vicharsetu jun 12b

7/30/2019 Vicharsetu Jun 12b

1/39Vicharasethu June 2012

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Geeta Tattva Sameeksha 2012 : Poojya Swamiji arriving at the venue



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N a r a y a n a s h r a m a Ta p o v a n a m

Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur.

Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363email: [email protected]

Website: http://www.SwamiBhoomanandaTirtha.org

Wherever you are, and whatever be the kind of

activity you are involved in, give your mindcompletely to the Supreme. As the body rests upon

the visible earth, so should your mind rest fully and

firmly upon the Supreme. Feel constantly that you

are a devotee of the Supreme, belonging to Him,

born of Him and sustained by Him. Then all youdo will become a simple, direct offering to Him.

Swamiji

Strengthening the Perennial Flow of Spiritual Wisdom

Jayanti Message, 2012 04

Science of Inner Redemption 37

World and its Grossness more Conceptual than Truthful 10

Verses for Introspection

20. Light that Reveals Light M Gurupriy 22

Correspondence

Overcoming Attachment 26

News & Notes 30

Contents



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Rare Flowers blossoming in

Narayanashrama Tapovanam

Nishgandhi or Night Queen (Epiphyllum oxypetalum).

Blooms once a year at midnight for a few hours only.



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Strengthening the Perennial Flow

of Spiritual Wisdom

[Jayanti Message, 13 May 2012]

Blessed devotees, seekers and disciples:

Hari Om Tat Sat. Jai Guru. As in previous years, this year also the

Ashramites have asked me to give you a message on the occasion of

the birthday of my body.

The unique Guru-iya bond

Iembraced sannysa at the age of 23. Since then 56 years have passed.

By the very thought of such a long beautiful austere ascetic life, I feel

grateful to the supreme Lord, to Nature and to you all a number of

devotees, disciples and seekers, in India and abroad, some of whom

I have not even met.

But for all of you, I would not have founded NarayanashramaTapovanam, around which is revolving this decades-long mission of

loka-sagraha (welfare of the people). A woman becomes a mother

only when she delivers a child. Her tender motherhood blossoms with

the sight, presence and growth of the child. In the same manner, I

would have not been what I am, without so many of you devotees,

disciples and seekers. I would like you to reflect upon this Guru-

iya bond, preserve and also promote it heartily.Initiation into Brahmavidy

Iwas born and brought up in Paralikad, near Wadakanchery, Thrissur

District, not far from Kalady, the birthplace of di akara. During

our childhood, we had to walk 5 or 6 KM to the High School. On the

way, we used to discuss akaras poetry, particularly Bhaja Govindam

(Mohamudgaram). All of us cherished its content and liked its tune.

There were also other devotional compositions of akara, which we



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learnt. It was always a joyful occupation for us to learn and recite

these verses. I was particularly given to a type of competition called

akshara-loka. It involved studying and committing to memory

hundreds of verses.

Why am I mentioning this? It is only to give you an idea about the

background of the rural, religious, pious setting, in which I was

brought up. This stood me in good stead when my brothers later

took me to Kolkata. Evidently, their good intention was to introduce

me to modern, professional, worldly life. But very soon it turned out

to be a Providential design!

As I have told you on many occasions, my first meeting with Baba

(my Gurudev) in Kolkata, was unique, singular. The pristine affection

and the sense of ownership expressed by him went deep into my

heart. It marked the beginning of whatever was to transpire in my

life later. I got initiated by Baba before long, and I started Brahmavidy

sdhan with all fervour and dedication.

What is this sdhan? It is sitting on an sana in a closed room, closing

the eyes, and delving into the inner personality. The mind has different

layers, and intelligence has varying depths. This closed-room-sitting

has always been very exhilarating to me. I am very particular to use

the word exhilarating. Never was it monotonous, disinteresting or

stressful. It gave me abundant vibrancy and rapture. I cognized the

supra-worldly presence, which enlivens the body but is distinct fromit.

Whatever be the task, once taken up I would do it with unflinching

commitment. I think it had always been my trait. Thus I started

meditating earnestly for about two and half hours a day, both times

together. I was averse to reading books. I strongly felt that spiritual

realization was to be gained by meditative absorption alone. When I



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told my Gurudev about my disinterest in textual studies, he said:

OK, adding, whenever you need a book, it will come to you.

And, so it happened!Inspired by Upanishadic Truths

May be one and a half years or so later, I came across

Muakopaniad. When I read it, that first reading itself proved

extraordinary and also timely. It gave me an insight into our Vedic

lore. From Sahit portion consisting of praises and hymns, coursing

through rituals and various forms of contemplations, concluding on

the Upanishadic Truths, the entire Vedas were spread open before

me. It was an august entry into the eternal spiritual literature of the

country. I also came to know of Prasthna-trayam. I read

Bhagavadgeet and some of the Upanishads.

Iwould like every one of you to know this. You must understand the

fondness, devotion, dedication and identity I had with whatever I

read. I have not read anything as a mere pastime. Whenever I readsomething, it was to learn and make use of it in life. Such a sense of

identity with whatever you read is very important. It is sure to instil

growth and enrichment. No wonder it shaped and intensified my

seeking.

Apart from the main scriptures, I also read the Prakaraa Granthas

like Vivekacmai, Aparoknubhti, Sarva-vednta-siddhnta-sra-

sagraha, Dg-dya-viveka, Jeevan-muktnanda Lahar,

Proudhnubhti, Yoga-trval, Svtma-prakik, Nirva-aakam,

Man-pacakam, Yati (kaupeena) pacakam, Antma-r-vigarhaam,

Vijna-nauk, Guru-stuti and several other devotional hymns.

A seeker must also read some spiritual narrations, such as biographies

of saints and sages, particularly those free from miracle or mysticism.

The rendering should be natural, revealing minds pitfalls, potentials,


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Understanding this, I would like you to cultivate as many values as

possible. Without values, family life is sure to crumble. Societal,

national and global life will also perish without values. Any kind of

industrial, commercial or educational undertaking, devoid of values,will be doomed.

The task of loka-sagraha

In Bhagavadgeet, you will find a number of values clearly described

in the 12th chapter, Bhakti-yoga, when Krishna discusses characteristics

of devotees dear to him. You will also find in the 13th chapter, 20

qualities that constitute knowledge, jna. In daiva-sura-sampad-vibhga-yoga also Krishna speaks about values.

Keeping in view the imperative need for restoring and cultivating

values, we had started the Center for Inner Resources Development.

The first CIRD was set up in Vasundhara (UP), near Delhi. We also

have a Society for Inner Resources Development (SIRD) in Malaysia.

In US, CIRD (NA) is active. A new premise for CIRD is being set upin Jamshedpur. Our plan is to have at least 3 or 4 important events in

this new Centre every year. Apart from conducting the annual Jna

Yaja there, we are planning three separate programmes, one each for

students, teachers and corporate officials. This Centre will be

inaugurated in February 2013. I would like all of you in the country

and abroad to take part in this and contribute to our noble cultural

tradition.Though our Centers are located geographically in different places, all

of them belong to each one of you. The property or infrastructure we

set up will remain as part of the State, part of our planet Earth,

disseminating the great Upanishadic truths for the present as well as

the coming generations. With this universal outlook, all of you must

come forward to share heartily in whatever is being done. Let your



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families and their successors be benefited by these.

We do need many more dedicated seekers in the Ashram. But, even if

you are not an inmate of the Ashram, contribute to the mission inyour own suitable way. It is an opportunity for you to enrich

yourselves by enriching the perennial flow of spiritual Knowledge.

This is the Jayanti (birthday) message for all of you this year.

About your body, understand the dictum: arram-dya khalu

dharma-sdhanam this physical body is the means to accomplish

the objective of dharma. You should not neglect it. I myself am very

particular about this. Take targeted exercises aiming at the head, neck,shoulders, forearms, elbows, then chest, abdomen, hip, thighs, calf

muscles, ankles and fingers. And as you grow older, the body is bound

to degenerate; but you can surely live with mental health.

Every day, sit for 40-45 minutes in a closed room, closing your eyes.

Spend at least an hour reading spiritual books and ruminating over

them. You will find a new vigour and inner buoyancy. Let every daybe one of enrichment, elevation, expansion and enlightenment. Make

sure that this is so.

My love and blessings to all of you, Swamiji

* * *



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Science of Inner Redemption 37

(Series on Yoga-vsiha, Nirva-prakaraa)

World and its Grossness more Conceptual than Truthful

Sage Vasiha resumed:

x {xi: { {zSIn: *l EVii i i **



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us the notion that it is a visible solid matter,

whereas the mind is not so. Between the mind

and the body, the body appears to be a clear

fact, and the mind almost an ambiguous fiction.This delusion has to be redressed and the truth

about the inner mind, has to be clearly grasped.

It is the inner mind that brings out the notion and arrives at the

conclusion about the outer body whether indeed the body exists, or

whether it is gross and physical.

The body, the senses and the external world

exist as an experience of the mind, in themind alone. If thus the existence and activities

of the body and senses are completely resting

upon the inner, invisible, sentient mind, how

can they be considered as independent? The question is subtle and also

crucial. As a seeker, will you grow in your understanding sufficiently

well, will the understanding be abundantly ripe, and will you admit and

declare that the experiencing inner mind alone is independent, and thebody and senses which it seemingly employs are not so, and hence are

unreal and illusory?

Sage Vasiha wants Rama and other seekers to be very sure of this fact.

For, on this premise alone spirituality becomes supreme. So he explains

the proposition from various angles. Here he brings the instance of

Brahm, the Creator, one of the Trinity, who was born from the lotus that

came from the umbilicus of Mahavishnu. This makes it clear that Brahms

birth did not follow any normal parentage. Humans are born of humans,

animals from animals, plants from plants. But then, the first parents must

have had no such source. This is what Brahmas birth illustrates.

Mahavishnu also did not act as a parent, because He was lying asleep,

and from his umbilicus, not genitals, the lotus sprouted. Umbilicus could

have only sentience, which shaped the lotus, a plant. From the lotus then

Between the mind andthe body, the body

appears to be a fact,and the mind a

fiction. This delusionhas to be redressed.

Will you admit that theexperiencing mind aloneis independent, and thebody and senses whichit employs are not so?



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arose Brahm, the human-like form. The whole allegory illustrates how

sentience gives rise to everything else. First a plant, then Brahm, who,

in turn, created the whole creation.

The idea is this: What existed first was Consciousness, and thatConsciousness itself gave rise to senses and sensory processes. This

evidently means that matter is not the cause of matter, physicality did

not emerge from physicality. All derived their presence from something

different from themselves. And that comprehensive source is

Consciousness, the power and presence that makes us conscious of our

body, senses, and through them the objects of the world.

From Brahm, the Sage comes down to the prince himself to point out

that in your case too, Rama, your senses and all their actions and

interactions, have emerged from your own inner Consciousness. How

true! Consciousness, not being matter or energy, does not require any

space or cause for its existence. It precedes every form of existence or

experience. Thereby it proves its independence and its causal status, a

causeless source.

Is this not what the Upanishads declare? Etasmt-jyate pro manasarvendriyi ca From this (Brahman) arise cosmic energy called pra,

the mentating mind and the rest of the senses. (Muakopaniad 2.1.3)

The entire philosophical search becomes

practical, brief and complete, because it directs

the seeker to plunge or delve into his own

experiential mind and get at the source of all

experiences, thoughts and images. There is no

distance to traverse, no variety to compare and contrast, no plurality to

accept and reject. Ones own within, the Consciousness does the magic

of mentation, intellection and assertion, and thus becomes the field to

probe, the substance to be probed, and the Truth to be arrived at!

Sage Vasiha wants to give his pronouncement a puric credence too.Hence he makes the reference to Brahm, the creator of the whole

The entire searchdirects the seeker to

plunge into his ownexperiential mind and

get at the source.



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universe. If Brahm himself derived his face, head, brain and sensory

organs, and their functions from Consciousness, what about we humans?

Redressing ignorance

x tn%i %i xi : n *{ii Eli x:`xpiM: **i: EiSi{z it + *={n{nx |x Shi **

(6p.51.8,10)

He, the supreme Soul, does not express Himself as either

knowledge or ignorance. Transcending mind and senses, He

remains always in His own inseparable resplendence.

Let ignorance arise from any source whatever. Regard it as a

disease and treat it by means of truthful introspection, getting the

right instruction and prescription from the Enlightened Teacher.

Consciousness, which we denote as I, transcends the five physical senses

as well as mind, the sixth organ (mana ahendriytiga). It shines

ever in its sovereign splendour. There is no time when it sets or goes

into oblivion. It does not give rise to the alternates like knowledge and

ignorance. Any kind of ignorance is truly knowledge itself, of a lesser

degree. To say I do not know is also knowledge; i.e., knowing of not

knowingness is also a revelation. Thus, Consciousness becomes everresplendent.

What is ignorance, then? It is distorted or

incomplete knowledge, not non-knowledge.

Just as Consciousness prevails and shines in

knowledge, it also shines in ignorance or

incomplete knowledge. Instead of bothering

about how and wherefrom this ignorance has

Instead of botheringabout how

ignorance hasarisen, be concerned

about how to

redress it.



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arisen, Vasiha says, be concerned about how to redress and remove it.

That would be the right search and practically effective.

Sage Vasiha wants the seeker to approach the enlightened Teacher, seek

instructions on Truth, and then take up its unhindered pursuit andpromotion. Direct interaction and dialogue with the Teacher alone is

the efficient means towards enlightenment.

The best illustration of Guru-iya interaction is what was transpiring in

the palace of Ayodhya itself. The story was the same as in the Kurukshetra

battlefield, when Krishna began to instruct Arjuna, following Arjunas

quest and surrender. Just as the seasonal rain on the dry earth makes it

wet and fertile, Gurus instructions quench the burning mind of the

disciple.

The mountain in an atom

|xiEE Yx iji *jE{ lh S: **

(6p.51.11)

When all forms designed and shaped by the mind become extinct,

there survives only the knowledge of such extinction. In that

ultimate cognition, you realize how the endless space reigns within

you, like a mountain in an atom!

The inner search and findings are in a way quite simple, clear and specific.

Life is an experiential interaction between the mind and objects of theworld, through the senses. Senses do not have any independent existence

or function. They form a part of the body, which itself was designed and

shaped in the mothers womb. Using that body the mind begins to

perceive outward objects. As a result, a variety of images get formed by

the mind in itself. Also, a number of thoughts, and sequences between

the objects are perceived.

All images are mind-imprints alone, never external physical objects. These



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imprints are obliterated when the waking state ceases and sleep sets in.

Consciousness remains alone unseeing and unhearing. Freed of objects,

it remains singular, neither as the subject nor as an object.

As in sleep, in wakefulness itself, by virtue of spiritual introspection andmeditative absorption, when all forms designed and shaped by the mind

become extinct, what will remain is the cognition of that extinction. Mind

you, it is a knowledge not any form of existence. Knowledge is neither

matter nor any allied product.

When the imprint of any specific object does not prevail, then the very

source of all imprints is bound to reveal forth. That will be the

unrestricted, unbounded sentient expanse (cid-ka). It will be stunningto know that such an expanse can reign within the gross limited body. It

is almost like a huge mountain lurking in an atom! Whatever may be the

argument against it, the cognition of this expanse is a fact it cannot be

negated.

Generally you experience the mind when it hosts thoughts. Likewise

you can experience the same mind, without these thoughts as well. Bothexperiences are quite alike. In one, you realize the form-full or design-

full mind. In the other, you realize the form-free and design-free mind,

in its untold expanse and original splendour. And the whole process

occurs within the body!

Vasiha says that it may strike as a stupendous

phenomenon. Within the very limited body, how

can such a super-sky, a vast expanse inhere at

all? It is like a mountain hiding within an atom.

This is the real wonder, mystery and magic! His

call for you is to realize it yourself.

The entire gross world is nothing but a perception the senses bring about.

It is like a seed sprouting forth leaves, flowers and fruits of various

colours, shapes and tastes. Based on this, we draw distinctions likeexternal and gross as well as internal and subtle. Mental functions become

It is like a mountainhiding within anatom. This is the

real wonder,mystery and magic!



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subtle, and sensory perceptions gross. But in reality, these distinctions

are wrong, baseless. All perceptions are inner, subtle and experiential,

caused by and resting on the mind itself. How can the mind produce or

authenticate anything gross at all, itself being subtle and inward?One source bringing forth many

+ixnJ {z uiu *Jhb vx fin S P]: **



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whatever is.

It is like, to cite a gross instance, sugar cane juice producing sugar candy.

From the liquid, the gross product comes. Go a step further. The same

juice is what brings forth leaves, stems and flowers. So the process ofone source bringing forth many products is not hard to find. Of course,

the example is within the sphere of matter.

But we are discussing Consciousness, which transcends the ken of matter

and energy. The potential and the outcome it brings forth must be

infinitely more and divergent. This has to be kept in mind.

State of liberation

{ii Vbi {xil fii: *: |v% HiVVOt i ii **V|vxH S uvSi *BE VxHii ui nHi **VxH ii iii {n ii: *v V: |v% S r|ixi: **

(6p.51.57,59,60)

The Soul manifests inertness in sleep, and the illusory display of

worldly variety in dream. Liberation is the state of true

enlightenment. Awareness of this in wakefulness is verily turya,the fourth.

The liberation resulting from true enlightenment of the Soul istwofold. One is the state of liberation while yet alive (jeevan-mukti), the other is redemption from embodiment, videha mukti.

Liberation while alive is verily the state of the fourth, turya. Then

comes the state of transcendence of even the turya. That the Soulis pure sentience is an understanding, which is an outcome

wrought by intelligence.



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Avasthtraya (three states of wakefulness, dream and sleep) reveals the

mystery and potency of Consciousness. From the three states, we can

experience and also infer the entire secret of life as well as the whole

creation.Sleep tells us clearly how Consciousness can remain alone, without any

interaction with objects and the resultant imprints. Dream illustrates how

the same Consciousness can create a parallel world with all its gross

contents, and equally dissolve it instantly without any help. It creates

space and the objects, and thereafter all the varied interactions between

them. To create grossness and plurality, to suddenly wipe them out, to

create a parallel gross world inside all these are within the powers ofConsciousness.

To realize this truth as an enlivening direct

experience is true enlightenment. To live in that

realization, as we live during wakefulness, doing all

that we do, is an extension and confirmation of true

spiritual enlightenment. Krishna in Bhagavadgeet

describes these two states as of Sthita-praja and Sthita-dhee.

Liberation is the state of true enlightenment. It can be said that

wakefulness itself is almost like turya, the fourth, because only inwakefulness the seeker will be able to think of the three states as well as

the fourth factor, allied to and distinct from the three. It is because of the

fourth remaining alone, independent, though coupled with the three, that

each state is brought to an end and the other enabled to take over.

The self-seatedness in turya, the fourth, should be as facile and constantas the wakeful state.

There is nothing as outer and inner

Vhx ilxilhn: *xv% xxv I: ux: **

To realize thistruth as an

enlivening directexperience is true

enlightenment.



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VCn: k OOEin *+ixif xin Si **in OOhvfiMifih n *

x iVi ESz ESz Mfii **xiEESniE: |Ei *jVMSSSSiEi nE{x: *i: Si Sixix ti **

(6p.51.65,68,69,70)

The dawn of worldliness, within the atom of the soul is likewise

illusory. So bondage is but caused by desires, and liberation iswhat results from dissolution of desires.

When the soul issues forth itself through the senses, instantly

transpires the union between the visible and the seer. The

distinction and union between the Self and the non-Self also follow,

engendering the notions of external and internal.

Then, like illusion of the water in the desert (mirage), the cognitionof the perceivable and perception dawns. In reality, nothing is

eschewed or grasped.

The sentient Self alone reveals as outer and inner, exterior and

interior notions. All the three worlds are but the illusory, wonderful

display of Sentience itself, fostering the notions of difference and

plurality. Within the sentience alone all this manifests and gets

displayed. There is nothing as outer and inner.

Neither externality and grossness, nor plurality should delude the seeker.

So far as our life and experience are concerned, we have altogether only

three mental states wakefulness, sleep and dream. All the three sprout

from our own mind within. Within alone is the without experienced.

Besides ones inner experience, there is nothing like without or

externality or grossness at all. Be sure of this.



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With this knowledge, the world is but an inner

dawn in you. It is like the infinite space contained

in an invisibly small atom. If the world is thus a

fiction, not a fact, then what is the ground forbondage? It is but ignorance, whence arises desire.

Desire is a mental offshoot, the seeming plurality becoming a cause for

it. Bondage is the grip and suffering caused by desire. Liberation comes

when the desires get dissolved in the light of true spiritual wisdom.

Any perception or interaction arises only when the Consciousness issues

forth through the senses, as it were. The moment senses get allied to the

mind, visibles stretch forth, and also their seer. This causes the distinctionof external and internal. What the seeker has to understand firmly is that

as is the wakefulness completely resting on the inner Consciousness, so

also are all the outcomes that wakefulness produces or brings about. In

other words, gross plurality and all that go with it, rest on the same

inner Consciousness.

In wakefulness alone divisions like subject-object, external-internal and

gross-subtle arise. This is purely inward, in the mind, and there alone.

There exists nothing besides it anywhere. In our whole life, everything

rests on the inner Consciousness. All the distinctions and assumptions

are built by and on it alone.

Once this point is grasped, the next step becomes easy. Consciousness or

sentience alone is. All is its own creation, resting on itself alone. This

makes the whole creation, dual or plural display, indisputably illusory.

Realizing the unsullied expanse

+vl V{iin:JnSU E pEr *

iln{iinVi-t { {nx r **

(6p.51.71)

Desire is a mentaloffshoot, the

seeming pluralitybecoming a cause

for it.



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In the same manner as the sea is but water, devoid of all differences

like wave, lather, bubbles and billows, and just as the space is but

one unsullied expanse of the same substance, so too all this world,

with differences dissolved, will be known as one primordial,absolute, untormented presence.

Despite the fact that we see before us waves, lather, bubbles and billows

on the sea, is there in fact any such additional substance at all? Is it not

all the expanse of sea and sea water alone? The same is the case with

Consciousness or the sentient-sea.

In the case of sea, there is air and space above, into which the waves and

bubbles rise. Inside the body there is no such additional space at all.

Whatever is, can only be notional and ideational. It is all one luminous

existence or presence.

(to be continued)

Discovering the Eternality of the Soul

+x xx *nxii: {ixx **

All ephemerals are but the manifestation of the auspicious ImmortalOne, their substratum. For that reason, in the ephemerality of thebody, discover the eternality of the Soul that animates it.

tmnubhti, loka 76(Poojya Swamijis Composition)

* * *



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Verses for Introspection - 20

Light that Reveals Light

M Gurupriy

E Vii xxx j |n{nEn n{nxv E ViJ *SIi xxn E vv nxE iji x {E Viin | **

ki jytis-tava bhnumn-ahani me rtrau pradpdikamsyd-eva ravi-dpa-darana-vidhau ki jyotir-khyhi me,cakus-tasya nimlandi-samaye ki dhr-dhiyo daraneki tatrham-ato bhavn paramaka jyotis-tad-asmi prabho.

Ekalok

What is the source of light for you? To me, during the day, it is

the lofty sun; at night, it is the lamp and the like. Let it be so. Tell

me, in seeing the sun and the lamp, what is the source ofillumination? O, that is the eye! What then, when the eyes are

closed? O, it is the intelligence! All right. What reveals the

intelligence its functions? Ah, coming to that, it is my own Self,

the I! Well, your own Self is then the supreme brilliance, the

ultimate light, the first and the last source of illumination! Is it

not? Yes, O Lord, it is so: I am That.

Points for Introspection

Essentially we are the eternal, changeless,

imperishable Soul. But, we mistakenly identify

ourselves with the body, and consider the

perishable body as the I. The Soul is ever-brilliant

and the revealer of all illumination. Because of the

Souls illuminating power alone everything,

We mistakenlyidentify ourselves

with the body, andconsider the

perishable body asthe I.



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including ones own body, is revealed.

Ignorance about the true nature of the Self makes us think that we are

able to see objects merely by the power of the eyes. Also, we think that

the sun or the lamps alone illumine the objects to be seen. Truly speaking,what is the supreme brilliance that perceives and witnesses all objects

including ones own body, mind and intelligence?

Who feels the body with all its sense organs? Also,

who senses the internal mind, intelligence and ego?

If we stop for a while and look within, we

understand that there is something different from

the body, which is the witness and revealer of the

body and its actions. Similarly it witnesses the changes in the mind its

thought processes, emotions and sentiments. As an onlooker, one can

detachedly go on witnessing how the mind works and reacts. Something

also reveals and observes the intelligence how the intelligence takes

decisions, becomes confident and gains clarity. What is that which reveals

all this? What is the source of this illumination?

In this loka the Guru explains to the iya that the source of all

illumination is our inmost Self, the I. The I is ever-brilliant and self-

effulgent. Because of its own brilliance it illumines and reveals everything

including mind and intelligence.

The Guru imparts this knowledge to the disciple through a few questions

which the disciple replies. The Guru asks the disciple: what is the source

of light. The disciple replies in the beginning that during the day it is the

sun. The light of the sun illumines everything. He also says that at night,

light from lamps reveals all objects. The Guru then asks the next question:

Tell me what reveals the sun as well as the lamps. Quickly replies the

student: The eyes. Only when the eyes are there, can we see. The next

question the Guru asks: O.K. Suppose the eyes are closed then who

reveals everything? The student replies: O Lord, when the eyes are

closed, it is the intelligence which is the source of revelation. The Guru

What is thatwhich reveals allthis? What is the

source of this

illumination?



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asks further: Well, who reveals the intelligence?

True, the intelligence cannot be the supreme illumination, because there

is something different from it that reveals the intelligence, its action, its

changes. Who is the one who reveals the intelligence?

The disciple understands. He replies: It is the I, the Self, who alone

reveals the intelligence too. The teacher confirms and imparts to the

student the doubtless Truth: O my child, do you understand now, You

alone are the Supreme brilliance.

The student replies: Yes, O Master, I am That.

This is a beautiful loka. As one chants, one becomes that disciple to

whom the Guru is imparting the ultimate Truth that the Self indeed is

the supreme brilliance, the source of all light and knowledge.

Word Meaning

E (ki) = what; Vi: (jyoti:) = light;i (tava) = for you; xx(bhnumn) = sun; +x (ahani) = during the day; (me) = for me;

j(rtrau) = at night;|n{nE(pradpa-dikam) = lamp and othersuch things;i B (syt eva) = let it be so;n{nxv (ravi-dpa-darana-vidhau) = in seeing the sun and the lamp;E (ki) =what;Vi: (jyoti:) = light; +J (khyhi) = tell; (me) = to me;SI: (caku:) = eye;i xxn (tasya nimlandi-samaye) =at the time of its (the eye) closing; E (ki) = what; v: (dh:) =intelligence;v: nx (dhiya: darane) = in seeing the intelligence;E (ki) = what;ij (tatra) = there; + (aham) = I; +i: (ata:) =thus; x (bhavn) = you;{E (paramaka) = (are the) ultimate;Vi: (jyoti:) = light;ii(tat) = that; +(asmi) = I am;|(prabho)= O Lord;

+x: Prose Order

E i Vi: * +x xxj (S) |n{nE* iB * n{nxv

E Vi: +J * SI: * i xxn E (Vi:) * v: * v:



25

nx E (Vi:) * ij + * +i: x {E Vi: * ii+ | *

ki tava jyti: . me ahani bhnumn rtrau (ca) pradpdikam. syt eva.

ravi-dpa-darana-vidhau kijyoti: me khyhi. caku:. tasya nimlandi-

samaye ki (jyoti:). dh:. dhiya: darane ki (jyoti:). tatra aham. ata: bhavnparamaka jyoti:. tat asmi prabho.

Internet link to these verses chanted in M Gurupriys voice:http://www.swamibhoomanandatirtha.org/spirituality/verses-for-

introspection.html

* * *



26

Correspondence

Overcoming Attachment

17 January 1999My dear and most respected Poojya Swamiji:

My humble prams at your adorable feet. I sincerely hope and pray for

your good health and also that of M and Nutan Swamiji.

I want to apprise you of the progress in my sdhan and problems I face

in daily life. Compared to what I was earlier, I am more composed and

peaceful these days. I do not want or expect credit for anything creditabledone. These changes have come about gradually and without any

conscious effort. I do not know to what I can ascribe these changes is

it the effect of mantra? Is this enrichment and sublimation of the mind?

But, Swamiji, I still lose my temper when I fail to overcome my own

shortcomings.

I want to place before you my difficulty. I am facing the problem of

attachment. When I try to be more sensitive and concerned about the

needs of others, eventually it turns into attachment. How to overcome

attachment? Except repeating mentally: Let me have no attachment, no

desires, I have no other method to get over this problem. I thought

frequent repetition would work like auto-suggestion. So, I repeat it after

meditation or at bed-time. Obviously this method is not beneficial because

I have not been able to maintain a fine differentiation in my mind.

Swamiji, give me a practice which I can adopt so that I am concerned

but unattached to the outcome of my efforts. I want to become pure.

I am afraid, S has not yet been able to overcome her depression and get

out of the cycle of bad stomach-lack of appetite-lack of energy-weakness-

depression-then again bad stomach.

My humble prams to you and also to M and Nutan Swamiji, S.

* * *



27

31 January 1999

Dear and blessed S:

Hari Om Tat Sat. Your loving letter of 17th to hand. l have read what

you have written about your progress in sdhan. Yes, it is some progress,and in the right direction too. Be encouraged.

1. Attachment, resultant misery and the rest are all in and by the

mind. It is a mental condition. The way to cure it or get relief should

also be mental. Is there any doubt on this? So the mind should again

and again think, reflect and understand that to be attached is not good

it causes affliction. This counter-introspection if I can so describe it

must be cultivated. This is done by spending some time on the problem

of attachment, the need for being relieved of it. Sit and reflect over the

episodes or values.

It is almost like speaking to the mind, as you

would to another. Discuss with the mind itself,

the minds problems: What is the use of being

attached? To be attached is to be suffering. Issuffering good or acceptable, by any standard?

Whatever causes suffering must be got rid of.

My attachment brings misery. To whomsoever it is, it has to be dispensed

with. How many times should I suffer and keep on suffering ?

2. Strengthen your grasp of the problem and the need for its

solution. Once you are clear as to where lies the solution, you do not

have to do this kind of introspection again and again. So, work for the

solution. How? This is where the dksh comes in. Sit and contemplate,

chanting the mantra. To chant the mantra is actually to pursue meditation.

Mantra is actually an idea. You consider the Lord, the Paramtm to be

the Supreme. Everything emerges from Him and also subsists on Him.

The mind is His expression. Thoughts again are propelled by the same

source.

By contemplating on the Paramtm and by expressing your allegiance

to him, you make yourself pious, devotional and sublime. This sublimity

It is almost likespeaking to the mind,

as you would to

another. Discuss withthe mind itself, theminds problems.



28

will be felt, and will also sublimate all that you think, act and speak. The

transformation comes and grips from within. Like milk poured into water

making water milky, the sublimation permeating from the Self (tm)

will gradually sublimate the mind and intelligence. Minds thoughts willbecome more harmonious, and intelligences reasoning also will be equally

so.

3. The benefit of this sublimity is fully

experiential it will be felt by you. Credit

not claimed or sought, yet credit-worthy

thoughts and acts still being done, is an

indication of inner sublimation. Mantrasurely works. Dont call it auto-suggestion

and the like and demean the process. Growth is always from within to

without, from inner to outer. Can spiritual growth be different?

Understand the efficacy of mantra. What you are doing through

anusandhna is actually a pursuit, it is not a mere japa (chanting).

4. Your very feeling the inner pressure for purity itself is the

result of the sdhan. The same sdhan will bring many more important

changes, transformations. So carry on.

5. About S, I am sorry. She suffers unnecessarily. If only she can

listen and faithfully follow the advice of the Wise, she can become light,

happy and clear. I feel sympathy for her plight. Let me wait for the day

when she will realize her folly, and seek ways to treat her mind. Any

mind can be made beautiful to radiate joy. It can happen any moment, toanybody. Tell her my dear words that she need not suffer affliction like

this.

To go to a Guru, to get dksh, and then to have a loving concern from

him are considered to be a rare fortune of human life. Should she not

recognize this truth, feel it and come out of her depression?

Nutan Swamiji and M send their loving good wishes.Love and rvd, Swamiji

Credit not claimed orsought, yet credit-worthy

thoughts and acts stillbeing done, is an

indication of innersublimation.



29

God and faith are at best churning rods. They only

churn. Your mind is that which is being churned, and

the butter also comes from that.

Swamiji



30

79th Jayanti of Poojya Swamiji: Poojya Swamijis Jayanti was observed inthe Ashram in a sublime manner. Devotees from Delhi, Jamshedpur, Chennai,

Bangalore, Pune, Madurai, Trichy, Coimbatore, Kannur, Ponnai, Palghat,

United States and Malaysia had come for the occasion.

Being Sunday, many from different parts of Kerala could attend the function.

On the previous day, village children enthusiastically decorated various

sections of Prajna Dhm and Vijna Bhavan with flowers. The place had

an air of spiritual festivity.

News & Notes

On the Jayanti day, from 8:30 am, Ashram began to reverberate with melodious

bhajans sung by devotees from Thrissur. Poojya Swamiji, along with M

and Nutan Swamiji, arrived at Vijna Bhavan at 9:15 am. Explaining the

significance of the event, M said: It is a rare fortune to live under the

Poojya Swamijis Jayanti function in the Ashram (May 13)



31

protection of a Sadguru. The blessedness one feels depends upon the value

he attaches to the association. Pdapj was performed by Smt. Kamala

Mohan (Coimbatore) and Sow. Sarada (Madurai).

Speaking briefly about his poorvarama life, Swamiji said that it was his sdhan

after getting initiated by Baba that led to his realizational fulfillment. His

call for all disciples and initiated seekers, was to intensify their sdhan for

their own benefit as well as for the long-term welfare of the society. More

than 550 devotees took prasda and bhakti-bhojana. Because of insufficient

space in Vijna Bhavan, CCTV screens were installed in the main entrance

hall and the lower Maapam.

Jayanti Day was observed also at Delhi (CIRD-Vasundhara), Jamshedpur,

Mumbai, Pune, Thiruvananthapuram, Malaysia and Virginia (USA).

CIRD-Vasundhara: Some volunteers stayed at CIRD the previous night to

make necessary arrangements for Jayanti observance. Devotees from Delhi

and the surrounding areas reached CIRD early morning, and happily joined

in organizing the Satsang hall, cleaning the flower petals, and decorating the

hall with flowers.

Guru-archan was performed by Smt. Raji and Sri Gopinath. The sublimity of

the occasion was further enhanced by a short talk by Sdhv Haripriyji,

who stressed the need for complete devotion and surrender to the Guru.

Poojya Swamijis recorded video message, sent from the Ashram, was played

for the assembled devotees. In his message, Poojya Swamiji exhorted the

disciples to make the Centres active and vibrant, and to participate in the

spiritual dissemination mission. The Jayanti message was followed by the

reading of a Hindi translation of the message. After the pupa-samarpaam,

about 140 devotees, including 40 children from the Sunday school, received

prasda.

CIRD-Jamshedpur: The function was arranged at Aarogya Bhawan, Sonari,

where regular weekly satsang of CIRD is being held. The main hall was



32

cleaned, and then decorated with marigold garlands and flowers. Large size

photo of Poojya Swamiji was placed at the centre. Around 150 devotees

congregated in the hall.

The programme began with the blowing of the conch, which reverberated in the

hall. The significance of the auspicious occasion was narrated by Smt. Indu

Pandey, followed by choral chanting of Guru-stutis. On behalf of all the

devotees Smt. Yogyata and Sri Arabinda Ghosh performed the archan.

Everybody listened to Poojya Swamijis pre-recorded Jayanti message with rapt

attention. All devotees as well as the staff of Aarogya Bhavan received

prasdam.

SIRD-Malaysia: About 70 devotees gathered in SIRD centre in the morning

to celebrate Poojya Swamijis Jayanti. Poojya Swamijis video message,

received from Ashram, was shown during the event. Smt. Sakunthala and

Sri Bhanudevan performed the pdapooj on behalf of all devotees. Uncle

Ramaswamy Iyer and Smt. Shanti Menon recited the nmval, while others

repeated the same in chorus.

After the pdapooj, Sow. Kamala Ramachandran and Sri Jeyaratnam shared

their transformational experiences gained through the association with Poojya

Swamiji, Nutan Swamiji and M. The event concluded with bhakti-bhojan,

lovingly prepared at the Centre.

CIRD-Mumbai: The function was conducted at the residence of Smt. Shanti

and Sri Vishwanath. It was attended by about 40 devotees. After lighting the

lamp, the assembled devotees chanted Guru-stotras. Pda-pooj was

performed by Smt. Geeta and Sri Rajasekharan, while everyone recited

Aottara-ata-nmval. The assembly listened to Swamijis benedictory

message. This was followed by deeprdhan and bhojana-pavitreekaraam.

All partook of bhakti-bhojanam.

Pune: Devotees of Pune celebrated Swamijis Birthday at the residence of

Sri Devendra Shrivastava. With the choral chanting of Aottara-ata-nmval,



33

Smt. Anita and Sri Devendra Shrivastava performed the pda-pooj on behalf

of all devotees. Playing of the recorded video message was followed by

pupa-samarpaam. The programme concluded with the chanting of nti

Mantras and distribution of prasdam.

Thiruvananthapuram: Devotees observed Jayanti in the hall of the Gndhri

Amman Temple. It was the first time that this function was being observed

in Thiruvananthapuram. Around 20 devotees gathered to watch the video-

recorded message of Poojya Swamiji. It was followed by bhajans and chanting

of Narayaneeyam. Prasdam was distributed to all the devotees present.

Jna Yaja in Thiruvananthapuram: Poojya Swamiji along with Marrived in Thiruvananthapuram on April 18. They were hosted at the residence

of Smt. Geeta and Sri Brajesh Kaimal. In the morning of Apr 19, pda-

pooj was performed by Smt. Prasanna and Sri K Dayashankar.

Addressing Executives of HLL Life Care Ltd. on

Spirituality Its Relevance in Management Today. (Apr 20)



34

On Apr 20, HLL Life Care Ltd. and Foundation for Restoration of National

Values (FRNV) jointly organized a discourse by Poojya Swamiji for the

Senior Executives of HLL Life Care Ltd. in Peroorkada. Poojya Swamiji

spoke on Spirituality its Relevance in Management Today. It was followedby a question-answer session.

The same evening, a meeting of FRNV Kerala Chapter was held in HLL premises

in the presence of Poojya Swamiji. The President of FRNV, Sri E Sreedharan

(Principal Advisor to DMRC), and Sri M Ayyappan (Chairman and Managing

Director of HLL Life Care Ltd.), the Director of the Kerala Chapter, were

also present in the meeting.

The highlight of the Thiruvananthapuram visit was the 2-day discourse series in

Malayalam on Manasinte anantatayum praabalyavum (Minds Infinitude

and Magnificence) based on Bhagavadgeet and reemad Bhgavatam. It

Satsang (Apr 22)



35

was held on Apr 21 and 22, in Alakapuri Conventional Hall. Seeing the hall

overflowing on the first day, Swamiji asked listeners to come and sit on the

platform. Additional accommodation was however made for the next day,

when over 1250 persons were present in the extended Hall. On Apr 22,there was an interactive satsang in Kowdiar followed by bhakti bhojan.

On Apr 23, Poojya Swamiji along with M, travelled to Kollam to address the

devotees at the Panmana Ashram, on the occasion of the Mahsamdhi day

of Sri Vidyadhiraja Chattambi Swamigal. Poojya Swamiji was received with

poora-kumbham, welcomed by an array of lighted lamps held by youngsters

and children, and led amidst nma-sakeertana. Poojya Swamiji started his

talk with the remark that it was his long standing wish to visit Panmana

Ashram since it was connected with the life of Sri Chattambi Swamigal,

who was also a well known social-reformer of Kerala. More than six hundred

Addressing devotees at Panmana Ashram, Kollam (Apr 23)



36

people attended the programme. Poojya Swamiji, along with M, returned

to Ashram in Thrissur on Apr 24.

April 29: Poojya Swamiji inaugurated the Samskrita Sangamam conducted

as part of the 32nd State-level Meet of Vishwa Samskrita Pratishthaan at

Irinjalakuda. In his benedictory talk, Swamiji said that Sanskrit, the mother

of all Indian languages, is a vibrant and live language and not a dead

language, as often spoken of by those who are ignorant of our rich traditional

culture. The language has the potential to enrich and embellish our character,

he said. He also narrated how he grew with Sanskrit, right from his young

age, reciting a variety of verses, collected from various sources.

Poojya Swamiji inaugurated the 32nd Annual State Meet of the Vishwa

Samskrita Pratishtan (Apr 29)



37

Distribution of notebooks & uniforms: About 120 students of the Sunday

Cultural Heritage Class were given notebooks at Vijna Bhavan,

Narayanashrama Tapovanam, on May 20. In addition, those who had been

attending the class regularly were each given a set of school uniform.

With the Cultural Heritage Class children.

Poojya Swamiji distributed note books and uniforms on this occasion.

(May 20)

May 20: Poojya Swamiji was invited to inaugurate the Jna Sadas organized

by the Guruvayur Devaswam in Melpathur Auditorium, Guruvayur. The event

was to mark the conclusion of the Vaishakha-month observance. It also

formed part of the year-long commemoration of 425th Jayanti of the famous

devotional lyric Narayaneeyam of the legendary Narayana Bhattathirippad.

Addressing the huge crowd of devotees, who came from different parts of Kerala

and outside, Swamiji said: Many have devotion, and their devotional



38

practices are also varied. But these do not generally lead them to the destined

goal of realizing God, only because they do not strive to enrich their mind

with discrimination and dispassion (viveka ansd vairgya).

Sri TV Chandra Mohan, Chairman of the Devaswam Committee, delivered the

welcome address and Sri K Venugopal, Administrator of the Devaswam,

gave the vote of thanks.

The 5-Week Residential Programme on Experiential Vedanta commenced in the

Ashram on May 21 and will continue till June 23.

Gurupoorim & Annual Retreat: As announced earlier, Gurupoorim

will be observed on July 03. The 6-day annual Retreat a period of exclusive

sdhan in Guru-sannidhi will be from July 04 to 09. Selected participants

are expected to arrive by July 02 forenoon, and return by July 10.

Poojya Swamiji lighting the inaugural lamp during Jna Sadas organized by

Guruvayur Devaswam (May 20)


39/39

39

Rare Flowers blossoming in

Narayanashrama Tapovanam

vicharsetu jun 12b

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