Dhritarashtra went before Vyasa, who said: “Here is my disciple who will relay all of the events of the battle, though you yourself have no eyes to watch.” Thus, Sanjaya was brought before Dhritarashtra. What is ‘Sanjaya’?

        Sanyuktijanaha sanjayaha

     It means the ‘one who knows how to succeed’.  Later we are going to see that the entire Bhagavad Gita is about how to be successful in battle.  True success is not necessarily wining in the battle and subjugating the other party. Not at all. You may lose the battle, and you may still succeed. Success means expertise, the kushalata, fighting the battle without anger, without any recrimination, without revenge and fighting by surrendering oneself and the work of fighting and the final result to the Lord. And this is:

             Yogakarma  sukamsha…


    What is the best way of doing any Karma? Whatever karma you do is going to involve you in birth and death again. You do good things, you give to Swamijis, you give to orphanages, you may build a hundred hospitals and you expect and then receive the result out of it. Therefore, you must take another birth. You may be born as a rich man’s son, and there is no guarantee that you will not accumulate papas. This leads to  another birth of ill fortune.

    Then you do more good things and you are again born into fortune. Thus you will go on from birth to death to birth to death, on and on. You are not going to stop, you are not going to get moksha out of it. You will be tempted to do work because you have Vasanas within. Thus you will not be able to remain without work.

     Therefore, the right way to work must be known. Whatever you do, you must say to the Lord: “You are doing it, I am doing nothing!” All is being dedicated to the Lord. “O Lord, because You are making me do it, thus I am doing it, I do not want the result of it”. I am preparing for the examination because my father wants it, I do not care if I pass or fail. So when you disclaim the doership saying: “I am not doing this work, it is all being done by God”, the result will go to somebody else, the result will not come to you. Otherwise the papas and punyas come to you.

    The best way of doing a work is to do it without taking the credit for it. You may build a school and receive a letter of praise from the President for the work, which you frame and place at home for all to see. But if the President writes and reprimands you for terrifically shabby work, you don’t frame that at all. You are careful that the praise comes to you, but the blame is avoided like the plague. You will give a thousand excuses that you were unable to get the proper cement and there was no water for curing it. The blame you will spread as thin as ice, the credit you  will hoard like the most precious jewels. This is what happens. When we completely surrender all of the work to God, all of the results are His as well. That is the best and most expert way of doing any karma. Done in any other way, you only  get entangled either in the punya or the papa, resulting in other births.

    From Shankara’s most highly acclaimed commentary on the Gita up to the present day, most of the great Mahatmas have begun their commentaries with the 11th verse of the second chapter, when the Lord first spoke to Arjuna:

Asocyan anvasocas tvam prajnavadams ca bhasase gatasun agatasums ca nanusocanti panditah   
   
You are grieving over those who are not  fit to be grieved for, Though you speak words like a man of great  wisdom;
For the wise grieve neither over the living nor over the dead.  

    The Lord was declaring the basic foolish error in Arjuna’s reasoning by making him understand that he was talking  high philosophy without knowing what was what. The Lord declared the truth that Arjuna did  not have  pity for those who were arrayed in battle against him, but rather it was self-pity.
    A man of philosophy does not bother if a man is dead or alive, for both are  are the same from the stand-point of  the immortal soul. It is with this teaching that the Lord Sri Krishna is going to start. But Bhagavan Sri Ramana is beautifully going to start with the very first verse of the second chapter because of it’s significance in pointing out the very purpose of the entire Gita.

    In any text on Vedanta, the first verse should be able to say four important things about the text. The four are; first, who is fit to read this book? For instance, children without the developed ability to properly understand should not read this book. They are not Adhikari. Adhikari is a very important term in Vedanta; it means ‘the qualified one, the one who is fit for this particular purpose’. So the first qualification  is; who may be considered  fit to hear the narration concerning Bhagavan? 
    Therefore the first thing told, the first verse chosen by Sri Ramana, declares who is the Adhikari. The Adhikari is literally described in the first verse of Chapter two:
        
 Sanjaya uvaacha:
Tam tathaa  kripayaavishtam ashrupoornaakulekshanam;
Visheedantam-idam vaakyam-uvaacha madhusoodanah.
       
 Sanjaya said:
             To him who eyes were brimming with tears, and whose heart was heavy with a sense of pity and grief,
            Madhusudana (Lord Krishna) spoke.

     The term Maha Bharata itself denotes a spiritual meaning. Bharata is the name of that Purana, and also the name of India. People have said that the name is derived from the name of the King ruling ancient India. But then we ask what was the name of the land before that king’s incarnation? There would have been thousands of kings, why should the name of that one be taken for the name of the entire country?
    The actual meaning of Maha Bharata is  that which contains all  wisdom. The wisdom means the jnana, not only of the Lord, but the jnana of this world also.  Bharata is derived from the root “Bha” meaning light; and light means knowledge.
    Whenever you do not understand a passage of scripture, you ask: “Can you throw some light on this, I do not understand it?”  Here, knowledge and light become synonyms. Knowledge  is only metaphorically referred to as light. ‘Bha’ is the root, bhati means ‘it shines’, bhami means ‘I shine’, bhasi means ‘you shine’. So bhasa is the light that comes out. Therefore, ‘bharata’ is the one who is fully engaged in that knowledge, solely wanting the knowledge of the Lord.
    The Upanishads were being taught perhaps 5,000 to 6,000 years ago  in India. It is believed that at that time there was no other place in the world that equaled the Indian  civilization. While the world outside India was mainly inhabited by non-evolved “cave dwelling” civilizations, concerned mainly with the external effort of preservation of the body, India’s inhabitants were striving to enter the “cave of the heart.” They were preparing to realize the internal Divinity of their True Nature.  And so the term ‘Bharata’ came to India itself because:

    Bhayam  ritaha bharataha bhayam ritam bharatam

    Ritam refers to a book, while ritam refers to people. So as far as the book is concerned- ‘bhayam ritam’, it is steeped in the supreme knowledge and thus it is called ‘Bharatam’. The entire book is supposed to be knowledge, and that knowledge has been brought to the mind of the people of India in this portion called the Bhagavad Gita.

 Early in the year of 2006, along the sacred banks of the Narmada River during the weeks that lead up to Maha Sivaratri, Swami Shantananda Puri of Vasistha Guha gave a long series of lectures on the 42 verses from the Bhagavad Gita that Bhagavan Sri Ramana Maharshi selected to portray the ‘essence or Sara’ of the entire 700 verses spoken to Arjuna by the Lord Krishna. These lectures were recorded and transcribed, then edited to render the sentence structure more cohesive. Here begins this most valuable transcription of the commentary of Swami Shantananda Puri, shedding light on Bhagavan Ramana Maharshi’s instruction regarding the essence of the sacred Bhagavad Gita.


    Contained in this work are many of the most remarkable aspects of spiritual instruction ever shown in the vast collection of commentaries on the Gita. Bhagavan Sri Ramana Maharshi has beautifully selected and arranged these slokas that point the reader to the very essence of what has come to be known as the cream of the Upanishads- the Srimad Bhagavad Gita. He has done so in a way that approaches each major teaching of the Lord systemically from all three margas or ways. Bhagavan Ramana has shone that in essence the Lord has instructed Arjuna in the Way of Liberation according to all three of the Karma, Bhakti and Jnana margas. Thus with perfect clarity Sri Ramana has shed abundant light on the darkness of philosophical squabbling which argues that the Gita is a work of ‘this or that’ marga alone. Now in truth, this Bible of Sanatana Dharma can be seen as a synthesis of all margas, into essentially what should be called the ‘Lord’s Marga’. After all, stripped bare of non-essential detail, the philosophic core of all religions and indeed the paths within a religion, overlap with each other. For the Sadhak, what shines forth in its significance is the path that most suits his mental stature. The beauty behind choosing one’s marga is that one already needs to be a little aware of the kind of person they are-the first step in gradual spiritual unfoldment.

The Bhagavad Gita Sara is Sri Ramana Maharshi's selection of 42 slokas out of the entire 700 slokas of the Bhagavad-Gita.  The first point is, "What do you mean by the Bhagavad Gita?” Bhagavad means ‘of God’ and Gita means song. The term tells you what is going to be told in this book and who is the author.  Both are going to be told in this one word, Bhagavad Gita. Why have the words of the Lord been put into the song form?
 When a subject is very difficult to grasp, or when the subject is very complex, the style of presentation used should be appealing to the mind.  Otherwise, the mind of the listener tends to become distracted and drowsy.  If someone sings, it is naturally very appealing to the heart.  Therefore, even if the mind finds it dry, the heart will appreciate it.  And that is why the Gita is in poetry.  And a second reason is that the vast majority of these slokas are in Chanda or metered verse.  Chanda is the limiting of the number of sylables in each line.
In prose, one can express a single idea in an enormous amount of pages.  There is virtually no limit to the length of that style of writing.  But in poetry, the number of words and sentences are strictly limited. The Chandas are of various styles, and in the Bhagavad Gita the type of Chanda used is the Arashtu Chanda, which uses eight syllables for each of the four lines. This Chanda further restricts the fifth, seventh and ninth syllables, to enable a rhythmic and melodious intonation.                   
The idea is this, if you want to catch something that is vast and infinite, you should take a finite vessel, a limited vessel. If you take an unlimited thing, you simply will not catch it.  So when you are trying to grasp the Lord who is vast and infinite, you require a vessel which is limited by the number of words and style of its pronunciation.  It is for this reason that poetry is used.  And not only poetry, the meter must be sung, for it is a 'Gita'.  
         Before we begin, there is another beautiful thing about the structure of the Gita that should be explained. The Bhagavad Gita forms part of the Bhisma Parva of the entire Maha Bharata, which consists of one lakh slokas. Nowadays, when we count it comes to only 97,000 slokas. The full one lakh do not come, but still we call it Ekalakshatma Kamyatma.
The opening scene is of the tense moments just before a great battle is to be fought, akin to an agitated mind at war within itself.  Such a mind will not easily lend itself to sane advice. So for that purpose, the description has to be cooled down. Poetry and music are the best means to cool your senses and calm the mind  The Lord knows that if a description of the “battlefield of the mind” is set in prose, the medium may not be pliable enough for a restless mind to grasp.  But the moment the Lord begins to sing, his mind will become calm, the tension will go.  This is the means the Lord employs to get the listener’s attention. It is for this reason that the Bhagavad Gita is sung.   ‘Bhagavataha means firstly, that the Lord himself is the author.  Secondly, the Lord is singing (Gita) of his own Divine consciousness, and showing the way to approach and find it.  Therefore, the song is one that has been authored by the Lord himself.  This song is a direct account from the Lord himself, of himself, and free of any limitations that may have been imposed because of his description through any sage’s perception. When the Lord  says, "This is what I am, and this is a method to approach Me", it  is  the most objective description, and it is  complete in full.  There is  no ground for doubt or objection.
 And finally, one will be told what they will get out of it.  One will become Srimaan; you will become full of Lakshmi. You will possess all eight qualities of Astha Lakshmi. Therefore, the Lord is saying that if one comprehends it in full, and takes the directions into practice, finally Moksha Lakshmi will be theirs.  You will be bestowed with that Grace and become Srimad. 

If we are properly tuned through our active sadhana, then the intuitional mind perceives God’s guiding advice from within. His voice becomes audible. We have all, at one time or another experienced the surety and possibly the thrill of this concrete “human” contact that the Divine is making with us. The lower aspect of our mind immediately attempts to trivialize, and thus minimize, the wonder and supreme significance of these revelations by “suggestions” that they are merely “hunches”. God’s voice, though emanating from within the highest levels of our mind, resonates within the heart. The age-old enemy, the ego, makes further attempts to blind us to the reality of these mystical movements through both distracting thoughts and even actual bodily feelings that cover the truth. Though when in truth God is actually guiding our way through life, the mind diverts our perception of this by suggesting that it is only “ a gut feeling”; “I know in my gut that such and such is right!” There is a fragment of truth to this lie from the lower mind. But as always, our mind, by its very nature, goes too far and too fast! Being in a state of panic, the ego knows that we will not believe that such advents of Grace emanate from the mind, and the last thing it wants is for us to perceive that these are, in truth, movements of the heart. So our ego throws out the idea that we are having a “gut feeling”. This is a safe place for the ego to deposit this intuitional guiding Hand of God. Safe indeed, for the human “gut” is a veritable fortress for the ego.

QUESTION: Is it true that through my mediation my mind is developing clarity?

Without doubt, correct meditation, effectively (repeatedly) applied, does accentuate focus. By definition, clear and unobstructed focus does instill clarity of mind. Within the preliminary stages of a spiritual adepts practice, utilizing the ancient methods of Sanatana Dharma (the Eternal Religion), the most effective means of this mental development is achieved though the recitation of the Gayatri mantra. The final phrase of this mantra is the heart of our prayer, for it is essentially our supplication for God to grant us “eyes to see and ears to hear”. Gayatri mantra japa grants us not only clarity to discern right from wrong, but also most importantly attainment of vairagya (dispassion) towards the perishable and love towards the Eternal.

Om Bhoor Bhuvas Swah // Tat Savitur Varenyam Bhargo Devasya Dhimahi // Dhiyo Yo Nah Prachodayat

“DHIYO YO NAH PRACHODAYAT! (The final concluding phrase of the Gayatri mantra)

“DHI-YO - Sanskrit for "intellect", this is the essence of this part of the Gayatri Mantra. Having firmly set God in our hearts, we now must try to emphasize His presence and influence on our mind and intellect. Material prosperity holds no true meaning for the person who is truly devoted to God. Pain and suffering are of no consequence to him as, touched by God, he is imbued with God's own Divine Bliss, and all worldly sorrows pale to nothingness in comparison. However, still the individual must live in the world. Thus, it is important that the person's intellect remains focused on serving God, and that it is able, through the medium of the body, to serve God to the best of its ability.

Physical objects can be obtained very easily, if one is intelligent enough to know how to go about it. Intellect however cannot be obtained, but must be there from the very first. It is by use of this intellect, in fact, that one is able to cultivate all other qualities (building of wealth, "success" in life (in material terms), physical fitness, etc.) Thus, intellect is the key to all else in life, and as such, it is the most important possession. We ask God in the Gayatri Mantra to gift us with the highest intellect, and to help us by showing us the way to use that intellect.

“YO - Meaning "Who" or "That", Yo signifies yet again that it is not to anyone else that we direct these prayers, but to God alone. Only God is worthy of the highest adoration, only God is perfect and free from all defects. It is That God to whom we offer these prayers “NAH - Nah means "Ours", and signifies the selflessness of the request we make of God in this part of the Gayatri Mantra. We offer this prayer, and make the request of God, not simply for ourselves, but for the whole of humanity. We seek the uplift of the whole of society. Hindu philosophy has since the beginning recognized the concept of "Vasudhaiva Kutumbakam" - "The whole world is one big family". Thus, we pray not only for ourselves, but also for each and every member of that great family, that we may all benefit from the greatness and generosity of the All-loving God.

“PRA-CHO-DA-YAT - Prachodayat, the final word of the Gayatri Mantra, rounds off the whole mantra, and completes the request we make of God in this final part. This word is a request of God, in which we ask Him for Guidance, and Inspiration. We ask that, by showing us His Divine and Glorious Light
(cf. BHARGO), He remove the darkness of Maya from our paths, that we are able to see the way, and in this manner, we ask Him to direct our energies in the right way, guiding us through the chaos of this world, to find sanctuary in the tranquility and peace of God Himself, the root of all Happiness, and the source of true Bliss.”

Mantra japa of the Savitri (Goddess) Gayatri is much more than a prayer. The ability to see and be guided by the Divine Light (Bhargo) is woven within the Sanskrit matric sounds themselves. The vibration invoked by repetition of these sylables literally inebriates our consciousness with very special “super sensual” perception. Therefore, we have not at all developed clarity of thought; rather we have been gifted with special faculties of perception (Indriyas). We are now truly human! The word for “Human Being” within the religious context of the language used in Eastern Europe, especially Czechoslovakia, is “Chelovek”. It is translated to mean: “One who has their “third eye” open! Thus, a human is one who perceives the light of God! But alas, we are human. Therefore, though we “see the Light, and hear the still small voice of God”, it is a matter of our choice as to whether we “obey”!

Our obedience lies in our abhyasa (repeated spiritual practice). Within our abhyasa sounds the triple knock upon the door to the heart. Having attuned our minds to the Voice of God through right awareness and right concentration, and having been guided by That, the Blessing of Grace comes unto us. God hears our knock and responds. The door to the heart opens from the inside!

 The word by word description of the Gayatri mantra is derived from: www.eaglespace.com/spirit/gayatribywords

Choose any Name of God you wish; such as Om, Rama, Krishna, Jesus, Buddha.

Sit upright as comfortably as you can, gently close your eyes.

Make the mind cool and still.

Do not allow your meditation to become your opponent.

Approach meditation as a real friend, allowing adequate time to become best friends.

Let it flow in a refreshing way; make it a harmonious flow. A relationship with meditation, being either the repetition of Om or the breath or both, must become harmonious in order for our outer relationship, with work or people, to follow suit.

Find comfort in meditation, let the ease grow within, respect the concentration.

Try to float within the breath and Om. Thus it will gain momentum and move throughout the entire mind and body to alleviate stress.

Focus only on the areas that are comfortable, let go (ignore) of the points of stress. Leave stress alone, focus only on the points of ease and allow them to expand.

Put the mind in a place where it feels safe, not overwhelmed or threatened by the stress.

If inner irritation and disharmony abides within meditation, then it is hard to remove or dissipate it outside of meditation.

Meditation can and should be the best medication. In time it will become a really good friend that will see you through all kinds of difficulties.

                                                  RELAX! THINK OF GOD!


Develop the awareness of exactly where in the body stress is settled in as a physical discomfort. This is important, for the mind will always manifest ‘within the body’ it’s accumulated stress.

Simply watch the areas of stress; they will literally get embarrassed as we look on it straight on, rather than letting it hover around the edges of our awareness.

 Most stress is like a ghost that will wither away when the light of awareness is shined upon it from a comfortable (skillful) meditative “stance”. Some ‘types’ of stress will not wither up so easily, and then you must ‘do’ something about them!

These must be examined ‘skillfully’. Yes, understanding where it arose from, and more importantly what will cause it to pass away. And honestly face why you are ‘hooked’ into it and therefore hold on to it, letting it defile the clarity of the mind?

Honestly see if there is a ‘place’ in the mind where we find satisfaction in being angry or resentful about the defined cause of the stress!

Look within for the ‘place‘ where there is appeal for the stress that seems satisfying, discern where it leads you. Then go right to the place where the mind is free from these things. Then, from there, watch the breath and remain in the repetition of Om, pulling yourself always back to this free and comfortable state when you become forgetful or resentful. This is the more dynamic aspect of meditation!

But remember that we are not dwelling on the areas of stress or its absence. The main focal point of our concentration is on the breath and Om.

The key to success is found in the understanding that with the most troubling degrees of stress we cannot do anything about its cause. The miracle of meditation is that by dismantling the effects, we weaken the cause.

This 12th. Century Church Hymn reveals the truth told by the Lord that "The Kingdom is within."

Thus this hymn, sung by the Taize Community (www.taize.fr/en), declares:

                 "The Kingdom of God is justice and peace.

                                 And joy in the Holy Spirit.

                                           Come Lord, and open IN us the gates of the Kingdom."

To hear this beautiful hymn, click on the right-arrow play button below:

Download | Duration: 00:04:15

St. Theresa in Repose

To hear this beautiful 12th Century Church Hymn, sung by the Taize Community (www.taize.fr/en) press the right-arrow button below:

Download | Duration: 00:04:35

From the Gospel of Sri Ramakrishna

 At the Star Theatre (II)

Sunday, December 14, 1884

    Master: There are signs by which you can know whether a man has truly seen God. One of these is joy; there is no hesitancy in him. He is like the ocean; the waves and the sounds are on the surface; below are profound depths. The man who has seen God behaves sometimes like a madman; sometimes like a ghoul, without any feeling of purity or impurity; sometimes like an inert thing, remaining speechless because he sees God within and without; sometimes like a child, without any attachment, wandering about unconcernedly, with his cloth under his arm. Again in the mood of the child, he acts in different ways: sometimes like a boy, indulging in frivolity; sometimes like a young man, working and teaching with the strength of a lion.

    "Man cannot see God on account of his ego. You cannot see the sun when a cloud rises in the sky. But that doesn't mean there is no sun; the sun is there just the same.

    "But there is no harm in the 'ego of a child'. On the contrary, this ego is helpful...
He who has seen God finds that God alone has become the world and all its living beings; it is He who has become all. Such a person is called a superior devotee."

    Girish: "Sir, I know that it is God who does everything."

    Master: "I say, 'O Mother, I am the machine and You are the Operator; I am inert and You make me conscious; I do as You make me do; I speak as You make me speak.' But the ignorant say, 'I am partly responsible, and God is partly responsible.'"

    Girish: " Sir, I am not really doing anything, Why should I bother about work at all?"

    Master: "No, work is good. When the ground is well cultivated and cleared of stones and pebbles, what ever you plant will grow. But one should work without any personal motive."

    Girish: "Please bless me, Sir."

    Master: "Have faith in the Divine Mother and you will attain everything."

Emptied by Giving

by Rabindranath Tagore

The Teaching of the Buddha

Those who seek Enlightenment must be careful of their each step. No matter how high one’s aspiration may be, it must be attained step by step. The steps to the path of Enlightenment must be taken in our everyday life.

At the very beginning of the path to Enlightenment there are twenty difficulties for us to overcome in this world, and they are:

It is hard for a poor man to be generous.
It is hard for a proud man to learn the Way to Enlightenment.
It is hard to seek Enlightenment at the cost of self-sacrifice.
It is hard be born while Buddha is in the world.
It is hard to hear the teaching of Buddha.
It is hard to keep the mind pure against the instincts of the body.
It is hard not to desire things that are beautiful and attractive.
It is hard for a strong man not to use his strength to satisfy his desires.
It is hard not to get angry when one is insulted.
 It is hard to remain innocent when tempted by sudden circumstances.
 It is hard to apply oneself to study widely and thoroughly.
 It is hard not to despise a beginner.
 It is hard to keep oneself humble.
 It is hard to find good friends.
 It is hard to endure the discipline that leads to Enlightenment.
 It is hard not to be disturbed by external conditions and circumstances.
 It is hard to teach others by knowing their abilities.
 It is hard to maintain a peaceful mind.
 It is hard not to argue about right and wrong.
 It is hard to find and learn a good method.
______________
Source: The Teaching of Buddha, compiled by Bukkyo Dendo Kyokai, Buddhist Promoting Foundation, Minato-ku, Tokyo, Japan 1966. 

SrI Ramakrishna Paramahansa

You will feel restless for God when your heart becomes pure and your mind free from attachment to the things of the world. Then alone will your prayer reach God. A telegraph wire cannot carry messages if it has a break or some other defect.

 
One must pray earnestly. It is said that one can realize God by directing to Him the combined intensity of three attractions, namely, the child's attraction for the mother, the husband's attraction for the chaste wife, and the attraction of worldly possessions for the worldly man.


Two things are necessary for the realization of God; faith and self-surrender. Man is ignorant by nature. Errors are natural to him. Can a one-seer pot hold four seers of milk? Whatever path you may follow, you must pray to God with a restless heart. He is the Ruler of the soul within. He will surely listen to your prayer if it is sincere. Whether you follow the ideal of the Personal God or that of the Impersonal Truth, you will realize God alone, provided you are restless for Him.

A cake with icing tastes sweet whether you eat it straight or sidewise.

Throughout the twenty-four hours abide in the awareness of the Presence of God. Then only can there be hope of Realization. Who can foresee at what moment He may choose to reveal Himself? This is why one must ever keep wide awake.
 
Let your thoughts dwell constantly on the Supreme Reality — endeavour to let your mind be absorbed in THAT.
At all times be truthful in speech, uncompromising in self-discipline, and devote yourself to the study of books of wisdom and to satsang. Cherish the company of those who are helpful to your quest, avoid those who distract you — in other words, hold fast to the Good and shun the merely pleasurable. If you live in this spirit, the help you need will come to you naturally — unasked.
 
Day and night should be spent in the quest for God (sadhana bhajana ). The desire to find Him has to be specially fostered. To be a human being means to place first and foremost the desire to know One’s Self. Except for the little time necessary for the service of the family, all the rest must be devoted to japa, medita tion, the reading of scriptures, worship, prayer, self-dedication. Yearn and cry for Him for His own sake. If opportunity arises, seek satsang. Whenever this is not possible strive to keep the constant awareness of God’s presence enshrined in your heart

 
At the (Varanasi) Ashram I found Mataji seated in Her usual place in the hall. When I offered my garland, Mataji made signs for me to move out of Her line of vision. Surprised, I turned round; exactly opposite to Mataji at the west end of the hall I saw an emaciated old lady lying on her bedding that had been spread on the floor. She was very ill and had shifted to the Ashram a few weeks ago as she had wished to die in Mataji’s presence and in the sight of the Ganga (River Ganges). It was obvious that her last hour had come. Her son was sitting close by her chanting holy texts while her daughter was attending to her. The dying woman had her rosary in her hand. She was hardly breathing but evidently in full conscious. Matajji was watching her intently. Off and on she would say with a loud voice: “Mother, are you doing japa (repetition of mantra)?” The old lady could respond only by almost imperceptible gestures. Mataji suggested sprinkling some Ganga water on her chest and a few drops of the sacred liquid were instilled into her mouth with the help of a piece of cotton wool, since she was too weak to drink. Not for a moment did Mataiji let Her eyes off her. I was reminded of the sight of an eagle watching its prey from the air, ready to swoop down on it at the right moment. .Suddenly, Mataji left Her seat and walked straight to the dying woman. With great motherly affection She gazed at her, placed the garland on her chest and then with a swift and determined gesture passed both Her hands over the shriveled body from head to foot. The end had come. It was unforgettable—a most impressive moment. I thought to myself, “Surely this is not death; this is Liberation!”
 
“Call the girls to sing kirtan!” called out Mataji. The students of the Kanyapeeth came and sang—some of them children of nine or ten. What a beautiful idea it is to make children face death in this atmosphere of peace and serenity! Everyone felt moved, but there was no weeping, no lamenting, and no regret. On the contrary, there was a hush, a sense of quiet, pervading joy; of fulfillment. “Death means changing one’s apparel” one can often hear Mataji say. Fortunate is one who ends his days in this manner! Jai Ma!
 
 
The mind that identifies itself with the body can be turned towards the Eternal and then the pain the body experiences will be a matter of indifference. Since the body is bound to get hurt at times, there must be suffering as long as one is identified with it. The world oscillates endlessly between happiness and sorrow; there can be no security, no stability here. These are to be found in God alone. How can there be both, the world and the ONE? One the way to the Goal, there seems to be two: God and the world; but when one has arrived, there is only the ONE. What worldly life is, you have seen. Who is yours? Only your Guru, your Ishta (beloved Deity). In Him you will find everything and everyone.
 
[Once during a satsang with Ma, an old sadhu fell asleep and begin snoring loudly with open mouth. Ma playfully went over to him and poured the juice of a rasagula (a famous juicy Bengali sweet) into his open mouth. When the sweet juice began to trickle down his throat, he awoke amidst peals of laughter from the onlookers. Mataji then joyfully said:]
 
Unless Bhagavad Rasa (Divine sweetness) is instilled into man; unless the nectar of the Divine penetrates deep into him, his slumbering soul does not awaken. It is a well-known fact that poison neutralizes poison. Similarly, when transcending nature’s delights, which are fleeting, man tastes of the delicious flavor of his true Being (Svabhaav rasa), of Supreme Delight (Param rasa), then the excruciating anguish of the poison of mere worldly enjoyments is destroyed. Beyond bodily pleasures lies Joy Supreme. But where happiness is in its essential unconditioned form, there the opposites—joy and sorrow—find no place; where solely Sva rasa is, there can be no question of arasa (the opposite). He is the Fountain of Joy—Joy and Joy alone is His being.

"Our present life is given only to gain the eternal one and if we don't think about it, we build our affections on what belongs to this world, where our life is transitory. When we have to leave it we are afraid and become agitated. Believe me, to live happily in this pilgrimage, we have to aim at the hope of arriving at our Homeland, where we will stay eternally. Meanwhile we have to believe firmly that God calls us to Himself and follows us along the path towards Him. He will never permit anything to happen to us that is not for our greater good. He knows who we are and He will hold out His paternal hand to us during difficulties, so that nothing prevents us from running to Him swiftly. But to enjoy this grace we must have complete trust in Him."

Blessed be the Name of the Lord

Question: “Experience shows me that the practice of mantra japa is a central aspect of sadhana, at one time or another, for the majority of those following Sanatana Dharma. Further understanding of Bhagavan affirms that his teaching accentuated the foundations of this eternal religion. However, I have been lead to believe that the teachings of Bhagavan regarding japa state that this practice was prescribed only for those of weak (lacking maturity) minds. Is this assumption true?”

    A common misunderstanding regarding the teachings of Sri Ramana Maharshi is the belief that he never advised his disciples to take up a practice that involved mantra japa (continuous repetition of one of many sound formulas representing a Name of God). The truth is that such advice was given, though rarely, and even given to some of those in the innermost circle. In the memoirs of one of Bhagavan’s close disciples such an occurrence is recorded:

          “Though Bhagavan rarely gave out mantras, when he did, he generally recommended “Siva, Siva’. Muruganar himself was given this mantra by Bhagavan, as were several other devotees including Annamalai Swami, the brother of Rangan (who was one of Bhagavan’s childhood friends), and an unknown harijan.” [1]

    Muruganar continues, making special note of Bhagavan’s teachings regarding the use of mantras:

          “Through grace, Padam (Muruganar’s epithet for Bhagavan) ensures that there is never any danger to those who remain in their heart, meditating ‘Sivaya Nama’.”

           “The mantra ‘Sivaya Nama” on which you meditate will reveal itself within your heart to be your father and mother.”

           (In this verse the father implies Siva, who is Sat [being], while the mother denotes Sakti, who is Chit [consciousness].)

            “The mind that does japa, ‘Siva, Siva,’ will later automatically lose itself in ajapa (samadhi).” [2]

The Joy of Perseverance

“When it is said that this practice of meditation (with or without the use of japa) and samadhi is persistent, it is of two types, disciplinary and pervasive. Disciplinary means that you have chosen a time in the morning or evening to do the practice. The morning hours are considered best because you are rested from sleep, and the world around you is also at rest. In meditation we are leading ourselves to a state of quietude by conscious movement. In sleep we are being led by the unconscious. Sleep can give a feeling of refreshment, but it cannot give our thought vitality. Philosophically, the stages toward enlightenment are the progressive movement toward the stage where the ego is not dominating you. The final enlightenment is the burning down of the ego entirely.

 “The pervasive type of practice is the most important. The revelations of yoga that are achieved while practicing privately in the recesses of your heart must be applied in your daily life. The strength, beauty and rapture of focused attention that one experiences in meditation becomes even more wondrous when applied to everything one does.

“A sense of joy will pervade the life of one who applies this yogic concentration in the actions of everyday life. Others will not only perceive this joy, it will uplift them. This uplifting of humanity is the prime characteristic of one whose life is one of service to God. Maintaining this mental focus within during outward activities also produces a stream of unimaginable peace. This profound peace is undreamt of for it is the peace wherein the ego is transcended, even though one remains active in daily life.

“How will you know it? Even when you are insulted, you will not feel at a loss, because you are not dominated by the ego personality. You are never shaken when put into difficult circumstances. You have experienced dhyana and samadhi at a deeper level of your personality. The goal is that by practicing meditative absorption in a disciplinary way you direct that experience to permeate your life.” [3]

    According to Patanjali, the lowest stages of samadhi rest upon the support of the control of the senses. One must remember that the definition of samadhi comes from the root ‘dha’ which is prefixed by ‘sam’ and ‘a’. The meaning is to gather together and keep in one place, in a very skillful, controlled and thorough way. This deep level of absorption suggests that a transformation is occurring in which there is unfolding within the mind complete unification. This transformation is progressive, as our concentration and ‘experience of unity’ becomes prolonged and more natural. Internally, we are accomplishing the “purification through softening and melting within” which Bhagavan maintains as essential. It is the ego that is melting, and due to its strength, it’s powers wane slowly. Our perseverance in the sadhana of steady meditation will ensure the final attainment.

    This final achievement is the burning down of the externalized mind that has become impure (egotistic) through lifetimes of identification with a world founded upon and maintained by multiplicity.

    When concentration is directed, focused and absorbed in one place, and remains there for a prolonged period of time, the simplest state of samadhi is said to occur. Although this is of the lowest type of samadhi, it is a significant achievement. At this stage the disturbances within the physical body, though active, are being overcome even though body-consciousness has not been transcended. It is like the state of molecules of water that are passing between the stages of liquid into gaseous form. The freedom of the gaseous stage is being experienced while still within the presence of the liquid state. The key is that the mental focus is directed to the gaseous presence, and only that.

“The distinctive feature of samadhi is that it is a movement of higher consciousness centered in one or another mental state beginning with the lower mental realm, where there are active disturbances present, from both within and without, and ending with the Atma (essence of Being or soul). This is a permanent state of purity free from all disturbance or thought. In every case the mind is cut off from the physical world and thus consciousness is free from the burden and interference of the physical brain. In the lower stages of samadhi the mind, though cut off from the world, is completely concentrated and still under the control of the will.” [4]

                  

Strength of Breath

In the year 1945, Bhagavan was requested to expand on how breath-control or watching the breath was an essential means for controlling the mind. The conversation between Master and disciple was:

“In continuation of an old question of his with reference to a certain passage in Maha Yoga, the disciple asked Bhagavan whether it was necessary and a condition precedent for a man to watch his breathing before beginning the mental quest ‘Who am I?’ ”

Bhagavan: “All depends on a man’s pakva (his maturity and fitness). Those who do not have the mental strength [another translation of ‘mental strength’ is preparedness gained through repeated practice] [1] to concentrate or control their mind and direct it on the quest are advised to watch the breathing, since such watching will naturally and as a matter of course lead to cessation of thought and bring the mind under control. Breath and mind arise from the same place and when one of them is controlled, the other is also controlled. As a matter of fact, in the quest method, which is more correctly ‘Whence am I?’ and not merely ‘Who am I?’- we are not simply trying to eliminate saying ‘we are not the body, not the senses and so on,’ to reach what remains as the ultimate reality, but we are trying to find whence the ‘I’ thought for the ego within us arises. The method contains within it, though implicitly and not expressly, the watching of the breath. When we watch wherefrom the ‘I’ thought, the root of all thoughts, springs, we are necessarily watching the source of the breath also, as the ‘I’ thought and the breath arise from the same source.”

The disciple again asked whether, for controlling the breath, the regular pranayama (of regulated inhalation, retention and exhalation i.e. 1:4:2) is not better?

Bhagavan replied: “All those proportions, sometimes regulated not by counting but by uttering mantras, etc., are aids for controlling the mind. That is all. Watching the breath is also one form of pranayama. Retaining breath, etc., is more violent and may be harmful in some cases, e.g. where there is no proper guru to guide the sadhak (the one performing the spiritual practice) at every step and stage. But merely watching the breath is easy and involves no risk.” [2]

Watch and Pray

This method is indeed easy, and can be joined to any form of sadhana (spiritual practice) that one is engaged in. The breath is not controlled but merely watched with acute attention. Its movement should at all times remain natural and comfortable. It is helpful at first to center one’s attention without stress on any area where the movement of the breath is physically palpable or noticeable.

The attention of the mind with alert awareness on the movement of the breath satisfies the mind’s life-sustaining urge to circulate through movement.

Thus we watch and pray with calm but steady concentration. The place of our origin, that forgotten abode of the Self, is Self-revealing. Becoming truly still, and calling on God with patient perseverance, we will enter and experience:

     “The Way, the Truth and the Life.” 

   All who set their hands to the plough of inner spiritual life achieve a growth of faith. Perhaps this faith was in the beginning simply a seed of mere interest in self-improvement.

“True faith is not like a picture frame, a permanently limited area of acceptance. It is like a plant that keeps on throwing forth shoots and growing. All we require, at the beginning, is a seed. And the seed need be nothing more than a feeling of interest in spiritual life. Perhaps we read a passage in a book that moves us. Perhaps we meet someone who seems to have reached some degree of wisdom and tranquility through the practice of meditation and spiritual disciplines. We become interested and intrigued.” [1]

    It is natural to assume that the deep levels of yogic absorption require a development of mental strength that is beyond our capacity. For many, the enormity of the difficulties in normal life seems to demand all of the energy they possess. They conclude that to delve into the realms of samadhi requires superhuman strength, and therefore any attempt would be futile and a waste of precious time. Nevertheless, we innately possess an inner impulse that tells us that if we seek even the slightest inner growth with faith and devotion, some degree of success will come. After all, those whom we admire who possess spiritual stature are human and so are we. Maybe even the simplest practice of meditation would be the solution to our problems. We cannot be certain, but we do have faith and energy and perhaps just enough devotion that will set us on a path to success.

    Patanjali affirms this assumption as true in his Yoga Sutras:

         “The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination.” [2]

   Earlier Patanjali stated that success in yoga comes gradually through a step-by-step progression from the beginning stages towards the final highest attainment. His wisdom directs us to possess faith, energy and devotion as the foundation upon which the illumination of Life is achieved:

“Success in yoga comes quickly to those who are intensely energetic.”

“Concentration may also be attained through surrender to Ishwara (God within Prakriti, manifested).”

“In Him (God) knowledge is infinite; in others it is only a germ.”

“The word which expresses Him is Om.”

“This word must be repeated with meditation upon its meaning.”

“Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge.” [3]

   What Patanjali describes, is in Truth confirmed by Sri Ramana Maharshi in His declaration of Arunachala as the living embodiment of Divinity. Thus with the deepest devotion Bhagavan declared:

“Significance of Om, unrivalled, unsurpassed! Who can comprehend Thee, O Arunachala?” [4]

       “You are beyond the knowledge of all tattvas, all philosophies. You are only this, the Truth at once transcendent and immanent, you are my Arunachala.” [5]

Shortly after the birthday of Sri Ramakrishna was celebrated, Maharaj (Swami Brahmananda) stayed at the Belur Math for the occasion; then he returned to Balaram's home in Calcutta. Two days later he had a slight attack of cholera, but recovered within a week. This illness which left him feeble was followed by diabetes, which took a serious turn. Many doctors came to treat him one of whom wore the religious mark on his forehead.

"Doctor," said Maharaj, "the Lord Siva, whose symbol you wear on your forehead, is the only Reality. Everything else is unreal." A devotee asked: "Maharaj, are you suffering very greatly?"

"Please try to realize," Maharaj answered, "that in my condition I have to bear physical suffering patiently and without complaint."

But as he said this, his face lighted up with a divine radiance. The pain seemed to have melted away. He lost external consciousness and became absorbed in meditation. About nine o'clock that same evening, he placed his hand on Nirvanananda, and said: "Do not grieve. You have served me well. You shall be merged in God and reach knowledge of Brahman. I give you my blessing that you may attain this." Then he called call the disciples and devotees who were present to his side. For each he had a blessing and an affectionate word.

"Ah, my children," he said tenderly, "never forget God and you will realize the highest good. Do not sorrow. I shall be with you always."

Once more he became absorbed in his transcendental vision. After some time had passed, he continued in a sweet, tender voice: "I am floating, I am floating on the leaf of faith and knowledge on the ocean of Brahman." Then suddenly he exclaimed: "Ah! The feet of Sri Ramakrishna -- I know them! Viveka, my brother Vivekananda! Premananda ... Yogananda ..."

Thus, with his divine sight, he recognized the brother-disciples who had already passed away. He was living in that transcendental realm where he had lived throughout his life; but now he no longer concealed the fact. He began to describe his visions. "Ah," he murmured softly, "the blissful ocean of Brahman! Om! Salutations to the Supreme Brahman! Om! Salutations to the Supreme Atman!" While speaking of his divine experiences, his throat became dry. A disciple offered him a drink, saying: "Maharaj, please drink this water. It has lemon in it." "The mind doesn't want to come down from Brahman," said Maharaj slowly. "Pour Brahman into Brahman," and like a child he opened his mouth for the water to be poured into it. Then he turned to Swami Saradananda and said: "Brother, Sri Ramakrishna is real. His divine incarnation is real."

After this Maharaj was silent for a while. He was deeply absorbed in meditation, and his face wore an expression of great sweetness. The minds of those who were present were so uplifted that they felt no grief -- only joy and silent calm. All sense of the world and of death was lost. Suddenly, out of the silence, the voice of Maharaj was heard: "Ah, that inexpressible light! Ramakrishna, the Krishna of my Ramakrishna ... I am the shepherd boy. Put anklets on my feet, I want to dance with my Krishna. I want to hold his hand -- the little boy Krishna ... Ah, Krishna, my Krishna, you have come! Krishna... Krishna... Can't you see him? Haven't you eyes to see? Oh, how beautiful! My Krishna... on the lotus ... eternal ... the Sweet One!

"My play is over now. Look! The child Krishna is caressing me. He is calling me to come away with him! I am coming ..." The tenderness and heavenly compassion that filled his heart were expressed in every word he uttered.

The whole atmosphere of the large hall where he was lying seemed to vibrate with this emotion. No one can describe the extraordinary sense of holiness, which was created by his presence. Everyone knew that the fateful hour was approaching, and that Maharaj was taking his final leave. During the early hours of the morning, he remained silent for some time and fell into a slumber. At seven o'clock he awoke, and was again possessed by this high spiritual mood. He called a few disciples who had just arrived but who had not been present the previous night. To each he gave his blessing, bestowing comfort and fearlessness.

Two more days passed, and another night came on. By this time his life was despaired of, and gloom fell upon all. His physical condition grew worse and worse, and the doctors were amazed that he had not passed into a coma days before, as is usual with this kind of illness. But so great was the power and spirituality of his mind, so completely was it freed from the meshes of physical matter, that it remained completely unaffected by the condition of his suffering body. He maintained perfect consciousness right up to the last moment of his life. As that last evening faded into night, his chest suddenly heaved. It was as if a great wave of breath passed up the body to the throat. His half-closed eyes opened, and he gazed into the distance, his eyes shining with the brilliance and unspeakable beauty.

Thus it was that, on April 10, 1922, the life left his body.

"Do not grieve. I shall be with you always." Those were his last words to his disciples. After his passing away, we all had the feeling that Maharaj was intensely present within us. He was closer to us than ever before. As long as Maharaj was in the physical body there was a barrier. Afterward, the barrier was gone.

__________________________

-from The Eternal Companion - Life and Spiritual Teachings of Swami Brahmananda - by Swami Yatiswarananda, Swami Prabhavananda and others, Sri Ramakrishna Math, Mylapore, Madras 600 004.

  

                   Swami Sivananda Saraswati

Nothing that is worthwhile is to be achieved without undergoing a corresponding amount of pain and suffering. No enduring ideal can be attained without tire and sweat. The seed splits and perishes to put forth the plant. The flower lays its life to give place to the sweet fruit. It is in the furnace that gold emerges from the ore. Even so, the price of sainthood is to be paid in the interim period of utter loneliness, privation, and struggle which the really aspiring soul passes through. Every soul on the path of God-realization harbours no illusions about the true nature of the spiritual path. There is absolutely no royal road in spirituality.

Adversity is a divine blessing in disguise. Adversity develops the power of endurance and will-force. Adversity develops fortitude and forbearance. All the Prophets, Saints, Fakirs, Bhaktas and the Yogins of yore had to struggle hard against adverse circumstances. The Almighty Lord puts His devotees under severe tests and rigorous trials. Every soul on earth is being tested by God for his sincerity and patience. He puts the aspirants into various kinds of troubles. He will make man utterly hopeless and helpless and watch and see whether one has the real devotion for Him or not in such straitened circumstances. We cannot say exactly what form these trials will take. But the sincere devotee is never afraid of such kind of tests.

A grim endurance of all vicissitudes and a dogged resolution to persevere to the end are essential if one has to realize his ideal. The aspirant has ever to be alive to the stealthy power of unconscious habits creeping into him. Man is a sybarite by nature. One may be really very zealous in his austerities and vows in the beginning, but if one is not on the very proper guard, slowly the vigour will be relaxed, comforts will creep in the mind and man will be caught very miserably. If the body is allowed to relapse into softness and luxury, it will be found that it is well nigh impossible to discipline it again. The mind immediately takes advantage of even the least sign of weakness in the most sincere aspirants. It is like a tiger crouching on its haunches about to spring. One has to keep a very close watch over his own self and should be ever alert with a vigilance against the sudden onslaught of Samskaras.

In truth, spiritual life is for eternity, and realization is infinite. It is not like a period of work, giving place later for a nice vacation. The same high pitch of purity and discipline has to be maintained if life is to mean anything at all. No relaxation of rigour and caution can be afforded. For, the mighty power of cosmic illusion is not a trifle to be toyed with. A fit of passion is enough to blow away the result attained by years of slow and painstaking effort. Remembering this, let the aspirant be ever watchful unto prayer, as the mystics have said. Man's achievements are of no avail before Maya's charms. She reigns supreme on the stage of the divine play. None can dogmatically say that he is beyond all temptations. It is the Lord's Grace alone that not only makes a man pure, but also keeps him pure till the very end. Man on his part is but to exercise a constant humility and an active vigilance.

The great lessons of genuine humility and unremitting caution have to be firmly grasped and borne in mind by everyone who would make any headway on the slippery path that leads from darkness to Light, from the unreal to the Real and from mortality to Immortality. Realization of the Absolute is not a talk, is not a play. It is the most difficult and the hardest of all tasks. It demands the price of one's very self. Will you really and willingly pay it? It demands your ego. It demands your very being as the cost for Self-realization. If that is everyone's goal, if that is everyone's ideal, should not the more experienced ones impart that secret to the lesser ones? Should not every child in the cradle be initiated into the mysteries of existence?

Tat Twam Asi

Swami Sivananda

 (of the Divine Life Society)

 

    "For him, whose knots of the heart have been undone, only Vrindavana exists, and nothing else. What you have thus realized as Lila is infinite ; and how will this infinity be known? By discarding the world and all that belongs to it?"
 
    "Sri Ramakrishna Paramahamsa said; "The Great Mother dances." Who is a Vaishnava? One who sees Vishnu every-where. The idea that the world has a boundary is delusive; consequently, the conception of many different powers is also an illusion. It is you who have created the distinction between the natural and the supernatural; as a matter of fact all and every-thing is but His Lila; In the All He his to be found. The supernatural is not apart from the rest. If one remains confined within the boundary, one’s heart cannot become Vrindavana."

God, the object of the devotee’s love, is sometimes described as a projection of the human mind. Hinduism emphatically repudiates this view. According to non-dualism, it is Brahman which, through Maya, its own inscrutable creative power, appears as God. If the form of God is a projection of the mind, it is Brahman itself that projects this form for the purpose of creating the universe and helping the devotees. Therefore, from the non-dualistic viewpoint, the Personal God is as real as the universe and living beings. When the universe and living beings ultimately merge in Brahman (Supreme Reality), God too becomes one with it.

According to the qualified non-dualist Ramanuja, the ultimate reality is the Personal God, which is non-dual but admits of the distinction of inanimate nature and living beings, both of which form part of Him. According to the dualist Madhava, the Personal God, the universe, and living beings are all real. To return to the non-dualistic position; the Personal God is the highest manifestation of the Absolute in the relative universe; as from the relative standpoint the creation is without beginning or end, so is He without beginning or end.

When a man obtains love of God, he loves all, hates none, and becomes satisfied forever. It is that same intense love which non-discriminating persons have for the fleeting objects of the senses. When love of God is fully developed, the lover forgets both the world and the body, so dear to all. This love cannot be exploited for any worldly purpose- neither for health, nor for wealth, nor for longevity, not for happiness in heaven. It cannot be genuine if the lover shows the slightest attachment to the world. In it there is no room for jealousy or hatred, because the devotee sees everything as the manifestation of God. Bhakti is both the ideal of spiritual life and the means to its attainment.


The discipline of bhakti is the easiest and most natural of all spiritual disciplines, because it does not demand the suppression of normal impulses; it only tells the devotee to turn them to God. Thus he is asked to feel passionate desire to commune with God, to feel angry with himself for not making spiritual progress, to feel greedy for more spiritual experiences, and so on. But without the most rigorous training, love of God may degenerate into dangerous emotionalism, manifestation of which is bigotry. The narrow-minded worshipper often measures his devotion to his own religious ideal by the amount of dislike he shows for the religious ideals of others. In the history of religion nothing has been more directly responsible for cruelty, hatred, and bloodshed than fanaticism.

Ramanuja, a great teacher of bhakti yoga, speaks of the preparations necessary for the development of genuine love of God:

One wishing to cultivate love of God should discriminate about food; for, as the Upanishads say, when the food is pure the mind becomes pure. The gross part of food helps to build up the body, and the subtle force lodged in it manufactures thought. The influence of food on thought is easily observed; a heavy meal induces mental indolence; and after drinking a large quantity of liquor one finds it difficult to control the mind. Certain kinds of food excite the mind and the senses, and other kinds dull them; a vegetarian diet is helpful. Dirt and dust must be removed from food, which also should be free from any contact with the saliva of another person. Lastly, food cooked or served by an impure person adversely affects the devotee’s mind. Therefore a lover of God who develops a sensitive mind should be careful about food.

(Sankaracharya gives a wider meaning to food: it means not only what goes into the mouth, but also what is taken by the other sense organs besides the tongue. The objects of the senses should be conducive to the cultivation of the spiritual life; therefore discrimination should be applied to what we see, touch, hear, smell, and eat.)

Second, the devotee should control extreme desires for material objects. Objects are helpful only in so far as they further the spiritual life. They are means to an end, and not an end in themselves. The desire to possess them should be suppressed if they lead to enlargement in the world.

Third, the devotee of God should practice devotion unflaggingly. As progress is never made at a constant level, he should remain undisturbed by the ebb and flow of his spiritual life. During the period of ebb, he must hold to the progress he has already made, and during the flow he should move forward swiftly. What a person does or thinks now is the result of his past practices, and thus he can build for the future through his present practices. By practice the mind can be made to flow uninterruptedly toward God, as oil flows uninterruptedly when it is poured from one jar to another. Love for the ideal makes practice easy and pleasant. If the devotee feels dryness of heart, he can remove it with the help of devotional music.

Fourth, one should learn unselfishness by doing good to others. The selfish man can never cultivate divine love. The Hindu scriptures speak of five unselfish actions, called the ‘fivefold sacrifices,’ to be performed by a pious householder. The following are the five great duties of a householder:

Fifth, one should always practise purity, which comprises truthfulness, straightforwardness, compassion, non-injury, and charity. God is truth and reveals Himself to the truthful; it is said that if one never deviates from the truth for twelve years, one’s words become infallible. Straightforwardness means the simplicity and the guilelessness of the innocent child, who is specially favoured of God. By means of compassion, a man controls his greed, and selfishness. A devotee abstains from injuring others by thought, words, or deed. There is no virtue higher than charity; he who goes to the extent of hurting himself while helping others receives divine grace.

Sixth, one should avoid despondency. Religion is not gloominess; one does not find a melancholy saint. The cheerfulness of a devotee comes from his faith in God.

Seventh, a devotee should avoid excessive merriment, which makes the mind fickle and is always followed by sorrow. Laughter and tears are inseparable companions.

The devotee who practices these seven disciplines acquires genuine love for God.

"The wise person who conquers lethargy through practice and sincerity, transcends suffering and reaches the mountain top, which is wisdom."
                                                                                                      -The Dhammapada

"Blessed are those who are persecuted; they will rest in the light."
                                                                                                      -The (Greek) Gospel of Thomas

"My true being is not the body that surrounds me. Therefore, I did not suffer, nor was I in anguish at any time. These people did not harm me. Rather, the rulers of the universe destroyed my body, and it is fitting that they should have done so."
                                                                                                      -The 1st Apocalypse of James

"For him whose mind is controlled by meditation, and becomes calm - when the Self is seen by itself one reaches a state of infinite bliss. When he goes beyond the senses and knows this to be his greatest possession, he rises above the senses, and is undisturbed by sorrow."
                                                                                                     -The Bhagavad Gita

"The Self which is under control cannot suffer, but exists forever."
                                                                                                      -The Tao Te Ching

The person who remains unmoved in the presence of pleasure and pain is a king among men, and gains eternal life."
                                                                                                      -The Bhagavad Gita

"I suffer due to my ego and my selfishness. If I became unselfish, how could I suffer?
                                                                                                       -The Tao Te Ching

"Suffering is the way to Realization of the Self"
                                                                                             -Ramana Maharshi in Talks #107

 When God incarnates as a man, he behaves like a human being, but at the same time his every action is extraordinary and meaningful. In the case of Sri Ramakrishna, we see that he married, he took sannyasa, and he also preached religion. In fact, his main attraction is his universality. To quote his own words: “One player is producing only a monotone on his flute, while another is creating waves of melodies in different ragas and raginis. That is my attitude. Why should I produce only a monotone when I have an instrument with seven holes? Why should I say nothing but, ‘I am He, I am He’ ... I want to call on God through all the moods: through santa, dasya, sakhya, vatsalya, and madhur. I want to make merry with God. I want to sport with God.” Thus, he was the prophet of the harmony so badly needed in this age, a spiritual phenomenon who could serve his manna to all, irrespective of caste or creed, and his life becomes the meeting point of all sects and paths.

    One day he asked one of his disciples, “What do you think of me?” The disciple replied, “Sir, you are neither a householder nor a monk." Apparently pleased, Sri Ramakrishna said, “How do you know such a truth?”

    The goal of human life is to realize God; and this realization does not depend on whether one leads a monastic life or the life of a householder. Some people think that Sri Ramakrishna came for monks. Some householders think that he came for them. Actually, he came to demonstrate for modern man how to live a God-centered life.

    Once one of his householder disciples expressed his desire to renounce the world, but Sri Ramakrishna did not give him permission. “What harm is there to remain a householder?” he said to the disciple. “Only keep the mind fixed upon God. The life of a householder is fighting from within the fortress.” Sri Ramakrishna taught that it is better to be normal and natural and grow in one's own way, and that it is not good to force oneself into renunciation. He once said, in regard to garhasthya-sannyasa: “There are two kinds of yogis, the ‘revealed’ and the 'hidden.’ The householder may be a ‘hidden’ yogi. None recognizes him. The householder must renounce mentally, not outwardly.”

Happiness is not dependent on external circumstances; rather, it is to be found in the simpler joys of life, and most of all in the ever-new bliss of deep meditation....

Be happy by clinging to the simple, true, and lasting soul-joys. They come by deep thinking, introspection, spiritual inspiration, and meditation.

Modern life is becoming very unsatisfactory. It does not give you happiness. There are too many things, too many desires. More nice cars and dresses and entertainments - and more worries! Free yourself from these so-called "necessities" and spend more time with God. Make your life simple. Be happy in and by your Self.


Some people are habitual impulse buyers of things they don't need. They fritter away their funds. Get in the habit of shopping carefully and buying wisely. If you have some extra money, save it; don't "hark to the shark" who is always tempting you to hand over your earnings for some new "must-have" gadget or "guaranteed" investment....Never be cajoled by anybody's attempt to manipulate you to desire something unnecessary to your real happiness and success.

Simple living and the acquirement of soul peace and joy bring an all-satisfying happiness undreamed-of by the materialist.


Simple living does not mean poverty or poverty consciousness. There are destitute people whose lives are miserable; that is not the ideal of simple living. Simplicity means to be free of desires and attachments, and supremely happy within.

When the spirit of man mentally renounces desire for objects of this world, knowing them to be illusory, perishable, misleading, and unbecoming to the soul, he begins to find true joy in acquiring permanently satisfying soul qualities. In humbly leading a life of outer simplicity and inner renunciation, steeped in the soul's heavenly bliss and wisdom, the devotee ultimately inherits the lost kingdom of immortal blessedness.

“In the field of action, people’s minds become crippled by the lack of freedom to proceed in their own way. The same is true in the sphere of religion. If the aspirant does not find scope for a wide extension of his search in keeping with his individual temperament, his efforts will stagnate in narrow grooves. The path that has been chosen must be pursued with great vigor in order that purity of mind and heat may be developed. When the goal is ever before one as a living reality, all that is needful will come of its own accord.
 
Each of the five fingers of the hand has its own peculiarity; each part of the body has its own function, high or low; the teeth may at times bite the tongue, but since the whole of it is your own body, you accept all its ways and take great pains to look after every part of it. In the same manner, try to regard as your own every person you contact. By making this a habit you will in due course come to feel that everyone in the universe is part of you. To abolish the distinction between ‘I’ and ‘you’ is the sole purpose of all spiritual endeavor.
 
Many hang their heads in disappointment, murmuring, “I have received Initiation from a Sadguru, but what progress have I made?” Just think, when a little ink is spilled on cloth, how much time it takes to remove it. How can you expect the thick layers of impurities that obscure human consciousness to be cleared up in a few days or months? Rather than trying to estimate how efficacious the power of the Guru and the mantra is, you should lay emphasis on exerting yourself to the utmost. By sitting back comfortably and without paying the price, spirituality does not come. Hard and sincere labor is indispensable in order to realize the Self. With implicit faith and a sacred regard for the Guru’s instructions, continue your practice with the greatest possible regularity and concentration—rest assured, success will be yours. Those who serve dharma (the Way of Righteousness) will be gripped by it and led on the path of dharma.”

    We have heard from Lord Krishna and his beloved disciple the description of the nature of the mind. We know from science that the vital nature of all life is in the blood. The life-blood of the mind is movement!  To concentrate means to steady and ultimately control this movement that produces distraction (restlessness). Therefore, to establish concentration in meditation means control of the mind. Yes, now must come the Ultimate Question; “How to control the mind?”

    During the years that Sri Ramana Maharshi was living on the sacred hill of Arunachala in the Virupaksha cave, a devotee whose most urgent concern was this very question was visiting him daily.

The devotee asked Bhagavan: “Of the means for mind-control, which is the most important?”

The Master replied not just to the devotee, rather his answer was framed to all universally:

“Breath control is the means for mind control.” (1)

 The devotee, being a bhakta (follower and friend) of Lord Rama, was well aware of the fact that this answer was a well-established practice in the ancient religions of the world. He no doubt was aware that what was being referred to was not the complicated, misused, and the sometimes destructive practice of yogic pranayama, but rather a practice also known as “watching the breath”. Nevertheless, after Bhagavan briefly discussed the textual definitions of breath retention and regulation, the devotee restated his question:

 “How is breath-control the means for mind-control?”

Bhagavan replied: “There is no doubt that breath-control is the means for mind-control, because the mind, like breath, is a part of air, because the nature of mobility is common to both, because the place of origin is common to both, and because when one of them is controlled the other gets controlled.” (2)

Bhagavan’s teaching regarding breath-control is clearly given in Chapter Six of the Sri Ramana Gita:

        “One should control the fickle mind by controlling the breath and then it, like a tethered animal, ceases to stray.”

        “With the control of breath, control of thoughts also is achieved. When thoughts are controlled one stands established at their source.”

        “Control of breath means merely watching with the mind the flow of breath. Through such constant watching kumbhaka does come about.” (3)


    Forty-four years later Bhagavan was again requested to expand on this essential means for controlling the mind. But prior to that revelation, the need arises to address those who flatly, and paradoxically with an angry boldness, declare that the mind and this so-called ego are all an illusion.

    They retort that what is being asked to be controlled simply does not exist, and absolutely no effort need be exercised to attain this Divine state referred to as the “One thing needful”. They refer to the Master saying that this ‘One thing’ is absolute Knowledge of the Self, and it is always there. Furthermore, they emphatically propound that Bhagavan’s essential teaching proclaims, “We are That”, and the guru’s work is solely to reveal this Truth.

Undoubtedly, Bhagavan’s teaching emphasized that the Self (God) is within us. His essential teaching, however, as a jagat guru, was the revelation of atma vichara as the path of enquiry, which effectively removes the ignorance of identification with the false “I”, and inevitably leads one to the direct experience (aparoksha anubhava) of Self-realization. Bhagavan definitively clarifies this Truth, and that of the guru’s role, when He declared:

“If ignorance is wiped out the confusion will end and true knowledge unfolded. By remaining in contact with realized sages one gradually loses his ignorance till it disappears totally. The eternal Self is thus revealed. Without understanding it aright people think that the Guru teaches something like “TATVAMASI” and immediately the disciple realizes “I am Brahman”. In their ignorance they conceive Brahman to be something much bigger and far more powerful than anything else. With a limited ‘I’ man is so stuck up and wild. What will he be if the same ‘I’ increased enormously? He will certainly be proportionately more ignorant and more foolish. This false ‘I’ must perish. Its annihilation is the fruit of service to the Guru. Realization is eternal and is not granted by the Guru. The Guru helps only the removal of ignorance — that is all.”  

 Bhagavan, in answer to questions, has said that Patanjali’s Yoga Sutras were the quintessence of asthanga yoga (the eight-limbed yoga followed by millions and respected by all). Let us apply this Sage’s wisdom to decide whether we possess the obstacles to knowledge he describes and therefore must use all of our powers to remove them, or whether for us it is simply all an illusion.

Patanjali declares: “Sickness, mental laziness, doubt, lack of enthusiasm, sloth, craving for sense-pleasure, false perception, despair caused by failure to concentrate and unsteadiness in concentration; these distractions are the obstacles to knowledge. These distractions are accompanied by grief, despondency, trembling of the body and irregular breathing.”

 To those who assert that they do not believe these human traits are anything other than illusion, all that can be possibly said is: “Try wishing them away, and good luck!”

_______________to be continued_________________

(1)  Self-Enquiry (Vichara Sangraham) of Bhagavan Sri Ramana Maharshi, trans. By Dr. T.M.P. Mahadevan, Sri Ramanashramam 2005, p. 17.

(2) Ibid. p. 18.

(3) Sri Ramana Gita, Sri Ramanashramam 2004, p. 25, verses 3-5.

Question: Without doubt, God and His scriptures, and those who take up a serious spiritual practice agree that the ultimate goal is within. But when the mind of man goes within, there is found an unimaginable variety of species, living in worlds within worlds of thought. What is the method of first locating, then concentrating on and then attaining the One thing needful?

    Unquestionably, the human mind is a well-seasoned traveler, with a photographic memory, through untold lifetimes of worlds of experience.

    The Buddha once directed his followers to consider the vast number of different species existing in our creation. His followers were perplexed at failing to bring to mind the vastness of the types, shapes and colors of seemingly millions of life forms. He then declared:

    “The human mind is more variegated than this variety of known life.”

     Yet we are told to turn within and seek the source that gave birth to these vast worlds. It is no wonder that many, due to memories of past painful struggles and failures, simply declare: “I am not going there and destroy the little peace I have.” Their steadfast stance of holding on to even a fleeting refuge from an apparently uncontrollable world on fire seems to be supported even by the statements of Arjuna and Lord Krishna in the Bhagavad Gita. Arjuna said:

     “O Madhusudana, I do not see how it is possible to maintain the steady state of Yogic equanimity which you have taught. The mind is ever so restless! Verily, O Krishna, the mind is fickle, impetuous, powerful and turbulent. To me, it seems as difficult to control the mind as it is to control the wind”. Lord Krishna said: “Indeed, the mind is restless and difficult to control, but it can be brought under control by the practice of abhyasa and vairagya, O son of Kunti. It is my opinion that Yoga is difficult for anyone who is lacking self-control, but it can be attained by one who has mastered the lower self, if he adopts the proper means.”  (1)

Our Infallible Weapon

    Common sense shows us that to combat and conquer a foe that is so powerful and turbulent we must develop our own powers and stability. Meditation is the means to this end. The methods to adopt depend on “where we stand”. But first we must firmly rise to our feet before turning inwards. Practically, we must first decide to invest the time for repeated effort, and then develop strength and perseverance to develop the right discernment and ensuing virtues that will strengthen us. Spiritual life improves much like worldly life; gradually step-by-step.

    When we were babies crawling on the floor but wanting to be in the arms of our mother, we leaped forward only to come down with a crash. Innately we learned to concentrate on standing with balance and then moving towards our goal. Through our repeated efforts, and failures, at gaining concentration, we achieved success.

     Likewise, in the beginning of spiritual movement the first task before us is to develop the skill of concentration within meditation. In fact, in the Pali Canons containing the words of the Buddha (whom the spiritual world reveres as the Master of meditation), the word in Pali used for meditation (jhana) means exactly “development”.

     The Buddha (also being the Master of metaphor) likened this development to building a bridge over a swiftly running river. The foundations of this bridge on either shore were virtue and discernment. The most important foundation in the middle of the most dangerously turbulent currents is concentration. If our concentration rests on a weak foundation, then it is only a matter of time before our virtue and discernment are washed away. Therefore to properly address your question, the first step is not a matter of location but rather of “How to develop concentration?”

_________________to be continued_______________

(1) Bhagavad Gita, Chapter 6, verses 33-36. (Translation By Swami Jyotirmayananda, Yoga Research Foundation, www.yrf.org)

      “We know that man is usually helpless against the insurgent sway of evil passions, but these are rendered powerless and man finds no motive in their indulgence when there dawns on him a consciousness of superior and lasting bliss through Kriya. Here the give-up, the negation of the lower passions, synchronizes with a take-up, the assertion of a beatitude. Without such a course, hundreds of moral maxims which run in mere negatives are useless to us.

      “Our eagerness for worldly activity kills in us the sense of spiritual awe. We cannot comprehend the Great Life behind all names and forms, just because science brings home to us how we can use the powers of nature; this familiarity has bred a contempt for her ultimate secrets. Our relation with nature is one of practical business. We tease her, so to speak, to know how she can be used to serve our purposes; we make use of her energies, whose Source yet remains unknown. In science our relation with nature is one that exists between a man and his servant, or in a philosophical sense she is like a captive in the witness box. We cross-examine her, challenge her, and minutely weigh her evidence in human scales which cannot measure her hidden values. On the other hand, when the self is in communion with a higher power, nature automatically obeys, without stress or strain, the will of man. This effortless command over nature is called ‘miraculous’ by the uncomprehending materialist." *

_________________________________

* from Autobiography of a Yogi by Paramhansa Yogananda

                              

                                     

       Swami Sivananda Saraswati (pictured above), founder of the Divine Life Society, is considered to be one of the greatest yogis and exponents of Advaitic truth which our modern era has known. His words given below are an excerpt from one of the several hundred books he wrote during his lifetime, which he departed from in 1963. The crest-jewel of his life-long effort and thus his teaching echoed the same truths which were emphasized by Sri Ramana Maharshi - that being "Meditate, Realize!"

      Sri Ramana's mention of the "Royal Road" does not have the connotation of effortlessness, rather that of patient endurance within the "Royal Way" of meditation. This truth is borne out in the following quote found in Talks with Sri Ramana Maharshi (#350):

Devotee: "How to meditate?"

Maharshi: "Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. Dhyana (meditation) is the chief practice."

A little later Sri Bhagavan continued:
 
      "Dhyana means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation. One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts. Peace of mind is brought about by dhyana alone."
___________________________________________________________
 
        Swami Sivananda's article "The Rugged Path" reproduced below, though sobering, is reassuring in that he declares the goal to be the highest Realization of the Absolute!

     Nothing that is worthwhile is to be achieved without undergoing a corresponding amount of pain and suffering. No enduring ideal can be attained without tire and sweat. The seed splits and perishes to put forth the plant. The flower lays its life to give place to the sweet fruit. It is in the furnace that gold emerges from the ore. Even so, the price of sainthood is to be paid in the interim period of utter loneliness, privation, and struggle which the really aspiring soul passes through. Every soul on the path of God-realization harbors no illusions about the true nature of the spiritual path. There is absolutely no royal road in spirituality.

    Adversity is a divine blessing in disguise. Adversity develops the power of endurance and will-force. Adversity develops fortitude and forbearance. All the Prophets, Saints, Fakirs, Bhaktas and the Yogins of yore had to struggle hard against adverse circumstances. The Almighty Lord puts His devotees under severe tests and rigorous trials. Every soul on earth is being tested by God for his sincerity and patience. He puts the aspirants into various kinds of troubles. He will make man utterly hopeless and helpless and watch and see whether one has the real devotion for Him or not in such straitened circumstances. We cannot say exactly what form these trials will take. But the sincere devotee is never afraid of such kind of tests.

    A grim endurance of all vicissitudes and a dogged resolution to persevere to the end are essential if one has to realize his ideal. The aspirant has ever to be alive to the stealthy power of unconscious habits creeping into him. Man is a sybarite by nature. One may be really very zealous in his austerities and vows in the beginning, but if one is not on the very proper guard, slowly the vigour will be relaxed, comforts will creep in the mind and man will be caught very miserably. If the body is allowed to relapse into softness and luxury, it will be found that it is well nigh impossible to discipline it again. The mind immediately takes advantage of even the least sign of weakness in the most sincere aspirants. It is like a tiger crouching on its haunches about to spring. One has to keep a very close watch over his own self and should be ever alert with a vigilance against the sudden onslaught of Samskaras.

    In truth, spiritual life is for eternity, and realization is infinite. It is not like a period of work, giving place later for a nice vacation. The same high pitch of purity and discipline has to be maintained if life is to mean anything at all. No relaxation of rigor and caution can be afforded. For, the mighty power of cosmic illusion is not a trifle to be toyed with. A fit of passion is enough to blow away the result attained by years of slow and painstaking effort. Remembering this, let the aspirant be ever watchful unto prayer, as the mystics have said. Man's achievements are of no avail before Maya's charms. She reigns supreme on the stage of the divine play. None can dogmatically say that he is beyond all temptations. It is the Lord's Grace alone that not only makes a man pure, but also keeps him pure till the very end. Man on his part is but to exercise a constant humility and an active vigilance.

    The great lessons of genuine humility and unremitting caution have to be firmly grasped and borne in mind by everyone who would make any headway on the slippery path that leads from darkness to Light, from the unreal to the Real and from mortality to Immortality. Realization of the Absolute is not a talk, is not a play. It is the most difficult and the hardest of all tasks. It demands the price of one's very self. Will you really and willingly pay it? It demands your ego. It demands your very being as the cost for Self-realization. If that is everyone's goal, if that is everyone's ideal, should not the more experienced ones impart that secret to the lesser ones? Should not every child in the cradle be initiated into the mysteries of existence?

Tat Twam Asi
Swami Sivananda

Mr. Pannalal, I. C. S., a high Government official from Allahabad, with his wife, a highly cultured lady, and Mr. Brijnarayan, a retired judge, were on a visit for a week. The night previous to their departure they wanted to have their doubt cleared. Their doubt was: We had a great sage for our Guru. He advised us to “take the name of Hari,” saying that it is all in all; no effort is necessary for concentrating the mind. Concentration will come of itself if Harinam is persisted in. So we are doing it. The Guru passed away. We felt like a rudderless ship in mid-ocean. In our anxiety to find a safe guide we read and heard of you and so desired to come here. Our desire has been fulfilled after two years’ longing. On coming here and hearing Sri Bhagavan we understand that the Master teaches Atma-vichara (self-quest). This is the method of knowledge (jnana marga), whereas the other master taught us bhakti marga (method of devotion). What shall we do now? Are we to give up the other method andtake to this new method? If once we change shall we not change many times more according to the masters we meet? What progress can be made by such frequent changes? Pray remove this doubt and bless us. The Master referred the gentleman to an article in the September number of Vision, a monthly journal issued by the Anandasram, Kanhangad.



The name permeates the entire universe densely; who can tell to what depths in the nether regions and to what height in the heaven It extends? The ignorant fools undergo the eighty-four lakhs of species of births, not knowing the essence of things. The Name is immortal. Forms are innumerable but Name is all that. The Name itself is form and form itself is Name. There is no distinction between Name and form. God became manifest and assumed Name and form. Hence the Name the Vedas have established. Beware, there is no mantram beyond the Name. Those who say otherwise are ignorant fools. Name is Keshava Himself. This is known only to the loving devotees of the Lord. The all-pervading nature of the Name can only be understood when one recognises his own ‘I’. When one’s own name is not recognised, it is impossible to get all-pervading Name. When one knows oneself then one finds the Name everywhere.

None can realise the Name by the practice of knowledge, meditation or austerity. Surrender yourself at first at the feet of the Guru and learn to know who the ‘I’ in you is. After finding the source of that ‘I’, merge your individuality in that Oneness - which is Self-existent and devoid of all duality. It is that Name that permeates the three worlds. The Name is Paramatman Itself where there is no action arising out of dvaita (duality).

 

“He abused me, he beat me, he defeated me, he robbed me,”
in those who harbour such thoughts hatred is not appeased.

“He abused me, he beat me, he defeated me, he robbed me,”
in those who do not harbor such thoughts hatred is appeased.

Hatred never ceases through hatred in this world;
through love alone does it cease. This is an eternal law.

The others know not that in this quarrel we perish;
those who realize it, have their quarrels calmed thereby.

Whoever lives contemplating pleasant things, with senses unrestrained,
in food immoderate, indolent, inactive, Māra (1) overthrows, as the wind
(overthrows) a weak tree.

 Whoever lives contemplating repulsive things, with senses restrained, in
food moderate, full of faith, full of sustained energy, Māra does not
overthrow, as the wind (does not overthrow) a rocky mountain.
____________________

(1) There are five kinds of Māra: i. the five Aggregates (khandha), ii. Volitional activities (abhisaṅkhāra), iii. Death (maccu), iv. Defilements (kilesa), and v. Māra the deity. Here, Māra is used in the sense of mental defilements.

                        

"Withdraw within into the Shelter of Oneness with Me."

    This third part of the series on  'Saranagati' will attempt to reveal "How to cultivate surrender".  In addition to bringing forth the practical aspects of spiritual practice (sadhana) taught by Sri Ramana Maharshi, we will seek guidance from the profound depths of cherished wisdom brought forth by Paramahansa Yogananda.

    Many have mistakenly conjectured that the Maharshi was unlike all other Spiritual Masters, in that he did not have a teaching. The only adequate response to this contrived falsehood should come from the Maharshi himself. In a documented lecture given by Sri Ganeshan, the grandson of Chinnaswami (Bhagavan’s brother) and a living direct disciple of Bhagavan, the following actual account was related.

    In the early evening of April 14, 1950 (the very day of Bhagavan’s Mahasamadhi – the day of physical absorption in Arunachala), all of the disciples and devotees were assembled around the room where Bhagavan lay virtually motionless in the final throws of his body’s endurance with terminal cancer. Though all were in a state of protracted grief, they still sought for a final word of guidance from Bhagavan. None dared approach, nor were permitted to do so, for the Maharshi’s body had begun its final struggle for breath. Amongst the tears and heartbreak of the devoted, the thought arose that if anyone could approach Bhagavan at this final hour prior to the seeming demise of his body, it would be Sri Muruganar. They therefore beseeched Sri Muruganar to request Bhagavan to utter a “final word”, by which they could be guided throughout the years to come. He did so, and as the Maharshi’s still radiant eyes and beatific smile fell on him, Bhagavan spoke:

“Take my teaching and put it into practice!”

    As yogis, those who seek “union” with the Divine, we are given by the Masters of Yoga a means of yogic practice. In the most traditional sense, Sri Ramana Maharshi, like all of the Jagat Gurus (world teachers), guides us along the time-honored means of practice towards the highest attainment.

    In Part 2 of this series Bhagavan replies to a devotees (and our) question: “What is self-surrender?” His answer was “purna” (perfection) in that the definition is couched in terms of the method of attainment.

     “It is the same as mind-control. The ego submits when it recognizes the higher authority of the Atman. This is the beginning of surrender… (1)  “Complete surrender to God means giving up all thoughts and concentrating the mind on Him. If we can concentrate on Him, other thoughts disappear. If mano-vak-kaya karmas, i.e., the actions of the mind, speech and body, are merged with God, all the burdens of our life will be on Him.”  (2)

    Bhagavan went on to quote, as he often did as a means of guidance, from the Bhagavad Gita. Let us now return to this very “Song of God”, seeking further clarification regarding the means by which we can cultivate “surrender”.
 
      In Paramahansa Yogananda’s wonderful commentary The Bhagavad Gita - God talks with Arjuna, we find a deep and mystical revelation that points us towards the direction by which a beginning foundation of “saranagati / saranam” can be laid. In further discussion of Gita 18:66 we are shown:

“Mam ekam saranam vraja” to literally mean, "Become (vraja) sheltered (saranam, 'protected' - from delusion) in oneness (ekam) with Me (mam).

"Always keep your consciousness in My sheltering Presence"; i.e., "Remember Me alone… Indicating the practice of yoga; the Sanskrit may also be rendered "Withdraw (vraja) into the Shelter of oneness with Me."

        What needs to be understood and absorbed is the essential "how to", which Sri Krishna, as such a compassionate Lord, never fails to uncover for us. There is another secret "for those who have ears and eyes to hear and see" which tells just “how to”, found in the beginning of verse 66.

          Sarvadharman parityajya - which common translation renders for us something that even the most advanced find "too obscure, and thus far beyond normal comprehension." It is mistakenly shown to mean: "Abandon all Dharmas!" Actually, correct comprehension of the verb (the action, "how to" word) tyaj is paramount for finding the actual key to the proper 'door to right understanding'. Tyaj - means "relinquish all but one!"

          So the Lord is actually telling us how to "surrender" to the Sheltering safe harbor of rest in Him:

           Sarvadharman parityajya, Mam ekam saranam vraja  - means "Forsaking by relinquishment all other dharmas (lesser duties), remember Me alone!"

    Paramahansa Yogananda reveals for us the true import and thus the method to begin partial surrender, which is deemed to be the highest achievement of human spiritual endeavor; the very heraldry of Shraddha (faith) – which the Maharshi has declared to be the “Cause of self-Realization.”  

    “A prosaic interpretation of the counsel unequivocally advises the deeply motivated Arjuna, and all true renunciants, to relinquish [attachment to, not necessarily the engagement in] all worldly duties entirely in order to be single-pointedly with God. “O Arjuna, forsake all lesser duties and fulfill the highest duty; find your lost home, your eternal shelter, in Me! Remember, no duties can be performed by you without powers borrowed from Me, for I am the Maker and Sustainer of your life. More important than your engagement with other duties is your engagement with Me; because at any time I can recall you from this earth, canceling all your duties and actions."  (3)

    In Sanskrit, the word “dharma”, derived from the root verb dhri, means “to hold, to put on”, also literally as an imperative act, “to wear!” Here we see the correlation with the command of Jesus in the Gospels: “Put on the armor of Rightessness… wear the robe of Salvation!”

    “Dharma, therefore, is the cosmic law that runs the mechanism of the universe; and after accomplishing the primary God-uniting yoga dharma (religious duties), man should perform secondarily his duties to the cosmic laws of nature. One should observe rational conduct in all ways!  (4) 

    The Masters and scriptures of a “Life in the Spirit” confirm; the beginning of partial surrender essentially engages man in the performance of virtuous dharma. We should begin our partial surrender by adhering to the upadesha (spiritual teaching) of Devaraj Narada, who declared in His Bhakti Sutras: “Seek satsanga, by abandoning (relinquishing) dussanga.” The central point surrounding an understanding of “surrender” as having the dual role of maintaining an inwardly God-pointed consciousness with an ongoing movement (a seeking) of satsanga does not present a contradiction in terms of direction.

    Sri Ramana defined the true meaning of “satsanga” to Srimat T.R. Kanakammal, one of the few remaining direct disciples of the Maharshi. She has related that Bhagavan declared the Sanskrit word “sat” to mean “Being”, and the word “sanga” to mean “melt”. Thus to seek satsanga is conscious movement within by which we melt into Being!” Therefore, by implication, the meaning of dussanga is to melt through conscious external movement into non-Being (devoid of Godliness). This is brought about by habitually seeking adharmic (virtue less) pleasures that destroy intelligent discrimination. The end result of one such as this is clearly described by Sri Krishna in Gita 2:63: “Buddhinasat pranasyati – From destruction of discrimination, one is lost.”

    The “melting within” referred to by Bhagavan is a protracted process of sadhana tapa, a spiritual process of purification. It is not a whimsical imaginative fantasy of drifting within to a so-called instant blissful awareness of “oneness” with the Self. Bhagavan’s use of the word “Being” undeniably refers to Jnana (direct Knowledge of the Self), the Vijnana Vedanta of the Kaivalya Upanishad, direct experience of full awareness of Divinity within. The process of mind control (tapas) that induces the melting of impurities is a protracted meditative process of concentration, often empowered by contemplation (thinking of the Lord) or invocation through remembrance (japa) of God, which at the final stages culminates with vichara (reflection, enquiry). In direct reference to this truth, Bhagavan related how this is achieved:

    “Know that the wondrous jnana vichara is only for those who have attained purity of mind by softening and melting within. Without this softening and melting away of the mind, brought about by thinking of the feet of the Lord, the attachment to the “I” that adheres to the body will not cease to be.”  (5)

    For many, this guidance from the Maharshi inspires determination to forge ahead with a conviction that the end is glorious, even close. For many more, these words fall upon us as more “tall talk”, being far beyond comprehension, much less as a means of guidance with practical application. There is, however, some consolation afforded to us in the undeniable fact that even if Bhagavan were to convey his teaching to us face-to-face, as he did to many, there would still be “mountains to move” through personal effort before we could lay aside our tools of sadhana.  (6)

    This fact was observed and documented by a disciple of Bhagavan who remained under his direct guidance for 14 years:
    
    “To beginners as well as advanced sadhakas alike, this mind control appears to be a formidable feat, yet the Master encourages them to go ahead and practise – at all events to make a beginning. He constantly dins into us the inspiring notion that we are already Self- realised and that, if we are not aware of it, the obstruction to that awareness should be removed by investigation – vichara – which is as logical as it is simple.

    “To hear it direct from him, this “Self-knowledge”, rather the way to Self-knowledge, is “the easiest thing there is” (Atma Vidya); but, judging from the questions constantly asked of him, and later of his disciples, there appears to be the need for much spade work before its central idea takes a firm hold on the seeker. The Master’s obvious meaning seems to be that, even apart from the psychological efficacy of the vichara proper, preoccupying the mind with a single theme to the exclusion of all others, if doggedly practiced, will not fail to produce beneficial results. It will tend to reduce the oscillations of the thinking processes, and thus render the mind amenable to concentration on the supremely important work which is to follow, which by itself is a splendid achievement. Finding the answer to the query “Who am I?” is not the immediate burden of the practice in the beginning. Stability and fixity of the restless, mercurial mind is the first aim, and this can be achieved by constant practice and by frequently pulling oneself back to the subject of the meditation whenever the mind strays away. When the mind has attained an appreciable degree of concentration, which means of depth, it will be time to think of the answer. Some sadhakas are fortunate enough to begin with a mind already accustomed to concentration, either “naturally”, or by training, or through intense fervor, so that they are able to go straight to the application of the vichara, and thus make a more or less rapid progress, according to the intensity of their determination, without much strain. For the Master tells us that mental calmness, that is, controlled mind, is essential for a successful meditation.”  (7)

    Even knowing this, and even being graced with daily having the cherished gaze of the Maharshi rest upon you, still one succumbs to human frailty and a heart that cries out:

Devotee: “Surrender is impossible.”

Maharshi: “Yes. Complete surrender is impossible in the beginning. Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. Well, if surrender is impossible, what can be done? There is no peace of mind. You are helpless to bring it about. It can be done only by surrender.”

D.: “Partial surrender - well - can it undo destiny?”

M.: “Oh, yes! It can.”

D.: “Is not destiny due to past karma?”

M.: “If one is surrendered to God, God will look to it.”

D.: “This being God’s dispensation, how does God undo it?”

M.: “All are in Him only.”

D.: “How is God to be seen?”

M.: “Within. If the mind is turned inward God manifests as inner
consciousness.”  (8)

  
    But alas, to be instructed merely to “turn within”, hardly ever satisfies an aspirant who is engaged in an active practice of meditation. For they know from direct experience that what lies “within” can, and usually does, contain more concentrated forms of a great danger - a powerful and destructive enemy. Lord Krishna warns Arjuna of this great foe to the realization of the Self in the beginning chapters of the Bhagavad Gita:

          Arjuna said: “By what is a man impelled to commit evil, Varshneya [an epithet of Lord Krishna], seemingly against his own will, as if urged thereunto by force?” The Holy Lord said, “It is desire, it is anger, that’s born of the rajo-guna: of great craving, and of great sin; know that to be the enemy…The senses, mind and intellect are said to here be its abode…thus restraining the self (here the use of ‘atman’ denotes the mind) by the Self, then destroy that enemy so hard to conquer: desire.”   

    In the closing chapters of the Gita the Lord clearly declares the means by which we can “put His teaching into practice.” Paramahansa Yogananda again helps to metaphysically clarify for us this oft-quoted sixty-sixth stanza of Chapter 18, which although is deemed by the most learned scholars as the quintessential heart of the entire Gita, is paradoxically the stanza that receives the most varied and diversified interpretation!

    Sri Krishna says: “O Arjuna, be a real renunciant! By the practice of yoga meditation withdraw (vraja) your mind, intelligence, life force, and heart from the clutches of the ego. From the physical sensations of sight, hearing, smell, taste, and touch, and from the objects of sense pleasures! Forsake all duties toward them! Be a yogi by uniting yourself to My blessed presence (mam ekam saranam) in your soul. Then I will save you; by nonperformance of the lesser duties to the senses under the influence of delusion, you will automatically find yourself free from all sinful troubles. If you remain in ecstasy with Me, fulfilling all divine duties as directed by Me, forsaking all ego-instigated duties, you will be liberated.”

    “The ordinary man’s mind is usually identified with external possessions and sense pleasures connected with the surface of the body. Therefore, physical consciousness is sustained by the mind, intelligence, and life force operating through the lower (rajasic and tamasic) centers of awareness. Thus, the searchlights of intelligence, mind, and life energy continually operate externally, feeding the nervous system and sustaining and revealing the sense pleasures and physical consciousness.” (9) 

    The yogi who persists in withdrawing awareness within through meditation (aksara japa, repetition of the sound of the Name of God), or atma vichara (reflection upon from ‘Whence we came’) effectively reverses the searchlights of intelligence, mind, and life force inward toward the sheltering presence of the object of meditation – God! This is a protracted process, for through it the mercurial mind is first rendered steady, then ultimately still. For it is in stillness that man approaches the altar of the Spirit!

    Sri Ramana Maharshi assented in full agreement with this understanding of the Gita’s “teaching put into practice”. With his lustrous gaze, communicating to us the very embodiment of divine stillness, and his voice emerging from pure consciousness, he declared:

    “In the Bhagavad Gita it is said that it is the nature of the mind to wander. One must bring one’s thoughts to bear on God. By long practice the mind is controlled and made steady.” (10) 
   
________________________________

(1)  Guru Ramana, S.S. Cohen, Sri Ramanashramam 2006, p. 56.

(2)  Letters from Sri Ramanashramam, Suri Nagamma, p. 225-227.

(3)  The Bhagavad Gita, God Talks with Arjuna, Sri Paramahansa Yogananda. Yogoda Satsanga Society of India 2002.

(4)  Ibid.

(5)  Padamalai, Teachings of Sri Ramana Maharshi Recorded by Muruganar, Avadhuta Foundation 2004, p. 186. (Reference to Sri Ramana Jnana Bodham, vol. 7, verse 340).

(6)  Sadhana is derived from the Sanskrit root “sadhan”, which means “instruments or tools”. Sadha-na therefore means the methods by which the tools are employed to achieve the desired goal.

(7)  Guru Ramana, S.S. Cohen, Sri Ramanashramam 2003, p.66-67.

(8)  Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri Ramanashramam 2006, Talk 241.

(9) The Bhagavad Gita, God Talks with Arjuna, Sri Paramahansa Yogananda. Yogoda Satsanga Society of India 2002.

(10) Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri Ramanashramam 2006, Talk 91.

    Constantly cultivate the soul's immortal power, by meditation and God-contact, and use that power in all difficulties.... You are a child of God. You have no cause to be afraid. Identify with your soul each day in meditation, and you will know: "I come from God. I am Life Eternal. I live and move and have my being in that Power evermore."

Never accept the limitations of your environment. Remain inwardly ensconced in the castle of God's presence. There is no other haven of safety....In fearlessness affirm: "I am castled in God's presence. No harm can reach me, for in every situation of life - physical, mental, financial, spiritual - I am protected in the fortress of God's presence.

Fearlessness means faith in God: faith in His protection, His justice, His wisdom, His mercy, His love, His omnipresence.... Fear robs man of the indomitability of his soul. Disrupting Nature's harmonious workings emanating from the source of divine power within, fear causes physical, mental, and spiritual disturbances....Instead of indulging anxiety he should affirm: "I am ever safe in the fortress of Thy loving care."

Meditate. As soon as you take away the ripples of sensations from the lake of the mind, God's heavenly bliss bursts forth from the soul. His bliss is already there, but it is hidden within you. The more you meditate the more you will feel the endless joy of God....

Form the habit of meditation. It is the only way to find everlasting happiness of the soul; and when you have that, nothing else matters.

           

      Question: “Is the Indian view of reincarnation correct?”

    
    Sri Ramana Maharshi spoke many times with regards to “reincarnation”. And as was his habit, he always spoke in a manner that would suit the temperament of the questioner. In some cases, he would elaborate on the “conditions” of the mind, the vasanas or habits therein, that would cause the ego (the lower mind) to take up another body after the present one became physically depleted. However, it seems fair to say that he usually would expound on this topic with this answer found in Talks: “No definite answer is possible for this question. There are pros and cons for the view. Even the present birth is denied “na tvevaham jatunasam... etc.”: Bhagavad Gita II: 12: “Truly, there was never a time when I was not, nor you, nor these lords of men; and neither will there be a time when we shall cease to be, form this time onward.”

Question: “What then is the meaning, in the previous verses declaration of Sri Krishna (Gita II: 11), of a difference between the “living” and the “dead”?

     You have asked a wonderful question, which lies right at the very heart of a proper understanding needed to achieve real spiritual progress. It is not a coincidence, therefore, that this secret is revealed in the very first teaching of Sri Krishna within the Bhagavad Gita.
 
   Immediately prior to the Lord declaring that there was never a time when “we” ceased to be, He says: “gatasun agatasums ca nanusocantipanditah”, “The wise mourn neither for the dead or for the living. ”The word used for “dead” is “gatasun”, the gone. The word used for“living” is “agatasun”, the not gone.

    So, what has gone, and where has it gone? The answer is found by looking within the meanings of the root words in Sanskrit that formed the two words in question. In both cases they are the same, coming from “gata” and “asu”. “Gata” means gone, “asu” means breath! Now we should begin to see the reason why many scriptures of various religions refer to what we nonchalantly call “respiration” to, in reality, be the “Breath of Life”. Bhagavan says, in his famous eksloke, engraved above his marble statue in the Ashrams new hall of the temple dedicated to the Divine Mother: “If you follow the “I” thought to it’s source, or the breath to it’s source, you will arrive at the same origin - the Self”. The Buddha, and his descendants declare: “The breath will lead you all the way to Nirvana.” Thus, within many correct forms of meditation, watching the breath (awareness of its length and movement) is an essential aspect of a practice that leads to the most advanced attainment, to the purpose of life. The breath is therefore a means for ending the cycle of successive lives, if only we use it skillfully. The Self never waivers, neither from increase nor diminishment, It is! We are sometimes given the gift of “breath”, and with it we progress towards higher life in God. Sometimes we move, without the need for breath to sustain us, through “other worlds”,“other mansions” within creation to approach and serve our Creator. It all depends on the lessons we need to learn, the appointments we need to keep, and the habits we need to break or acquire! Our meditation brings us, eventually through skillful practice, to complete awareness and realization of being truly “awake” in God. Sri Krishna, therefore, ends this most important second chapter of the Gita by explaining this state as “stita prajna – steady in wisdom”. It is synonymous with “liberation” in life; the extinction of pain, infinite bliss, and steady (poised with dignity) throughout all of life’s joys and sorrows.  

  "Unless a man is guileless, he cannot so easily have faith in God. God is far, far away from the mind steeped in worldliness. Worldly intelligence creates many doubts and many forms of pride—pride of learning, wealth, and the rest."

(Pointing to the doctor) But he is guileless. "How guileless Keshab Sen was! One day he visited the Kali temple at Dakshineswar. At about four in the afternoon he went around to the guesthouse, where the poor are fed, and asked when the beggars would be fed. He didn't knowthat it was too late in the day for the feeding of the poor. As a man's faith increases, so does his knowledge of God. The cow that discriminates too much about food gives milk in dribblets. But the cow that gulps down everything—herbs, leaves, grass, husks, straw—gives milk in torrents." (All laugh.)

"God cannot be realized without childlike faith. The mother says to her child, pointing to a boy, 'He is your elder brother.' And the child at once believes that the boy is one hundred per cent his brother. Again, the mother says that a bogy man lives in a certain room, and the child believes one hundred per cent that the bogy man lives in the room. God bestows His grace on the devotee who has this faith of a child. God cannot be realized by the mind steeped in worldliness."


 "The world is the Lord's. He created it for His own play. We are mere pawns in His game. Wherever He keeps us and in whatever way He does so, we have to abide by it contentedly. We suffer as a result of our own actions; it is unfair to blame anybody for it. We have to surrender ourselves completely to the Lord with faith and devotion in Him, serve others to the best of our capacity, and never be a source of sorrow to anybody."


"Faith, faith, faith in ourselves, faith in God - this is the secret of greatness. If you have faith in three hundred and thirty million of your mythological gods, and in all the gods which foreigners have introduced into your midst, and still have no faith in yourselves, there is no salvation for you. Have faith in yourselves and stand upon that faith and be strong."

Faith becomes lame, when it ventures into matters pertaining to reason.

A faith gained in strength only when people were willing to
lay down their lives for it.

Faith is like the Himalaya mountains which cannot possibly change. 

Faith is not a delicate flower which would wither away
under the slightest stormy weather.

Robust faith in oneself and brave trust of the opponent,
so called or real, is the best safeguard.

Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to truth and love.

A living faith cannot be manufactured by the rule of majority.

What is faith worth if it is not translated into action? 

If you have faith in the cause and the means and in God,
 the hot sun will be cool for you.

It is poor faith that needs fair weather for standing firm.
That alone is true faith that stands the foulest weather. 

Nothing can be more hurtful to an honourable man
 than that he should be accused of bad faith.

Faith is not imparted like secular subjects.
It is given through the language of the heart.  

 
To dwell in the joy that springs from the mind’s constant occupation with things divine is man’s duty. Thinking of anything other than God is what creates sorrow. Be it mantra japa, be it meditation, worship the perusal of sacred texts, the simple awareness of God or a like device, be it kirtana or religious music-all these are different modes of being in the divine Presence.

One should always remain engaged in one of them, in fact never be without Him. Bear in mind: This is what this little child requests from her friends and also from her fathers and mothers.
 
In all your activities, in your sadhana, Ma is with you. With perfect repose sit still thinking: “In the midst of emptiness, Ma is with me!” This will give you ananda. Whether you meditate quietly or lying down, feel: “Ma is with me at every single moment.”
 
God is the one and only friend of the pilgrim to the Ultimate. Act in this spirit so that you may come to accept Him as your all in all. Unless one is single-minded there will be obstacles at every step. –Sri Sri Ma
 
Only by taking refuge in Him can sorrow be removed. The troubles and difficulties one encounters as the fruit of one’s own actions are but the grace of God. If one can accept them as such, one will progress towards one’s real welfare. –Sri Sri Ma
 
The love of God is alone desirable for a human being. The One, whose offspring you are, Who is your Mother, Father, Friend, Beloved, Lord; Who has brought you forth, has nourished you with the nectar of mother’s milk—by whatever Name you invoke Him—that Word you should keep in mind at all times.