Message from the book Lectures on Yoga and Vedanta
The Pure and the Impure Mind
By Sri Swami Sivananda Saraswati
The Sanskrit term for mind is Manas. Manas is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is without desire is the pure. The pure mind is otherwise known by the name higher mind. The impure mind is called lower mind. To men their mind alone is the cause of bondage or emancipation.
That mind which is attracted by objects of sense tends to bondage, while that which is not attracted tends to emancipation. There is said to be salvation for a mind without a desire for sensual objects. An aspirant after emancipation should therefore render his mind ever free from all longing after material objects.
The impure mind or Ashuddha Manas is filled with impure Vasanas (tendencies in the mind), Rajas and Tamas and the pure mind or Shuddha Manas is filled with pure Vasanas and Sattva. The impure Vasanas generate rebirths. The pure mind with pure Vasanas leads to Moksha or liberation from births and deaths. The worldly-minded persons work with the lower or the impure mind. They are bound by their Karmas. The liberated sages work with the pure or Sattvic mind (higher mind). They are not bound by their Karmas as they have no egoism and as they do not expect fruits for their actions.
The impure mind is unsteady. It ever fluctuates. It jumps from one object to another. It ever hankers after sensual objects. It is filled with various sorts of fears and pains. The pure mind is steady. It does Brahma Vichara. It rests in Supreme Self. It does not move towards sensual objects. It is free from all sorts of fears and pains.
The impure mind is no other than the Vasanas (subtle desires) that generate countless births. The mind becomes a prey to various kinds of desires through its fluctuation. Fluctuation is caused by Rajas and Vikshepa Shakti. When the mind fluctuates, it wanders from one object to another object.
The Ajnani or worldly minded man is swayed by the impure mind. He acts according to the dictates of the lower or impure mind. But a sage or Jnani keeps his mind under his perfect control. He acts in accordance with the voice of his intuition.
Just as a washerman removes dirt through dirt, just as a traveller removes the thorn in his foot through another thorn, so also the impure mind should be slain by the pure mind.
He who has annihilated the lower or the impure mind drives away rebirths to a great distance from him. The pure Vasanas with which the sage performs actions cannot produce rebirths for him.
All impure Vasanas are fried in toto when you get knowledge of the Self or Brahma Jnana. Meditation, Japa, Kirtan, practice of Pranayama, Brahma Vichara, study of religious books and Satsanga generate pure Vasanas.
When the mind is freed from the desires for objects and when it rests in the Self or Atman, you will enjoy Eternal Bliss. When the mind is freed from all cravings or longing for objects, when it is controlled in the heart, when it attains the reality of the Atman, you will attain Moksha or the final beatitude of life.
O beloved Ram! Do not allow your mind to fluctuate. Render your mind ever free from all longings after material objects. Annihilate the impure or lower mind with the help of the pure or the higher mind and transcend the higher mind also. May you be as firm as a rock! May you be endowed with the pure or Sattvic mind! May you ever rest peacefully in the All-blissful Self!
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Saturday, May 3, 2008
Siva - A Unique Personality by Swami Narayanananda
This article is a chapter from the book "Sivananda—The Perfect Master".
Siva—A Unique Personality
By Sri Swami Narayanananda
Siva is well-versed in all branches of Yoga. He is a Karma Yogin, Bhakta, Hatha Yogin, Raja Yogin and Jnana Yogin. He has trained countless aspirants in all branches of Yoga. He has trained students in Asanas, Pranayama and selfless service. He was the editor of four journals. He contributes articles to countless journals. He has published numerous books, pamphlets, messages and leaflets on a variety of subjects. He has established many branches of the Divine Life Society. He moved about and did vigorous propaganda and lectures for several years. He has revived the Sankirtan movement and has done much work in this field. He has given a new orientation to this neglected science. He conducts Sadhana weeks. He is rendering great medical service to the poor.
His activities are many-sided. He can attend to many things at a time. He will never complain of Vikshepa. City or forest, both are equal to him. He carries on his activities for the spiritual uplift of the world under all circumstances. He keeps correspondence with hundreds of aspirants. He lectures and sings through the gramophone records.
Such a unique and all-round Yogi who has done variety of works without money and assistance, remaining in one place, the world has not seen till now.
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Siva—A Unique Personality
By Sri Swami Narayanananda
Siva is well-versed in all branches of Yoga. He is a Karma Yogin, Bhakta, Hatha Yogin, Raja Yogin and Jnana Yogin. He has trained countless aspirants in all branches of Yoga. He has trained students in Asanas, Pranayama and selfless service. He was the editor of four journals. He contributes articles to countless journals. He has published numerous books, pamphlets, messages and leaflets on a variety of subjects. He has established many branches of the Divine Life Society. He moved about and did vigorous propaganda and lectures for several years. He has revived the Sankirtan movement and has done much work in this field. He has given a new orientation to this neglected science. He conducts Sadhana weeks. He is rendering great medical service to the poor.
His activities are many-sided. He can attend to many things at a time. He will never complain of Vikshepa. City or forest, both are equal to him. He carries on his activities for the spiritual uplift of the world under all circumstances. He keeps correspondence with hundreds of aspirants. He lectures and sings through the gramophone records.
Such a unique and all-round Yogi who has done variety of works without money and assistance, remaining in one place, the world has not seen till now.
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Siva - His Hospitality by Swami Narayanananda
This article is a chapter from the book "Sivananda—The Perfect Master".
Siva—His Hospitality
By Sri Swami Narayanananda
A newcomer to the Ashram is overwhelmed by the uniform courtesy and hospitality of Siva. He would enquire from his students again and again whether a particular guest was given a particular thing, viz., milk, tea, coffee, hot water, etc.
Sometimes we are astonished at his special interest in these minor details. Do aspirants come to receive his royal treatment? Do they want it? No; certainly they come for higher purposes. Then why does Siva take so much interest in attending to minor bodily comforts of Sadhaks?
For a thinking man this has a great significance. There are different types of people in this world. Some come to him out of real spiritual thirst and devotion. Some come to him merely to satisfy their curiosity. Some come to Rishikesh to have a change and enjoy some good scenery of the Himalayas and see the hanging bridge. Some have half faith. Some are confirmed atheists.
Siva, imparts two important instructions by his action. (1) Treat your guests nicely and attend to their wants. Make their stay comfortable. (2) Do not spoil your health in the name of Tapascharya. Aspirants who are new to Rishikesh will find it difficult to change their habits suddenly. Therefore they should not neglect their minimum requirements. Siva knows fully what the difficulties of Sadhaks would be in this respect. He knows that control of tongue and endurance of heat and cold are trying experiments. So he asks the Sadhaks to change their habits gradually.
His hospitality is a practical lesson to householders. He says: "Guests are more tender and sensitive than the flower that fades by the mere smelling of it. Therefore be careful in receiving your guests. Even if you show a slight disregard or suggestion of disrespect, they will be displeased."
Siva will never compel any one to do anything against his wishes. If a Sadhak practises Titiksha and control of tongue, he will never ask him to take bath in hot water. He will never give him tea or coffee. But to those who are not capable of practising hard Tapas, Siva says: "Take bath in hot water. Take tea in the morning. Take Parota and fruits." He trains aspirants according to their tastes and capacity to do Sadhana. There is no hard and fast discipline with him. You yourself should adopt methods to suit your convenience and health. He will place matters before you.
Those who have no spiritual inclination, though they may not like his Kirtan, Japa and meditation, cannot forget his kindness and love. He never hates a non-believer. He is free and frank with everyone. These simple winning manners captivate the hearts of even atheists and they also try to do some spiritual Sadhana in the long run. Siva wins the hearts of others by his love and spontaneous affection.
Just see the way in which Siva serves his guests. A guest steps into the Ashram. Siva receives him with a gentle smile in his office and a humble prostration. He is then made to sit on a comfortable seat. Siva would offer an equal seat with him. To Mahatmas and Sadhus he will offer his own seat rising from it.
Siva then enquires about his welfare and gently fans him and comforts him. He will ask one of the students to fetch a cup of tea with some fruits. He does not approve of the practice of keeping a fruit and a knife before the visitor and ask him to eat. Siva cuts the fruit into small slices after removing the skin and offers the fruits kept on a clean plate together with the tea or milk. A vessel containing water and a clean napkin will be kept ready to wash and wipe his hands. Then he would humbly request the visitor to take the offerings, saying: Maharaj ji Paayiye. If it is time for meals he would arrange for a sumptuous meal. He would then sing his Sangeeta Lila Yoga and other select passages from some of his books. He will read also the Sangeeta Ramayana and Bhagavata.
Siva enquires at 10 p.m., whether the visitor was given a pillow, a water pot, a light and a match box. Sometimes due to heavy work the students may forget to attend to these details. But Siva would himself attend to everything and then only retire to bed.
Siva can never forget even the minutest detail. Though he attends to many works at a time, he will never miss his usual routine.
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Siva—His Hospitality
By Sri Swami Narayanananda
A newcomer to the Ashram is overwhelmed by the uniform courtesy and hospitality of Siva. He would enquire from his students again and again whether a particular guest was given a particular thing, viz., milk, tea, coffee, hot water, etc.
Sometimes we are astonished at his special interest in these minor details. Do aspirants come to receive his royal treatment? Do they want it? No; certainly they come for higher purposes. Then why does Siva take so much interest in attending to minor bodily comforts of Sadhaks?
For a thinking man this has a great significance. There are different types of people in this world. Some come to him out of real spiritual thirst and devotion. Some come to him merely to satisfy their curiosity. Some come to Rishikesh to have a change and enjoy some good scenery of the Himalayas and see the hanging bridge. Some have half faith. Some are confirmed atheists.
Siva, imparts two important instructions by his action. (1) Treat your guests nicely and attend to their wants. Make their stay comfortable. (2) Do not spoil your health in the name of Tapascharya. Aspirants who are new to Rishikesh will find it difficult to change their habits suddenly. Therefore they should not neglect their minimum requirements. Siva knows fully what the difficulties of Sadhaks would be in this respect. He knows that control of tongue and endurance of heat and cold are trying experiments. So he asks the Sadhaks to change their habits gradually.
His hospitality is a practical lesson to householders. He says: "Guests are more tender and sensitive than the flower that fades by the mere smelling of it. Therefore be careful in receiving your guests. Even if you show a slight disregard or suggestion of disrespect, they will be displeased."
Siva will never compel any one to do anything against his wishes. If a Sadhak practises Titiksha and control of tongue, he will never ask him to take bath in hot water. He will never give him tea or coffee. But to those who are not capable of practising hard Tapas, Siva says: "Take bath in hot water. Take tea in the morning. Take Parota and fruits." He trains aspirants according to their tastes and capacity to do Sadhana. There is no hard and fast discipline with him. You yourself should adopt methods to suit your convenience and health. He will place matters before you.
Those who have no spiritual inclination, though they may not like his Kirtan, Japa and meditation, cannot forget his kindness and love. He never hates a non-believer. He is free and frank with everyone. These simple winning manners captivate the hearts of even atheists and they also try to do some spiritual Sadhana in the long run. Siva wins the hearts of others by his love and spontaneous affection.
Just see the way in which Siva serves his guests. A guest steps into the Ashram. Siva receives him with a gentle smile in his office and a humble prostration. He is then made to sit on a comfortable seat. Siva would offer an equal seat with him. To Mahatmas and Sadhus he will offer his own seat rising from it.
Siva then enquires about his welfare and gently fans him and comforts him. He will ask one of the students to fetch a cup of tea with some fruits. He does not approve of the practice of keeping a fruit and a knife before the visitor and ask him to eat. Siva cuts the fruit into small slices after removing the skin and offers the fruits kept on a clean plate together with the tea or milk. A vessel containing water and a clean napkin will be kept ready to wash and wipe his hands. Then he would humbly request the visitor to take the offerings, saying: Maharaj ji Paayiye. If it is time for meals he would arrange for a sumptuous meal. He would then sing his Sangeeta Lila Yoga and other select passages from some of his books. He will read also the Sangeeta Ramayana and Bhagavata.
Siva enquires at 10 p.m., whether the visitor was given a pillow, a water pot, a light and a match box. Sometimes due to heavy work the students may forget to attend to these details. But Siva would himself attend to everything and then only retire to bed.
Siva can never forget even the minutest detail. Though he attends to many works at a time, he will never miss his usual routine.
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Siva - His Work For Spiritual Uplift by Swami Narayanananda
This article is a chapter from the book "Sivananda—The Perfect Master".
Siva—His Work For Spiritual Uplift
By Sri Swami Narayanananda
Dissemination of spiritual knowledge is the main object for which Siva has dedicated his life after becoming a Sannyasi. He started the work in his humble cottage on the banks of the Ganga. He wrote small tracts in the beginning. For want of means he could not publish them. Later on he started publishing small leaflets.
A friend of Siva once gave him Rs. 5/- for his milk. He published a leaflet—Brahmavidya out of this money. A few hundred copies were printed and distributed free. Gradually his writings appeared in the popular monthlies and weeklies. He began to write books and they were all published one by one.
Siva has opened the eyes of many sincere aspirants through his "Spiritual Lessons." It is beyond one’s power to find how many earnest souls have sipped the cup of joy through the "Spiritual Lessons."
Then Siva published some small pamphlets "Formulae in Yoga", "Yoga in Daily Life", "Forty Golden Precepts" and many others in different places and distributed them free. Siva had a cyclostyling machine and he issued some leaflets with the help of a few admirers. He issued a series of tracts under the caption "Inspiring Forest Talks."
Siva then gave impetus to some publishers in Meerut to start religious magazines. ‘Sudarsan’ and ‘Sankirtan’ were the two magazines started under his guidance. He contributed a good number of articles for them. The Kalyan (Hindi) and Kalpataru (English) published a series of his articles on "Mind—Its Mysteries and Control" and published them in two volumes. Siva then travelled in the U.P, Punjab and Bihar provinces on a propaganda tour for about 4 years. He presided over many Sankirtan conferences. He preached Sankirtan and Bhakti wherever he went. He awakened people by his electrifying speeches. They were full of power and many people started spiritual Sadhana in right earnest. Some who were awaiting the divine call renounced their worldly ties and embraced the Order of Sannyasa. He moved like a spiritual cyclone. He also visited the sacred pilgrim centres in the Himalayas and other important places.
He visited Rameshwar and other important shrines of the South. Wherever he visited he spread the name of Hari like Gouranga. Even in moving trains he gave discourses on spiritual topics and did Sankirtan. He demonstrated Asanas and Pranayama on railway station platforms. He utilised every minute in giving out his spiritual ideas to the people. He astonished people by his sweet, melodious songs, stirring speeches and magnetic personality.
Gradually his fame spread throughout the country. He kept in touch with many Sadhaks through letters. Even people of the West began to take interest in the publications of Siva. Now Siva felt the necessity for an organised institution to carry out his mission and thus the ‘Divine Life Society’ came into existence. Gradually many Sadhaks gathered round him to help him in his work and do spiritual Sadhana. They also renounced the world and spent their time in the divine service day and night.
The popularity of the Society increased and the name of Siva spread throughout the country. Many pamphlets were printed out of the interest accrued on a capital invested by Siva out of his own savings. Gradually he received voluntary donations for his sacred work and the publications grew in number.
Siva then started the "Divine Life" monthly journal to propagate the teachings of the Rishis. The journal is serving the public for the last six years with spiritual food. The "Publication League" was started to publish his writings. Siva has recorded his inspiring songs and speeches in the gramophone which serves as direct Satsanga for Sadhaks at home. His elevating speeches give them solace in their daily life when they are overcome by miseries. He has a magic lantern and movie film for wide propaganda. Siva has exerted in various ways to spiritualise the country and the world at large.
Siva’s method of spiritual propaganda is unique and effective. His messages, pamphlets, letters, books, spiritual diary and special prayers have worked as invisible harbingers of peace and have counteracted the Rajasic forces prevailing everywhere. He has inspired the youth, the old, the women and children of all castes, creed and religion. Intense and fiery are his methods of dissemination of spiritual knowledge. Countless persons have received and are receiving spiritual help from him. They do intense spiritual Sadhana. Every school, every library, every village, every religious home and every association possesses a collection of his tracts and books. His teachings have entered every nook and corner of the country and spread all the world over. Influential men in Africa, Riga, Denmark and many other European countries have taken up his work and help Siva in his great mission.
Wonderful indeed is the power of this mighty man of the Himalayas! He wields a wonderful pen. Sitting quiet in a small cottage on the banks of the Ganga, he has done wonders. He accomplishes everything by his own persistent efforts. He has achieved, remaining in a humble cottage, what Swami Vivekananda and Swami Ramatirtha attained by their continental tours and thrilling orations and propaganda.
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Siva—His Work For Spiritual Uplift
By Sri Swami Narayanananda
Dissemination of spiritual knowledge is the main object for which Siva has dedicated his life after becoming a Sannyasi. He started the work in his humble cottage on the banks of the Ganga. He wrote small tracts in the beginning. For want of means he could not publish them. Later on he started publishing small leaflets.
A friend of Siva once gave him Rs. 5/- for his milk. He published a leaflet—Brahmavidya out of this money. A few hundred copies were printed and distributed free. Gradually his writings appeared in the popular monthlies and weeklies. He began to write books and they were all published one by one.
Siva has opened the eyes of many sincere aspirants through his "Spiritual Lessons." It is beyond one’s power to find how many earnest souls have sipped the cup of joy through the "Spiritual Lessons."
Then Siva published some small pamphlets "Formulae in Yoga", "Yoga in Daily Life", "Forty Golden Precepts" and many others in different places and distributed them free. Siva had a cyclostyling machine and he issued some leaflets with the help of a few admirers. He issued a series of tracts under the caption "Inspiring Forest Talks."
Siva then gave impetus to some publishers in Meerut to start religious magazines. ‘Sudarsan’ and ‘Sankirtan’ were the two magazines started under his guidance. He contributed a good number of articles for them. The Kalyan (Hindi) and Kalpataru (English) published a series of his articles on "Mind—Its Mysteries and Control" and published them in two volumes. Siva then travelled in the U.P, Punjab and Bihar provinces on a propaganda tour for about 4 years. He presided over many Sankirtan conferences. He preached Sankirtan and Bhakti wherever he went. He awakened people by his electrifying speeches. They were full of power and many people started spiritual Sadhana in right earnest. Some who were awaiting the divine call renounced their worldly ties and embraced the Order of Sannyasa. He moved like a spiritual cyclone. He also visited the sacred pilgrim centres in the Himalayas and other important places.
He visited Rameshwar and other important shrines of the South. Wherever he visited he spread the name of Hari like Gouranga. Even in moving trains he gave discourses on spiritual topics and did Sankirtan. He demonstrated Asanas and Pranayama on railway station platforms. He utilised every minute in giving out his spiritual ideas to the people. He astonished people by his sweet, melodious songs, stirring speeches and magnetic personality.
Gradually his fame spread throughout the country. He kept in touch with many Sadhaks through letters. Even people of the West began to take interest in the publications of Siva. Now Siva felt the necessity for an organised institution to carry out his mission and thus the ‘Divine Life Society’ came into existence. Gradually many Sadhaks gathered round him to help him in his work and do spiritual Sadhana. They also renounced the world and spent their time in the divine service day and night.
The popularity of the Society increased and the name of Siva spread throughout the country. Many pamphlets were printed out of the interest accrued on a capital invested by Siva out of his own savings. Gradually he received voluntary donations for his sacred work and the publications grew in number.
Siva then started the "Divine Life" monthly journal to propagate the teachings of the Rishis. The journal is serving the public for the last six years with spiritual food. The "Publication League" was started to publish his writings. Siva has recorded his inspiring songs and speeches in the gramophone which serves as direct Satsanga for Sadhaks at home. His elevating speeches give them solace in their daily life when they are overcome by miseries. He has a magic lantern and movie film for wide propaganda. Siva has exerted in various ways to spiritualise the country and the world at large.
Siva’s method of spiritual propaganda is unique and effective. His messages, pamphlets, letters, books, spiritual diary and special prayers have worked as invisible harbingers of peace and have counteracted the Rajasic forces prevailing everywhere. He has inspired the youth, the old, the women and children of all castes, creed and religion. Intense and fiery are his methods of dissemination of spiritual knowledge. Countless persons have received and are receiving spiritual help from him. They do intense spiritual Sadhana. Every school, every library, every village, every religious home and every association possesses a collection of his tracts and books. His teachings have entered every nook and corner of the country and spread all the world over. Influential men in Africa, Riga, Denmark and many other European countries have taken up his work and help Siva in his great mission.
Wonderful indeed is the power of this mighty man of the Himalayas! He wields a wonderful pen. Sitting quiet in a small cottage on the banks of the Ganga, he has done wonders. He accomplishes everything by his own persistent efforts. He has achieved, remaining in a humble cottage, what Swami Vivekananda and Swami Ramatirtha attained by their continental tours and thrilling orations and propaganda.
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My Years With The Master by Swami Vishnudevananda Saraswati
My Years With The Master
By Sri Swami Vishnudevananda
I was an arrogant boy on leave from the army. It meant that I had to travel a day and a night from my army base in Jullunder. I would have only a few hours at the Ashram—just to see the Master and then go right back.
As if by chance, I had found a piece of paper that intrigued me. One night when I was working late and was searching for a misplaced paper, I found a small pamphlet in the trash basket. It was called "Sadhana Tattva" and was by Swami Sivananda of Rishikesh. As soon as I read it, my body began to shake. It began with "An ounce of practice is worth tons of theory." Here was a teacher who was down-to-earth and practical. There was nothing mysterious about his teachings; I felt that I had to meet him for myself. I got a few days leave from the army.
The first time I saw Swami Sivananda he was sitting with about 30 or 40 people around him. He looked like an ordinary man among them. The look on his face and manner of speech were simple and straightforward. Each word came from his heart. There was no kind of religious hypocrisy, no sitting on a tiger skin with ashes smeared all over his body. He had an extraordinary spiritual glow.
The second time, I saw him, Swami Sivananda was coming up the stairs in my direction. I didn’t want to bow my head to him. I was young and arrogant and never wanted to bow my head to anybody—Swami, God-realised soul or whoever, I didn’t care. But it is the tradition in India that you should bow your head to a holy man. To avoid the situation I just moved out of his path. The Master saw me and headed in my direction. He asked me who I was and where I was coming from. Then he bowed down and touched my feet!! My whole body began to shake violently. With all my heart, with all my life and love, I learned to bow without any type of reservation. He touched my heart not with miracles or shows of holiness, but with his perfect egoless nature. He didn’t consider that I was just a stupid boy standing there, though I was just that. He touched my heart and broke the ego. That was my first lesson, and if I could attain one millionth of the state of egolessness of the Master, it is His Grace.
Before leaving, I went down the Ganga where it was the custom of the Ashram to do Aarati (waving of lights) every evening. All the devotees and inmates of the Ashram assembled by the banks of the Ganga to watch Master perform this evening worship. I was sceptical. I was of a scientific temperament and knew that a river is only water, H2O—imagine worshipping H20!!
But as I stood there and watched Master waving the lights, I saw the river become a mass of flowing lights. At that instant the river assumed a divine flow, a manifestation of the Grace of the Lord. Master turned and looked at me and in my mind I heard his message, "God pervades everything; this too is His Special Form." This entirely changed my outlook on life.
I returned to my army base and after discharge went home to South India and underwent teachers’ training. It was my mother’s wish that I should become a teacher. But even while living and working at home, I remained immersed in Sadhana. In my heart I knew that I must return to see my Master.
One fine morning in August 1947, the postman brought the Call from the Himalayas in the form of an invitation to the Diamond Jubilee Celebration of Sri Gurudev’s birthday. I knew that I had to go; it was the Divine Message for which I had been waiting. Though I planned to go for only a few days, as I took leave from my mother at the bus, I heard a voice saying that I would not be returning. I tried to still the voice, but could not.
Upon arriving at the Ashram, I was asked to assist with the Ashram chores. In India, it is necessary to wash lentils before cooking. They are then set out in the sun to dry, but often the monkeys come and steal them. I was given the Karma Yoga of protecting the lentils from the monkeys.
One day as I was doing this, Master passed by and said, "Stay here". "Yes, Swamiji," I replied without thinking. Then I realised what I had done. I had given my word to my Master and I could never go back on it.
So Sri Gurudev accepted me as a new disciple and welcomed me to the Ashram as a permanent staff member.
On Sivaratri, March, 1948 I took Sannyas and became Swami Vishnudevananda. When my parents learned of this they wrote a distraught letter. I showed it to Master, who coolly handed it back with the words "Maatha Naasti, Pitha Naasti" (There is neither mother nor father for you).
My troubled heart found instantaneous peace.
It was the special capacity of Sri Gurudev to find out the capabilities and special talents of each of his disciples. He would encourage and nourish this. Under his expert guidance, imperfect and unripe aspirants matured and developed their latent talents. Master saw in me the tendency towards Hatha Yoga and that I was a good organiser. Thus Swamiji’s training was directed in developing these inherent qualities. He appointed me Professor of Hatha Yoga at the Sivananda Yoga Vedanta Forest Academy.
Master touched me and opened my intuitive eye. All my knowledge of Asanas, Pranayama, Mudras, Bandha and Kriyas returned to me from past lives.
People from all over India and the entire world came to the Sivananda Ashram. Master would send them to me for instruction. To be the first Hatha Yoga Professor at the Forest Academy and the centre of so much attention proved a bit too much for me to handle. I soon developed a case of "Ego Fever".
I was a 90-pound weakling and felt the need to give an appearance in keeping with my stature at the Ashram. I decided to grow a beard and long hair, the marks of a distinguished Yogi. Master watched all this happening.
When the ego became too inflated, he decided that it was time to stick a pin in it. One day he looked at me and said, "Yes, Vishnu Swami, the beard suits you. Yes, it is true we must all make a good appearance and impress people. Yes, yes, keep on with it."
At that moment, my body contracted. I realised what I was doing. I immediately shaved and decided to never again put on airs or impress people.
It is wonderful to see how Master never said an unkind word, even when people made fools of themselves. He gently tried to make them realise what they were doing and they should go about correcting their faults.
At one point I felt the need to leave the Ashram for a few months of seclusion in the Himalayas to do intense Sadhana. Upon returning to the Ashram, I threw myself into the work with a new gusto. I had not only lots of creative ideas for improving things, but also the energy to carry them out. Once Master said to me, "Vishnu Swami, now I see your Kundalini rising. When this happens, the mind is flooded with inspiration."
I became Master’s personal assistant. This gave me the opportunity to observe his actions firsthand. I learned that the way Master acted in public was exactly the way he acted in private. There was no pretense or showmanship about him, just an honest, straightforward and loving nature.
One day I was speaking with Master in the office when a carpenter, a Sikh, walked by. Master asked me to ask the carpenter to come in so that he could discuss some work that had to be done.
I immediately ran out and yelled, "carpenter, carpenter, come here."
After the man had left the office, Master turned to me and asked, "When you called the carpenter, did you see God in him? You should have addressed him politely as Sardarji. You came here to see God, yet you cling to your arrogant ways."
My heart sank. I had been brought up to treat some people as inferiors and to speak to them in a commanding way. I had done this action without thinking. With great love, Master had pointed out to me this flaw in my character.
One of my duties as personal assistant was to set out Master’s bed in the evenings. One night as I went lo the cupboard for a sheet, I found a nest of rat babies. I brought this to Master who was sitting on his verandah. It was dark and when asked to look, Master said, "What is it, Prasad?" Then he saw what it was, "Quickly put them back before the mother returns and is upset."
But the mother never returned; maybe she was caught by the Ashram cat. The babies died because she did not return to care for them. I brought their bodies to Master, who without hesitation said "OM Trayambakam" for their departed souls. He didn’t see any difference between the soul of a rat and a human being.
One night I saw an assailant try to kill Master with an axe. I jumped up and in great fury threw the man to the ground. Master later said to me, "You must learn to control your emotions."
This was a great learning experience for me. I saw that to a realised Master, God comes in many forms. To Sivananda, a person who tried to take his life was as much God as a man who would come to garland him. He had great love for both. Shortly after that I complained to Master, as I felt that there was too much gossip and idle chattering among people in the Ashram. I felt that only "Sattvic" (pure) people should be permitted to stay. Instead, we had many undesirable people whom Master allowed, even encouraged to stay. Master’s response was, "If you are so holy, you have no need of an Ashram. This is a place for people who need my help. It is better that they are here than out in the world where they can do great damage."
Master Sivananda was a great man, not only in spirit, but in physical form as well. One time when we were constructing his Mahasamadhi Shrine, he came and lay down in the spot where his body was to be buried. It was too short and he ordered us to it larger to accommodate his massive body.
One day Master said to me, "Vishnu Swami, one day you must go to America. People are waiting there for you to teach them Yoga."
At that time I laughed. The Master might as well have said, "Someday you will go to the Moon." At that point America seemed as far off as the Moon. But it is interesting to note how his words proved true.
The last job I had before leaving the Ashram was to supervise the construction of Master’s Mahasamadhi Shrine. At the inauguration of the work, Master gave me 10 rupees. He told me that it would always pay for whatever work he asked of me.
With the energy of that 10 rupees I was able to construct the Mahasamadhi Shrine, come to the West, establish all the Sivananda Yoga Vedanta Centres and Ashrams and teach Teachers’ Training Courses to thousands of people. Those 10 rupees has taken me around the world innumerable times. It is only through Master’s energy and his grace that I was able to do all the work I’ve done. Everything I’ve done has been in Master’s name.
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By Sri Swami Vishnudevananda
I was an arrogant boy on leave from the army. It meant that I had to travel a day and a night from my army base in Jullunder. I would have only a few hours at the Ashram—just to see the Master and then go right back.
As if by chance, I had found a piece of paper that intrigued me. One night when I was working late and was searching for a misplaced paper, I found a small pamphlet in the trash basket. It was called "Sadhana Tattva" and was by Swami Sivananda of Rishikesh. As soon as I read it, my body began to shake. It began with "An ounce of practice is worth tons of theory." Here was a teacher who was down-to-earth and practical. There was nothing mysterious about his teachings; I felt that I had to meet him for myself. I got a few days leave from the army.
The first time I saw Swami Sivananda he was sitting with about 30 or 40 people around him. He looked like an ordinary man among them. The look on his face and manner of speech were simple and straightforward. Each word came from his heart. There was no kind of religious hypocrisy, no sitting on a tiger skin with ashes smeared all over his body. He had an extraordinary spiritual glow.
The second time, I saw him, Swami Sivananda was coming up the stairs in my direction. I didn’t want to bow my head to him. I was young and arrogant and never wanted to bow my head to anybody—Swami, God-realised soul or whoever, I didn’t care. But it is the tradition in India that you should bow your head to a holy man. To avoid the situation I just moved out of his path. The Master saw me and headed in my direction. He asked me who I was and where I was coming from. Then he bowed down and touched my feet!! My whole body began to shake violently. With all my heart, with all my life and love, I learned to bow without any type of reservation. He touched my heart not with miracles or shows of holiness, but with his perfect egoless nature. He didn’t consider that I was just a stupid boy standing there, though I was just that. He touched my heart and broke the ego. That was my first lesson, and if I could attain one millionth of the state of egolessness of the Master, it is His Grace.
Before leaving, I went down the Ganga where it was the custom of the Ashram to do Aarati (waving of lights) every evening. All the devotees and inmates of the Ashram assembled by the banks of the Ganga to watch Master perform this evening worship. I was sceptical. I was of a scientific temperament and knew that a river is only water, H2O—imagine worshipping H20!!
But as I stood there and watched Master waving the lights, I saw the river become a mass of flowing lights. At that instant the river assumed a divine flow, a manifestation of the Grace of the Lord. Master turned and looked at me and in my mind I heard his message, "God pervades everything; this too is His Special Form." This entirely changed my outlook on life.
I returned to my army base and after discharge went home to South India and underwent teachers’ training. It was my mother’s wish that I should become a teacher. But even while living and working at home, I remained immersed in Sadhana. In my heart I knew that I must return to see my Master.
One fine morning in August 1947, the postman brought the Call from the Himalayas in the form of an invitation to the Diamond Jubilee Celebration of Sri Gurudev’s birthday. I knew that I had to go; it was the Divine Message for which I had been waiting. Though I planned to go for only a few days, as I took leave from my mother at the bus, I heard a voice saying that I would not be returning. I tried to still the voice, but could not.
Upon arriving at the Ashram, I was asked to assist with the Ashram chores. In India, it is necessary to wash lentils before cooking. They are then set out in the sun to dry, but often the monkeys come and steal them. I was given the Karma Yoga of protecting the lentils from the monkeys.
One day as I was doing this, Master passed by and said, "Stay here". "Yes, Swamiji," I replied without thinking. Then I realised what I had done. I had given my word to my Master and I could never go back on it.
So Sri Gurudev accepted me as a new disciple and welcomed me to the Ashram as a permanent staff member.
On Sivaratri, March, 1948 I took Sannyas and became Swami Vishnudevananda. When my parents learned of this they wrote a distraught letter. I showed it to Master, who coolly handed it back with the words "Maatha Naasti, Pitha Naasti" (There is neither mother nor father for you).
My troubled heart found instantaneous peace.
It was the special capacity of Sri Gurudev to find out the capabilities and special talents of each of his disciples. He would encourage and nourish this. Under his expert guidance, imperfect and unripe aspirants matured and developed their latent talents. Master saw in me the tendency towards Hatha Yoga and that I was a good organiser. Thus Swamiji’s training was directed in developing these inherent qualities. He appointed me Professor of Hatha Yoga at the Sivananda Yoga Vedanta Forest Academy.
Master touched me and opened my intuitive eye. All my knowledge of Asanas, Pranayama, Mudras, Bandha and Kriyas returned to me from past lives.
People from all over India and the entire world came to the Sivananda Ashram. Master would send them to me for instruction. To be the first Hatha Yoga Professor at the Forest Academy and the centre of so much attention proved a bit too much for me to handle. I soon developed a case of "Ego Fever".
I was a 90-pound weakling and felt the need to give an appearance in keeping with my stature at the Ashram. I decided to grow a beard and long hair, the marks of a distinguished Yogi. Master watched all this happening.
When the ego became too inflated, he decided that it was time to stick a pin in it. One day he looked at me and said, "Yes, Vishnu Swami, the beard suits you. Yes, it is true we must all make a good appearance and impress people. Yes, yes, keep on with it."
At that moment, my body contracted. I realised what I was doing. I immediately shaved and decided to never again put on airs or impress people.
It is wonderful to see how Master never said an unkind word, even when people made fools of themselves. He gently tried to make them realise what they were doing and they should go about correcting their faults.
At one point I felt the need to leave the Ashram for a few months of seclusion in the Himalayas to do intense Sadhana. Upon returning to the Ashram, I threw myself into the work with a new gusto. I had not only lots of creative ideas for improving things, but also the energy to carry them out. Once Master said to me, "Vishnu Swami, now I see your Kundalini rising. When this happens, the mind is flooded with inspiration."
I became Master’s personal assistant. This gave me the opportunity to observe his actions firsthand. I learned that the way Master acted in public was exactly the way he acted in private. There was no pretense or showmanship about him, just an honest, straightforward and loving nature.
One day I was speaking with Master in the office when a carpenter, a Sikh, walked by. Master asked me to ask the carpenter to come in so that he could discuss some work that had to be done.
I immediately ran out and yelled, "carpenter, carpenter, come here."
After the man had left the office, Master turned to me and asked, "When you called the carpenter, did you see God in him? You should have addressed him politely as Sardarji. You came here to see God, yet you cling to your arrogant ways."
My heart sank. I had been brought up to treat some people as inferiors and to speak to them in a commanding way. I had done this action without thinking. With great love, Master had pointed out to me this flaw in my character.
One of my duties as personal assistant was to set out Master’s bed in the evenings. One night as I went lo the cupboard for a sheet, I found a nest of rat babies. I brought this to Master who was sitting on his verandah. It was dark and when asked to look, Master said, "What is it, Prasad?" Then he saw what it was, "Quickly put them back before the mother returns and is upset."
But the mother never returned; maybe she was caught by the Ashram cat. The babies died because she did not return to care for them. I brought their bodies to Master, who without hesitation said "OM Trayambakam" for their departed souls. He didn’t see any difference between the soul of a rat and a human being.
One night I saw an assailant try to kill Master with an axe. I jumped up and in great fury threw the man to the ground. Master later said to me, "You must learn to control your emotions."
This was a great learning experience for me. I saw that to a realised Master, God comes in many forms. To Sivananda, a person who tried to take his life was as much God as a man who would come to garland him. He had great love for both. Shortly after that I complained to Master, as I felt that there was too much gossip and idle chattering among people in the Ashram. I felt that only "Sattvic" (pure) people should be permitted to stay. Instead, we had many undesirable people whom Master allowed, even encouraged to stay. Master’s response was, "If you are so holy, you have no need of an Ashram. This is a place for people who need my help. It is better that they are here than out in the world where they can do great damage."
Master Sivananda was a great man, not only in spirit, but in physical form as well. One time when we were constructing his Mahasamadhi Shrine, he came and lay down in the spot where his body was to be buried. It was too short and he ordered us to it larger to accommodate his massive body.
One day Master said to me, "Vishnu Swami, one day you must go to America. People are waiting there for you to teach them Yoga."
At that time I laughed. The Master might as well have said, "Someday you will go to the Moon." At that point America seemed as far off as the Moon. But it is interesting to note how his words proved true.
The last job I had before leaving the Ashram was to supervise the construction of Master’s Mahasamadhi Shrine. At the inauguration of the work, Master gave me 10 rupees. He told me that it would always pay for whatever work he asked of me.
With the energy of that 10 rupees I was able to construct the Mahasamadhi Shrine, come to the West, establish all the Sivananda Yoga Vedanta Centres and Ashrams and teach Teachers’ Training Courses to thousands of people. Those 10 rupees has taken me around the world innumerable times. It is only through Master’s energy and his grace that I was able to do all the work I’ve done. Everything I’ve done has been in Master’s name.
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Gurudev Lived to Serve All by Swami Chidananda Saraswati
Gurudev Lived To Serve All
By Sri Swami Chidananda Saraswati
"Serve all. Love all. Service of humanity is worship of God. There is no greater yoga than service of mankind." These are the sterling utterances of Gurudev. He was an embodiment of karma yoga. He served his father and mother when he was young. He served his teachers during his student days. He served his patients as Dr. Kuppuswami in Malaya.
Thus it was service all along. Even when he was a monk in absolute seclusion, not speaking to anyone, engaged in intense spiritual sadhana—penance, meditation, introspection, study, silence—he used to go and work one hour a day or more at a little medical dispensary in Laxmanjula. Being an embodiment of selfless service as well as a qualified doctor, he was an ideal servant of the suffering and the sick, the yatris and the sadhus living nearby. And events are narrated how far he went to make his service one hundred per cent perfect and complete.
One of the earliest books that Gurudev wrote was The Practice of Karma Yoga. And from those earliest days till the very end of his life, he urged everyone to purify their heart through selfless service. He said: "The almost insurmountable barrier standing between the individual soul and God is the personal ego-principle." In his short poem that begins: "Within you is hidden God. Within you is Immortal Soul. Within you is ocean of bliss. Within you is fountain of joy," he adds the most significant words, "Kill this little ‘I’. Die to live. Lead the divine life."
This means that the essence of divine life is the killing of this little "I". The essence of divine life is a total renunciation of the self and dedicating oneself to selflessness—a total renunciation of self and selfishness and self-centred living and dedicating oneself to total unselfish service of one and all, seeing God in all. "Kill this little ‘I’. Die to live. Lead the divine life." This is divine life—killing of the little "I", dying to live.
Most significant is the simple prayer of Saint Francis who himself lived what he said in the concluding line of the prayer: "For it is in dying to the little self that we are born to eternal life." Again: "Then shall I be free, when ‘I’ shall cease to be." It is only when the "I" disappears that one can rise into the experience of real spiritual freedom.
All Gurudev’s life after Self-realisation, after becoming an enlightened sage and shining as a great light of the Himalayas, was a saga of selfless service—service of the poor, service of the suffering, service of the sick, service of the distressed, service of spiritual aspirants and seekers, service of all humanity, service of the whole world. In diverse, numerous ways, his entire life was one great, continuous stream of selfless service. He had even forgotten how to think of himself; he could only think of others. He lived thinking of others: "In what way can I be of benefit, in what way can I serve?" That was Gurudev Swami Sivanandaji Maharaj till the very last days.
Gurudev declared in one of his eighteen handwritten autobiographical epistles: "I live to serve, to feed the hungry, to clothe the naked, to raise the fallen, to console the distressed. This is my mission in life." And anyone who has known him, anyone who has lived with him, anyone who has seen him instantly recognised: "Here is a totally selfless, dedicated human being." He fulfilled to the very letter the scriptural description of this type of realised soul, who having attained illumination, having done everything that has to be done, having no desires because all their desires have been fulfilled through God-realisation, are seen to be, in the words of the Gita, "intent on the welfare of all creatures."
Rare it is to find a parallel to the type of life—of lofty, sublime selflessness and total, wonderful, dedicated selfless service of all God’s creatures—that Gurudev was and placed before us as an ideal. It is to this embodiment of selflessness and selfless service, this great expounder of nishkama-karma-yoga, who boldly declared, "Service of humanity is worship of God," that we pay our homage. May his blessings be upon us all!
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By Sri Swami Chidananda Saraswati
"Serve all. Love all. Service of humanity is worship of God. There is no greater yoga than service of mankind." These are the sterling utterances of Gurudev. He was an embodiment of karma yoga. He served his father and mother when he was young. He served his teachers during his student days. He served his patients as Dr. Kuppuswami in Malaya.
Thus it was service all along. Even when he was a monk in absolute seclusion, not speaking to anyone, engaged in intense spiritual sadhana—penance, meditation, introspection, study, silence—he used to go and work one hour a day or more at a little medical dispensary in Laxmanjula. Being an embodiment of selfless service as well as a qualified doctor, he was an ideal servant of the suffering and the sick, the yatris and the sadhus living nearby. And events are narrated how far he went to make his service one hundred per cent perfect and complete.
One of the earliest books that Gurudev wrote was The Practice of Karma Yoga. And from those earliest days till the very end of his life, he urged everyone to purify their heart through selfless service. He said: "The almost insurmountable barrier standing between the individual soul and God is the personal ego-principle." In his short poem that begins: "Within you is hidden God. Within you is Immortal Soul. Within you is ocean of bliss. Within you is fountain of joy," he adds the most significant words, "Kill this little ‘I’. Die to live. Lead the divine life."
This means that the essence of divine life is the killing of this little "I". The essence of divine life is a total renunciation of the self and dedicating oneself to selflessness—a total renunciation of self and selfishness and self-centred living and dedicating oneself to total unselfish service of one and all, seeing God in all. "Kill this little ‘I’. Die to live. Lead the divine life." This is divine life—killing of the little "I", dying to live.
Most significant is the simple prayer of Saint Francis who himself lived what he said in the concluding line of the prayer: "For it is in dying to the little self that we are born to eternal life." Again: "Then shall I be free, when ‘I’ shall cease to be." It is only when the "I" disappears that one can rise into the experience of real spiritual freedom.
All Gurudev’s life after Self-realisation, after becoming an enlightened sage and shining as a great light of the Himalayas, was a saga of selfless service—service of the poor, service of the suffering, service of the sick, service of the distressed, service of spiritual aspirants and seekers, service of all humanity, service of the whole world. In diverse, numerous ways, his entire life was one great, continuous stream of selfless service. He had even forgotten how to think of himself; he could only think of others. He lived thinking of others: "In what way can I be of benefit, in what way can I serve?" That was Gurudev Swami Sivanandaji Maharaj till the very last days.
Gurudev declared in one of his eighteen handwritten autobiographical epistles: "I live to serve, to feed the hungry, to clothe the naked, to raise the fallen, to console the distressed. This is my mission in life." And anyone who has known him, anyone who has lived with him, anyone who has seen him instantly recognised: "Here is a totally selfless, dedicated human being." He fulfilled to the very letter the scriptural description of this type of realised soul, who having attained illumination, having done everything that has to be done, having no desires because all their desires have been fulfilled through God-realisation, are seen to be, in the words of the Gita, "intent on the welfare of all creatures."
Rare it is to find a parallel to the type of life—of lofty, sublime selflessness and total, wonderful, dedicated selfless service of all God’s creatures—that Gurudev was and placed before us as an ideal. It is to this embodiment of selflessness and selfless service, this great expounder of nishkama-karma-yoga, who boldly declared, "Service of humanity is worship of God," that we pay our homage. May his blessings be upon us all!
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GURUDEV SIVANANDA - PHYSICIAN OF THE SOUL
This message was given on the 8th of September, 1975, the 88th Birthday Anniversary of H.H. Sri Swami Sivanandaji Maharaj. A collection of messages by Swamiji during various spiritual festivals including this message can be found in Swamiji's book, "Spiritual Import of Religious Festivals".
GURUDEV SIVANANDA--PHYSICIAN OF THE SOUL
By SRI SWAMI KRISHNANANDA SARASWATI
To the humble followers of Gurudev Sri Swami Sivanandaji Maharaj, the 8th of September is a momentous occasion, every year. This is not merely a celebration of the birthday anniversary of the great Master, but an eternally significant event of the advent of the Spirit in this world in a new dimension and with a reoriented perspective. This birthday anniversary celebration, as relevant to the great master Sri Swami Sivanandaji Maharaj, is a rejoicing of the spirit for all his disciples and its meaning cannot be anything but spiritual. I may take this opportunity of pointing out to you and reminding you all, that the coming into incarnation of Gurudev Swami Sivanandaji Maharaj had a special meaning to this world of the modern age.
This is the twentieth century and history has taken a leap, as it were, by means of an advance into what we may call an industrial revolution, and a gigantic technological step in the direction of a complete transformation of human values. Mankind's vision of things has changed right from the beginning of the twentieth century on account of innumerable constructive changes that have taken place in various fields of life, in every field of life, we should say. The beginning of the twentieth century was an occasion for the starting of a scientific revolution, with the advent of masters like Albert Einstein. It was also the time for a revolution from the point of view of international relationship, when nations began to come closer and closer in their internal comity.
The significance of the United Nations began to be realised more and more in its real connotation and connection with the different nations. The twentieth century has also been very eventful in many other aspects. Man has conceived the meaning of political unity, national unity and international understanding, in their true significance. This century has seen the coming into activity of many great masters like Sri Ramakrishna Paramahamsa, Swami Vivekananda, Swami Ramatirtha, Sri Aurobindo, Sri Ramana Maharshi, Mahatma Gandhi, Dr. Radhakrishnan and many others. All these giants in the field of mind and spirit have given a magical touch to the total perspective of human values. So in many respects we should say this twentieth century has been perhaps a type of crowning edifice in the historical evolution of the ages.
In this very context was born another great master H.H. Sri Swami Sivanandaji Maharaj. I shall tell you the special significance of his coming into the midst of mankind that it is today. What is that special significance? A few of us have had the blessed opportunity of living physically in contact with this Master for many many years. So, we may confidently say in all humility, that we have some sort of a personal knowledge of his own practical life and the meaning of the message that he intended to convey to mankind. I should say that we have to regard ourselves as thrice blessed for having been given this opportunity by God, the Almighty, to live physically in his presence for years and years. And to live in the physical presence of such masters is to bask in the sunshine of the Spirit. You know what it is to bask in the sun. It is to infuse your personality with health-giving rays of a dynamic storehouse of energy. As they say, the company that you keep, the books that you read and the way in which you conduct yourself in your daily life, are supposed to be the insignia of your inner substance, real worth and intrinsic validity. And to keep company with giants of the Spirit like Gurudev Sivanandaji is to be within a very powerful energizing influence which brings together into a focus in its own manifestation of personality the aspirations of all mankind.
I may say here that the aspirations of mankind may be said to have found an articulation, in a very pronounced degree, in the personality and the mission of Swami Sivanandaji Maharaj. He gave voice and fluent expression to the inner urges of the human being. Everyone of us has an urge within us, a desire, an aspiration, a longing and a hope, all which we cannot adequately express on account of the weaknesses of our own personalities. Why do we elect a person as a representative of a constituency, in an election, for example? That person is made a member of the legislative assembly or the legislative council in the Parliament, because we ourselves cannot express our ideas properly. We are unable to speak our deeper feelings, in a proper language, and place it before the Parliament in an adequate context. So, we elect a proper person. And the person whom we elect as a Member of the Parliament, or for the matter of that any kind of representation, is supposed to be capable of articulating our inner aspirations and our inner feelings. In other words, he expresses the total spirit of the people who have elected him.
Likewise, these great spiritual masters can be regarded as the total representation of the aspirations and the inexpressible feelings of all mankind. You know Jesus the Christ was called the Son of Man, apart from the fact that he was called the Son of God. Why was he called the Son of Man? Everybody is a son of man. What was the speciality in Christ being called a Son of Man? The meaning is that he was a Son of Man, i.e., the son of the total mankind and not a son of Joseph or Mr. so and so, as we all are in the ordinary sense of the term. When we say Christ was the Son of Man, we mean that He was the expression of the total feeling of humanity. And in the culture of Bharatavarsha, we have the tradition that the Avatara or the incarnation of God is the summoning of the Almighty by the total aspiration of mankind. God does not incarnate Himself by the call of one man merely, unless, of course, that one man is capable of drawing into his personality the powers of all other people also due to his peculiar relationship with God. Ordinarily, a single individual cannot call the total power of God, just as a drop cannot summon the power of the whole ocean.
But, the personality of Swami Sivanandaji Maharaj was unique as far as his relationship with God is concerned. There were many, as I mentioned to you earlier, of his calibre and category who could summon into activity, into implementation, into a forceful manifestation, the deeper feelings of man and the crying aspirations of the soul which were neglected unfortunately, notwithstanding the fact that the beginning of the twentieth century has seen the revolutions of science and industry, business and commerce, and international nearness of approach. While everything was achieved, one thing alone was ignored. That is why we are grieved even today.
Everybody has a sorrow in his heart. We have radios and televisions; we have jet planes and motor cars; we have the best food to eat and most attractive dress to put on; we have got social status and position; we have got money to spend and to burn. There is nothing that we lack, materially speaking. But we are unhappy, we are sorrow-stricken and we have a grief at the bottom of our heart. This is the essence of the whole matter. This grief is present in every human being,--you, me and everyone--in spite of the fact that we have all comforts conceivable that can be bestowed upon us by science and industry. The purpose of the incarnation of these Masters is to point out where the crux of the whole problem lies. They are the physicians of the soul and they come to diagnose the illness of the spirit in man. Though for all practical purposes a person may be looking healthy and handsome, he may be secretly sick, not knowing the reason behind the sickness, and an expert doctor alone can find out what is wrong with him. Similarly, though we seem to be happy and smiling outwardly in social and public life, there is a peculiar lacuna in our approach to things in general, on account of which we are sorrow-stricken in our hearts, and this can be diagnosed and cured only by spiritual adepts. Masters and geniuses of the type of Gurudev Sivanandaji, whose birthday we observe on the 8th of September every year, have pointed out where the illness of man actually lies. This illness is a common illness of all people. It is a secret disease which is infecting every human being.
Though desires vary from person to person and though predilections and idiosyncrasies of each are different from those of other people, there is a peculiar trait in every individual which is common with everybody else. And that is the one cementing element which can bring all people together on a common platform. But for that element, there is nothing similar amongst us. We are dissimilar in every respect. We speak different languages and we have different ideals in social life. We eat different kinds of food and we have differences in every respect. But, there is one thing which keeps us together, and that is what we call the soul of man. Bodies are different, languages are different, houses are different, everything may be different, but the soul cannot be different. My soul and your soul are the same and they speak the same language. Though verbally I may be speaking a vernacular of India or the English language, somebody else may be speaking in French or German, the soul in all speaks in a single language. The language of the soul in the West is the same as the language of the soul in the East. The language of the soul of a man is the same as the language of the soul of a woman or that of a child, for the matter of that, because the soul is indistinguishable in its characteristic. While the characteristics of personalities may differ, the characteristics of the structure of the soul do not differ. So, here is a common ground for a real unity among all people.
A few days back, a person came from the All India Radio, Delhi, and asked me for a message, to be broadcast in the All India Radio, concerning 'the relevance of religion to national integration'. I was trying to tell him, in that short message which I gave him through the tape, that it is very strange that he should speak of relevance of religion to national integration, as if there can be any other relevance. Because, that would be like speaking of the relevance of the soul to the body of an individual. What is the relevance of the soul to the body? There cannot be any other relevance. The soul is the only relevance conceivable. Minus the soul, what is the body! You remove your soul from your personality, and let us see what you are. You will simply disintegrate into smitherings the moment the soul is withdrawn from your personality. You may wonder why it should happen. The soul is not a spark of light or a centre of gravity that is situated in a location of your personality, as ordinarily you may conceive wrongly. The soul is not any such thing as you may imagine. It is a peculiar 'something' which is difficult to explain in language. It is like electric energy. You cannot say where electricity is. Is it inside the body or outside the body? Is it inside the power-house? It is in every speck of creation. In every atom of the world is electricity present. Likewise, the soul is present in every nook and corner of this creation. It is not sitting inside the body like a small insect or a flame of a candle inside a pot. To conceive it as being located somewhere would be a very peculiar and childish notion. The soul is that integrating 'something' which brings the cells of the body together into a bodily form. It is the force which brings together the various thoughts of your mind and enables the harmonious functioning of anything that you can call as yourself. If, therefore, the soul is to be withdrawn, you will not exist any more. That which you call the 'You' or the 'I' is the soul. It is not something different from what you are. What you yourself are, that is the soul. And if the soul is removed, you yourself are removed. So what is left there? Nothing.
You do not 'have' a soul. You yourself 'are' the soul. So, do not say, 'I have a soul inside me.' As I just mentioned, this is a peculiar baby's idea of the soul. What you yourself are, that is the soul. So, minus you what is the soul, and minus the soul what are you? They are identical. You are the soul; the soul is you.
Now, to ignore the existence and the operation of the soul in human conduct and activity, would be to ignore yourself completely. What would happen to you, if you ignore yourself in the programme of life? The question is very strange, if everybody starts ignoring one's own self,--I ignore myself totally, you ignore yourself totally, everybody ignores himself or herself totally in the meaning of life,--then what remains in life? There would be no such thing as life itself.
So, to remove religion is to remove the soul. That is what I was trying to tell our friend other day who came to me from the All India Radio. Religion is the science of the soul. It is not Hinduism, Christianity, Buddhism, Islam, etc. These are not religions. These are only the shapes that religion has taken in social relationship. Religion is the characteristic of the soul made manifest in outward conduct and activity. And if the soul is what you are, then religion is your conduct, and you cannot say that your conduct can be other than the religious. Your conduct and activity have to be religious; because, you are the soul, and religion is the conduct and activity and expression of the soul. So, to live a kind of life minus religion is to think the unthinkable and the impossible. There is no such thing as a life without religion. That would be like your living without a soul. That would be again to live without your own self. That is an absurdity of the first water.
This is a very difficult thing to conceive in the mind. People had a very wrong notion of spirituality, of religion, of God even, of creation, of social relationship, etc. To set right these errors of thought in mankind in general and to show a path to the whole of humanity, Masters like Swami Sivanandaji were born. The philosophy and the religion of Swami Sivanandaji is the philosophy and the religion of mankind. He did not come to preach Hinduism. He did not belong to any particular religion. He did not even act as a human being. He acted as a super-personality and as a representative of God, the Almighty, who cannot be regarded as a prerogative of any particular creed or cult. God is an impersonal existence, whose representation was this Master and Masters of his kind.
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GURUDEV SIVANANDA--PHYSICIAN OF THE SOUL
By SRI SWAMI KRISHNANANDA SARASWATI
To the humble followers of Gurudev Sri Swami Sivanandaji Maharaj, the 8th of September is a momentous occasion, every year. This is not merely a celebration of the birthday anniversary of the great Master, but an eternally significant event of the advent of the Spirit in this world in a new dimension and with a reoriented perspective. This birthday anniversary celebration, as relevant to the great master Sri Swami Sivanandaji Maharaj, is a rejoicing of the spirit for all his disciples and its meaning cannot be anything but spiritual. I may take this opportunity of pointing out to you and reminding you all, that the coming into incarnation of Gurudev Swami Sivanandaji Maharaj had a special meaning to this world of the modern age.
This is the twentieth century and history has taken a leap, as it were, by means of an advance into what we may call an industrial revolution, and a gigantic technological step in the direction of a complete transformation of human values. Mankind's vision of things has changed right from the beginning of the twentieth century on account of innumerable constructive changes that have taken place in various fields of life, in every field of life, we should say. The beginning of the twentieth century was an occasion for the starting of a scientific revolution, with the advent of masters like Albert Einstein. It was also the time for a revolution from the point of view of international relationship, when nations began to come closer and closer in their internal comity.
The significance of the United Nations began to be realised more and more in its real connotation and connection with the different nations. The twentieth century has also been very eventful in many other aspects. Man has conceived the meaning of political unity, national unity and international understanding, in their true significance. This century has seen the coming into activity of many great masters like Sri Ramakrishna Paramahamsa, Swami Vivekananda, Swami Ramatirtha, Sri Aurobindo, Sri Ramana Maharshi, Mahatma Gandhi, Dr. Radhakrishnan and many others. All these giants in the field of mind and spirit have given a magical touch to the total perspective of human values. So in many respects we should say this twentieth century has been perhaps a type of crowning edifice in the historical evolution of the ages.
In this very context was born another great master H.H. Sri Swami Sivanandaji Maharaj. I shall tell you the special significance of his coming into the midst of mankind that it is today. What is that special significance? A few of us have had the blessed opportunity of living physically in contact with this Master for many many years. So, we may confidently say in all humility, that we have some sort of a personal knowledge of his own practical life and the meaning of the message that he intended to convey to mankind. I should say that we have to regard ourselves as thrice blessed for having been given this opportunity by God, the Almighty, to live physically in his presence for years and years. And to live in the physical presence of such masters is to bask in the sunshine of the Spirit. You know what it is to bask in the sun. It is to infuse your personality with health-giving rays of a dynamic storehouse of energy. As they say, the company that you keep, the books that you read and the way in which you conduct yourself in your daily life, are supposed to be the insignia of your inner substance, real worth and intrinsic validity. And to keep company with giants of the Spirit like Gurudev Sivanandaji is to be within a very powerful energizing influence which brings together into a focus in its own manifestation of personality the aspirations of all mankind.
I may say here that the aspirations of mankind may be said to have found an articulation, in a very pronounced degree, in the personality and the mission of Swami Sivanandaji Maharaj. He gave voice and fluent expression to the inner urges of the human being. Everyone of us has an urge within us, a desire, an aspiration, a longing and a hope, all which we cannot adequately express on account of the weaknesses of our own personalities. Why do we elect a person as a representative of a constituency, in an election, for example? That person is made a member of the legislative assembly or the legislative council in the Parliament, because we ourselves cannot express our ideas properly. We are unable to speak our deeper feelings, in a proper language, and place it before the Parliament in an adequate context. So, we elect a proper person. And the person whom we elect as a Member of the Parliament, or for the matter of that any kind of representation, is supposed to be capable of articulating our inner aspirations and our inner feelings. In other words, he expresses the total spirit of the people who have elected him.
Likewise, these great spiritual masters can be regarded as the total representation of the aspirations and the inexpressible feelings of all mankind. You know Jesus the Christ was called the Son of Man, apart from the fact that he was called the Son of God. Why was he called the Son of Man? Everybody is a son of man. What was the speciality in Christ being called a Son of Man? The meaning is that he was a Son of Man, i.e., the son of the total mankind and not a son of Joseph or Mr. so and so, as we all are in the ordinary sense of the term. When we say Christ was the Son of Man, we mean that He was the expression of the total feeling of humanity. And in the culture of Bharatavarsha, we have the tradition that the Avatara or the incarnation of God is the summoning of the Almighty by the total aspiration of mankind. God does not incarnate Himself by the call of one man merely, unless, of course, that one man is capable of drawing into his personality the powers of all other people also due to his peculiar relationship with God. Ordinarily, a single individual cannot call the total power of God, just as a drop cannot summon the power of the whole ocean.
But, the personality of Swami Sivanandaji Maharaj was unique as far as his relationship with God is concerned. There were many, as I mentioned to you earlier, of his calibre and category who could summon into activity, into implementation, into a forceful manifestation, the deeper feelings of man and the crying aspirations of the soul which were neglected unfortunately, notwithstanding the fact that the beginning of the twentieth century has seen the revolutions of science and industry, business and commerce, and international nearness of approach. While everything was achieved, one thing alone was ignored. That is why we are grieved even today.
Everybody has a sorrow in his heart. We have radios and televisions; we have jet planes and motor cars; we have the best food to eat and most attractive dress to put on; we have got social status and position; we have got money to spend and to burn. There is nothing that we lack, materially speaking. But we are unhappy, we are sorrow-stricken and we have a grief at the bottom of our heart. This is the essence of the whole matter. This grief is present in every human being,--you, me and everyone--in spite of the fact that we have all comforts conceivable that can be bestowed upon us by science and industry. The purpose of the incarnation of these Masters is to point out where the crux of the whole problem lies. They are the physicians of the soul and they come to diagnose the illness of the spirit in man. Though for all practical purposes a person may be looking healthy and handsome, he may be secretly sick, not knowing the reason behind the sickness, and an expert doctor alone can find out what is wrong with him. Similarly, though we seem to be happy and smiling outwardly in social and public life, there is a peculiar lacuna in our approach to things in general, on account of which we are sorrow-stricken in our hearts, and this can be diagnosed and cured only by spiritual adepts. Masters and geniuses of the type of Gurudev Sivanandaji, whose birthday we observe on the 8th of September every year, have pointed out where the illness of man actually lies. This illness is a common illness of all people. It is a secret disease which is infecting every human being.
Though desires vary from person to person and though predilections and idiosyncrasies of each are different from those of other people, there is a peculiar trait in every individual which is common with everybody else. And that is the one cementing element which can bring all people together on a common platform. But for that element, there is nothing similar amongst us. We are dissimilar in every respect. We speak different languages and we have different ideals in social life. We eat different kinds of food and we have differences in every respect. But, there is one thing which keeps us together, and that is what we call the soul of man. Bodies are different, languages are different, houses are different, everything may be different, but the soul cannot be different. My soul and your soul are the same and they speak the same language. Though verbally I may be speaking a vernacular of India or the English language, somebody else may be speaking in French or German, the soul in all speaks in a single language. The language of the soul in the West is the same as the language of the soul in the East. The language of the soul of a man is the same as the language of the soul of a woman or that of a child, for the matter of that, because the soul is indistinguishable in its characteristic. While the characteristics of personalities may differ, the characteristics of the structure of the soul do not differ. So, here is a common ground for a real unity among all people.
A few days back, a person came from the All India Radio, Delhi, and asked me for a message, to be broadcast in the All India Radio, concerning 'the relevance of religion to national integration'. I was trying to tell him, in that short message which I gave him through the tape, that it is very strange that he should speak of relevance of religion to national integration, as if there can be any other relevance. Because, that would be like speaking of the relevance of the soul to the body of an individual. What is the relevance of the soul to the body? There cannot be any other relevance. The soul is the only relevance conceivable. Minus the soul, what is the body! You remove your soul from your personality, and let us see what you are. You will simply disintegrate into smitherings the moment the soul is withdrawn from your personality. You may wonder why it should happen. The soul is not a spark of light or a centre of gravity that is situated in a location of your personality, as ordinarily you may conceive wrongly. The soul is not any such thing as you may imagine. It is a peculiar 'something' which is difficult to explain in language. It is like electric energy. You cannot say where electricity is. Is it inside the body or outside the body? Is it inside the power-house? It is in every speck of creation. In every atom of the world is electricity present. Likewise, the soul is present in every nook and corner of this creation. It is not sitting inside the body like a small insect or a flame of a candle inside a pot. To conceive it as being located somewhere would be a very peculiar and childish notion. The soul is that integrating 'something' which brings the cells of the body together into a bodily form. It is the force which brings together the various thoughts of your mind and enables the harmonious functioning of anything that you can call as yourself. If, therefore, the soul is to be withdrawn, you will not exist any more. That which you call the 'You' or the 'I' is the soul. It is not something different from what you are. What you yourself are, that is the soul. And if the soul is removed, you yourself are removed. So what is left there? Nothing.
You do not 'have' a soul. You yourself 'are' the soul. So, do not say, 'I have a soul inside me.' As I just mentioned, this is a peculiar baby's idea of the soul. What you yourself are, that is the soul. So, minus you what is the soul, and minus the soul what are you? They are identical. You are the soul; the soul is you.
Now, to ignore the existence and the operation of the soul in human conduct and activity, would be to ignore yourself completely. What would happen to you, if you ignore yourself in the programme of life? The question is very strange, if everybody starts ignoring one's own self,--I ignore myself totally, you ignore yourself totally, everybody ignores himself or herself totally in the meaning of life,--then what remains in life? There would be no such thing as life itself.
So, to remove religion is to remove the soul. That is what I was trying to tell our friend other day who came to me from the All India Radio. Religion is the science of the soul. It is not Hinduism, Christianity, Buddhism, Islam, etc. These are not religions. These are only the shapes that religion has taken in social relationship. Religion is the characteristic of the soul made manifest in outward conduct and activity. And if the soul is what you are, then religion is your conduct, and you cannot say that your conduct can be other than the religious. Your conduct and activity have to be religious; because, you are the soul, and religion is the conduct and activity and expression of the soul. So, to live a kind of life minus religion is to think the unthinkable and the impossible. There is no such thing as a life without religion. That would be like your living without a soul. That would be again to live without your own self. That is an absurdity of the first water.
This is a very difficult thing to conceive in the mind. People had a very wrong notion of spirituality, of religion, of God even, of creation, of social relationship, etc. To set right these errors of thought in mankind in general and to show a path to the whole of humanity, Masters like Swami Sivanandaji were born. The philosophy and the religion of Swami Sivanandaji is the philosophy and the religion of mankind. He did not come to preach Hinduism. He did not belong to any particular religion. He did not even act as a human being. He acted as a super-personality and as a representative of God, the Almighty, who cannot be regarded as a prerogative of any particular creed or cult. God is an impersonal existence, whose representation was this Master and Masters of his kind.
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GURU AND DISCIPLE by Swami Yajnavalkyananda
GURU AND DISCIPLE
By DR. B. G. ADHVARYOO(Sri Swami Yajnavalkyananda)
Introduction
Sadhana With Right Attitude
Humility
Instrumentality
Self-surrender
INTRODUCTION
Thousands of people flock to Ananda Kutir every year for the Darshan of Pujya Swami Sri Sivanandaji Maharaj and for his blessings. Majority of them address and take him as their Gurudev. Amongst these visitors are the royal families, ministers, officers, lawyers, doctors, professors, teachers, business people and even farmers and labourers. The intention with the majority is to seek the blessings of Gurudev for physical gain in one way or the other. All address him as Gurudev and claim to be his disciples. This question will vex anyone, whether by mere Darshan Gurudev will shower his blessings. If not, what should be the path for the disciple if he wants to earn his blessings and how would one be fit for his blessings.
Once one man approached Gurudev for his blessings. Swamiji replied: "Blessings are not obtained so cheaply. One has to earn it. One has to do Sadhana. Then and then only, the grace of Guru flows." In short, Swamiji is stressing two points for the disciples.
SADHANA WITH RIGHT ATTITUDE
1. Every one has to do his Sadhana himself, Guru will direct him, make him aware of the pitfalls on the path but he cannot do Sadhana for the disciple.
2. This Sadhana should be done with proper Bhava (attitude). If the service is done with Bhava (Narayana Bhava) towards the sick and the afflicted, it would be first class Sadhana. But if the same service is done without that Bhava it brings almost no result. Look at the example of doctors and nurses. If they serve the patients with that Bhava they would be tremendously elevated but we see that this is not common because there is no such Bhava; work is done but because it is the part and parcel of the duty of service.
With this consideration one who wants to tread the path of Sadhana should become a pacca disciple and proceed step by step on the path with the determination not to step back even once.
Remember again, two things, Bhava and Shraddha (faith) are essential for any progress. I humbly suggest the following stages.
HUMILITY
Stage I: Believe oneself to be the Sandals of the Guru.
One must believe firmly that one is no more than the shoes of Gurudev. This should be the real Bhava from the bottom of the heart and one should behave accordingly. To be fit to be the shoes of such a great man (Maha Manav), Sri Swami Sivanandaji Maharaj, is not a small thing. By being saturated with this Bhava, one gets some satisfaction that one is at the feet of Gurudev and that he is able to, or rather has been given, opportunity to protect his feet.
Just as shoes do not remain quite long on the feet of Gurudev, one is not able to maintain this Bhava for a longer time in the beginning. In being his shoes one learns the most important quality of humility and gets over the evil of Abhiman (ego). This Abhiman is the greatest hindrance to progress in any path, and more so in the spiritual path. Swamiji has stressed that the subtle Abhiman of being a Sannyasin is the worst of all the Abhiman. In similar way, one must guard oneself from that subtle Abhiman that one is a prominent disciple of Swamiji.
In this process one shall cultivate humility and eradicate Abhiman with all its possible forms.
When one thinks that one is well-established in this stage, then would begin the second stage.
INSTRUMENTALITY
Stage II: Believe oneself to be the Danda (stick) that Gurudev holds in his hand.
One must think oneself to be nothing more than a stick, as it were, in the hands of Gurudev. This stick does not do anything by itself. It only does the thing that is done by the hands of Gurudev. In the same way, cultivate the Bhav that one is only an instrument in the hands of Gurudev and whatever is done by that instrument is done by the life behind, i.e., Gurudev. One should thereby cultivate Nimitta Bhav (nominal disposition).
Keep fit so that the Guru can use you as his instrument as he chooses. If this Bhava gets established then the pride of "Doership"—"I did this," "I am doing such and such a thing," "I am going to do this thing next year" will vanish. The knife is cutting but cannot say that it is operating. It is the surgeon who operates, the knife being the instrument. One must become a sharp knife in the hands of the Master Surgeon, Sri Swami Sivanandaji Maharaj. He will do the finest operation of our "ego-dectomy."
Because of this Bhava of being the stick one may have the satisfaction of being of some service to him and one shall have the privilege of being in his hand. One is so lucky to be in his hand for which thousands crave.
SELF-SURRENDER
State III: Believe to be the pen with which he is writing.
One must write about him and for him. It is not the pen that is writing but the hand which holds the pen. Pen is only the instrument. It writes what the mind dictates. One must surrender the mind to Gurudev and only write what the Master Mind dictates to the pen,—oneself. His mind shall be the ruling mind. One should have no independent existence, i.e., complete surrender to Gurudev.
State IV: Believe to be his spectacles.
If one's glasses are dirty, one cannot see properly. In the same way, by being Gurudev's glasses let us clean the dirt in ourselves first. This will make one quite pure. One must feel that his X'ray eyes would see the slightest dirt in ourselves and therefore the necessity of self-cleansing.
It is not the glasses that see but the eyes. Glasses are only an aid. If one is Gurudev's glasses one must see things as he sees. One must adjust one's vision according to his. In this Bhava one is in Gurudev's company for the greater part of the time as the glasses are in use for a long time and by this time one has raised oneself to that stage as to be in Sattvic mood for the greater period than in the beginning.
If one has passed through all these stages with proper Bhava, one may consider oneself to be the "upper cloth" for Gurudev and be always nearer to his heart. When one reaches nearer to Gurudev's heart, I think life's Sadhana is over. It is at this stage that Gurudev's real blessings will grace us. Let us be prepared to earn this now, in this very life only.
--------------------------------------------------------------------------------
By DR. B. G. ADHVARYOO(Sri Swami Yajnavalkyananda)
Introduction
Sadhana With Right Attitude
Humility
Instrumentality
Self-surrender
INTRODUCTION
Thousands of people flock to Ananda Kutir every year for the Darshan of Pujya Swami Sri Sivanandaji Maharaj and for his blessings. Majority of them address and take him as their Gurudev. Amongst these visitors are the royal families, ministers, officers, lawyers, doctors, professors, teachers, business people and even farmers and labourers. The intention with the majority is to seek the blessings of Gurudev for physical gain in one way or the other. All address him as Gurudev and claim to be his disciples. This question will vex anyone, whether by mere Darshan Gurudev will shower his blessings. If not, what should be the path for the disciple if he wants to earn his blessings and how would one be fit for his blessings.
Once one man approached Gurudev for his blessings. Swamiji replied: "Blessings are not obtained so cheaply. One has to earn it. One has to do Sadhana. Then and then only, the grace of Guru flows." In short, Swamiji is stressing two points for the disciples.
SADHANA WITH RIGHT ATTITUDE
1. Every one has to do his Sadhana himself, Guru will direct him, make him aware of the pitfalls on the path but he cannot do Sadhana for the disciple.
2. This Sadhana should be done with proper Bhava (attitude). If the service is done with Bhava (Narayana Bhava) towards the sick and the afflicted, it would be first class Sadhana. But if the same service is done without that Bhava it brings almost no result. Look at the example of doctors and nurses. If they serve the patients with that Bhava they would be tremendously elevated but we see that this is not common because there is no such Bhava; work is done but because it is the part and parcel of the duty of service.
With this consideration one who wants to tread the path of Sadhana should become a pacca disciple and proceed step by step on the path with the determination not to step back even once.
Remember again, two things, Bhava and Shraddha (faith) are essential for any progress. I humbly suggest the following stages.
HUMILITY
Stage I: Believe oneself to be the Sandals of the Guru.
One must believe firmly that one is no more than the shoes of Gurudev. This should be the real Bhava from the bottom of the heart and one should behave accordingly. To be fit to be the shoes of such a great man (Maha Manav), Sri Swami Sivanandaji Maharaj, is not a small thing. By being saturated with this Bhava, one gets some satisfaction that one is at the feet of Gurudev and that he is able to, or rather has been given, opportunity to protect his feet.
Just as shoes do not remain quite long on the feet of Gurudev, one is not able to maintain this Bhava for a longer time in the beginning. In being his shoes one learns the most important quality of humility and gets over the evil of Abhiman (ego). This Abhiman is the greatest hindrance to progress in any path, and more so in the spiritual path. Swamiji has stressed that the subtle Abhiman of being a Sannyasin is the worst of all the Abhiman. In similar way, one must guard oneself from that subtle Abhiman that one is a prominent disciple of Swamiji.
In this process one shall cultivate humility and eradicate Abhiman with all its possible forms.
When one thinks that one is well-established in this stage, then would begin the second stage.
INSTRUMENTALITY
Stage II: Believe oneself to be the Danda (stick) that Gurudev holds in his hand.
One must think oneself to be nothing more than a stick, as it were, in the hands of Gurudev. This stick does not do anything by itself. It only does the thing that is done by the hands of Gurudev. In the same way, cultivate the Bhav that one is only an instrument in the hands of Gurudev and whatever is done by that instrument is done by the life behind, i.e., Gurudev. One should thereby cultivate Nimitta Bhav (nominal disposition).
Keep fit so that the Guru can use you as his instrument as he chooses. If this Bhava gets established then the pride of "Doership"—"I did this," "I am doing such and such a thing," "I am going to do this thing next year" will vanish. The knife is cutting but cannot say that it is operating. It is the surgeon who operates, the knife being the instrument. One must become a sharp knife in the hands of the Master Surgeon, Sri Swami Sivanandaji Maharaj. He will do the finest operation of our "ego-dectomy."
Because of this Bhava of being the stick one may have the satisfaction of being of some service to him and one shall have the privilege of being in his hand. One is so lucky to be in his hand for which thousands crave.
SELF-SURRENDER
State III: Believe to be the pen with which he is writing.
One must write about him and for him. It is not the pen that is writing but the hand which holds the pen. Pen is only the instrument. It writes what the mind dictates. One must surrender the mind to Gurudev and only write what the Master Mind dictates to the pen,—oneself. His mind shall be the ruling mind. One should have no independent existence, i.e., complete surrender to Gurudev.
State IV: Believe to be his spectacles.
If one's glasses are dirty, one cannot see properly. In the same way, by being Gurudev's glasses let us clean the dirt in ourselves first. This will make one quite pure. One must feel that his X'ray eyes would see the slightest dirt in ourselves and therefore the necessity of self-cleansing.
It is not the glasses that see but the eyes. Glasses are only an aid. If one is Gurudev's glasses one must see things as he sees. One must adjust one's vision according to his. In this Bhava one is in Gurudev's company for the greater part of the time as the glasses are in use for a long time and by this time one has raised oneself to that stage as to be in Sattvic mood for the greater period than in the beginning.
If one has passed through all these stages with proper Bhava, one may consider oneself to be the "upper cloth" for Gurudev and be always nearer to his heart. When one reaches nearer to Gurudev's heart, I think life's Sadhana is over. It is at this stage that Gurudev's real blessings will grace us. Let us be prepared to earn this now, in this very life only.
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Friday, May 2, 2008
Who is a SAINT ? by Swami Sivananda Saraswati
SAINTS AND MASTERS
INTRODUCTION
Who is a saint? He who lives in God or the Eternal, who is free from egoism, likes and dislikes, selfishness, vanity, mine-ness, lust, greed and anger, who is endowed with equal vision, balanced mind, mercy, tolerance, righteousness and cosmic love, and who has divine knowledge, is a saint.
Saints and sages are a blessing to the world at large. They are the custodians of superior divine wisdom, spiritual powers and inexhaustible spiritual wealth. Even kings bow their heads at their lotus feet. King Janaka said to Yajnavalkya, “O venerable sage! I am grateful to your exalted holiness for obtaining the ancient wisdom of the Upanishads through your lofty and sublime instructions. I offer my whole kingdom at thy feet. Further, I am thy servant. I will on thee like a servant.”
Such is the magnanimous nature of saints and sages. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. Had it not been for their existence, there would not have been spiritual uplift and salvation for you all. Their glory is indescribable. Their wisdom in unfathomable. They are deep like the ocean, steady like the Himalayas, pure like the Himalayan snow, effulgent like the sun. One crosses this terrible ocean of Samsara or births and deaths through their grace and Satsang. To be in their company is the highest education. To love them is the highest happiness. To be near them is real education.
The saints wander from village to village and disseminate divine knowledge. They move from door to door and impart wisdom. They take a little for their bare maintenance and give the highest education, culture and enlightenment to the people. Their very life is exemplary. Whether they deliver lectures or not, whether they hold discourses or not, it matters little.
Saints and sages only can become real advisers to the kings, because they are selfless and possess the highest wisdom. They only can improve the morality of the masses. They only can show the way to attain eternal bliss and immortality. Shivaji had Swami Ramdas as his adviser. King Dasartha had Maharshi Vasishtha as his adviser.
Study the lives of saints; you are inspired at once. Remember their sayings; you are elevated immediately. Walk in their footsteps; you are freed from pain and sorrow. There fore, the book “Lives of Saints” must be your constant companion. It must be in your pocket always. It must be underneath your pillow.
Do not superimpose defects on the saints on account of your Dosha-drishti or evil eye. You cannot judge their merits. Be humble and sit at their feet. Serve them with your heart and soul, keep them in your garden, clear your doubts. Get instructions and practise them in right earnest. You will certainly be blessed.
Every school, every college, every boarding-house, every jail, every institution, every house, should have a saint for guidance. Saints are in abundance. You do not want them. You do not wish to approach them. You do not wish to serve them. You do not aspire for higher things. You are perfectly satisfied with some broken shells and glass-pieces. There is no thirst or spiritual hunger in you for achieving higher divine knowledge and inner peace.
There is no caste among saints and sages. Do not look to their caste. You will not be benefited. You cannot imbibe their virtues. In higher religion, there is neither caste nor creed. Cobblers, weavers and untouchables had become the best saints. Wisdom and Self-realisation are not the monopoly of Brahmins alone. South Indian Brahmins pay respects and give food only to the Brahmin Dandi-Sannyasins. This is a serious mistake and a grave blunder. What a sad state! That is the reason why saints do not wish to visit South India. Punjab and Gujarat have devotion to all saints. Hence the saints move in those parts and people there derive much spiritual benefit from them.
In placing this book before the public in general, and the aspirants in the spiritual path in particular, it seems proper to write a few lines on the glory of saints, to whatever clime they may belong, have left their footprints on the sands of time, so that others, who are true and faithful, may follow their track in search of the Eternal Truth. Their lives have ever remained an inspiration to us. Their glory has ever been green in our memory. Their teachings have ever flowed with the tide of life. May they inspire us and guide us for ever!
The present work has been divided into thirteen sections. Saints do not strictly belong to any clime or country and no geographical limits can stop their influence from overflowing the boundaries. They belong to the whole world. Hence, to attach to them any provincial basis is to facilitate the easy understanding of the spiritual current started by each separately and by all conjointly for the spiritual regeneration of the land.
Man feels that he is weak and helpless. He has to counteract such evil tendencies through right exertion and through proper lead. To such persons the lives of saints serve as a guide. They mould their life, their character and their future. They change their mental outlook and convert them to the faith and teachings of their guide. Such true and reliable guides are the saints who have come and gone.
May this world be filled with good saints and sages! May you all attain the supreme goal through their Satsang and advice!! May the blessings of saints and sages be upon you all!!!
Ananda Kutir
8th January, 1947.
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INTRODUCTION
Who is a saint? He who lives in God or the Eternal, who is free from egoism, likes and dislikes, selfishness, vanity, mine-ness, lust, greed and anger, who is endowed with equal vision, balanced mind, mercy, tolerance, righteousness and cosmic love, and who has divine knowledge, is a saint.
Saints and sages are a blessing to the world at large. They are the custodians of superior divine wisdom, spiritual powers and inexhaustible spiritual wealth. Even kings bow their heads at their lotus feet. King Janaka said to Yajnavalkya, “O venerable sage! I am grateful to your exalted holiness for obtaining the ancient wisdom of the Upanishads through your lofty and sublime instructions. I offer my whole kingdom at thy feet. Further, I am thy servant. I will on thee like a servant.”
Such is the magnanimous nature of saints and sages. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. Had it not been for their existence, there would not have been spiritual uplift and salvation for you all. Their glory is indescribable. Their wisdom in unfathomable. They are deep like the ocean, steady like the Himalayas, pure like the Himalayan snow, effulgent like the sun. One crosses this terrible ocean of Samsara or births and deaths through their grace and Satsang. To be in their company is the highest education. To love them is the highest happiness. To be near them is real education.
The saints wander from village to village and disseminate divine knowledge. They move from door to door and impart wisdom. They take a little for their bare maintenance and give the highest education, culture and enlightenment to the people. Their very life is exemplary. Whether they deliver lectures or not, whether they hold discourses or not, it matters little.
Saints and sages only can become real advisers to the kings, because they are selfless and possess the highest wisdom. They only can improve the morality of the masses. They only can show the way to attain eternal bliss and immortality. Shivaji had Swami Ramdas as his adviser. King Dasartha had Maharshi Vasishtha as his adviser.
Study the lives of saints; you are inspired at once. Remember their sayings; you are elevated immediately. Walk in their footsteps; you are freed from pain and sorrow. There fore, the book “Lives of Saints” must be your constant companion. It must be in your pocket always. It must be underneath your pillow.
Do not superimpose defects on the saints on account of your Dosha-drishti or evil eye. You cannot judge their merits. Be humble and sit at their feet. Serve them with your heart and soul, keep them in your garden, clear your doubts. Get instructions and practise them in right earnest. You will certainly be blessed.
Every school, every college, every boarding-house, every jail, every institution, every house, should have a saint for guidance. Saints are in abundance. You do not want them. You do not wish to approach them. You do not wish to serve them. You do not aspire for higher things. You are perfectly satisfied with some broken shells and glass-pieces. There is no thirst or spiritual hunger in you for achieving higher divine knowledge and inner peace.
There is no caste among saints and sages. Do not look to their caste. You will not be benefited. You cannot imbibe their virtues. In higher religion, there is neither caste nor creed. Cobblers, weavers and untouchables had become the best saints. Wisdom and Self-realisation are not the monopoly of Brahmins alone. South Indian Brahmins pay respects and give food only to the Brahmin Dandi-Sannyasins. This is a serious mistake and a grave blunder. What a sad state! That is the reason why saints do not wish to visit South India. Punjab and Gujarat have devotion to all saints. Hence the saints move in those parts and people there derive much spiritual benefit from them.
In placing this book before the public in general, and the aspirants in the spiritual path in particular, it seems proper to write a few lines on the glory of saints, to whatever clime they may belong, have left their footprints on the sands of time, so that others, who are true and faithful, may follow their track in search of the Eternal Truth. Their lives have ever remained an inspiration to us. Their glory has ever been green in our memory. Their teachings have ever flowed with the tide of life. May they inspire us and guide us for ever!
The present work has been divided into thirteen sections. Saints do not strictly belong to any clime or country and no geographical limits can stop their influence from overflowing the boundaries. They belong to the whole world. Hence, to attach to them any provincial basis is to facilitate the easy understanding of the spiritual current started by each separately and by all conjointly for the spiritual regeneration of the land.
Man feels that he is weak and helpless. He has to counteract such evil tendencies through right exertion and through proper lead. To such persons the lives of saints serve as a guide. They mould their life, their character and their future. They change their mental outlook and convert them to the faith and teachings of their guide. Such true and reliable guides are the saints who have come and gone.
May this world be filled with good saints and sages! May you all attain the supreme goal through their Satsang and advice!! May the blessings of saints and sages be upon you all!!!
Ananda Kutir
8th January, 1947.
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Day In The Life of Swami Sivananda
SOME REMINISCENCESOFGURUDEV SWAMI SIVANANDA
By SRI SWAMI DEVANANDA
A DIVINE LIFE SOCIETY PUBLICATION
World Wide Web (WWW) Edition : 1999
WWW site: http://www.SivanandaDlshq.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
Published ByTHE DIVINE LIFE SOCIETYP.O. Shivanandanagar—249 192Distt. Tehri-Garhwal, Uttar Pradesh,Himalayas, India.
CONTENTS
The Universal Prayer
O Adorable Lord of Mercy and Love!
Salutations and prostrations unto Thee.
Thou art Omnipresent, Omnipotent and Omniscient.
Thou art Satchidananda
(Existence-Consciousness-Bliss-Absolute.)
Thou art the Indweller of all beings.
Grant us an understanding heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.
Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy name be ever on our lips.
Let us abide in Thee for ever and ever.
Swami Sivananda
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Some Reminiscences Of Our Holy Master Sadgurudev Sri Swami Sivanandaji Maharaj
I feel, it is quite fitting time to remember our holy Master Sadguru Dev during this happy occasion of Diamond Jubilee Anniversary celebrations to express my deep felt gratitude, reverence and devotion to Gurudev in a humble way.
People are generally curious to know about the great saints and Mahapurushas and how they conducted their daily life during their life time. They like to emulate great person’s good qualities. It is an everlasting fortune to me to be in the personal service of Gurudev at that time. Those days and incidents did not fade in my memory until now. I like to share those memories with the devotees, disciples, admirers and followers of our revered Gurudev be longing to present generation. Hence, this book-let before you as Jnana Yajna prasad.
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A Day In The Life Of Gurudev Swami Sivanandaji Maharaj
People are generally curious to know about a typical day in the life of a great man, sage or a saint: what kind of a discipline he followed, what he ate, how he behaved, etc. Such a curiosity is not at all uncommon, for even Arjuna was eager to know albeit in a general context about the stita-prajna or a liberated soul, as narrated in the Gita. Many devotees and Sadhakas of Gurudev Sivanandaji Maharaj also wish to know about his daily life.
Usually Gurudev would get up in the Brahma Muhurta between 3-30 and 4-30 a.m. After completing his morning ablutions, he would do his Sadhana upto 6-30 a.m.
During summer, soon after his Sadhana, he would have some fruit juice and go for office Seva after 6-30 a.m., to the Diamond Jubilee Hall. He would begin his work after Jaya Ganesha Kirtan. He generally spent about one and a half to two hours at the office. First he would sign outgoing letters, then he would oversee the mailing of free literature to various devotees. His way of okaying a particular address or parcel was by uttering OM TAT SAT. Now it would be time for him to tackle the purely official work; signing of papers brought to him by the secretary or other heads of departments of the Ashram or dealing with official letters. Official duties disposed of, Gurudev would talk to the devotees and visitors present and give them books, each according to his level of understanding and proficiency in a particular language. This would be followed by a short Satsanga. He would ask the devotees to sing Kirtans and Bhajans or himself would hold a few minutes of discourse. By this time someone would have brought the Prasad from Visvanatha Mandir and Gurudev would distribute it. The Satsanga would conclude with a prayer, keeping in with Gurudev's axiom, "Start the day with God, end the day with God and fill the day with God." For Gurudev prayer seemed to be the very breath of his life. No work would he start or end without prayer. He was always immersed in God-thought. When people around him indulged in idle talk and gossip, Gurudev would utter to himself," Ram, Ram, Ram" as if it were an admonition and immediately silence would prevail.
Guru was always accompanied by his devotees from his kutir to office and back: he would traverse this distance repeating the Lord's name. Just before he entered his kutir after office work, the devotees following him would take leave of him, saying "Sadguru Bhagavan ki Jai" to which he would respond with "Sishya Bhagavan ki Jai."
Entering his kutir, Gurudev was used to take a few minutes rest before having his breakfast, consisting usually of a little upma or a couple of idlis; a few fruits or a dosa and a cup of milk. Resting again for a while, he would get down to his writing.
His lunch was more varied. Very often devotees would offer Pada Puja to Gurudev, which would be followed by a feast. On these occasions Gurudev would call all other Ashramites to partake in the feast. He would keep the feast lively with his irrepressible humour and endearing buoyancy. On days other than the feast Gurudev's lunch would consist of two plain Chapatis, some vegetables, curds and few fruits.
After lunch, Gurudev would rest until four in the evening. Then he would come either to his writing room or to the verandah and see the incoming mail brought by one of the Ashramites assigned with that work. Going through the letters, he would give necessary instructions to the assistants for reply. When this job was over, any devotee or visitor could seek his Darshan and hold talks with him.
It was also a practice of Gurudev, in the evenings, to sit for meditation facing Mother Ganga until around six. Then, he would get ready for his evening ablutions and supper. At 6-30 he would sit for his simple supper of a plain Roti or Dosa or a little Upma, one or two vegetables and a few fruits. Soon after supper he was ready for Satsanga. Before stepping out of his Kutir he would stop at the Puja room where the Lord Muralikrishna is installed, do arati and apply vibhuti and kumkum on his forehead. (This was his practice both in the morning and evening.) Since there would be time for the start of Satsanga, he would sit for a while on the verandah talking to devotees or giving instructions to the assistants and secretaries. At 7-00 p.m. Gurudev would be at the Satsanga in front of the Diamond Jubilee Hall. He it was who would begin the Satsanga by chanting "OM" three times and reciting Jaya Ganesha Kirtana. This would be followed by recitation of Sri Suktam, etc., before the daily discourse, either in English or Hindi, started. On special occasions like Guru Purnima, Gurudev used to speak for 10 to 15 minutes and conclude the Satsanga with Mahamantra Kirtan and Maha Mrityunjaya Mantra followed by arati and Prasad distribution. After partaking the holy Prasad, he would return to his Kutir by 9-00 or 9-30 p.m. Then, he would have a cup of milk and retire to bed by ten.
This multifaceted sage had a peculiarity that exemplified his giving nature: he was always followed by his assistants carrying some three to four bags, containing clothes of Gurudev, first-aid material, literature for free distribution, Tulasi Maalas and money. Whoever came to him, Ashramite, visitor or devotee, would not return empty handed; Gurudev was never happy to see someone leaving him without receiving a gift. In the early days, 1954-1957, Gurudev himself would be carrying a bag containing cashew-nuts and distribute them to all he came across. While on his way anywhere if he saw any needy person or Sadhu, Gurudev would immediately stretch out his helping hand; often it would be financial help. GIVE, GIVE, GIVE …… was his motto. No wonder he came to be known as Givananda. In giving he rejoiced; in sharing he found happiness. Even in the act of giving, he could not repress his humour; as if to make light of his munificence, he used to employ some code words with his assistants. If he said Give Ekamadvaitam, it meant one rupee. Dvaitam meant two rupees; Pancha-Pandava five rupees. One Ravana meant 10 rupees and ten Ravanas, a hundred rupees.
Despite the busy schedule he maintained from morning till evening. Gurudev never appeared tired, dull, irritated or angry. His calm, composed, serene countenance infused new life and enthusiasm in any one who approached him. Even those who came to him with their difficult problems would return all the better for having met him and sought his aid that was ably given. He was not only always cheerful himself, he would dispel the gloom of others with his infectious smile and irrepressible happiness.
Glory to Gurudev!
Loka Samastha Sukhino Bhavantu!
Gurudev's Sadhana
In early 1956-1957 Gurudev Sri Swami Sivanandaji Maharaj used to go to Satsanga exactly at 7 p.m., and start with chanting of OM and Jaya Ganesha Kirtan. And before leaving for Satsanga from the inner resting room of his Kutir he would go to the Puja room, do Arati of Lord Krishna there personally. Then after smearing Vibhuti and Sindhur on the forehead he would come out and sit on the verandah for a few minutes to meet visitors or devotees, or to talk to his personal attendants or Ashram officials on any matter that needed urgent attention. This was his daily routine before going to Satsanga. Sometimes after returning from Satsanga also he used to sit in the same verandah to give instructions to his attendants or to the secretary.
During the year 1960 Sri Swami Krishnanandaji Maharaj started living in Gurudev's Kutir. Since then whenever Gurudev came to the Verandah he would call Swami Krishnanandaji Maharaj to speak to him on any important matter. Sometimes Sri Swami Krishnanandaji Maharaj would come and prostrate before Swamiji and tell him about Ashram affairs. This was almost everyday routine upto 1963. In 1963, exactly one month before Gurudev attaining Mahasamadhi, Gurudev one day came out to the verandah as usual and sat in the chair. At this time Sri Swami Krishnanandaji Maharaj, Dr. Hridayananda Mataji, Sri Swami Santanandaji Maharaj and myself were present there. Gurudev then casually called Sri Swami Krishnanandaji Maharaj and said to him, “Krishnanandaji, I do my Sadhana daily in the morning.Of course Guru Maharaj used to get up early in the morning between 3-30 and 4-00. After morning wash he would go to his inner room and until he called, no one could enter his room. So we did not know what Gurudev's Sadhana was. Now Gurudev himself told us about his daily Sadhana. It was indeed a revelation to us. Gurudev said, I get up daily between 3-30 and 4-00. a.m. As soon as I get up I offer prayers to the Lord. Then I press the calling bell and two of my attendants come to my room to help me to go to the bathroom. When I see them I think they are two parts of Virat Purusha who has come to help me. First I mentally prostrate before them and then with their help go to the bathroom. After the bath I come back and sit in my room. Then I start my Sadhana like this. First I think of the omnipotent, omniscient Paramatman and meditate on Him for some time. Thereafter I pray mentally to the Trimurtis and all gods in all their names and forms. Then I mentally visit all Holy pilgrim centres and bathe in all the Holy Rivers and Seas, in each and every place. I prostrate before the presiding Deity and worship mentally all the Devatas. Afterwards I do Japa of all Deities, one Maala each. Then I recite four Mahavakyas and some Vedic Hymns from the Vedas. Also I recite selected Mantras from the 10 Upanishads. I got by heart some slokas from the Epics of Mahabharata, Ramayana and Srimad Bhagavatam and I repeat them. I remember the saints and sages and mentally prostrate to them. Then I mentally think of the Acharyas Sankaracharya, Ramanujacharya, Madhvacharya and all other great Acharyas. I prostrate to them mentally. Then I recite some of the Hymns and Stotras taught by them. After this I do Pranava Japa and meditate. After meditation I do a few exercises on the bed itself, followed by Pranayama. The entire routine of my Sadhana takes about 2-2 1/2 hours. After this I ring the bell for my attendants to bring my breakfast. Breakfast over, I go to office work. For the convenience of some devotees who wish to have a private Darshan to talk about their personal matters. I sit on the Verandah. Before they enter the main door I repeat Mahamrityunjaya Mantra three times and pray for their happiness and health, these devotees usually come to me to speak about their problems, spiritual or otherwise. I listen to them patiently and I pray to God mentally to give them courage and strength to overcome their problems and difficulties. Afterwards the visitors sit with me in silence. Then repeating Tryambaka Mantra I distribute the Holy Prasad to them. This has been my Sadhana over the Years. All four of us were thrilled to hear from Gurudev's own words about his Sadhana and all of us felt elevated and prostrated to him in deep devotion. Some times Gurudev would say to the devotees at the end of their meeting. Sab accha ho Jayaga. Bhagavan ko yad rakho. This is like reminding us not to forget our Sadhana and God is always with us.
May we follow in his footprints of Sadhana and reach the Divine. May Sadgurudev bless us all to progress in our daily spiritual Sadhana. Sadgurubhagavan Ki Jai!
The Days Before Gurudev's MahasamadhiOm Namo Bhagavate Sivanandaya! Great saints and Sadhus, Jnanis and Mahapurushas sometimes tell their devotees about their forthcoming departure from physical plane well ahead of time. But some of them, with a soft heart and in order not to cause any pain to any one, just hint about it indirectly. Sri Sadgurudev was one of them. He had a very, very soft heart. So even though he knew about his departure he did not inform his devotees or disciples directly, but he did give some indirect indications.
Just before Mahasivaratri in the year 1963 while Gurudev was in night Satsanga one of the inmates at the end of the Satsanga came to Gurudev and asked for Sannyasa Diksha. Gurudev told him no Sannyasa Diksha would be given that year. So the Ashramite went back to his Kutir.
After few minutes Gurudev told us who were nearby. Who knows about next year. Call him. I will give him Sannyasa Diksha. The Ashramite was informed about it and that year three fortunate souls including him obtained Sannyas Diksha.
Gurudev was very particular about Ekadasi. He used to ask us when was Ekadasi and we would give him the day and date. One day in the month of April Gurudev asked for the calendar. We informed the date of Ekadasi but Gurudev insisted on looking up the calendar. We gave him the calendar. He turned two to three pages upto the month of July and saw the whole page and returned it to us. But we could not understand what he had seen and decided. One day in the month of March just before going for office seva Gurudev asked us to get Sandal Padukas and advised Swami Santanandaji to write to the Mysore devotees and obtain them. We wrote to Mrs. Gopalraj Urs and she sent them within a month with silver sheet covering. Gurudev saw them and he was happy. One day when the Pada Puja was about to start Gurudev said that he wanted the Padukas to be kept under his feet. So we did the Pada Puja on that day with Gurudev's Holy Feet on the Padukas. Then Gurudev said that henceforth whenever Pada Puja was to be performed we must keep the Padukas also. However, when we did next Pada Puja we had completely forgotten about the Padukas. But Gurudev reminded us to bring them and place them in the Puja. So nearly three or four months in advance of his Samadhi Gurudev had Pada Puja with those Padukas on. Thus Gurudev hinted us about his intending Mahasamadhi but we could not grasp it.
Normally during summer days the Satsanga was held in front of the Diamond Jubilee Hall. On the 19th of June, Gurudev went to Satsanga as usual. After one hour, while the Satsanga was going on there was suddenly, a heavy downpour. All the devotees and disciples sitting there rushed into the Diamond Jubilee Hall. After a little while the rain lessened. We left the Diamond Jubilee Hall and came upto the gate near the Hospital and again there was heavy rain. We could not go back to the Diamond Jubilee Hall. So we came to Gurudev Kutir all drenched in rain. There we changed into fresh robes. Similarly the same thing happened next day also. On the third day Gurudev had a little pain in the joints. Doctor Mataji (Hridayananda Mataji) gave some medicines for the pain. The pain did not subside and, on the contrary, day-by-day it increased.
Then the doctors advised Gurudev not to strain by moving and take complete rest. So Gurudev did not go up for Satsanga but held it in his Kutir. On 23rd June morning Gurudev came out into the verandah and gave Darshan to my Purvashram parents who happened to come then. It was on that day Sri Swami Chidanandaji Maharaj who had gone for an year's Ekantavasa had returned. Then Gurudev and Sri Swami Chidanandaji Maharaj had a long talk for more than an hour. Gurudev was enquiring about his health and Ekantavasa Sadhana, etc. Then Chidanandaji Maharaj told Gurudev that he was intending to go to Kedarnath and wished to leave in a couple of days. Gurudev advised him not to travel too much and have some rest. Saying so, Gurudev gave some money for his Kedar Yatra. Then Swami Chidanandaji Maharaj left Gurudev Kutir.
Next day as Swamiji was preparing for Kedar there was heavy rain and he could not go. He thought of leaving on the next day, i.e., 25th June. But seeing Gurudev's health condition, Dr. Kutty Mataji advised him not to go at that time and suggested that he should go after some days when Gurudev regained normal health. So Swami Chidanandaji Maharaj cancelled his pilgrimage to Kedarnath. During Gurudev's absence due to indisposition, Swami Chidanandaji Maharaj started conducting night Satsanga and other spiritual activities of the Ashram.
Soon after Swami Chidanandaji Maharaj left Gurudev's Kutir, Swami Dayanandaji Maharaj came with some new book from the Press. Gurudev was very happy to see that book and started leafing through the pages. While Gurudev was turning the pages of the book, we noticed that Gurudev's left hand was shaking a bit. At the same time a devotee from Lucknow came with his family and only son to have his Annaprasana done through Gurudev's hands. Gurudev immediately called for milk, etc., and did the Annaprasana. Afterwards Gurudev went inside his Kutir. That night he didn't come out for Satsanga but remained in his Kutir only.
Normally Gurudev used to get up at night between twelve and two and ring the bell for his attendants. That night also he rang the bell. We went in to take him to the bathroom. While Gurudev was on the way to the bathroom we noticed that his left leg failed in its normal functioning and Gurudev had to drag it. He had great difficulty to walk and we brought him to the bed. In the morning Doctor Mataji came and saw Gurudev and called for Dr. Kutty Mataji who also happened to be here in the Ashram at that time. She also examined Gurudev and prescribed some treatment. Gurudev's condition became a little serious on the 24th night. So they decided to call a specialist from Delhi. They sent one of the Ashramites to Mrs. Vanibai Ram. She approached Dr. S. Radhakrishnanji, the then President of India, and requested him to send a physician. Dr. Radhakrishnanji sent his personal physician immediately to see Gurudev.
He came and examined Gurudev and prescribed a treatment and went away. On 25th night Swamiji became unconscious and went into a coma. After four days Gurudev slowly and gradually came to consciousness. But the doctors told us not to disturb him in any way but keep constant vigil. Gurudev needed complete rest. So we, (Doctor Mataji, Swami Shantanandaji, Swami Kalyanandaji, Bhimsenji and myself) used to watch without disturbing Swamiji. Like this some days passed. Gurudev improved little by little every day. On the 6th of July, which happened to be the Day of Gurupurnima in that year, we had Paduka Puja but all the devotees felt very sorry and some of them even cried because they could not get Gurudev's Darshan on that day. Although Gurudev was in an unconscious state for about four days and he was still very much in a serious condition, he recited the Brahmasutras at 4 a.m., on that Day.
On 7th morning, after breakfast Gurudev wanted to come to the verandah and sit there. So we brought him and gently made him sit in the big sofa. Facing the Ganga Gurudev sat in the verandah. He was very fond of seeing the Ganga and always used to Say: Ah! Ganga is my mother. It was nearly after two weeks Gurudev had Ganga Darshan and so he felt extremely happy to see the Mother Ganga. While he was sitting in the verandah some devotees came for Darshan. He saw them, talked with them and gave prasad to all of them. The devotees felt very happy. From that day onwards Gurudev used to come everyday in the morning to the verandah and sit facing Mother Ganga for about half an hour. If devotees intimately known to him came, he used to talk with them, playfully crack jokes as usual. Sometimes he used to inquire of inmates how the whole Ashram was going on, whether they were getting everything they needed or whether they had any difficulty, etc. He was more than a mother to all Ashramites. On the 13th of July Gurudev as usual came out to the verandah but could not sit for a long time as before. After about 15-20 minutes, he said he wanted to go inside. After lunch he had little rest. At night he had some motions and until past midnight could not sleep properly. Gurudev had a habit of writing "OM" on his thigh during all leisure times and on the 13th night between 2-3 a.m., we observed Gurudev went on writing "OM" on his thigh and had a little sleep after 3-00 a.m. On 14th July, 1963, he got up at about 6 a.m. and had a wash, we had prepared his breakfast as usual and he also was ready to take it. But suddenly the senses started failing and Gurudev could not take his breakfast with his hand. So we tried to feed him by putting a little quantity in his mouth but even that Gurudev could not swallow. We called Dr. Kutty Mataji and upon her advice we gave Gurudev some fruit juice which he took a little with great difficulty.
After seeing Gurudev, Dr. Kutty Mataji rang-up one of the doctors known to her working in the Military Hospital in Dehra Dun. The doctor came at about 11 a.m., and started examining Gurudev. He did not speak with any one throughout that morning but when the doctor started examining and enquiring, Gurudev himself began replying. He playfully cracked jokes also with the doctor. The doctor was surprised and he also started laughing.
The doctor asked us from how long Gurudev was unwell. Gurudev himself replied saying that for the last 21 days he was unwell. Then Gurudev told us to give the doctor breakfast and coffee.
After the doctor left, we arranged lunch and made Gurudev sit for his lunch. As we were serving the dishes, all of a sudden Gurudev had a shivering; he also started running a high temperature. So we made Gurudev lie down on his bed properly covered. Immediately we sent word to Dr. Kutty Mataji. She came and gave some injections. Slowly shivering and fever subsided and Gurudev started to sleep. After two hours he was feeling difficulty in breathing. Then we made him to sit with a back rest. While relaxing Gurudev signalled for water. When we asked whether Gurudev wanted hot water. Gurudev said "Ganga Jal" and that was his last word. We gave him one tumbler of Ganga Jal and Gurudev drank it fully and slowly closing his eyes he went to sleep.
After 6 p.m., again breathing trouble started. Again some doctors from Dehra Dun Military Hospital came and advised to give oxygen. At about 9 p.m., Dr. Kutty Mataji asked us to inform Sri Swami Chidanandaji Maharaj and all senior Swamis of the Ashram about Gurudev's health condition. At 10 p.m., H.H. Sri Swami Chidanandaji Maharaj, H.H. Sri Swami Krishnanandaji Maharaj, H.H. Sri Swami Madhavanandaji Maharaj and other senior Swamis and inmates of the Ashram came to Gurudev’s Kutir and had Darshan of Gurudev. At 11 p.m., the condition became serious and all of them stood surrounding Gurudev's bed. At 11-15 p.m., Gurudev took three deep breaths while Swami Chidanandaji Maharaj repeated "OMKAR" aloud in Gurudev's ears. Then Gurudev became calm, with his serene face glowing as ever. Though Gurudev left this physical plane he continues to live in spirit in the hearts of all his numerous devotees, and disciples. He stands as the torch bearer of "WISDOM LIGHT" to seekers of Truth.
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OM tryambakaü yajà mahe sugandhiü puùñivardhanam
urvà rukamiva bandhanà nmçtyormukùãya mà .amçtà t
“We worship the three eyed One (Lord Siva) who is fragrant and who nourishes all beings: may He liberate me from death, for the sake of Immortality, even as the cucumber is severed from its bondage (of the creeper).â€
1. This Maha-Mrityunjaya Mantra is a life-giving Mantra. In these days, when life is very complex, accidents are an everyday affair; this Mantra wards off deaths by snake-bites, lightning, motor-accidents, fire-accidents, cycle-accidents, water-accidents, air-accidents and accidents of all descriptions. Besides, it has a great curative effect. Again, diseases pronounced incurable by doctors are cured by this Mantra, when chanted with sincerity, faith and devotion. It is a weapon against all diseases. It is a Mantra to conquer death.
2. It is also a Moksha-Mantra. It is Lord Siva’s Mantra. It bestows health (Arogya), long life (Deerga-Ayus), peace (Santi), wealth (Aisvarya), prosperity (Pushti), satisfaction (Tushti) and Immortality (Moksha).
3. On your birthday, repeat this Mantra one lakh times, or at least 50,000 times, perform Havan and feed Sadhus, the poor and the sick. This will bestow on you health, long life, peace, prosperity and Moksha.
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Swami Devanandaji is a dynamic spiritual personality who tirelessly works for spreading the Divine Life Message of Gurudev Sivanandaji Maharaj all over Bharatavarsha. He is truly Gurudev’s “CHINNA SWAMI†as he is a junior replica of Swami Sivanandaji in his jolly sociable nature, thrilling Sankirtana and enthusiastic spiritual lectures.Sivanandashram, 16-6-1997, Swami Chidananda
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SOME REMINISCENCESOFGURUDEV SWAMI SIVANANDA
By SRI SWAMI DEVANANDA
A DIVINE LIFE SOCIETY PUBLICATION
World Wide Web (WWW) Edition : 1999
WWW site: http://www.SivanandaDlshq.org/
This WWW reprint is for free distribution
© The Divine Life Trust Society
Published ByTHE DIVINE LIFE SOCIETYP.O. Shivanandanagar—249 192Distt. Tehri-Garhwal, Uttar Pradesh,Himalayas, India.
CONTENTS
The Universal Prayer
O Adorable Lord of Mercy and Love!
Salutations and prostrations unto Thee.
Thou art Omnipresent, Omnipotent and Omniscient.
Thou art Satchidananda
(Existence-Consciousness-Bliss-Absolute.)
Thou art the Indweller of all beings.
Grant us an understanding heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.
Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy name be ever on our lips.
Let us abide in Thee for ever and ever.
Swami Sivananda
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Some Reminiscences Of Our Holy Master Sadgurudev Sri Swami Sivanandaji Maharaj
I feel, it is quite fitting time to remember our holy Master Sadguru Dev during this happy occasion of Diamond Jubilee Anniversary celebrations to express my deep felt gratitude, reverence and devotion to Gurudev in a humble way.
People are generally curious to know about the great saints and Mahapurushas and how they conducted their daily life during their life time. They like to emulate great person’s good qualities. It is an everlasting fortune to me to be in the personal service of Gurudev at that time. Those days and incidents did not fade in my memory until now. I like to share those memories with the devotees, disciples, admirers and followers of our revered Gurudev be longing to present generation. Hence, this book-let before you as Jnana Yajna prasad.
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A Day In The Life Of Gurudev Swami Sivanandaji Maharaj
People are generally curious to know about a typical day in the life of a great man, sage or a saint: what kind of a discipline he followed, what he ate, how he behaved, etc. Such a curiosity is not at all uncommon, for even Arjuna was eager to know albeit in a general context about the stita-prajna or a liberated soul, as narrated in the Gita. Many devotees and Sadhakas of Gurudev Sivanandaji Maharaj also wish to know about his daily life.
Usually Gurudev would get up in the Brahma Muhurta between 3-30 and 4-30 a.m. After completing his morning ablutions, he would do his Sadhana upto 6-30 a.m.
During summer, soon after his Sadhana, he would have some fruit juice and go for office Seva after 6-30 a.m., to the Diamond Jubilee Hall. He would begin his work after Jaya Ganesha Kirtan. He generally spent about one and a half to two hours at the office. First he would sign outgoing letters, then he would oversee the mailing of free literature to various devotees. His way of okaying a particular address or parcel was by uttering OM TAT SAT. Now it would be time for him to tackle the purely official work; signing of papers brought to him by the secretary or other heads of departments of the Ashram or dealing with official letters. Official duties disposed of, Gurudev would talk to the devotees and visitors present and give them books, each according to his level of understanding and proficiency in a particular language. This would be followed by a short Satsanga. He would ask the devotees to sing Kirtans and Bhajans or himself would hold a few minutes of discourse. By this time someone would have brought the Prasad from Visvanatha Mandir and Gurudev would distribute it. The Satsanga would conclude with a prayer, keeping in with Gurudev's axiom, "Start the day with God, end the day with God and fill the day with God." For Gurudev prayer seemed to be the very breath of his life. No work would he start or end without prayer. He was always immersed in God-thought. When people around him indulged in idle talk and gossip, Gurudev would utter to himself," Ram, Ram, Ram" as if it were an admonition and immediately silence would prevail.
Guru was always accompanied by his devotees from his kutir to office and back: he would traverse this distance repeating the Lord's name. Just before he entered his kutir after office work, the devotees following him would take leave of him, saying "Sadguru Bhagavan ki Jai" to which he would respond with "Sishya Bhagavan ki Jai."
Entering his kutir, Gurudev was used to take a few minutes rest before having his breakfast, consisting usually of a little upma or a couple of idlis; a few fruits or a dosa and a cup of milk. Resting again for a while, he would get down to his writing.
His lunch was more varied. Very often devotees would offer Pada Puja to Gurudev, which would be followed by a feast. On these occasions Gurudev would call all other Ashramites to partake in the feast. He would keep the feast lively with his irrepressible humour and endearing buoyancy. On days other than the feast Gurudev's lunch would consist of two plain Chapatis, some vegetables, curds and few fruits.
After lunch, Gurudev would rest until four in the evening. Then he would come either to his writing room or to the verandah and see the incoming mail brought by one of the Ashramites assigned with that work. Going through the letters, he would give necessary instructions to the assistants for reply. When this job was over, any devotee or visitor could seek his Darshan and hold talks with him.
It was also a practice of Gurudev, in the evenings, to sit for meditation facing Mother Ganga until around six. Then, he would get ready for his evening ablutions and supper. At 6-30 he would sit for his simple supper of a plain Roti or Dosa or a little Upma, one or two vegetables and a few fruits. Soon after supper he was ready for Satsanga. Before stepping out of his Kutir he would stop at the Puja room where the Lord Muralikrishna is installed, do arati and apply vibhuti and kumkum on his forehead. (This was his practice both in the morning and evening.) Since there would be time for the start of Satsanga, he would sit for a while on the verandah talking to devotees or giving instructions to the assistants and secretaries. At 7-00 p.m. Gurudev would be at the Satsanga in front of the Diamond Jubilee Hall. He it was who would begin the Satsanga by chanting "OM" three times and reciting Jaya Ganesha Kirtana. This would be followed by recitation of Sri Suktam, etc., before the daily discourse, either in English or Hindi, started. On special occasions like Guru Purnima, Gurudev used to speak for 10 to 15 minutes and conclude the Satsanga with Mahamantra Kirtan and Maha Mrityunjaya Mantra followed by arati and Prasad distribution. After partaking the holy Prasad, he would return to his Kutir by 9-00 or 9-30 p.m. Then, he would have a cup of milk and retire to bed by ten.
This multifaceted sage had a peculiarity that exemplified his giving nature: he was always followed by his assistants carrying some three to four bags, containing clothes of Gurudev, first-aid material, literature for free distribution, Tulasi Maalas and money. Whoever came to him, Ashramite, visitor or devotee, would not return empty handed; Gurudev was never happy to see someone leaving him without receiving a gift. In the early days, 1954-1957, Gurudev himself would be carrying a bag containing cashew-nuts and distribute them to all he came across. While on his way anywhere if he saw any needy person or Sadhu, Gurudev would immediately stretch out his helping hand; often it would be financial help. GIVE, GIVE, GIVE …… was his motto. No wonder he came to be known as Givananda. In giving he rejoiced; in sharing he found happiness. Even in the act of giving, he could not repress his humour; as if to make light of his munificence, he used to employ some code words with his assistants. If he said Give Ekamadvaitam, it meant one rupee. Dvaitam meant two rupees; Pancha-Pandava five rupees. One Ravana meant 10 rupees and ten Ravanas, a hundred rupees.
Despite the busy schedule he maintained from morning till evening. Gurudev never appeared tired, dull, irritated or angry. His calm, composed, serene countenance infused new life and enthusiasm in any one who approached him. Even those who came to him with their difficult problems would return all the better for having met him and sought his aid that was ably given. He was not only always cheerful himself, he would dispel the gloom of others with his infectious smile and irrepressible happiness.
Glory to Gurudev!
Loka Samastha Sukhino Bhavantu!
Gurudev's Sadhana
In early 1956-1957 Gurudev Sri Swami Sivanandaji Maharaj used to go to Satsanga exactly at 7 p.m., and start with chanting of OM and Jaya Ganesha Kirtan. And before leaving for Satsanga from the inner resting room of his Kutir he would go to the Puja room, do Arati of Lord Krishna there personally. Then after smearing Vibhuti and Sindhur on the forehead he would come out and sit on the verandah for a few minutes to meet visitors or devotees, or to talk to his personal attendants or Ashram officials on any matter that needed urgent attention. This was his daily routine before going to Satsanga. Sometimes after returning from Satsanga also he used to sit in the same verandah to give instructions to his attendants or to the secretary.
During the year 1960 Sri Swami Krishnanandaji Maharaj started living in Gurudev's Kutir. Since then whenever Gurudev came to the Verandah he would call Swami Krishnanandaji Maharaj to speak to him on any important matter. Sometimes Sri Swami Krishnanandaji Maharaj would come and prostrate before Swamiji and tell him about Ashram affairs. This was almost everyday routine upto 1963. In 1963, exactly one month before Gurudev attaining Mahasamadhi, Gurudev one day came out to the verandah as usual and sat in the chair. At this time Sri Swami Krishnanandaji Maharaj, Dr. Hridayananda Mataji, Sri Swami Santanandaji Maharaj and myself were present there. Gurudev then casually called Sri Swami Krishnanandaji Maharaj and said to him, “Krishnanandaji, I do my Sadhana daily in the morning.Of course Guru Maharaj used to get up early in the morning between 3-30 and 4-00. After morning wash he would go to his inner room and until he called, no one could enter his room. So we did not know what Gurudev's Sadhana was. Now Gurudev himself told us about his daily Sadhana. It was indeed a revelation to us. Gurudev said, I get up daily between 3-30 and 4-00. a.m. As soon as I get up I offer prayers to the Lord. Then I press the calling bell and two of my attendants come to my room to help me to go to the bathroom. When I see them I think they are two parts of Virat Purusha who has come to help me. First I mentally prostrate before them and then with their help go to the bathroom. After the bath I come back and sit in my room. Then I start my Sadhana like this. First I think of the omnipotent, omniscient Paramatman and meditate on Him for some time. Thereafter I pray mentally to the Trimurtis and all gods in all their names and forms. Then I mentally visit all Holy pilgrim centres and bathe in all the Holy Rivers and Seas, in each and every place. I prostrate before the presiding Deity and worship mentally all the Devatas. Afterwards I do Japa of all Deities, one Maala each. Then I recite four Mahavakyas and some Vedic Hymns from the Vedas. Also I recite selected Mantras from the 10 Upanishads. I got by heart some slokas from the Epics of Mahabharata, Ramayana and Srimad Bhagavatam and I repeat them. I remember the saints and sages and mentally prostrate to them. Then I mentally think of the Acharyas Sankaracharya, Ramanujacharya, Madhvacharya and all other great Acharyas. I prostrate to them mentally. Then I recite some of the Hymns and Stotras taught by them. After this I do Pranava Japa and meditate. After meditation I do a few exercises on the bed itself, followed by Pranayama. The entire routine of my Sadhana takes about 2-2 1/2 hours. After this I ring the bell for my attendants to bring my breakfast. Breakfast over, I go to office work. For the convenience of some devotees who wish to have a private Darshan to talk about their personal matters. I sit on the Verandah. Before they enter the main door I repeat Mahamrityunjaya Mantra three times and pray for their happiness and health, these devotees usually come to me to speak about their problems, spiritual or otherwise. I listen to them patiently and I pray to God mentally to give them courage and strength to overcome their problems and difficulties. Afterwards the visitors sit with me in silence. Then repeating Tryambaka Mantra I distribute the Holy Prasad to them. This has been my Sadhana over the Years. All four of us were thrilled to hear from Gurudev's own words about his Sadhana and all of us felt elevated and prostrated to him in deep devotion. Some times Gurudev would say to the devotees at the end of their meeting. Sab accha ho Jayaga. Bhagavan ko yad rakho. This is like reminding us not to forget our Sadhana and God is always with us.
May we follow in his footprints of Sadhana and reach the Divine. May Sadgurudev bless us all to progress in our daily spiritual Sadhana. Sadgurubhagavan Ki Jai!
The Days Before Gurudev's MahasamadhiOm Namo Bhagavate Sivanandaya! Great saints and Sadhus, Jnanis and Mahapurushas sometimes tell their devotees about their forthcoming departure from physical plane well ahead of time. But some of them, with a soft heart and in order not to cause any pain to any one, just hint about it indirectly. Sri Sadgurudev was one of them. He had a very, very soft heart. So even though he knew about his departure he did not inform his devotees or disciples directly, but he did give some indirect indications.
Just before Mahasivaratri in the year 1963 while Gurudev was in night Satsanga one of the inmates at the end of the Satsanga came to Gurudev and asked for Sannyasa Diksha. Gurudev told him no Sannyasa Diksha would be given that year. So the Ashramite went back to his Kutir.
After few minutes Gurudev told us who were nearby. Who knows about next year. Call him. I will give him Sannyasa Diksha. The Ashramite was informed about it and that year three fortunate souls including him obtained Sannyas Diksha.
Gurudev was very particular about Ekadasi. He used to ask us when was Ekadasi and we would give him the day and date. One day in the month of April Gurudev asked for the calendar. We informed the date of Ekadasi but Gurudev insisted on looking up the calendar. We gave him the calendar. He turned two to three pages upto the month of July and saw the whole page and returned it to us. But we could not understand what he had seen and decided. One day in the month of March just before going for office seva Gurudev asked us to get Sandal Padukas and advised Swami Santanandaji to write to the Mysore devotees and obtain them. We wrote to Mrs. Gopalraj Urs and she sent them within a month with silver sheet covering. Gurudev saw them and he was happy. One day when the Pada Puja was about to start Gurudev said that he wanted the Padukas to be kept under his feet. So we did the Pada Puja on that day with Gurudev's Holy Feet on the Padukas. Then Gurudev said that henceforth whenever Pada Puja was to be performed we must keep the Padukas also. However, when we did next Pada Puja we had completely forgotten about the Padukas. But Gurudev reminded us to bring them and place them in the Puja. So nearly three or four months in advance of his Samadhi Gurudev had Pada Puja with those Padukas on. Thus Gurudev hinted us about his intending Mahasamadhi but we could not grasp it.
Normally during summer days the Satsanga was held in front of the Diamond Jubilee Hall. On the 19th of June, Gurudev went to Satsanga as usual. After one hour, while the Satsanga was going on there was suddenly, a heavy downpour. All the devotees and disciples sitting there rushed into the Diamond Jubilee Hall. After a little while the rain lessened. We left the Diamond Jubilee Hall and came upto the gate near the Hospital and again there was heavy rain. We could not go back to the Diamond Jubilee Hall. So we came to Gurudev Kutir all drenched in rain. There we changed into fresh robes. Similarly the same thing happened next day also. On the third day Gurudev had a little pain in the joints. Doctor Mataji (Hridayananda Mataji) gave some medicines for the pain. The pain did not subside and, on the contrary, day-by-day it increased.
Then the doctors advised Gurudev not to strain by moving and take complete rest. So Gurudev did not go up for Satsanga but held it in his Kutir. On 23rd June morning Gurudev came out into the verandah and gave Darshan to my Purvashram parents who happened to come then. It was on that day Sri Swami Chidanandaji Maharaj who had gone for an year's Ekantavasa had returned. Then Gurudev and Sri Swami Chidanandaji Maharaj had a long talk for more than an hour. Gurudev was enquiring about his health and Ekantavasa Sadhana, etc. Then Chidanandaji Maharaj told Gurudev that he was intending to go to Kedarnath and wished to leave in a couple of days. Gurudev advised him not to travel too much and have some rest. Saying so, Gurudev gave some money for his Kedar Yatra. Then Swami Chidanandaji Maharaj left Gurudev Kutir.
Next day as Swamiji was preparing for Kedar there was heavy rain and he could not go. He thought of leaving on the next day, i.e., 25th June. But seeing Gurudev's health condition, Dr. Kutty Mataji advised him not to go at that time and suggested that he should go after some days when Gurudev regained normal health. So Swami Chidanandaji Maharaj cancelled his pilgrimage to Kedarnath. During Gurudev's absence due to indisposition, Swami Chidanandaji Maharaj started conducting night Satsanga and other spiritual activities of the Ashram.
Soon after Swami Chidanandaji Maharaj left Gurudev's Kutir, Swami Dayanandaji Maharaj came with some new book from the Press. Gurudev was very happy to see that book and started leafing through the pages. While Gurudev was turning the pages of the book, we noticed that Gurudev's left hand was shaking a bit. At the same time a devotee from Lucknow came with his family and only son to have his Annaprasana done through Gurudev's hands. Gurudev immediately called for milk, etc., and did the Annaprasana. Afterwards Gurudev went inside his Kutir. That night he didn't come out for Satsanga but remained in his Kutir only.
Normally Gurudev used to get up at night between twelve and two and ring the bell for his attendants. That night also he rang the bell. We went in to take him to the bathroom. While Gurudev was on the way to the bathroom we noticed that his left leg failed in its normal functioning and Gurudev had to drag it. He had great difficulty to walk and we brought him to the bed. In the morning Doctor Mataji came and saw Gurudev and called for Dr. Kutty Mataji who also happened to be here in the Ashram at that time. She also examined Gurudev and prescribed some treatment. Gurudev's condition became a little serious on the 24th night. So they decided to call a specialist from Delhi. They sent one of the Ashramites to Mrs. Vanibai Ram. She approached Dr. S. Radhakrishnanji, the then President of India, and requested him to send a physician. Dr. Radhakrishnanji sent his personal physician immediately to see Gurudev.
He came and examined Gurudev and prescribed a treatment and went away. On 25th night Swamiji became unconscious and went into a coma. After four days Gurudev slowly and gradually came to consciousness. But the doctors told us not to disturb him in any way but keep constant vigil. Gurudev needed complete rest. So we, (Doctor Mataji, Swami Shantanandaji, Swami Kalyanandaji, Bhimsenji and myself) used to watch without disturbing Swamiji. Like this some days passed. Gurudev improved little by little every day. On the 6th of July, which happened to be the Day of Gurupurnima in that year, we had Paduka Puja but all the devotees felt very sorry and some of them even cried because they could not get Gurudev's Darshan on that day. Although Gurudev was in an unconscious state for about four days and he was still very much in a serious condition, he recited the Brahmasutras at 4 a.m., on that Day.
On 7th morning, after breakfast Gurudev wanted to come to the verandah and sit there. So we brought him and gently made him sit in the big sofa. Facing the Ganga Gurudev sat in the verandah. He was very fond of seeing the Ganga and always used to Say: Ah! Ganga is my mother. It was nearly after two weeks Gurudev had Ganga Darshan and so he felt extremely happy to see the Mother Ganga. While he was sitting in the verandah some devotees came for Darshan. He saw them, talked with them and gave prasad to all of them. The devotees felt very happy. From that day onwards Gurudev used to come everyday in the morning to the verandah and sit facing Mother Ganga for about half an hour. If devotees intimately known to him came, he used to talk with them, playfully crack jokes as usual. Sometimes he used to inquire of inmates how the whole Ashram was going on, whether they were getting everything they needed or whether they had any difficulty, etc. He was more than a mother to all Ashramites. On the 13th of July Gurudev as usual came out to the verandah but could not sit for a long time as before. After about 15-20 minutes, he said he wanted to go inside. After lunch he had little rest. At night he had some motions and until past midnight could not sleep properly. Gurudev had a habit of writing "OM" on his thigh during all leisure times and on the 13th night between 2-3 a.m., we observed Gurudev went on writing "OM" on his thigh and had a little sleep after 3-00 a.m. On 14th July, 1963, he got up at about 6 a.m. and had a wash, we had prepared his breakfast as usual and he also was ready to take it. But suddenly the senses started failing and Gurudev could not take his breakfast with his hand. So we tried to feed him by putting a little quantity in his mouth but even that Gurudev could not swallow. We called Dr. Kutty Mataji and upon her advice we gave Gurudev some fruit juice which he took a little with great difficulty.
After seeing Gurudev, Dr. Kutty Mataji rang-up one of the doctors known to her working in the Military Hospital in Dehra Dun. The doctor came at about 11 a.m., and started examining Gurudev. He did not speak with any one throughout that morning but when the doctor started examining and enquiring, Gurudev himself began replying. He playfully cracked jokes also with the doctor. The doctor was surprised and he also started laughing.
The doctor asked us from how long Gurudev was unwell. Gurudev himself replied saying that for the last 21 days he was unwell. Then Gurudev told us to give the doctor breakfast and coffee.
After the doctor left, we arranged lunch and made Gurudev sit for his lunch. As we were serving the dishes, all of a sudden Gurudev had a shivering; he also started running a high temperature. So we made Gurudev lie down on his bed properly covered. Immediately we sent word to Dr. Kutty Mataji. She came and gave some injections. Slowly shivering and fever subsided and Gurudev started to sleep. After two hours he was feeling difficulty in breathing. Then we made him to sit with a back rest. While relaxing Gurudev signalled for water. When we asked whether Gurudev wanted hot water. Gurudev said "Ganga Jal" and that was his last word. We gave him one tumbler of Ganga Jal and Gurudev drank it fully and slowly closing his eyes he went to sleep.
After 6 p.m., again breathing trouble started. Again some doctors from Dehra Dun Military Hospital came and advised to give oxygen. At about 9 p.m., Dr. Kutty Mataji asked us to inform Sri Swami Chidanandaji Maharaj and all senior Swamis of the Ashram about Gurudev's health condition. At 10 p.m., H.H. Sri Swami Chidanandaji Maharaj, H.H. Sri Swami Krishnanandaji Maharaj, H.H. Sri Swami Madhavanandaji Maharaj and other senior Swamis and inmates of the Ashram came to Gurudev’s Kutir and had Darshan of Gurudev. At 11 p.m., the condition became serious and all of them stood surrounding Gurudev's bed. At 11-15 p.m., Gurudev took three deep breaths while Swami Chidanandaji Maharaj repeated "OMKAR" aloud in Gurudev's ears. Then Gurudev became calm, with his serene face glowing as ever. Though Gurudev left this physical plane he continues to live in spirit in the hearts of all his numerous devotees, and disciples. He stands as the torch bearer of "WISDOM LIGHT" to seekers of Truth.
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OM tryambakaü yajà mahe sugandhiü puùñivardhanam
urvà rukamiva bandhanà nmçtyormukùãya mà .amçtà t
“We worship the three eyed One (Lord Siva) who is fragrant and who nourishes all beings: may He liberate me from death, for the sake of Immortality, even as the cucumber is severed from its bondage (of the creeper).â€
1. This Maha-Mrityunjaya Mantra is a life-giving Mantra. In these days, when life is very complex, accidents are an everyday affair; this Mantra wards off deaths by snake-bites, lightning, motor-accidents, fire-accidents, cycle-accidents, water-accidents, air-accidents and accidents of all descriptions. Besides, it has a great curative effect. Again, diseases pronounced incurable by doctors are cured by this Mantra, when chanted with sincerity, faith and devotion. It is a weapon against all diseases. It is a Mantra to conquer death.
2. It is also a Moksha-Mantra. It is Lord Siva’s Mantra. It bestows health (Arogya), long life (Deerga-Ayus), peace (Santi), wealth (Aisvarya), prosperity (Pushti), satisfaction (Tushti) and Immortality (Moksha).
3. On your birthday, repeat this Mantra one lakh times, or at least 50,000 times, perform Havan and feed Sadhus, the poor and the sick. This will bestow on you health, long life, peace, prosperity and Moksha.
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Swami Devanandaji is a dynamic spiritual personality who tirelessly works for spreading the Divine Life Message of Gurudev Sivanandaji Maharaj all over Bharatavarsha. He is truly Gurudev’s “CHINNA SWAMI†as he is a junior replica of Swami Sivanandaji in his jolly sociable nature, thrilling Sankirtana and enthusiastic spiritual lectures.Sivanandashram, 16-6-1997, Swami Chidananda
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