ ́ Ç¢¨Â «¨Å ±í¸¢ÕóÐ ¦ÀüÈÉ? À¢ÃÀïºò¨¾Ôõ ¸¼óÐ,

±íÌõ Ţ¡À¢ò¾¢ÕìÌõ ÀÃ狀¡¾¢Â¢ý º¢Ú «õº§Á «¨Å. º¡ÍžÁ¡É ¯ñ¨Á¨Â, ¡Åü¨ÈÔõ ¸¼óÐ ¿¢üÌõ §ƒ¡¾¢Â¡¸ þÕôÀ¨¾ì ¸¡ñ¸¢§È¡õ. þЧŠӾø Ó츢ÂÁ¡É ¸Õò¾¡Ìõ.

¬¸§Å, §Å¾í¸¨Ç þÂüȢ Á¡ÓÉ¢Å÷¸û ¾õ þ¨È Žì¸ò¾¢ø, ¾õ¨Á þÕðÊÄ¢ÕóÐ ¦ÅÇ¢îºò¾¢üÌì ¦¸¡ñÎ ¦ºøÖÁ¡Ú §Åñθ¢È¡÷¸û. "¾Á§…¡ Á¡ ƒ§Â¡¾¢÷¸ÁÂ". þùÅ¡Ú «ï»¡É þÕǢĢÕóÐ. Àû¡É ¦ÅÇ¢îºò¾¢üÌî ¦ºøŧ¾ º¡¾¸÷¸Ç¡¸¢Â ¯í¸û þ¨¼Å¢¼¡¾ ÓÂüº¢Â¡¸ þÕì¸ §ÅñÎõ. «¾ü¸¡É ÓÂüº¢Â¢ø ®ÎÀ¼ ¯í¸û Å¡ú쨸ô À¡¨¾Â¢ø ÅÕõ þ¨¼äÚ¸¨ÇÔõ, Ýú¿¢¨Ä¸¨ÇÔõ ¦ÅýÚ, «ó¾ô §ÀáÉó¾ô ¦ÀÕ¦ÅÇ¢îºò¾¢ø ³ì¸¢ÂÁ¡¸¢ Å¢Îí¸û.

´Ç¢Â¡ö þÕì¸¢È þ¨ÈÅý ºì¾¢Â¡¸×õ þÕ츢ȡý. ´Ç¢Ôõ, ºì¾¢Ôõ ´ý§È. ´Ç¢§Â ºì¾¢; ºì¾¢§Â ´Ç¢. þÐ Ó츢ÂÁ¡É þÃñ¼¡ÅÐ ¸ÕòÐ. ¿£í¸û «ýÈ¡¼ §Å¨Ä¸û ¦ºöÐõ, Å¡úÅÐõ ¿£ì¸ÁÈ ¿¢¨Èó¾¢ÕìÌõ þ¨ÈÅÉÐ ºì¾¢Â¢É¡ø¾¡ý. À¢ÃÀïº þÂì¸ò¾¢ø ¿¢¸Øõ ±øÄ¡ þÂí¸í¸Ùõ, ºì¾¢Ôõ þ¨ÈÅý

15

§¾¡üȧÁ. þ¨ÈÅÉ¢¼Á¢ÕóÐ Åó¾¨Å§Â. þó¾ ¯ñ¨Á¨Â ¸£¨¾, ¯À¿¢„òиǢÖõ, §Â¡¸ò¨¾Ôõ, §Å¾¡ó¾ò¨¾Ôõ Å¡úÅ¢ø ¸¨¼ôÀ¢ÊòÐ Åó¾ ÓÉ¢Å÷¸û ¬¸¢ÂÅ÷¸Ç¢ý §À¡¾¨É¸Ç¢Öõ ¸¡½Ä¡õ.

¬ñ¼ÅÉ¢¼Á¢ÕóÐ ¦ÀüÈ «îºì¾¢ ÒÉ¢¾Á¡ÉÐ. «îºì¾¢¨Â §ÁÖõ ÅÇ÷òÐ §À¡üÈ¢ ¸¡òÐ Åà §ÅñÎõ. «ôÒÉ¢¾ ºì¾¢Â¡ø ±øÄ¡Åü¨ÈÔõ º¡¾¢ì¸ ÓÊÔõ. ¦ÅøÄ ÓÊÔõ. ¿õÁ¡ø ÓÊ¡¾ ´ýÚÁ¢ø¨Ä. «Ð§Å Àáºì¾¢.

º¡ì¾ ¾òÐÅõ, ºì¾¢Â¢ý °üÈ¡É þó¾ þ¨ÈÅ¨É Àáºì¾¢ ±ýÚõ, ¬¾¢ ºì¾¢ ±ýÚõ, Á†¡ ºì¾¢ ±ýÚõ Àø§ÅÚ ¦ÀÂ÷¸Ç¢ø «¨Æ츢ÈÐ.

«îºì¾¢ ±øÄ¡ô ¦À¡Õû¸Ç¢Öõ ¿¢¨ÈóÐ ¯ûÇÐ. þó¾ «¾¢¸¡¨Ä §Å¨Ç¢ø ¿£í¸û þíÌ ¯ð¸¡÷ó¾¢Õ츢ȣ÷¸û; ¯í¸û þ¾Âí¸û ÐÊ츢ýÈÉ; Ãò¾ µð¼õ ¿¼ì¸¢ÈÐ; ÍÅ¡º¢ì¸¢È£÷¸û; ¯½× ƒ£Ã½Á¡¸¢ÈÐ. ±øÄ¡õ «îºì¾¢Â¢ý Å¢¨Ç§Å (¿£í¸û ¯ñÏõ ¯½Å¢É¡ø «îºì¾¢ ÅÃÅ¢ø¨Ä; «îºì¾¢Â¢É¡ø¾¡ý ¯½× ƒ£Ã½Á¡¸¢ÈÐ; ¿£í¸û Å¡ú¸¢È£÷¸û). «îºì¾¢Â¢É¡ø ¾¡É¢Âí¸û Å¢¨Ç¸¢ýÈÉ; ¿£÷ ¾¡¸ò¨¾ò ¾½¢ì¸¢ÈÐ; ¦¿ÕôÒ ¯½¨Åî º¨Á츢ÈÐ «îºì¾¢Â¢É¡ø ¿¡ý §À͸¢§Èý; «îºì¾¢Â¢É¡ø ¯í¸û ¸¡Ð¸û §¸ð¸¢ýÈÉ; «îºì¾¢Â¢É¡ø ¯í¸û «È¢× §Å¨Ä ¦ºöÐ, §¸ðÌõ ¸ÕòÐ츨Çô ÒâóÐ ¦¸¡û¸¢ÈÐ. "¡ §¾Å¢ º÷Å⧾†¥ Òò¾¢å§À½ ºõŠ¾¢¾¡" ºì¾¢ §¾Å¢§Â ±øÄ¡ô ¦À¡Õû¸Ç¢Öõ Òò¾¢Â¡ö þÕ츢ȡû.

«¾É¡ø º¡¾¸÷¸Ùõ, §Â¡¸¢¸Ùõ ¾õÓû þÕìÌõ ºì¾¢¨Âô ÒÉ¢¾Á¡¸ô §À¡üÚ¸¢È¡÷¸û. ºõÂõ (ÒÄɼì¸õ), º¡¾É¡ (À¢üº¢) ¾ÀŠ (¾Åõ) ¬¸¢Â¨Å ãÄÁ¡¸ «îºì¾¢¨Â ÅÇ÷òÐì ¦¸¡û¸¢È¡÷¸û; §À¡üÈ¢ ¸¡òÐì ¦¸¡û¸¢È¡÷¸û. ¸¡ò¾ «îºì¾¢¨Â, §Â¡¸ò¾¢ý š¢ġ¸ ÅÊòÐ. ¬ì¸â÷ÅÁ¡É – Óý§ÉüÈô À¡¨¾Â¢ø ¦ºÄ× ¦ºö¸¢È¡÷¸û. «Å÷¸§Ç §Â¡¸¢¸û, ¿£í¸û À§Ã¡À¸¡Ã¢Â¡¸ þÕó¾¡ø «îºì¾¢Â¡ø ¾ýÉÄÁüÈ, «¸ó¨¾ÂüÈ, ÀÂý¸Õ¾¡¾ §º¨Å ¦ºöÔí¸û. "Á¸¡ §Â¡¸¢" ¬Å£÷¸û.

¯í¸ÙìÌû ¯¨Èó¾¢ÕìÌõ «îºì¾¢ìÌô "À¢Ã¡½ ºì¾¢" ±ýÚ ¦ÀÂ÷. ÅÇ÷òÐ ¦¸¡ûÙõ «îºì¾¢ìÌì "Ìñ¼Ä¢É¢ ºì¾¢" ±ýÚõ ¦ÀÂ÷. þ¨ÈÅý ¾¢Õ¿¡Áí¸Ç¢ø «îºì¾¢ þÕ츢ÈÐ; Áó¾¢Ãò¾¢ø þÕ츢ÈÐ. «îºì¾¢§Â ¯í¸û ¯¼Ä¢ø, ¯ûÇò¾¢ø, Òò¾¢Â¢ø, ´Øì¸ò¾¢ø, ¬ýÁ£¸ò¾¢ø þÕ츢ÈÐ; Å¢¨ÉÒ⸢ÈÐ. Áó¾¢Ãí¸¨Ç ¯îºÃ¢ìÌõ §À¡Ð, «¾¢ÖûÇ þîºì¾¢ ¦ÅÇ¢ôÀðÎ, ¿ÁìÌô Ò¾¢Â §Å¸ò¨¾ì ¦¸¡Î츢ÈÐ. ¸¡Âòâ Áó¾¢Ãõ «ò¾¨¸Â ºì¾¢¸Ç¢ø ´ýÚ. À¢ÃÀïºÓõ, «¾ý ÀÃó¾ §¾¡üÈÓõ, ¿£í¸û ¯ûǢ𼠡×õ Àáºì¾¢Â¢ý §¾¡üȧÁ.

¬¨¸Â¡ø ±øÄ¡ô ¦À¡Õû¸¨ÇÔõ, «¾¢ø ¯¨ÈÔõ ºì¾¢Ôõ, ÒÉ¢¾Á¡É¾¡¸ì ¸Õ¾¢, §À¡üÈ¢ì ¸¡òÐ ÅÇ÷òÐ Å¡Õí¸û. «¾¨É Å£½¡ì¸¡¾£÷¸û. ÒÉ¢¾ Å¡ú쨸째 «îºì¾¢¨Âî ¦ºÄÅ¢Îí¸û. ¦¾öÅ Å¡ú쨸째 þ¨ÈÅý ¿õ¨Áô À¨¼ò¾¢Õ츢ȡý; ºì¾¢¨ÂÔõ ¦¸¡Îò¾¢Õ츢ȡý. «¾ü¸¡¸§Å Å¡Øí¸û.

´Õ §¸¡½ò¾¢ø À¡÷ò¾¡ø, ¿£í¸û þó¾ ¯Ä¸ò¾¢ø ¦ÀüÈ¢ÕìÌõ ¡×õ ÀÂÉüȨÅ; ÁÚ §¸¡½ò¾¢ø À¡÷ò¾¡ø, «¨Å ¡×õ ÒÉ¢¾Á¡É¨Å, ¬¨¸Â¡ø «¨Å¸¨Çì ¸ÕÅ¢¸Ç¡¸ô ÀÂýÀÎò¾¢ì ¦¸¡ñÎ, ¬ýÁ£¸ò¾¢ø âýòÐÅõ ¦ÀüÚ Å¢Îí¸û.

¬¨¸Â¡ø, ±øÄ¡î ºì¾¢¸ÙìÌõ ¬¾¡ÃÁ¡É «ó¾ Á†¡ ºì¾¢¨ÂÔõ, ¯í¸ÙìÌû ¯¨Èó¾¢ÕìÌõ ºì¾¢¨ÂÔõ; ¦Àâ ¾òÐÅí¸Ç¢Öõ, ¬ºÉí¸Ç¢Öõ, À¢Ã¡½¡Â¡Áí¸Ç¢Öõ, ºòºí¸ ¯À§¾ºí¸Ç¢Öõ, ƒÀò¾¢Öõ ¾¢Â¡Éò¾¢Öõ ¯ûÇ «îºì¾¢¨ÂÔõ, ¦¾Ç¢óÐ ºì¾¢Â¢ý ¯À¡º¸÷¸û ¬Ìí¸û. ¯í¸¨Ç «îºì¾¢§Â¡Î þ¨½òÐì ¦¸¡ûÙí¸û. ¯í¸û ºì¾¢¨ÂÔõ, «õÁ¸¡ ºì¾¢§Â¡Î ¸Äì¸ Å¢Îí¸û. §¿Ã¢¨¼Â¡¸ ÀÃÁ¡Éó¾ «ÛÀÅõ- «À§Ã¡‡¡Ûâ¾¢ ¦ÀÚí¸û. «¾ü¸¡¸ þôÀÃ狀¡¾¢ ̄ í¸ÙìÌî ºì¾¢¨Âì ¦¸¡Îì¸ðÎõ. ¯í¸û º¡¾¨É¸Ç¢ø ¦ÅüÈ¢ ¯ñ¼¡¸ðÎõ.

ÍÅ¡Á¢ º¢¾¡Éó¾¡

16

²¦ÉýÈ¡ø, "¿¡ý ¾£÷ò¾ ¡ò¾¢¨Ã §À¡¸ô §À¡¸¢§Èý" ±ýÈ ±ñ½õ Åó¾×¼§É§Â ÁÉõ Å¢º¡ÄÁ¨¼¸¢ÈÐ; àö¨ÁÂ¡É Àì¾¢ À¡Åõ Áɾ¢ø ¦À¡í¸¢ ±Ø¸¢ÈÐ. ¯Ä¸ ¿¢¨É׸û «üÚô §À¡¸¢ýÈÉ. "¿¡ý þýÉ «ÖÅĸò¾¢ø þýÉ «¾¢¸¡Ã¢" ±ýÈ ±ñ½õ Á¨ÈóÐ §À¡¸¢ÈÐ. ºã¸ Å¡ú쨸¢ý º¢ì¸ø¸û °Ã¢§Ä§Â À¢ý¾í¸¢ Ţθ¢ýÈÉ. ¯í¸û ÌÎõÀò¾¡Õ¼ý À½õ ¦ºö¾¡Öõ, «Å÷¸û ¡ÅÕõ ¾£÷ò¾ ¡ò¾¢¨Ã ¦ºöÔõ ¯¼ý À½¢¸û ±ýÈ ±ñ½§Á §Á§Ä¡í¸¢ ¿¢ü¸¢ÈÐ; ¾É¢ôÀð¼ ¯È׸û ÁÈì¸ôÀθ¢ýÈÉ.

¿£í¸û ¾É¢òÐò ¾£÷ò¾ ¡ò¾¢¨Ã §À¡É¡ø, º¢ÈôÒ þýÛõ «¾¢¸§Á. ÌÎõÀì ¸Å¨Ä¸¨Ç ÓüÈ¢Öõ ÁÈóÐ ¯í¸Ù째 ¦º¡ó¾Á¡É ¬ýÁ£¸ ¯Ä¸¢ø Óظ¢ô§À¡¸¢È£÷¸û. þó¾ Á§É¡¿¢¨Ä§Â

¬ýÁ£¸ò¾¢ý ¯Â¢÷ã ¿õÀ¢ì¨¸¾¡ý. ¿õÀ¢ì¨¸Â¢ý§Èø ±ó¾ ¬ýÁ£¸ º¡¾¨ÉÔõ ÀÂý ¾Ã¡Ð. Á¡È¡¸, ¿õÀ¢ì¨¸ ¦¸¡ñÎ «¨¼Â ÓÊ¡¾ ¬ýÁ£¸ Äðº¢Âõ ±Ð×õ þø¨Ä. "¿¡ý ¦ºöÂô §À¡Ìõ þó¾ò ¾£÷ò¾ ¡ò¾¢¨Ã¢ɡø ±ý À¡Åí¸û ±øÄ¡õ ¦¾¡¨ÄóÐ §À¡Ìõ; ¿¡ý Óì¾¢¨Â «¨¼§Åý" ±ýÚ ´ÕÅ÷ ¯Ú¾¢Â¡¸ ¿õÀ¢É¡ø, ¯ñ¨Á¢§Ä§Â «ùÅ¡Ú ²ý ¿¼ì¸ì ܼ¡Ð? Àòâ ¡ò¾¢¨Ã §À¡ýÈ ´ýÚ ¯í¸û À¡Åí¸¨Ç¦ÂøÄ¡õ §À¡ì¸¢ ¯í¸¨Ç þ¨ÈÔ½÷Å¢ý À¡ø ¦¸¡ñÎ ¦ºøÄ Åøħ¾ - ¯í¸ÙìÌ ÁðÎõ «¾¢ø «¨ºì¸ ÓÊ¡¾ ¿õÀ¢ì¨¸ §ÅñÎõ. ¯í¸û ¿õÀ¢ì¨¸Â¢ý §º¡¾¨É ¡ò¾¢¨ÃìÌô À¢ý ¿£í¸û ±ùÅ¡Ú þÕ츢ȣ÷¸û ±ýÀ§¾. ÒÉ¢¾ ¡ò¾¢¨ÃìÌô À¢ý, ¯í¸û À¡Åí¸Ç¨ÉòÐõ ¸¨ÇÂôÀðÎ ¿£í¸û ÀâÍò¾Ã¡¸ ¬¸¢

þ§¾¡, ¯í¸û §¸ûÅ¢ìÌô À¾¢ø ÍÅ¡Á¢ º¢Å¡Éó¾¡

ÒÉ¢¾ò ¾Äí¸û ¿¢¨Èó¾ ¯ò¾Ã¡¸¡ñ¼õ §À¡ýÈ þ¼í¸Ç¢ø ¯ûÇ ¬ýÁ£¸ ¦ÅûÇò¨¾ô ÀÕÌžüÌ ²üÈÐ. ¬ýÁ£¸ ºõŠ¸¡Ãí¸¨Çò ¾¢ÃðΞü¸¡¸§Å þôÀ½õ ¦ºö¸¢§È¡õ, ¬ýÁ£¸ §ÁõÀ¡ðÊü¸¡¸§Å þó¾ ¡ò¾¢¨Ã ¦ºö¸¢§È¡õ, ±ýÈ ±ñ½õ ¡ò¾¢Ã¢Â¢ý Áɾ¢ø ±ô§À¡Ðõ ¿¢ÃõÀ¢Â¢ÕôÀ¾¡ø, «ÅÕ¨¼Â ÁÉõ Á¢Ìó¾ ÀâÍò¾Á¨¼¸¢ÈÐ. ¡ò¾¢¨Ã ÓÊóÐ ÅÕõ§À¡Ð «Å÷ ÓüÈ¢Öõ Á¡ÚÀð¼ ÁÉ¢¾Ã¡¸, ¯Â÷ó¾ ÁÉ¢¾Ã¡¸ò ¾¢ÕõÀ¢ ÅÕ¸¢È¡÷.

¾£÷ò¾ ¡ò¾¢¨Ã¢ɡø ±ýÉ Ä¡Àõ?

þ¾ü¸¡É À¾¢¨Ä ¡ò¾¢Ã¢¸û «ÅÃÅ÷¸û¾¡ý ¦º¡øÄ ÓÊÔõ. ²¦ÉÉ¢ø, ¬ýÁ£¸ô ÀÂý ±ýÀÐ «ÅÃÅ÷¸û ¿õÀ¢ì¨¸¨Âô ¦À¡Úò¾Ð.

þÕó¾¡ø, ¯í¸Ù¨¼Â ¾£Â ºõŠ¸¡Ãí¸û ¡×õ ¿£í¸û ÌÇ¢ò¦¾Øó¾ Òñ½¢Â ¿¾¢¸Ç¢ø «ÊòÐî ¦ºøÄôÀðÊÕó¾¡ø, ¾¢Õò¾Äí¸Ç¢ø ¯ûÇ ¬ýÁ£¸î ÍüÚî ÝÆĢɡø ¿£í¸û ¦ÅÌÅ¡¸ô ÀÂɨ¼ó¾¢Õó¾¡ø, ¯í¸û Å¡ú쨸 «ÈÓõ, Àì¾¢Ôõ, ´Øì¸Óõ, «ýÒõ, ÀâÍò¾Óõ ¿¢¨È󾾡¸ Á¡È¢ þÕó¾¡ø, ¿¢îºÂÁ¡¸ ¿£í¸û Óì¾¢ «¨¼óÐÅ¢ðË÷¸û; ÒÉ¢¾ ¡ò¾¢¨Ã¢ý ÓØô À¨Éô ¦ÀüÚÅ¢ðË÷¸û.

þò¾¨¸Â ¦ÀÕõ §Àü¨Èô ¦ÀÚõ ¡ò¾¢Ã¢¸û, ±ñ½¢ì¨¸Â¢ø ´Õ º¢Ä§Ã ±ýÈ¡Öõ, þÕ츢ȡ÷¸û ±ýÀÐ ¯ñ¨Á§Â. «Å÷¸û ¾í¸¨Çô ÀüÈ¢§Â¡, ¾í¸Ù¨¼Â º¢ò¾¢¨Âô ÀüÈ¢§Â¡ ¼Á¡Ãõ «ÊòÐì ¦¸¡ûÙž¢ø¨Ä.

ÒÉ¢¾ ¡ò¾¢¨ÃìÌ ²ý «ùÅÇ× Á¸òÐÅõ? µ÷

¯øÄ¡ºô À½ò¾¢ü§¸¡, µ÷ «¾¢¸¡Ã¢Â¢ý ÍüÚôÀ½ò¾¢ü§¸¡,

²ý «ùÅ¡È¢ø¨Ä??

17

1. ⨃Լý ¦ºöÔõ §º¨ÅìÌ Á¸òÐÅõ þÕÁ¼íÌ ¬¸¢ÈÐ. ÀȨŸÙìÌ þÃñÎ þÈ쨸¸û þÕ츢ýÈÉ. þÃñÎ þÈ쨸¸û þøÄ¡Áø ÀÈì¸ ÓÊ¡Ð. «¨¾ô §À¡Ä§Å ⨃¡ø ¡Õ측¸¢Öõ §º¨Å ¦ºö¾ø þÕì¸ §ÅñÎõ. «Ð§Å Ä¡Àõ ¾Õõ ⨃¡¸ ¬¸¢ÈÐ. ⨃, ÅÆ¢À¡ðμý ¸Î了¡ü¸¨Ç À¢Ã§Â¡¸õ ¦ºö¾¡ø «¾ý ÀÄý ‡£½¢òÐô §À¡öÅ¢Îõ.

2. ´Õ ¿¡û ¿¡õ ±ø§Ä¡Õõ þó¾ ¯Ä¸ò¨¾ Å¢ðÎô §À¡¸ §Åñʧ¾. ¨¸¨Â ãÊ즸¡ñÎ ¦¸¡ïºõ ¦¸¡ñÎ Å󧾡õ. þí§¸ ¯Ä¸ Àó¾í¸Ç¢ø º¢ì¸¢, Á¡¨Â ŨÄ¢ø Å¢ØóÐ ±øÄ¡õ þÆ󧾡õ. þô¦À¡ØÐ ¦ÅÚí¨¸¨Â ŢâòÐì ¦¸¡ñΧÀ¡ö ŢΧšõ. ÁÉ¢¾ý ¾ý§É¡Î ±ÎòÐì ¦¸¡ñΧÀ¡¸ Å¢ÕõÀ¢É¡ø ¦¸¡ïºõ §º÷òÐ ¨Å츧ÅñÎõ. À½õ-¸¡Í, ¦¸ªÃÅõ ¦ÀñÎ-À¢û¨Ç¸û ¡Õõ ¯¼ý ¦ºøž¢ø¨Ä.

«ô¦À¡ØÐ ±Ð ܼ ¦ºø¸¢È§¾¡ «¾üÌ ÓÂüº¢ ¦ºö§ÅñÎõ. §º¨Å, ¾¢Â¡¸õ,Àƒ¨É, ¸£÷ò¾¨É, ÅÆ¢À¡Î, Àì¾¢ þ¨Å¸¨Ç ¡Õõ ¦¸¡û¨ÇÂÊòÐî ¦ºøÄÓÊ¡Ð. þЧŠº¡ÍžÁ¡É ¦ºøÅÁ¡Ìõ.

3. ÁÉ¢¾Û¨¼Â Å¡ú쨸¢ø À¢Èó¾ ¿¡ÙìÌ Á¸òÐÅõ «¾¢¸õ. ´ù¦Å¡Õ À¢Èó¾ ¿¡Ùõ ¿ÁìÌ ¿¢¨Éçðθ¢ÈÐ. ¿ÁРިÄÁ¾¢ì¸ ÓÊ¡¾ ÅÂР̨ÈóÐ ¦¸¡ñ¼ §À¡¸¢ÈÐ. ¬¨¸Â¡ø ¿¡õ ±ó¾ ´Õ ¦Àâ ÌȢ째¡Ù측¸ À¢Èó¾¢Õ츢§È§Á¡ «¨¾ô â÷ò¾¢ ¦ºöžüÌ ÓÂüº¢ ¯ûÇÅ÷¸Ç¡¸ þÕô§À¡Á¡¸. À¢Èó¾ ¿¡û ÁÉ¢¾ÛìÌ ¦À¡ýÁÂÁ¡É š¢üÀʨ ¾¢È츢ÈÐ. «¾¢§Ä À¢Ã§Åº¢òÐ «Åý ¾ý¨ÉÔõ ¾ý¨É ¯Õš츢 À¢ÃÁ¨ÉÔõ, «ó¾ ÀÃõ ¦À¡Õ¨ÇÔõ ¦¾Ã¢óÐ ¦¸¡ûÇ Óʸ¢ÈÐ.

4. À½¢Å¡¸ þÕ. ´Øì¸Á¡¸ þÕ. «¸í¸¡Ãò ¨¾ Ţ𦼡Ƣ. ºò¾¢Âõ §ÀÍ. ÌüÈõ ¸¡ÏŨ¾ ´Æ¢òÐì ¸ðÎ. ¿¡ÁåÀí¸¨Çò ¾¢Â¡¸õ ¦ºö. ¾òÐÅò¨¾ò ¦¾Ã¢óЦ¸¡û. «Åý ¿¢ò¾¢Â Íò¾É¡¸×õ, ±íÌõ º÷ź쾢Á¡É¡¸×õ, À¢ÈôÒ þÈôÒ þøÄ¡¾ÅÉ¡¸×õ, «ºÄÉ¡¸×õ, «§ º„Á ¡ ¸×õ ,«Éó ¾É ¡ ¸×õ âýɡ¸×õ þÕ츢ȡý. «Å¨É§Â º¢ó¾¢òÐÅ¡. À¡÷¨Å¨Â Á¡üÚ. ¿£ ¬òÁº¡‡¡ò¸¡Ãõ ¦ÀüÚ Å¢ÎÅ¡ö.

ÿ ²õ£I Cî£ù‰î˜Ü¼Oò

àð«îê ªñ£Nèœ

18

CHILDREN’SWORLD- SWAMI SIVANANDA

URMILA AND UMAGopichand had two daughters, by name Urmila and Uma. He loved them very much. He gave Urmila in marriage to a gardener and Uma to a potter. One day Gopichand went to Urmila’s house and said, “ How are you my darling?” Urmila replied, “We are very happy. Please pray that our plants may get water.”

Then Gopichand went to Uma’s house and said, “ How are you my beloved Uma?” She replied, “ We are happy. Please pray that there should not be any rain for some days so that our earthen-pots may get dry.”

Now Gopichand was in a fix. He could not decide for whom he should pray. He reflected deeply and found out that everybody in the world is selfish.

ONE DAY, a dog entered the surgery of a veterinary hospital in England, carrying a tiny kitten in its mouth. The officer in charge recognized the dog as a former patient whom he had treated for ear canker and, without waiting to find the owner, he first examined the dog, who did not appear to have anything wrong with him, and then the kitten, who, he discovered, had canker in one of its ears. When the ear had been carefully cleaned and treated, the surgeon looked around for the owner of the animal, whom he assumed must have followed them into the dispensary.

To his surprise, no one claimed either animal, and he was told by some people in the waiting room that the dog had entered the dispensary unattended, and just walked into the surgery as soon as the door had been opened. The surgeon was even more surprised when the

dog, apparently realizing the treatment was finished, picked the kitten up in his mouth, trotted out of the door and up the road.

Three days later, the dog appeared once more with the little kitten in his mouth. He waited patiently until the latter had received the necessary treatment, and then walked out. These visits continued until the kitten was completely cured, when the dog seeming to be aware of this, ceased his visits to the clinic.

This astonishing story is perfectly authentic. The curious circumstance connected with this friendship is that the dog seemed to know just when to pay a visit to the dispensary. The intervals which elapsed between visits coincided with those which occurred during his own visits when he underwent treatment.

Compassion In ActionDLS South Africa

UNUSUAL FRIENDSHIP

19

LIVES OF

SAINTSBeloved Divine Children!

Jai Sri Ramji Ki! Om Namo Narayanaya! I had promised to tell you about some great and noble souls so that you can take them as examples and models to follow. Now carefully note how all of them had great faith in God. Remember how brave they were in facing troubles and difficulties. Read these life stories daily and think of their noble conduct. You will draw strength and courage, when you are in trouble, know how they acted and try to follow their footsteps.

Study the lives of saints. They will elevate you. You will become a very good boy. You will have a very good conduct. You will develop virtues. You will see God face to face.

Tukaram, Jnanadev, Ekanath, Namadev, Ramdas were the great saints of Maharashtra. Lord Gouranga was a great saint of Bengal.

Mira Bai, Sakhu Bai were the great lady saints.

Guru Nanak, Kabir, Narsi Mehta, Tulsidas, Appar, Sambandar were also great saints.

St. Joseph, St. Francis, St. Patrick were great Christian Saints.

May saints bless you all!

Swami Sivananda

PARABLE OF THE MOTHER’S TRICK

A mother was trying to give an ounce of bitter medicine to her child. However much she might caress and cajole the child, he would not take the medicine. She hit upon a wonderful idea. She placed a sweet ‘Laddu’ before the child and said: “If you take this medicine, I will give you the Laddu.” At once the child drank the medicine. As the medicine removed the effect of the disease and gave him abundant energy, he ran away in great joy, even forgetting the “Laddu”.

If you tell a man, “Please do this Yajna (sacrifice)”, he will not do, because he seeks pleasure through every action. Therefore, the Vedas offer Svarga, etc., as rewards for sacrifices. When man performs the sacrifices, his heart is purified and gradually wisdom dawns in him. He does not even bother any more about Svarga and the finite happiness there. In Supreme Bliss he gets liberated.

20

3rd to 20th December 2015

VISIT OF H.H. SRI SWAMI PAD-MANABHANANDAJI MAHARAJ, GENERAL SECRETARY, DLS HQ RI-SHIKESH.

In connection with the Birth Centenary celebrations of H.H. Sri Swami Chidan-andaji Maharaj, H.H. Sri Swami Pad-manabhanandaji Maharaj arrived in Malaysia on 3rd December 2015. His Ho-liness was met at the Airport by President Swami Swayamjayananda, Sri Logendran and Sri Marimuthu.

On arrival at Sivanandashram, Batu Caves. Swamiji Maharaj was received with a traditional welcome. In the evening Swamiji Maharaj was ac-corded an official welcome. He delivered a speech on “Guru’s grace and his teach-ings”. More than 120 devotees attended this function.

4th to 16th December 2015H.H. Sri Swami Padmanabhanandaji de-livered discourses on “Prasna Upanishad. His discourses were three sessions per day and this continued until 16th Decem-ber 2015. About 40 devotees attended his

lectures regularly.

5th December 2015H.H. Sri Swami Padmanabhanandaji, President Sri Swami Swayamjayananda and Sri Swami Brahmajnanananda at-tended the unveiling ceremony of Murti of Gurudev at the Mariamman Temple Senawang.

Sri Swamiji Maharaj delivered a talk on the “Life of Gurudev” after the unveiling ceremony. This Mariamman Temple is where Gurudev worshipped and medi-tated under the peepal tree during his pre-monastic days while he was attached to the estate hospital as Dr. Kuppuswamy.

About 15 devotees including the two Matajis from the Sivananda Ashram at-tended this function.

At the Senawang Sub-Branch Sri Swamiji Maharaj delivered a talk on the “Impor-tance of Sadhana”. About 100 devotees from the Senawang and Seremban Sub-Branches attended the talk. This session ended with a Q and A with the devotees.

6th December 2015Sri Swamiji Maharaj attended the satsang session at the DLS Petaling Sub-Branch, including a Q and A session. Sri Swami Brahmajnanananda accompanied Sri Swamiji Maharaj.In the evening Swamiji Maharaj visited the Sivananda Boys’ Home. He was ac-companied by Sri Swami Samyamananda.

SpIrITuAL AcTIVITIES

21

Sri Swamiji Maharaj spoke to the children about their duties as students and the im-portance of education. There was a chil-dren’s bhajan performance.

10th December 2015Sri Swamiji Maharaj had satsang at the Bandar Country Homes Sub-Branch. Swamiji Maharaj spoke on “Sadhana for Householders”. This was followed by a Q and A session. Swamiji Maharaj was ac-companied by Sri Swami Samyamananda.

11th – 12th December 2015H.H. Sri Swami Padmanabhanandaji, Sri Swami Swayamjayananda and Sri Swami Brahmajnanananda had satsang with the Northern Region sub-branches. At the Prai Sub-Branch Sri Swamiji Maharaj de-livered a talk on “Ethical Teachings”. This was followed by a Q and A Session. Mem-bers from DLS Sungai Karangan, DLS Ji-tra, DLS Alor Setar and DLS Penang at-tended this function.

13th December 2015The Management Committee of DLS Batu Caves had an interaction session with Sri Swamiji Maharaj. In the evening Sri Swamiji Maharaj, Sri Swami Swayamjayananda and Sri Swami Brahmajnanananda visited the Temple of Fine Arts.

17th – 18th December 2015Sri Swamiji Maharaj held discourses on “Devotion based on Srimad Bhaga-vatham”. These sessions concluded with lengthy Q and A with the devotees.

17th December 2015A satsang session was organised by the DLS Port Klang Sub-Branch with Sri Swa-

miji Maharaj and Sri Swami Brahmajna-nananda.

19th December 2015Sri Swamiji Maharaj had an informal meeting with some members in the morning.In the evening Sri Swamiji Maharaj was accorded a farewell function by President Swamiji. It was attended by Ashramites, Trustees, Committee Members & Mem-bers. He released a book entitled “Swami Sivananda for Children”.

20th December 2015Departure of H.H Sri Swami Padmanab-hanandaji MaharajSri Swamiji Maharaj inaugurated the Kid-dy Yoga Camp organised by the Bandar Country Homes Sub-Branch. Swamiji blessed the children and the organisers.In the afternoon H.H. Sri Swamiji Maha-raj left for Delhi. He was seen off at the K.L. airport by President Sri Swami Sway-amjayananda, Sri Swami Brahmajnana-nanda and Sri Logendran.

20th December 2015 (Vaikunda Ekadasi)The Annual Vaikunda Ekadasi was ob-served with all night vigil from 6.30p.m. to 6.00a.m. Apart from soul-stirring bhajans and devotional songs by DLS Sangeetha class students, bhajans were also sung by DLS members and youth. After Presi-dent Swamiji’s speech the programme continued with abhishegam and recita-tion of Vishnu Sahasranamam. Puja and arati was followed by Ram Nama Sankir-tan and devotional songs by Thiruvarul Thavaneri Mandram. After chorus reci-tation of the Mahamantra there was puja and arati. Prasad was served at 6.00a.m.

22

23rd-26th December 2015, Spiritual CampA spiritual camp was held for members above 19 years. Thirty (30) persons at-tended the camp. The theme for the camp was “Jnanam Eva Moksha”. The camp was organised by President Sri Swami Swayamjayananda, Sri Swami Brahmajnanananda and Sri B. Shankar.

Topics discussed and speakers who deliv-ered lectures are given below:

1. Sixteen Samskaras – (President Sri Swamiji)2. Funeral Rites – (A.P. Muthukumara Si-vachariyar)3. Selected Verses from the Bhagavad Gita – (Sri Swami Brahmajnanananda)4. Body, Mind and Soul – (Sri Swamini Skandapriyananda)5. Peace – (Sri Swami Samyamananda)6. Bhaja Govindam – (Sri Swami Brah-majnanananda)7. Sadhana Panchakam – (President Swamiji)

The camp also covered two forums and two workshopsForums by - Sri T. Loganathan and Sri MurugiahWorkshops by - Sri Sri Mugunthan and Dr. Meenakshii

28th December 2015Sri Swami Samyamananda attended the annual Pratistha ceremony of Gurudev Murti at the DLS Ipoh Sub-Branch. He delivered a talk on “Moksha”.

1st January 2016

New Year Spiritual RetreatThis annual programme commenced with Brahmamuhurta prayers followed by bhajans and a pilgrimage to the shrine of Lord Muruga at Batu Caves.After coffee break there were bhajans by members and devotees. Messages were delivered by representatives of the follow-ing sub-branches, Viz, Ipoh, Lahat and Port Klang, Trustee Nesadurai and Presi-dent Sri Swami Swayamjayananda. After the recitation of the Mahamityun-jaya Mantra, Paduka Puja with participa-tion by Sub-Branch Chairmen took place.Lunch was served to a large number of members and well wishers.

2nd January 2016Sri Swami Brahmajnanananda attended the Margazhi Utsava Prayers held at DLS Port Klang Sub-Branch. These prayers were organised by Satya Sai Centre, Bukit Tinggi, Klang. Swamiji delivered a talk on “Hinduism”.

10th January 2016Sri Swami Samyamananda conducted his monthly Vedanta and Bhagavad Gita classes at the DLS Bandar Country Homes Sub-Branch.

11th January 2016The annual Antar Yogam at DLS Sg. Ka-rangan was attended by Sri Swami Brah-majnanananda. After Brahmamuhurta prayers Swamiji had a Bhajan session fol-lowed by a speech on “Guru and God”. Swamiji conducted the noon Paduka Puja which was followed by lunch.

In the evening Sri Swamiji attended the AGM of the Sg. Karangan Sub-Branch.

23

15th January 2016Thai Ponggal or the harvest festival was celebrated at the Ashram after Brahma-muhurta prayers.

17th January 20161. Special prayers were conducted by Sri Swami Brahmajnanananda at the DLS Penang Sub-Branch. Swamiji delivered a talk on the “Importance of Sadhana”. This was followed by Paduka Puja and lunch.2. Sri Swami Samyamananda at-tended the “Ponggal” celebrations at the DLS Bandar Country Homes. In the evening swamiji conducted his Vedanta and Bhagavad Gita classes.

24th January 2016Thaipusam festival was celebrated aus-piciously at the Ashram. After guru puja and special puja for Lord Muruga, the paalkudam bearers left for the shrine of Lord Muruga at the Batu Caves Temple to fulfill their vows.Annadanam was served to more than 30,000 devotees from the eve of Thai-pusam until 4.00p.m. on Thaipusam day. Fruit juices were also served at the en-trance.A very large crowd came and rested for two days at the Ashram as they had a long stretch of public holidays. The Society thanks all donors and all volunteers who tirelessly worked to make this Thaipusam a successful and joyous occasion.

31st January 20161. Sri Swami Samyamananda con-ducted his Vedanta and Bhagavad Gita classes at the Bandar Country Homes Sub-Branch.2. Sri Swami Brahmajnanananda

held his monthly Bhagavad Gita class at the DLS Port Klang Sub-Branch.

14th February 20161. Sri Swami Samyamananda held his monthly Vedanta and Bhagavad Gita classes at the Bandar Country Homes Sub-Branch.2. Sri Swami Brahmajnanananda held his monthly Bhagavad Gita class at the DLS Port Klang Sub-Branch.

7th March 2016Maha Sivaratri was observed with prayers from 6.30p.m. followed by all night vigil, abisheka and archana every four hours. In between there were devotional songs and bhajans by DLS music and religious class students, devotional songs by students of Kumari Rajeswari Rajaratnam, Nesama-ny Retnasamy and bhajans by Thiruvarul Thavaneri Mandram. Sri Swami Samy-amananda gave a talk on “The Mahami-tyunjaya Mantra”. Panchakshara Mantra Japa for an hour preceeded the final ab-hisheka and arati. Prasad was served after the morning prayers.

26th February to 9th March 2016President Sri Swami Swayamjayananda a past two weeks in Sivanandashram, Ri-shikesh and participated in Mahasivaratri celebrations there on 7th March. Sri Go-vindasamy Veloo a long standing mem-ber from 1978 and Vice President at Port Klang Sub-Branch was initiated into the sannyasa order on 7th March Sivananda Ashram, DLS HQ Rishikesh on Mahasi-varatri and given the name Sri Swami Saravanabhavaananda. His services to the sub branch including running Yoga Classes were recognized by the Society and he was awarded the sacred title “ Guru Seva Ratna”.

24

�òºÑ�è �€î×ÏÅ ±Ìã[� ×Ï€� °¹³ ¶�â¢�ÇÖ �Ò¹³ ‚òÀ Ò[ºÅ ‡Ë³À[ì �ò½¥ò �€Ý™Žò~é[Å.

�[€Ò 10.30 À¬ Ã°Ö 12.00 À¬ ×€Ì - ��¯¥ ºó€î.µ¯º�Ö 12.00 À¬ Ã°Ö 12.30 À¬ ×€Ì - º[³�[ ¾€ó & À~�ø×Ì ¾€ó …ºÆÅ: �ÀÌÑ ±ÏÀ±. ÙÌ�›�Å �×Ñ�äò �¨Åº´±îÑ.À[€Ò 6.30 À¬ Ã°Ö 7.00 À¬ ×€Ì - »Ì[Ñ´°€î.ƒÌÚ 7.00 À¬ Ã°Ö 7.45 À¬ ×€Ì - ºó€î, Ì[À µ[À œ›�Ñ´°îÅ.ƒÌÚ 7.45 À¬ Ã°Ö 8.15 À¬ ×€Ì - �Ïæ€Ì: °€Ò×Ñ °×´±Ï Ÿ×[Áó] �×Ñ�èƒÌÚ 8.30 À¬™� - ‚̱ & »Ìœ[°Å

ý Ì[À µ×Á 15-04-2016 }×è䙎݀Àƒ¿½ï° ØÝ[×[î³ �â™�[®Å ¶�â¢� ¶ÌÓòº¦ }�[¯¥[¥¿º¨Å.

¶�â¢� ¶ÌÖ

10.30 a.m. to 12.00 noon - Akhanda Bhajan12.00 noon to 12.30 noon - Paduka Puja & Maheswara Puja (Ubayam: Late Smt. Veerasingam’s family) 6.30 p.m. to 7.00 p.m. - Prayers 7.00 p.m to 7.45 p.m - Bhajan, Rama Nama Sankirtan 7.45 p.m. to 8.30 p.m - Speech by President H.H. Sri Swami Swayamjayananda. 8.30 p.m. - Arati & Prasad

FORTHCOMING EVENTS....................

SRI RAMA NAVAMI - FRIDAY 15-04-2016

PROGRAMME

The holy festival will be celebrated as per programme below:-

All are welcome to participate in the above programmes and derive spiritual benefit therefrom.

Yours in Divine ServiceSri P. Balashanmugam

(Hon. General Secretaary)

ý }º. º[Òœ¯Ã�Å }�ã. }º[. }œÆÒ[ãÑ.