Inspiring Talks of Gurudev Sivananda
16th February, 1949
REFUGE OF RUNAWAYS?
The postman brings a telegram. It is placed before Siva. Let us see what it is: ‘Hem fled last night. If arrived, inform and stop him. Karnua, Gauhati.’
We all had a hearty laugh, and silently congratulated our latest brother on his brave action. One more boy is fired with Vairagya, and has given the parting kick to worldliness.
It is very significant: the parent of every spiritually-minded boy missing from the house almost instinctively wires to ‘Swami Sivananda’!
‘I think many fathers and mothers would be scolding me to their hearts’ content. But, what am I to do? Let them stop the boys if they can. When Vairagya dawns no one can prevent a boy from running away from home. Each man’s Prarabdha is his own: no one can prevent its working out.’
Surely: when this spiritual Prarabdha is backed up nicely by stirring and often revolutionary call to arms against Samsara, when the combustible spiritual Samskara filled aspirant’s heart is brought near the fire of Siva’s writings, it at once catches fire. No one can help it.
17th February, 1949
AVINASHANANDA
Sri Swami Avinashanandaji Maharaj, one of the senior monks of the Ramakrishna Mission, paid a visit to the Ashram.
From Kankhal the Swami had written to Siva that he intended to come to the Ashram to have Siva’s Darshan. ‘I have been closely watching the rapid expansion of your selfless mission,’ he wrote.
Siva had met Swami A. nearly 25 years ago when, along with Pt. Chand Narayan Harkuli, Siva visited Madras en route to Rameshwaram. The pilgrims had stayed at Madras for a couple of days, as it happened to be the time of the Theosophical Convention at Madras. During their stay there they paid a visit to the Ramakrishna Mission at Mylapore, and there met Sri Swami A.
The Swami had a long conversation with Siva, during which he expressed his personal admiration of Siva’s work and the Divine Life Society’s mission. ‘Particularly, the Akhanda Maha Mantra Kirtan at the Bhajan Hall, that has been going on for several years now is a remarkable idea. Swamiji, why don’t you have a similar Akhanda Gita Patha?’
‘You have echoed my own wish. I have been thinking of it for a considerable time now. Once I give it a push also: and we had Akhanda Gita Patha for fifteen days. Lack of men and finance came in the way. Thank you: I shall certainly bear it in mind and put the scheme into operation the moment conditions are favourable.’
Siva entertained Swami A. and party nicely at his own Kutir. They were all highly pleased.
22nd February, 1949
SIVA’S WORK WAITS FOR NONE
For, Siva knows that ‘Time and tide wait for none’. What comes to the mind, if it is a Satsankalpa, should be done at once.
The fencing of Siva’s Kutir verandah is over. At the spot where Siva usually sits during the summer evening Satsang on the Ganges bank, a cement back-rest has been constructed. Siva noticed this: at once he began to sing his usual Ganesha Kirtans.
He distributed some food to the fish in the Ganges, extra today.
‘Oh, Shraddhananda Swamiji, please give these coolies some food today. Who is there, on the Ganges bank? Oh, Venkatesanandaji....’ I ran up to the spot.
‘Take some Prasad now.’
‘Swamiji, I have already taken food.’
‘It does not matter. You should be able to digest. Come in.’
Shraddhanandaji is made in the same mould as the master: he quietly distributed food to the coolies and myself, without a thought about himself.
Thus was celebrated the opening ceremony of the Pen Air Summer Satsang Bhavan in Siva’s Kutir, with all the formalities of Kirtan and feast!
Oh, Siva! Great is the power of Thy Sankalpa.
SIVANANDA SANGEETA KALA MANDIR
Swami Sivaswaroopji, a talented musician with poetic abilities is composing Hindi poems embodying in themselves the life and teachings of Siva. Some of us had a desire to learn the tune of these poems from the author himself. So, we had requested S. to teach us those songs. As a preliminary, he had started teaching us the rudiments of music.
This has been going on for the past few days.
Someone told Siva of this. And, this conversation took place just opposite the Siva Kutir where we used to assemble in the morning for the music lesson.
‘Is that so?’ asked Siva: and without moving an inch forward he began his inaugural Jaya Ganesha Kirtans. Thus in reality came into being the Sivananda Sangeeta Kala Mandir.
We marvelled at Siva’s insistence that all undertakings, however small or great, should be commenced with a prayer to the Lord—first Ganesha, then Saraswathi, then Guru, and lastly the Lord as Rama and Krishna. Without this there is no function in Ananda Kutir: and Siva carries on this practice even when he attends public meetings elsewhere, whether the public ask for the Kirtan or not.
24th February, 1949
GLORY OF SANYAS
A pious social worker was somehow upset by certain young aspirant-Sanyasins going astray. He had heard many stories of such misconduct on the part of Sanyasins from the Rishikesh public. What struck him as unique was the fact that in Siva’s Ashram almost all the Sanyasins were young and youthful.
‘Swamiji, pardon my presumption. But would it not have been better for these people to wait for some time more before embracing this holy order which is so very difficult to stick to? Are you sure that these young initiates have really understood the duties of this Ashrama, and that they will adhere to the principles? I should think it is a great mistake to initiate them so early.’
Siva laughed gently. ‘Why! I myself can give you many examples of this type. One young man took Sanyas.
He was a great Vairagi. His exemplary life made his brother also to take Sanyas. Later on, his (the former’s) dispassion wanted. He married, ate eggs and meat. His brother, however, stuck to the line. The former did not live with his Guru: he had his own Manmukhi (whimsical) Sadhana. He did not protect himself in seclusion by Satsang. Another young Sanyasi was fiery in his Sadhana. He inspired and elevated many Sadhaks. Later on he married and has a child.
How did this happen? He freely mixed with householders. He allowed ladies to shampoo his legs. He had a downfall, brought forth a child. There are many such instances.’
‘That is exactly what I mean, Swamiji. In that case, is it not better not to give Sanyas to young people at all.’
‘My dear Bhagatji, that is where you are mistaken. They might fall and rise again. Yet, they are worthy of your veneration. For, at least one day they were Sanyasins. They had the courage to throw up their hands and say: ‘I renounce the pleasures of the three worlds.’ How glorious is Sanyas. How glorious is such renunciation of the pleasures of the three worlds.
‘They had the boldness and daring to stand up against the greatest forces of nature, the forces that maintain this Samsara—those of self-preservation and procreation. They stand there as the masters of nature: you are mercilessly driven by these forces whose slave you are. Maybe some renunciates do not properly assess the strength of these opposing forces. They are sometimes taken unawares, when they are a little heedless. But those who never renounce for fear of having a downfall are cowardly, and they never know what it is to renounce all. They never look at the battle-field lest their nose should be injured. They jest at scars that never felt a wound. But a brave warrior wears these scars as ornaments, for those scars taught him to protect himself in battle.
‘Churchills are required in Sanyas. Brave, courageous even in the face of successive defeats, Sanyasins should learn lessons and pin their faith in ‘ultimate victory’. Sure, victory will be theirs if only they persist, persevere and plod on, without yielding midway. Let the light of God shine brightly in the heart. Protect that faith and tenacious adherence to the Lotus Feet of the Lord. Storms of passions will sweep the externals: and when God’s grace descends on the Sadhaka, everything will be quiet and tranquil. Glory, glory to Sanyas and Sadhana.
‘Sadhaks should learn a lesson from these stories. They should be vigilant, cautious. There is no need to lose heart. But, each such episode ought to re-awaken in the young Sanyasin a love for seclusion, for Satsang with his own Guru. Sadhaks should never drift away from their Guru.
They should plunge themselves into Sadhana and endeavour to realise God, every moment of their life.
‘A wise man profits himself by others’ experience: a middling by his own: a fool by neither. The story of others’ downfall ought not to dishearten you. But, on the contrary, it should teach you a lesson. It should put you on your guard. And, you should uphold the glory of Sanyasa. Because one man has failed to live up to Sanyasa, you should not think that the Order itself is unsuitable for the youth.
‘What about the names of great Sanyasins like Swami Vivekananda, Swami Rama Tirtha, Swami Dayananda, Bhagavan Ramana Maharshi. As a matter of fact, you find that most of the noteworthy Sanyasins renounced the world while yet they were youthful. What can an old man achieve? When the power of hearing has gone, what Sravana is he going to do? No Sadhana will be possible for the old man. It is mock-Sanyas if he embraces the Holy Order. Sanyas would then become a formality. Further, conditions are such these days that an old man finds himself inextricably entangled in family life. Therefore, it is essential that young boys should renounce the world and embrace Sanyas. They have fewer worldly ties.
‘It was because perfectly or imperfectly man has striven to live, to exist, that we find today that he has survived when countless other species have perished and gone. Similarly, it is because young men or old felt disgust for the worldly life and embraced Sanyas whether they have later been able to rise to eminence or have been the victims of animal nature, that today that glorious Order has survived.
‘Young Sanyasins should keep themselves ever busy in Japan, Kirtan, Swadhyaya, meditation and Vichara: they should live in the company of their Guru and practise vigorous Sadhana. They should never enter the cities. Even if they have to pass through a city, they should as far as possible avoid the crowd. Seclusion is the key to successful Sanyas-life. I have always advised my disciples never to enter the plains: and even if they have to do so owing to the exigencies of selfless service, I ask them to finish their work quickly and run back to their Himalayan abode. The Himalayas are the homes of Sadhakas and Sanyasins. A Sanyasin is safe so long as he is there. Sanyas was born in the Himalayas: Sanyas lives and will ever live in the Himalayas alone.’
EQUAL VISION
A South Indian typical Iyengar is a welcome guest to the Ashram today. A fairly imposing personality, with his chest literally covered with rosaries of every conceivable kind, a beard which bespoke of his ascetic tendencies, and a more or less renunciate grade, the tuft, and the traditional way of wearing the Dhoti, as well as the peculiar bag (Madi-Sanchi), singing the praise of the Brahmin’s orthodoxy in chorus with his Dwadasha-Urdhwapundram or twelve caste-marks of U shape.
He heard Tamil being spoken in far-off Himalayas: his ears that had been starved of this received the divine elixir. Without further ado, he entered the Ashram and introduced himself with a couple of hymns in praise of Sanyas.
Siva very kindly enquired about him.
‘Swamiji, I am on a pilgrimage. I have experienced untold difficulties as I do not know Hindi.
When I heard Tamil being spoken here, I greatly rejoiced and feel much relieved. Yesterday was Ekadashi and I could not take anything in Hardwar….’
Siva quickly interrupted him, and asked a few Ashramites to rush to the kitchen and bring something to eat. In the meantime, the Brahmin was seated on the D.J. Hall verandah.
Whatever the Ashramites brought from the kitchen fell short of Siva’s expectation of hospitality: sweets, fruits, milk, curd, fruit-juice, the old Brahmin was beside himself in gratitude.
Later Siva listened to the old man’s oration and recitations.
After he left the place, Siva remarked: ‘To achieve Adwaita Bhavana of Samadrishti is not an easy thing. First of all, we should feel the same way towards a visitor, whoever he may be, as we would say if a member of your Purvashram family comes, or an intimate friend comes. We should not disregard a person just because he is an unknown stranger.’
Even this is very rare in this world. When all is said and done, a Mahratti likes a Mahratti more than anyone else, a Bengali likes a Bengali, a Madrassi likes a Madrassi. Look at the exhilaration that the old Brahmin felt when he heard Tamil at the Ashram. This sectarianism creeps even into spiritual life. The very fact that Siva’s disciples are spread over the entire world, and even his Ashram has housed people of all sects, classes and nationalities is proof positive of the catholicity of Siva’s heart.
Siva then spoke admiringly of the Brahmin’s recitations. Mark Siva’s tolerant understanding of the various paths adopted by Sadhaks.
‘Like this Bhagatiji, we should have a section. We should have Avadhutas of Pranavanandaji’s type. At one place there should be only Jnanis. At another we should have Hatha Yogis. At a third one very busy Karma Yogins. At a fourth only Bhaktas with musical instruments always singing the Lords’ names. Ladies and children should have their own Ashram. One Ashram, like this, should be a modern one where the Sanyasins will use table, chair, typewriter, radio, photographic equipment and cars. At another, only Avadhuta Sanyasins: and then orthodox type Sanyasins, swatting on a mat with only a Kamandalu by their side. The entire India should be represented in one Ashrama, with all these sections.’ A grand idea.
Visitors to Ananda Kutir who have cared to watch this wonderful phenomenon, are aware that this idea of Siva has already been worked out by him in a miniature scale in Sivanandashram itself.
25th February, 1949
SIVARATRI
The great day has at last arrived. Preparations are afoot for the initiation of seven youngsters into Sanyas. Today it is specially cold, much colder than the previous days. On the verandah of Siva’s Kutir are assembled the aspirants for Sanyas, their muscles active trying to generate heat!
Siva came out of his Kutir. He has not been keeping quite well for the last few days. Yet, along with the Sadhaks Siva, too, took a few dips in the icy-cold Ganges. The youngsters looked on with astonishment: and drew much inpiration from Siva, which sustained them for one inevitable dip in the Ganges.
The Akhanda Kirtan at night needed a little more spirit: and Siva stepped in timely and his very presence in the temple till the early hours of the next morning kept all wide awake and in a very meditative mood. The ease with which he keeps awake is indeed a marvel. For, whereas others have to shout, walk, clap the hands, dance, etc., to keep themselves awake, Siva just sits still, motionless, singing the Kirtan, occasionally throwing up a glance at the Lord (very much to suggest that He needs it), and quickly surveying the devotees all round.
When Siva found that some people were preparing themselves to sleep, he came into the temple and said:
‘What about the individual Abhisheka by all?’
‘We can have it during the last quarter, Swamiji.’
‘No, no: have it now. Some people are already sleepy. They will go away a little later. They should not miss the chance.’
What consideration, even for the apparently undeserving!
Next afternoon (on the 26th) Siva noticed our eyes red and gloomy, and could readily see that we had been a victim of sleep.
‘I think you did not even take food in the afternoon? After all, nature gets her dues, with compound interest!’
‘Yes, Swamiji, I am unable to get sleep even if I try to sleep.’
Obviously: for these lower Tamasic forces of nature have no operation in the regions where dwells our Siva.
27th February, 1949
MOTHER HOW POWERFUL YOU ARE!
The aftermath of Sivaratri night’s vigil has been characterised by an inordinate attachment to the dear blanket which lies heavily yet so comfortably on some of the Ashramites that they are unable and unwilling to discard it. Beyond the four walls of the Kutir whizzes past the winter wind. Sailing along with it, yet more powerful than it, inspiring and awakening, is a Pranava-Dhwani. The Ashramite, gently awakened to the world he is living in, listens. Again, OM!....This time a little louder. The blanket flies: the blinking eyes peep through the door. Yes: it is Siva.
‘Come: get up. Come to the class.’
Mark the process well. A very important lesson should not escape our notice. A sleeping man should be gentle awakened, without giving him the least ‘shock’. Many people have this bad habit of violently shaking another person in order to wake him up, or of shouting aloud while another is asleep. This practice causes nervousness in the person thus awakened and should, therefore, be scrupulously avoided. The Life Force that had withdrawn itself into the core of the heart should be allowed to resume its position all through the body, gently, gradually and gracefully, as it does when withdrawing itself from the limbs.
Let us resume the narrative. Thus, from to room goes Siva, waking up each individual. Then everyone assembles in the Hall and the class commences.
FORCE OF HABIT
Siva later explained: ‘Man is a bundle of habits. Life goes smoothly on so long as good healthy and virtuous habits have been cultivated, and are adhered to. The mischievous mind is ever watching for an opportunity to slip back into its old grooves of lethargy, ease and comfort. A day’s slackening of effort is sufficient for the mind to work its own havoc. It takes a long time to cultivate a good habit: but only a moment to break it. If today you sleep during Brahmamuhurtha, tomorrow will naturally be a repetition of today—and so it will go from bad to worse, and in due course, you would have gone right back to the good old days when the warm rays of the sun used to greet you out of bed.’
Precious piece of advice which applies to all aspects of Sadhana.
28th February, 1949
PSEUDO-GURUS
A very enterprising young gentleman poses himself as a rationalist Guru of highly intellectual persons whom he advises to think for themselves. Day in and day out he lectures, talks, and discourses upon this philosophy, forgetting all the while that his main theme is to let the other man think for himself. He is their Guru to teach them not to believe in Gurus. He has his own brand of followers who support him and cry hoarse his creed against organisation.
Siva heard about this misguided young man who has undertaken the task of guiding others. The old Sankara was awakened in him. Perhaps, he suddenly remembered that he, too, belonged to the glorious order of Sankaracharya who defeated Pundits, Karma Khandis and materialists. Siva the Prativadi Bhayankara at once wrote out the following poem:
Some teachers mislead their aspirants.
They do not understand the level of the students.
They preach high philosophy to all.
They condemn Japan, Sankirtan, study of sacred scriptures.
They say unto all:
‘Think for yourself: don’t depend
Upon authority of books, Prasthanatraya.
Do not surrender yourself to any Guru.
There is nothing in the books.
Have right thinking.
Recitation of Mantras blunts the intellect.
Sankirtan is shouting and howling.
Kirtanists are howling sects.’
O ASPIRANTS
Do not approach such pseudo-Gurus.
How many persons can think for themselves?
You will be bewildered and puzzled.
You will be hanging in the air like Trisanku.
Do not hear their lectures.
How much spirituality and knowledge
Can you expect from such persons?
Who have neither spiritual basis
Nor realisation of any kind?
Save some intellectual acrobatic feats,
Some high sounding words and rich vocabulary of terms?
Follow the teachings of Sankara, Vyasa, Vasishta, Dattatreya, Lord Krishna, Valmiki.
Study Gita, Brahma Sutras.
Their teachings are suitable to all times.
All countries, all persons and all races.
O PSEUDO-GURUS
You are not worth the dust of
The feet of these great Rishis and Seers.
Your intellect will fade away
If you are starved for a week,
If you are delirious,
If you are intoxicated!
Jnana or Supreme Wisdom is
A matter of Guru Parampara.
Goudapada Govindapada Sankara Padmapada is one line.
Matsyendranath Gorakhnath Jalendranath and Nivrittinath is another line.
Similarly Blavatsky Olcott Annie Besant Arundale Jinarajadasa.
Read the long list of Guru Parampara in Brihadaranyaka Upanishad
Are you wiser than those sages?
What new ideas have you got now?
That they did not propound?
India is full of the wisdom of the sages.
You cannot cheat anyone in India.
Do not create wrong ideas in the masses.
When you say ‘Do not follow any Gurus’,
You intend to be the listener’s Guru yourself!
Yet, you would argue against this ancient tradition!
Teach now:
‘Tad Viddhi Pranipatena Pariprasnena Sevayaa
Upadekshyanti Te Jnanam Jnananah Tattwadarshinah’.
Learn yourself from the mouths of saints and sages.
And, spread this ancient wisdom.
Join a saint’s Ashram and learn.
Don’t argue against Ashrama and institutions.
Without some sort of institution you cannot live,
Nor do anything permanently good.
SHRINGA BHANGA AND MUKHA MARDANA
In Indian rhetoric it is Shringa Bhanga to break the horns of the pride of knowledge of the opponent: it is Mukha Mardana to silence the opponent. Materialism is gradually gaining ground in the world today, influenced by science and by certain misguided rationalists, who insist on applying the proofs of sense-perception to the universe and on ignoring inconvenient truths that defy these proofs.
Read the following reply that Siva has penned to the rationalists: you will readily agree when Siva is called the Shringa Bhanga and Mukha Mardana of rationalists.
GOD EXISTS: THE PROOFS
‘You always feel I exist. You can never deny your existence. Can you? So, denying your existence is quite absurd and illogical. In denying your existence, you deny your own self. Existence is Brahman or your own innermost immortal Self. Though you are encaged in this finite body, though you are imperfect and mortal on account of egoism, you can think: ‘I am infinite, perfect, immortal being.’ This idea of infinity can only arise from an Infinite Being. Hence, infinite or Brahman exists. This is the ontological method of proving the existence of Brahman or the Supreme.
‘You can deny your own self. You can deny the existence of God or Brahman. You can doubt the existence of your own Self or God. But the doubted or denyer always exists. The existence of the doubter or denyer is Brahman or the Absolute.
‘Everything is changing in this world. There must be a substratum that is unchanging. You cannot think of a changing thing without thinking of something which is unchanging. Forms are finite. You cannot think of a finite object without thinking of something beyond, without thinking of the infinite. This is the teleological method of proving the existence of Brahman or the infinite.
‘In this world of phenomena there is cause for everything. The law of cause and effect operates. This is the cause (father) for the effect (child). There is the cause seed for the effect tree. There is the cause potter for the effect pot. A branch of a tree moves. The blowing of wind or the sitting of a bird is the cause for the movement of a branch of a tree. You see this world. There must be a cause for this world, the effect. That causeless Cause is God or the Creator. This is the cosmological method of proving the existence of Brahman or the infinite.
‘There are beauty, intelligent beings, luminosity, law, order, harmony in spite of apparent disorder and disharmony. There must be an omniscient, omnipotent and omnipresent Being who governs and controls this vast universe. This is the theological method of proving the existence of God.’
******************************************************
REFUGE OF RUNAWAYS?
The postman brings a telegram. It is placed before Siva. Let us see what it is: ‘Hem fled last night. If arrived, inform and stop him. Karnua, Gauhati.’
We all had a hearty laugh, and silently congratulated our latest brother on his brave action. One more boy is fired with Vairagya, and has given the parting kick to worldliness.
It is very significant: the parent of every spiritually-minded boy missing from the house almost instinctively wires to ‘Swami Sivananda’!
‘I think many fathers and mothers would be scolding me to their hearts’ content. But, what am I to do? Let them stop the boys if they can. When Vairagya dawns no one can prevent a boy from running away from home. Each man’s Prarabdha is his own: no one can prevent its working out.’
Surely: when this spiritual Prarabdha is backed up nicely by stirring and often revolutionary call to arms against Samsara, when the combustible spiritual Samskara filled aspirant’s heart is brought near the fire of Siva’s writings, it at once catches fire. No one can help it.
17th February, 1949
AVINASHANANDA
Sri Swami Avinashanandaji Maharaj, one of the senior monks of the Ramakrishna Mission, paid a visit to the Ashram.
From Kankhal the Swami had written to Siva that he intended to come to the Ashram to have Siva’s Darshan. ‘I have been closely watching the rapid expansion of your selfless mission,’ he wrote.
Siva had met Swami A. nearly 25 years ago when, along with Pt. Chand Narayan Harkuli, Siva visited Madras en route to Rameshwaram. The pilgrims had stayed at Madras for a couple of days, as it happened to be the time of the Theosophical Convention at Madras. During their stay there they paid a visit to the Ramakrishna Mission at Mylapore, and there met Sri Swami A.
The Swami had a long conversation with Siva, during which he expressed his personal admiration of Siva’s work and the Divine Life Society’s mission. ‘Particularly, the Akhanda Maha Mantra Kirtan at the Bhajan Hall, that has been going on for several years now is a remarkable idea. Swamiji, why don’t you have a similar Akhanda Gita Patha?’
‘You have echoed my own wish. I have been thinking of it for a considerable time now. Once I give it a push also: and we had Akhanda Gita Patha for fifteen days. Lack of men and finance came in the way. Thank you: I shall certainly bear it in mind and put the scheme into operation the moment conditions are favourable.’
Siva entertained Swami A. and party nicely at his own Kutir. They were all highly pleased.
22nd February, 1949
SIVA’S WORK WAITS FOR NONE
For, Siva knows that ‘Time and tide wait for none’. What comes to the mind, if it is a Satsankalpa, should be done at once.
The fencing of Siva’s Kutir verandah is over. At the spot where Siva usually sits during the summer evening Satsang on the Ganges bank, a cement back-rest has been constructed. Siva noticed this: at once he began to sing his usual Ganesha Kirtans.
He distributed some food to the fish in the Ganges, extra today.
‘Oh, Shraddhananda Swamiji, please give these coolies some food today. Who is there, on the Ganges bank? Oh, Venkatesanandaji....’ I ran up to the spot.
‘Take some Prasad now.’
‘Swamiji, I have already taken food.’
‘It does not matter. You should be able to digest. Come in.’
Shraddhanandaji is made in the same mould as the master: he quietly distributed food to the coolies and myself, without a thought about himself.
Thus was celebrated the opening ceremony of the Pen Air Summer Satsang Bhavan in Siva’s Kutir, with all the formalities of Kirtan and feast!
Oh, Siva! Great is the power of Thy Sankalpa.
SIVANANDA SANGEETA KALA MANDIR
Swami Sivaswaroopji, a talented musician with poetic abilities is composing Hindi poems embodying in themselves the life and teachings of Siva. Some of us had a desire to learn the tune of these poems from the author himself. So, we had requested S. to teach us those songs. As a preliminary, he had started teaching us the rudiments of music.
This has been going on for the past few days.
Someone told Siva of this. And, this conversation took place just opposite the Siva Kutir where we used to assemble in the morning for the music lesson.
‘Is that so?’ asked Siva: and without moving an inch forward he began his inaugural Jaya Ganesha Kirtans. Thus in reality came into being the Sivananda Sangeeta Kala Mandir.
We marvelled at Siva’s insistence that all undertakings, however small or great, should be commenced with a prayer to the Lord—first Ganesha, then Saraswathi, then Guru, and lastly the Lord as Rama and Krishna. Without this there is no function in Ananda Kutir: and Siva carries on this practice even when he attends public meetings elsewhere, whether the public ask for the Kirtan or not.
24th February, 1949
GLORY OF SANYAS
A pious social worker was somehow upset by certain young aspirant-Sanyasins going astray. He had heard many stories of such misconduct on the part of Sanyasins from the Rishikesh public. What struck him as unique was the fact that in Siva’s Ashram almost all the Sanyasins were young and youthful.
‘Swamiji, pardon my presumption. But would it not have been better for these people to wait for some time more before embracing this holy order which is so very difficult to stick to? Are you sure that these young initiates have really understood the duties of this Ashrama, and that they will adhere to the principles? I should think it is a great mistake to initiate them so early.’
Siva laughed gently. ‘Why! I myself can give you many examples of this type. One young man took Sanyas.
He was a great Vairagi. His exemplary life made his brother also to take Sanyas. Later on, his (the former’s) dispassion wanted. He married, ate eggs and meat. His brother, however, stuck to the line. The former did not live with his Guru: he had his own Manmukhi (whimsical) Sadhana. He did not protect himself in seclusion by Satsang. Another young Sanyasi was fiery in his Sadhana. He inspired and elevated many Sadhaks. Later on he married and has a child.
How did this happen? He freely mixed with householders. He allowed ladies to shampoo his legs. He had a downfall, brought forth a child. There are many such instances.’
‘That is exactly what I mean, Swamiji. In that case, is it not better not to give Sanyas to young people at all.’
‘My dear Bhagatji, that is where you are mistaken. They might fall and rise again. Yet, they are worthy of your veneration. For, at least one day they were Sanyasins. They had the courage to throw up their hands and say: ‘I renounce the pleasures of the three worlds.’ How glorious is Sanyas. How glorious is such renunciation of the pleasures of the three worlds.
‘They had the boldness and daring to stand up against the greatest forces of nature, the forces that maintain this Samsara—those of self-preservation and procreation. They stand there as the masters of nature: you are mercilessly driven by these forces whose slave you are. Maybe some renunciates do not properly assess the strength of these opposing forces. They are sometimes taken unawares, when they are a little heedless. But those who never renounce for fear of having a downfall are cowardly, and they never know what it is to renounce all. They never look at the battle-field lest their nose should be injured. They jest at scars that never felt a wound. But a brave warrior wears these scars as ornaments, for those scars taught him to protect himself in battle.
‘Churchills are required in Sanyas. Brave, courageous even in the face of successive defeats, Sanyasins should learn lessons and pin their faith in ‘ultimate victory’. Sure, victory will be theirs if only they persist, persevere and plod on, without yielding midway. Let the light of God shine brightly in the heart. Protect that faith and tenacious adherence to the Lotus Feet of the Lord. Storms of passions will sweep the externals: and when God’s grace descends on the Sadhaka, everything will be quiet and tranquil. Glory, glory to Sanyas and Sadhana.
‘Sadhaks should learn a lesson from these stories. They should be vigilant, cautious. There is no need to lose heart. But, each such episode ought to re-awaken in the young Sanyasin a love for seclusion, for Satsang with his own Guru. Sadhaks should never drift away from their Guru.
They should plunge themselves into Sadhana and endeavour to realise God, every moment of their life.
‘A wise man profits himself by others’ experience: a middling by his own: a fool by neither. The story of others’ downfall ought not to dishearten you. But, on the contrary, it should teach you a lesson. It should put you on your guard. And, you should uphold the glory of Sanyasa. Because one man has failed to live up to Sanyasa, you should not think that the Order itself is unsuitable for the youth.
‘What about the names of great Sanyasins like Swami Vivekananda, Swami Rama Tirtha, Swami Dayananda, Bhagavan Ramana Maharshi. As a matter of fact, you find that most of the noteworthy Sanyasins renounced the world while yet they were youthful. What can an old man achieve? When the power of hearing has gone, what Sravana is he going to do? No Sadhana will be possible for the old man. It is mock-Sanyas if he embraces the Holy Order. Sanyas would then become a formality. Further, conditions are such these days that an old man finds himself inextricably entangled in family life. Therefore, it is essential that young boys should renounce the world and embrace Sanyas. They have fewer worldly ties.
‘It was because perfectly or imperfectly man has striven to live, to exist, that we find today that he has survived when countless other species have perished and gone. Similarly, it is because young men or old felt disgust for the worldly life and embraced Sanyas whether they have later been able to rise to eminence or have been the victims of animal nature, that today that glorious Order has survived.
‘Young Sanyasins should keep themselves ever busy in Japan, Kirtan, Swadhyaya, meditation and Vichara: they should live in the company of their Guru and practise vigorous Sadhana. They should never enter the cities. Even if they have to pass through a city, they should as far as possible avoid the crowd. Seclusion is the key to successful Sanyas-life. I have always advised my disciples never to enter the plains: and even if they have to do so owing to the exigencies of selfless service, I ask them to finish their work quickly and run back to their Himalayan abode. The Himalayas are the homes of Sadhakas and Sanyasins. A Sanyasin is safe so long as he is there. Sanyas was born in the Himalayas: Sanyas lives and will ever live in the Himalayas alone.’
EQUAL VISION
A South Indian typical Iyengar is a welcome guest to the Ashram today. A fairly imposing personality, with his chest literally covered with rosaries of every conceivable kind, a beard which bespoke of his ascetic tendencies, and a more or less renunciate grade, the tuft, and the traditional way of wearing the Dhoti, as well as the peculiar bag (Madi-Sanchi), singing the praise of the Brahmin’s orthodoxy in chorus with his Dwadasha-Urdhwapundram or twelve caste-marks of U shape.
He heard Tamil being spoken in far-off Himalayas: his ears that had been starved of this received the divine elixir. Without further ado, he entered the Ashram and introduced himself with a couple of hymns in praise of Sanyas.
Siva very kindly enquired about him.
‘Swamiji, I am on a pilgrimage. I have experienced untold difficulties as I do not know Hindi.
When I heard Tamil being spoken here, I greatly rejoiced and feel much relieved. Yesterday was Ekadashi and I could not take anything in Hardwar….’
Siva quickly interrupted him, and asked a few Ashramites to rush to the kitchen and bring something to eat. In the meantime, the Brahmin was seated on the D.J. Hall verandah.
Whatever the Ashramites brought from the kitchen fell short of Siva’s expectation of hospitality: sweets, fruits, milk, curd, fruit-juice, the old Brahmin was beside himself in gratitude.
Later Siva listened to the old man’s oration and recitations.
After he left the place, Siva remarked: ‘To achieve Adwaita Bhavana of Samadrishti is not an easy thing. First of all, we should feel the same way towards a visitor, whoever he may be, as we would say if a member of your Purvashram family comes, or an intimate friend comes. We should not disregard a person just because he is an unknown stranger.’
Even this is very rare in this world. When all is said and done, a Mahratti likes a Mahratti more than anyone else, a Bengali likes a Bengali, a Madrassi likes a Madrassi. Look at the exhilaration that the old Brahmin felt when he heard Tamil at the Ashram. This sectarianism creeps even into spiritual life. The very fact that Siva’s disciples are spread over the entire world, and even his Ashram has housed people of all sects, classes and nationalities is proof positive of the catholicity of Siva’s heart.
Siva then spoke admiringly of the Brahmin’s recitations. Mark Siva’s tolerant understanding of the various paths adopted by Sadhaks.
‘Like this Bhagatiji, we should have a section. We should have Avadhutas of Pranavanandaji’s type. At one place there should be only Jnanis. At another we should have Hatha Yogis. At a third one very busy Karma Yogins. At a fourth only Bhaktas with musical instruments always singing the Lords’ names. Ladies and children should have their own Ashram. One Ashram, like this, should be a modern one where the Sanyasins will use table, chair, typewriter, radio, photographic equipment and cars. At another, only Avadhuta Sanyasins: and then orthodox type Sanyasins, swatting on a mat with only a Kamandalu by their side. The entire India should be represented in one Ashrama, with all these sections.’ A grand idea.
Visitors to Ananda Kutir who have cared to watch this wonderful phenomenon, are aware that this idea of Siva has already been worked out by him in a miniature scale in Sivanandashram itself.
25th February, 1949
SIVARATRI
The great day has at last arrived. Preparations are afoot for the initiation of seven youngsters into Sanyas. Today it is specially cold, much colder than the previous days. On the verandah of Siva’s Kutir are assembled the aspirants for Sanyas, their muscles active trying to generate heat!
Siva came out of his Kutir. He has not been keeping quite well for the last few days. Yet, along with the Sadhaks Siva, too, took a few dips in the icy-cold Ganges. The youngsters looked on with astonishment: and drew much inpiration from Siva, which sustained them for one inevitable dip in the Ganges.
The Akhanda Kirtan at night needed a little more spirit: and Siva stepped in timely and his very presence in the temple till the early hours of the next morning kept all wide awake and in a very meditative mood. The ease with which he keeps awake is indeed a marvel. For, whereas others have to shout, walk, clap the hands, dance, etc., to keep themselves awake, Siva just sits still, motionless, singing the Kirtan, occasionally throwing up a glance at the Lord (very much to suggest that He needs it), and quickly surveying the devotees all round.
When Siva found that some people were preparing themselves to sleep, he came into the temple and said:
‘What about the individual Abhisheka by all?’
‘We can have it during the last quarter, Swamiji.’
‘No, no: have it now. Some people are already sleepy. They will go away a little later. They should not miss the chance.’
What consideration, even for the apparently undeserving!
Next afternoon (on the 26th) Siva noticed our eyes red and gloomy, and could readily see that we had been a victim of sleep.
‘I think you did not even take food in the afternoon? After all, nature gets her dues, with compound interest!’
‘Yes, Swamiji, I am unable to get sleep even if I try to sleep.’
Obviously: for these lower Tamasic forces of nature have no operation in the regions where dwells our Siva.
27th February, 1949
MOTHER HOW POWERFUL YOU ARE!
The aftermath of Sivaratri night’s vigil has been characterised by an inordinate attachment to the dear blanket which lies heavily yet so comfortably on some of the Ashramites that they are unable and unwilling to discard it. Beyond the four walls of the Kutir whizzes past the winter wind. Sailing along with it, yet more powerful than it, inspiring and awakening, is a Pranava-Dhwani. The Ashramite, gently awakened to the world he is living in, listens. Again, OM!....This time a little louder. The blanket flies: the blinking eyes peep through the door. Yes: it is Siva.
‘Come: get up. Come to the class.’
Mark the process well. A very important lesson should not escape our notice. A sleeping man should be gentle awakened, without giving him the least ‘shock’. Many people have this bad habit of violently shaking another person in order to wake him up, or of shouting aloud while another is asleep. This practice causes nervousness in the person thus awakened and should, therefore, be scrupulously avoided. The Life Force that had withdrawn itself into the core of the heart should be allowed to resume its position all through the body, gently, gradually and gracefully, as it does when withdrawing itself from the limbs.
Let us resume the narrative. Thus, from to room goes Siva, waking up each individual. Then everyone assembles in the Hall and the class commences.
FORCE OF HABIT
Siva later explained: ‘Man is a bundle of habits. Life goes smoothly on so long as good healthy and virtuous habits have been cultivated, and are adhered to. The mischievous mind is ever watching for an opportunity to slip back into its old grooves of lethargy, ease and comfort. A day’s slackening of effort is sufficient for the mind to work its own havoc. It takes a long time to cultivate a good habit: but only a moment to break it. If today you sleep during Brahmamuhurtha, tomorrow will naturally be a repetition of today—and so it will go from bad to worse, and in due course, you would have gone right back to the good old days when the warm rays of the sun used to greet you out of bed.’
Precious piece of advice which applies to all aspects of Sadhana.
28th February, 1949
PSEUDO-GURUS
A very enterprising young gentleman poses himself as a rationalist Guru of highly intellectual persons whom he advises to think for themselves. Day in and day out he lectures, talks, and discourses upon this philosophy, forgetting all the while that his main theme is to let the other man think for himself. He is their Guru to teach them not to believe in Gurus. He has his own brand of followers who support him and cry hoarse his creed against organisation.
Siva heard about this misguided young man who has undertaken the task of guiding others. The old Sankara was awakened in him. Perhaps, he suddenly remembered that he, too, belonged to the glorious order of Sankaracharya who defeated Pundits, Karma Khandis and materialists. Siva the Prativadi Bhayankara at once wrote out the following poem:
Some teachers mislead their aspirants.
They do not understand the level of the students.
They preach high philosophy to all.
They condemn Japan, Sankirtan, study of sacred scriptures.
They say unto all:
‘Think for yourself: don’t depend
Upon authority of books, Prasthanatraya.
Do not surrender yourself to any Guru.
There is nothing in the books.
Have right thinking.
Recitation of Mantras blunts the intellect.
Sankirtan is shouting and howling.
Kirtanists are howling sects.’
O ASPIRANTS
Do not approach such pseudo-Gurus.
How many persons can think for themselves?
You will be bewildered and puzzled.
You will be hanging in the air like Trisanku.
Do not hear their lectures.
How much spirituality and knowledge
Can you expect from such persons?
Who have neither spiritual basis
Nor realisation of any kind?
Save some intellectual acrobatic feats,
Some high sounding words and rich vocabulary of terms?
Follow the teachings of Sankara, Vyasa, Vasishta, Dattatreya, Lord Krishna, Valmiki.
Study Gita, Brahma Sutras.
Their teachings are suitable to all times.
All countries, all persons and all races.
O PSEUDO-GURUS
You are not worth the dust of
The feet of these great Rishis and Seers.
Your intellect will fade away
If you are starved for a week,
If you are delirious,
If you are intoxicated!
Jnana or Supreme Wisdom is
A matter of Guru Parampara.
Goudapada Govindapada Sankara Padmapada is one line.
Matsyendranath Gorakhnath Jalendranath and Nivrittinath is another line.
Similarly Blavatsky Olcott Annie Besant Arundale Jinarajadasa.
Read the long list of Guru Parampara in Brihadaranyaka Upanishad
Are you wiser than those sages?
What new ideas have you got now?
That they did not propound?
India is full of the wisdom of the sages.
You cannot cheat anyone in India.
Do not create wrong ideas in the masses.
When you say ‘Do not follow any Gurus’,
You intend to be the listener’s Guru yourself!
Yet, you would argue against this ancient tradition!
Teach now:
‘Tad Viddhi Pranipatena Pariprasnena Sevayaa
Upadekshyanti Te Jnanam Jnananah Tattwadarshinah’.
Learn yourself from the mouths of saints and sages.
And, spread this ancient wisdom.
Join a saint’s Ashram and learn.
Don’t argue against Ashrama and institutions.
Without some sort of institution you cannot live,
Nor do anything permanently good.
SHRINGA BHANGA AND MUKHA MARDANA
In Indian rhetoric it is Shringa Bhanga to break the horns of the pride of knowledge of the opponent: it is Mukha Mardana to silence the opponent. Materialism is gradually gaining ground in the world today, influenced by science and by certain misguided rationalists, who insist on applying the proofs of sense-perception to the universe and on ignoring inconvenient truths that defy these proofs.
Read the following reply that Siva has penned to the rationalists: you will readily agree when Siva is called the Shringa Bhanga and Mukha Mardana of rationalists.
GOD EXISTS: THE PROOFS
‘You always feel I exist. You can never deny your existence. Can you? So, denying your existence is quite absurd and illogical. In denying your existence, you deny your own self. Existence is Brahman or your own innermost immortal Self. Though you are encaged in this finite body, though you are imperfect and mortal on account of egoism, you can think: ‘I am infinite, perfect, immortal being.’ This idea of infinity can only arise from an Infinite Being. Hence, infinite or Brahman exists. This is the ontological method of proving the existence of Brahman or the Supreme.
‘You can deny your own self. You can deny the existence of God or Brahman. You can doubt the existence of your own Self or God. But the doubted or denyer always exists. The existence of the doubter or denyer is Brahman or the Absolute.
‘Everything is changing in this world. There must be a substratum that is unchanging. You cannot think of a changing thing without thinking of something which is unchanging. Forms are finite. You cannot think of a finite object without thinking of something beyond, without thinking of the infinite. This is the teleological method of proving the existence of Brahman or the infinite.
‘In this world of phenomena there is cause for everything. The law of cause and effect operates. This is the cause (father) for the effect (child). There is the cause seed for the effect tree. There is the cause potter for the effect pot. A branch of a tree moves. The blowing of wind or the sitting of a bird is the cause for the movement of a branch of a tree. You see this world. There must be a cause for this world, the effect. That causeless Cause is God or the Creator. This is the cosmological method of proving the existence of Brahman or the infinite.
‘There are beauty, intelligent beings, luminosity, law, order, harmony in spite of apparent disorder and disharmony. There must be an omniscient, omnipotent and omnipresent Being who governs and controls this vast universe. This is the theological method of proving the existence of God.’
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