Inspiring Talks of Gurudev Sivananda
MARCH, 1949
1st March, 1949
COUNSEL OF HOPE AND COURAGE
Srimathi M. had written a pathetic letter, recounting the misfortunes that have visited her, her desperate condition and the causes that often tempt her to commit suicide. By the next post goes Siva’s reply which after entreating her to think, reflect, and face the trials of life with calm endurance, warns her against hasty surrender to emotion.
Do not commit any such unwise act—You will gain nothing. This will lead to misery and suffering. Life is most precious. It is very difficult to get a human birth. Yield not to emotions. Be bold. Be cheerful. You can attain divinity in this birth and free yourself from birth and death through Japa and meditation. May God bless you.
MAHADEV DESAI’S SOUL BLESSED
Today is the All-Soul’s Day at Sivanandanagar. The elaborate ceremonial observance is in progress, with consecrated food offerings, prayer on Ganges bank, Kirtan, etc. Siva sits on the cement seat opposite his Kutir, on the bank of the Ganges. He says:
‘It was here that Mahadeva Desai and I were sitting in 1942. I offered him a chair: but he preferred to sit on a block of stone near the water’s edge.’ Then Siva did special Kirtan for the peace of Sri Desai’s soul.
Was it that this noble soul (who was Mahatma Gandhiji’s Private Secretary) yearned for the saint’s blessings for his own onward march to the Limitless Kingdom of God, and thus claimed Siva’s remembrance on this auspicious day when he remembers the departed souls of all devotees?
The memory is within recall. The faithful Secretary to Mahatma Gandhiji arrived at the Ashram. He was nicely entertained by Siva, who also taught him some Yogic Kriyas and Pranayam. M. was greatly impressed by the multifarious activities of the Ashram: and he paid a glowing tribute to Siva and his mission in the ‘Harijan’. Siva, for his part, was all admiration for a new Charkha which M. had brought with him and which he later presented to Siva.
MYSTIC PHILOSOPHER SEEKS SIVA’S HELP
Sri Dr. M.S., M.A., Ph.D., a mystic-philosopher, writes to Siva:
‘Indeed I very much appreciate your kindness and blessings to me.
‘Revered Swamiji, I have tried to live seriously on the mystical path, but I don’t find any friend in it. People’s brains are so organised and their life impulses move so coarsely that they cannot appreciate the finer life and vibration. Hence it is difficult for me to live in such a coarse surrounding. I find better company in silence and books and in India today ideal life in mystical pattern is very much misused. You have passed through such experience, and I am therefore wanting to profit by them. I have mixed even freely with people who have entered into some spiritual order. But, alas! I have not got any help from them.’
The learned doctor’s predicament is a very understandable difficulty in the India of today. Let us now turn to Siva’s reply:
‘Yes, that is the problem that faces most Sadhaks earnestly aspiring to achieve something in the spiritual path nowadays. The task is comparatively more difficult now than it would have been in the ideal circumstances in days of yore: perhaps it is that that adds to the glory of Sadhana now. Obstacles augment the Sadhak’s zeal, and put him on his guard at every step.
‘The problem, I find, is the same everywhere. Only it assumes different forms in different places. Evil co-exists with good; and the Dwandwas are spread over the entire creation. However, the ideal surroundings exist within us: and we should strive our utmost to live in them.’
Thus the problem of the doctor of philosophy solved by the doctor of the soul—Siva. Siva has never indulged in polemics. He is a hundred per cent practical Yogi-philosopher. Yet, it is a fact that many doctors of philosophy and doctors of literature count themselves among Siva’s foremost admirers, devotees and disciples Dr. Atreye went overseas on a lecture-tour: and he declared that it was only Siva’s blessings and good wishes that sustained him, and inspired him to crown his tour with success. Many other doctors have paid glowing tributes to Siva’s thrilling books, and to Siva’s personality, too.
6th March, 1949
ROADSIDE PARTY
Siva was walking up to the Bhajan Hall and Mandir for his evening stroll and circumambulations around the temple.
A shop-keeper (Bali) has shrewdly opened a sweetmeat-stall just on the road near the archway to the temple and the Siva Kutir, greeting Siva with an ‘OM Namo Narayanaya, Swamiji Maharaj!’
‘OM Namo Narayanaya. Are you all right? How is your business?’ enquired Siva with all love.
‘All your grace and blessings, Maharaj,’ replied Baji touching Siva’s feet.
‘Swamiji, Bali has a feeling that Swamiji has not so far blessed his shop by partaking of his preparations.’
‘Is that so?’ Siva looked around. For he cannot take anything anywhere, unless there is a big crowd of people to share the feast with him. Some of us were emerging on the road. His voice rang out through space, and we all doubled up to him, and the Guru-loving Chidanandaji literally rolled down the up-hill, though he had just then struggled up the hill, at the Guru calling out his name.
We all devoutedly assembled outside the shop with our Lord in the centre. I had an indescribably strange vision in which I saw our Siva as the leader of a Parivrajaka party, all standing outside the shop ready to receive Bhiksha.
Bali started distributing some sweets and some savoury.
The author of several books on health and hygiene who would ordinarily insist on the laws of hygiene being observed rigidly, was partaking of this open-air feast when a fleet of lorries and buses whizzed past on this dusty Devaprayag Road, raising behind them a cloud of dust which surrounded us all and filled our lungs, too. The edibles that we had in our hands were laid over with a thin layer of the dust we tread under foot.
The Sanyasin Siva had instantly swallowed up the doctor in him, or the Member of the Royal Institute of Sanitation (London) in him, and into Siva’s stomach went sweets and dust with equal ease and freedom. The unconcerned look on Siva’s countenance taught us: the sweets, the dust and the body (the physical sheath) all belong to the same category, only there is a difference in name and form.
The bill was paid: Bali was highly pleased: and the partakers of this holy feast were blessed with several silent sermons.
7th March, 1949
SECRET OF SIVA’S VOICE
An old veteran exponent of Tiruppugazh, an immortal work of Saint Arunagirinathar of South India, gave a lecture at the Ashram. Age weighed the Tiruppugazh Swamiji’s tone and pitch of the voice. Yet, Siva appreciated the Swami’s zeal and enthusiasm in spreading the sacred knowledge. Siva asked several Sadhaks to get pepper, sugar-candy and hot water to help the Swami clear his throat. When the discourse came to a close, Siva himself took up the harmonium and began playing his own songs on Shanmukha and then sang Kirtans, too.
A visitor who could not find room for himself in the Hall where this function was held, and who had therefore to be content with receiving the impressions of the Kirtan and discourse through the ear alone, was later on curious to know which young man sang after the Tiruppugazh Swami.
‘Swamiji, after the Tiruppugazh Swamiji’s songs and discourse, the Kirtans that followed rang out in sharp contrast. It was melodious music.’
Chidanandaji burst forth in laughter. ‘It was Swamiji himself!’ he informed the visitor. Then C. himself explained: ‘Swamiji has maintained the youth of his voice through Yogic practices such as Pranayama, through strict and regulated diet and through constant singing of Kirtan.’
8th March, 1949
THE MEMORABLE EIGHTH
Indeed, the Eighth is a day which all of us who follow Siva look upon with veneration. As Janmashtammi, or the day of the birth of Lord Krishna, is still celebrated as a great day long after the disappearance from this earth-plane of that incarnation of God, so also 8th will ever be celebrated on earth by devotees of divine life.
Year after year, earnest Sadhakas have been rejuvenated and revitalised on the 8th September: all parts of their being receiving rich food.
We thought that the animal nature in man was too strong to be curbed by an annual reminder of this great day: and so decided to celebrate it every month.
Such is Siva’s play that the spiritual food, too, is not distributed every month. Eighth is indeed a memorable day.
A DIVINE TRIBUNAL
Early in the morning, the divine tribunal was constituted. Someone had a misunderstanding with another: a slight rub, a hitch, the distant rumblings of the clouds of discord. Siva patiently heard both sides. We awaited the verdict: but, it proved to be a most strange verdict, strange in the sense that no law court in the world has this simple method of seeing good in all—the accuser, the accused—and then striking at the root of the problem and eradicating the root there itself, instead of simply chopping off the branches.
TO THE ACCUSED
‘In the field of active work alone does man come face to face with his own inner contents. The inner nature is dormant while one is away from the battle-field. When the favourable opportunities offer themselves, then these inner hidden traits have a chance of manifesting themselves.
‘There must be some truth in what the other man says. This is the attitude that every Sadhaka must adopt. Then sit, reflect, analyse your own self and find out that hidden trait he has pointed out.
‘Some people’s nature is sensitive. Their sensitivity is too high-strung; but we should not consider that a defect in them and prick it. We should mind what WE do. We should on our part understand and respect that sensitiveness.
‘His sensitivity has felt that something you said was offending. At once, you should feel thankful to him. Thank the man who points out your defects. This is the basic virtue that every Sadhaka should cultivate and develop. Then only is there a chance for one’s own improvement.’
TO THE ACCUSER
‘If everyone aspires to be a Sadhaka, there will never be any complaint, rub or quarrel. A Sadhak’s attitude should always be to work selflessly, to aspire to be a good, perfect Sadhu. Then there will be no need to revolt. God has given us all comforts. You have never felt the pinch of hunger: you have never suffered insecurity nor exposed yourselves to the mercy of nature. You have found a prosperous institution to care for you like a loving mother.
‘I have known what it is to run to a Kshetra to take Bhiksha. I have known what it is to sleep on the roadside. These should always be held before the mental eye of the Sadhaka. These are the principles of a Sadhu’s life. We should compare our status with that of the Rishikesh-Sadhus.
We are a thousand times more comfortable than they. We should be thankful to God for that. This complaining mentality should go.’
TO BOTH
‘This incident reveals the fact that there is somewhere a disharmony of hearts. A quarrel arises only when there is this disharmony. Otherwise, the accuser refuses to accuse and the accused readily admits the accusation. Then there would be no need for law courts. All people should develop this one family spirit. Then quarrels will cease. There should be harmony of hearts. You heart should beat in unison with all hearts: you should love all. Once there is rupture it is very difficult to patch it up. But this is quite possible: what is required is continued, uniform and prolonged love-approach, so that the other party will have time enough to get over the grudge, then the suspicion of your inner motives of love, and ultimately understand your true nature.’
SWAMI CHIDANANDAJI
‘All of you should treat Swami Chidanandaji as your Guru. Even I revere him as my own Guru. I have learnt countless lessons from him. I love him: I adore him. His knowledge is vast. His wisdom is truly inspired and intuitive. His good nature is unrivalled. His heart is very large and his kindness is unequalled. All of you should learn from him. Then only will you all improve, develop and evolve.’
WHAT IS NIRGUNA
The Rationing Officers of Dehra Dun and Rishikesh have come. They were cordially welcomed and at once entertained by Siva’s children who had by now imbibed Siva’s traits in these respects to a great extent. Sri Ayyannaji, Swami Chidanandaji, Sri Vishnuji—all were busy in the visitors’ service.
They were all very intellectual people, students of philosophy, and Sadhaks, too.
One of them asked: ‘Swamij Maharaj, what is your idea about Nirguna Brahman? Does it mean only Shunya? In that case it does not very much appeal to us. Who would like to meditate on nothingness?’
‘Nirguna, blessed devotees, is not nothingness. It is the fullness of everything that is good. Nirguna is plenitude. In it you find all auspiciousness, all goodness, all beauty, all joy, all health, all sweetness, all purity, all peace—everything developed to perfection. From a distance this fullness becomes inconceivable and so the sages called it Nirguna. Once they reach there, they get merged in that inexpressible experience. It is not nothingness: but it is everythingness, and beyond this, too: for it is inexpressible. Only know that all that exists in Maya or false perception, viz., evil, ugliness, misery, change, birth, death and decay, etc., are not in IT. For, IT is beyond Maya. In Nirguna there are not the Gunas of Maya. Hence It is called Nirguna.’
‘Oh, Mahatmaji, we are grateful to you for this explanation. Indeed, you have convinced us that we should aspire to realise That. Please tell us what is Avyaktam.’
‘Avyaktam, blessed children, is a term which is applied both to Brahman which is unmanifest, and also to Mula-Prakriti which is also unmanifest.’
‘Why did, then, Swamiji, the Unmanifest become manifest?’
‘That is a question which has never been answered. Many have tried to answer the question: but you will accept the answers only if you have faith. They have described this ‘action’ as the Swabhava or Lila of Brahman.
‘The same question has assumed various forms: Why is there evil in the world? Why is the world there? Why has the Jiva been created? When did Karma originate? Why did Karma come into being at all, etc.? Do not put the cart before the horse. Annihilate the sense of duality; go beyond the realm of Maya: you will know the answer to this transcendental question. You will not be able to express the answer: but you will know it: the problem would have dissolved.’
‘Swamiji, you have given a most convincing answer to this unanswerable question. But, please tell us, do you think it is correct to say, in the case of Avataras like Sri Krishna, that the Absolute Nirguna assumed the
Sakara, Saguna aspect? If so, why?’
‘That is simple to explain. The devotion of the devotee, the tears of a Bhakta’s Prem, the cry of a devotee’s heart, forces the Nirguna Brahman to assume the Saguna form. The form is there for the satisfaction of the devotee, to enable him to worship Him. In fact it is the materialisation of the devotee’s devotion.’
Another friend in the group began: ‘Swamiji, with all the philosophical explanations at our disposal, we are still unable to reason out the inequality that exists in the world. One man is born as the son of a king: another the son of a beggar. One man is born blind: another a beautiful baby. Why did the Lord create this inequality?’
When Siva said: ‘Ask the Lord Himself!’ the entire gathering roared with laughter. What humorous wisdom! Ask the Lord: that is, first try to realise Him. Then the answer will be apparent.
Siva continued: ‘The Lord does not create inequality. He does not make a man suffer and another man enjoy. He is the silent witness of all this. Man himself is the cause of his own suffering. He reaps what he has sown in the previous births. The relentless working of the law of Karma (the Law of Cause and Effect) brings about pain and pleasure, misery and joy. Misery is only the purgation of past evil deeds. Mother nature punished man in order that he might learn. She is not unkind either. Just think: would you accuse a mother who beat her own dear child to correct him and to mould his character? Similarly, you ought to be thankful to mother nature for enabling you to work out your own Karma by suffering in this birth. At the same time, you should take care that you add no more to this load of Karma, by the awakening of the knowledge latent in you and by thus crossing over this ocean of Samsara.’
The officers were highly impressed by this lucid explanation of this difficult question. They bowed to Siva with great veneration and left, with his Prasad.
10th March, 1949
SUCCESS OF DIVINE UNDERTAKINGS
Sri Bhakti Prem Swarup Brahmachari of the Bhagavan Shankar Annapurna Kshetra of Haldani approached Siva with a request to bless his scheme for providing amenities to pilgrims to Kailas-Manasarovar. Siva wrote out his blessings in a special note-book which the Brahmachari had brought.
Then the blessings also materialised into a ten-rupee note, and Siva insisted that it should be accepted, in spite of the fact that the Brahmachari regarded the Ashirvad alone as worth a great treasure.
Then came what was perhaps of even greater value: a few precious, invaluable instructions to the Karma Yogi-enthusiast:
‘Maharaj, I shall say only two words in respect of the noble work you have undertaken. First: do not be an Arambha Soora. Once you have undertaken a good noble work, you should see it through till the completion. Some people encounter some difficulties, their zeal and enthusiasm fades away in the middle and the work is neglected. You should not do that. Secondly, at no time should the self enter the work. The work should always be selfless. Here also generally people make mistakes: first they work selflessly and sometime later they stray away into selfishness. These two points are very important. Further, even though you might have undertaken this scheme as a scheme of social service, you should side by side develop divine virtues such as Vairagya, Viveka and Shad Sampath and yearn to realise God through the service. You should convert all work into Karma Yoga. Then the undertaking will be really successful. OM Namo Narayanaya. Jai ho.’
11th March, 1949
LIVE ALONE
‘Chidanandaji, I have permitted Sri Ayyannaji to go to Badrinath this year. Last year itself he had a great desire to do so: but he postponed it due to pressure of work here. He has worked very hard and he must have some change. Give him whatever money he needs for his expenses.’
‘Yes, Swamiji.’
‘Oh, Ayyannaji, Shraddhanandaji may also be going to Badrinath. Would you like to go with him?’
‘Yes, Swamiji, if I can be of service to him. Otherwise, I would like to go all alone.’
‘You are right. You should always go alone. Otherwise, it is a great botheration. Even at some personal inconvenience, one should try to live and move alone. I have had several experiences: and all of them go to show that a man should always remain alone. Even if Brahma Himself comes and says: ‘I am Brahma the Creator. I shall accompany you,’ you should say: ‘Go your way. I shall go alone.’ Not even this. Even if from your own heart another Ayyanna comes out and offers to keep you company you should decline it with thanks. Peace and bliss is only in living alone and moving alone.
‘You should all lead an independent life of seclusion and solitude. That is why I have built up this organisation. I have known what it is to wander and to depend on other people for the bare necessities of life. I used to wander from place to place before coming to Rishikesh. I used to go to one house for the noon Bhiksha: and again I would not go to the same house. I used to feel, ‘What will the man think? Will he get disgusted with me? Will he think that I am a burden on him?’ This sort of dependence on others will not do. You should live alone and independently. The organisation has provided you with all the facilities necessary for that.’
SIVA’S GURU BHAKTI
Siva was making enquiries about the progress of the music class. We replied that we were carrying on.
‘You should all greet Sivaswarupji with folded palms and OM Namo Narayanaya. You should revere the Guru who teaches you the Vidya. Only then will the learning be fruitful.’
‘Yes, Swamiji. We are all doing that, though sometimes we forget to do so.’
‘No, no: you should never omit this. See, I had Swami Viswanandaji’s company for only a few hours. Yet, I daily remember him in my Stotras in the morning. I include Swami Vishnudevanandaji’s name also: as it was he who performed the Viraja Homa for me. It is very necessary: only then will the spark of Mumukshutwa burn brightly in us.’
SIVA’S TEACHERS
As usual, the topic drifted to lighter vein full of instructive humour.
‘Once I learnt fencing from a Pariah. It lasted only for a few days. He was an untouchable: yet, I used to greet him with cocoanut and betel-leaves. Guru is Guru, to whichever caste or creed he belongs.
‘In Malaya there were several adept Tantriks. It was the time the Spanish ’Flu took a heavy toll of lives in Malaya. I, too, had an attack: but somehow escaped. The Tantrik had several Mantras and Yantras. There was a wonderful Vidya. A special unguent is applied on the thumbnail of the adept who has done the requisite number of Malas of Japa of the Mantra: through this unguent the adept will be able to see and know about distant happenings. He can tell you what is going on in such and such a place in Mysore: or, what a particular person is doing, where he is and so on. I even now remember the Mantra.’
Here Siva actually repeated the Mantra. ‘I had great reverence for the man who taught me the Mantra. I used to prostrate before him and entertain him nicely, serve him whenever the occasion arose. Later, I gave up the Tantrik practice as I did not like the idea of subjugating Devatas and getting things done through them.’
Therefore, when Siva warns the Sadhaka from pursuing the Tantrik Sadhana in its degenerated form which is prevalent widely nowadays, where the Sadhaka through Mantra Siddhi brings to his own selfish use precious psychic powers, it is not a sour grape philosophy, but it is a sincere advice of an adept. Misguided seekers would do well to listen to the warning and take to the Yoga of Synthesis which is both safe and sound.
SHALLOW VAIRAGYA
Sri Hem Kant’s brother has come, with the intention of taking away Hem. They both came into the office.
‘Do you wish to go?’ Siva asked Hem.
‘Yes, Swamiji: I might go for a few days and come back.’
‘Then you are at perfect liberty to take him. (To Hem.) If you wish to come back and remain here, you should make a thorough self-analysis and find out if your Vairagya is pucca. You should clearly understand the difficulties that you will have to encounter on the path.
Renunciation is not a joke. Tomorrow if you fall sick and you find that you are not as fondly attended to here as you would have been in your own home, you should not regret having taken the step. You must be prepared to undergo any sort of suffering for the sake of God-realisation—the greatest good. So, consider deeply before finally making up your mind to stay here.’
They both had almost left the Hall, when Siva called the brother again.
TWO SONS FOR FAMILY: ONE SON FOR GOD
‘What made you come all the way from Gauhati to Rishikesh?’
‘Swamiji, our mother is greatly upset on account of Hem’s absence. Everyone in the family is miserable. So, I was asking to fetch him back.’
‘It is a good thing, because you have had a good Ganges bath which you might not have had otherwise. You have done some Japa on the Ganges bank. But, why should the parents be worried? Hem is not dead. He is alive, and very much so, because perhaps only now he is really alive. Do you call a worldly life of misery life at all? Here he is leading a spiritual life, a blessed life devoted to God. Why should be parents be anxious? Has he committed any crime? On the other hand they should all be happy that one of their sons has taken to the spiritual path. He is not the only son: he has two brothers. The progeny will be kept up by them. Why should he also procreate? Here he will do something which no one has done: he will have Self-realisation. Is it inferior to studying in B.A. and later rotting in an office as a clerk? Tell the parents from me that if two sons remain in the family to look after the parents in their old age, and to keep up the progeny, at least one son should lead the path of renunciation and strive to attain God-realisation. You can also spend your life of retirement here, and so can your parents. What a great blessing it is.’
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1st March, 1949
COUNSEL OF HOPE AND COURAGE
Srimathi M. had written a pathetic letter, recounting the misfortunes that have visited her, her desperate condition and the causes that often tempt her to commit suicide. By the next post goes Siva’s reply which after entreating her to think, reflect, and face the trials of life with calm endurance, warns her against hasty surrender to emotion.
Do not commit any such unwise act—You will gain nothing. This will lead to misery and suffering. Life is most precious. It is very difficult to get a human birth. Yield not to emotions. Be bold. Be cheerful. You can attain divinity in this birth and free yourself from birth and death through Japa and meditation. May God bless you.
MAHADEV DESAI’S SOUL BLESSED
Today is the All-Soul’s Day at Sivanandanagar. The elaborate ceremonial observance is in progress, with consecrated food offerings, prayer on Ganges bank, Kirtan, etc. Siva sits on the cement seat opposite his Kutir, on the bank of the Ganges. He says:
‘It was here that Mahadeva Desai and I were sitting in 1942. I offered him a chair: but he preferred to sit on a block of stone near the water’s edge.’ Then Siva did special Kirtan for the peace of Sri Desai’s soul.
Was it that this noble soul (who was Mahatma Gandhiji’s Private Secretary) yearned for the saint’s blessings for his own onward march to the Limitless Kingdom of God, and thus claimed Siva’s remembrance on this auspicious day when he remembers the departed souls of all devotees?
The memory is within recall. The faithful Secretary to Mahatma Gandhiji arrived at the Ashram. He was nicely entertained by Siva, who also taught him some Yogic Kriyas and Pranayam. M. was greatly impressed by the multifarious activities of the Ashram: and he paid a glowing tribute to Siva and his mission in the ‘Harijan’. Siva, for his part, was all admiration for a new Charkha which M. had brought with him and which he later presented to Siva.
MYSTIC PHILOSOPHER SEEKS SIVA’S HELP
Sri Dr. M.S., M.A., Ph.D., a mystic-philosopher, writes to Siva:
‘Indeed I very much appreciate your kindness and blessings to me.
‘Revered Swamiji, I have tried to live seriously on the mystical path, but I don’t find any friend in it. People’s brains are so organised and their life impulses move so coarsely that they cannot appreciate the finer life and vibration. Hence it is difficult for me to live in such a coarse surrounding. I find better company in silence and books and in India today ideal life in mystical pattern is very much misused. You have passed through such experience, and I am therefore wanting to profit by them. I have mixed even freely with people who have entered into some spiritual order. But, alas! I have not got any help from them.’
The learned doctor’s predicament is a very understandable difficulty in the India of today. Let us now turn to Siva’s reply:
‘Yes, that is the problem that faces most Sadhaks earnestly aspiring to achieve something in the spiritual path nowadays. The task is comparatively more difficult now than it would have been in the ideal circumstances in days of yore: perhaps it is that that adds to the glory of Sadhana now. Obstacles augment the Sadhak’s zeal, and put him on his guard at every step.
‘The problem, I find, is the same everywhere. Only it assumes different forms in different places. Evil co-exists with good; and the Dwandwas are spread over the entire creation. However, the ideal surroundings exist within us: and we should strive our utmost to live in them.’
Thus the problem of the doctor of philosophy solved by the doctor of the soul—Siva. Siva has never indulged in polemics. He is a hundred per cent practical Yogi-philosopher. Yet, it is a fact that many doctors of philosophy and doctors of literature count themselves among Siva’s foremost admirers, devotees and disciples Dr. Atreye went overseas on a lecture-tour: and he declared that it was only Siva’s blessings and good wishes that sustained him, and inspired him to crown his tour with success. Many other doctors have paid glowing tributes to Siva’s thrilling books, and to Siva’s personality, too.
6th March, 1949
ROADSIDE PARTY
Siva was walking up to the Bhajan Hall and Mandir for his evening stroll and circumambulations around the temple.
A shop-keeper (Bali) has shrewdly opened a sweetmeat-stall just on the road near the archway to the temple and the Siva Kutir, greeting Siva with an ‘OM Namo Narayanaya, Swamiji Maharaj!’
‘OM Namo Narayanaya. Are you all right? How is your business?’ enquired Siva with all love.
‘All your grace and blessings, Maharaj,’ replied Baji touching Siva’s feet.
‘Swamiji, Bali has a feeling that Swamiji has not so far blessed his shop by partaking of his preparations.’
‘Is that so?’ Siva looked around. For he cannot take anything anywhere, unless there is a big crowd of people to share the feast with him. Some of us were emerging on the road. His voice rang out through space, and we all doubled up to him, and the Guru-loving Chidanandaji literally rolled down the up-hill, though he had just then struggled up the hill, at the Guru calling out his name.
We all devoutedly assembled outside the shop with our Lord in the centre. I had an indescribably strange vision in which I saw our Siva as the leader of a Parivrajaka party, all standing outside the shop ready to receive Bhiksha.
Bali started distributing some sweets and some savoury.
The author of several books on health and hygiene who would ordinarily insist on the laws of hygiene being observed rigidly, was partaking of this open-air feast when a fleet of lorries and buses whizzed past on this dusty Devaprayag Road, raising behind them a cloud of dust which surrounded us all and filled our lungs, too. The edibles that we had in our hands were laid over with a thin layer of the dust we tread under foot.
The Sanyasin Siva had instantly swallowed up the doctor in him, or the Member of the Royal Institute of Sanitation (London) in him, and into Siva’s stomach went sweets and dust with equal ease and freedom. The unconcerned look on Siva’s countenance taught us: the sweets, the dust and the body (the physical sheath) all belong to the same category, only there is a difference in name and form.
The bill was paid: Bali was highly pleased: and the partakers of this holy feast were blessed with several silent sermons.
7th March, 1949
SECRET OF SIVA’S VOICE
An old veteran exponent of Tiruppugazh, an immortal work of Saint Arunagirinathar of South India, gave a lecture at the Ashram. Age weighed the Tiruppugazh Swamiji’s tone and pitch of the voice. Yet, Siva appreciated the Swami’s zeal and enthusiasm in spreading the sacred knowledge. Siva asked several Sadhaks to get pepper, sugar-candy and hot water to help the Swami clear his throat. When the discourse came to a close, Siva himself took up the harmonium and began playing his own songs on Shanmukha and then sang Kirtans, too.
A visitor who could not find room for himself in the Hall where this function was held, and who had therefore to be content with receiving the impressions of the Kirtan and discourse through the ear alone, was later on curious to know which young man sang after the Tiruppugazh Swami.
‘Swamiji, after the Tiruppugazh Swamiji’s songs and discourse, the Kirtans that followed rang out in sharp contrast. It was melodious music.’
Chidanandaji burst forth in laughter. ‘It was Swamiji himself!’ he informed the visitor. Then C. himself explained: ‘Swamiji has maintained the youth of his voice through Yogic practices such as Pranayama, through strict and regulated diet and through constant singing of Kirtan.’
8th March, 1949
THE MEMORABLE EIGHTH
Indeed, the Eighth is a day which all of us who follow Siva look upon with veneration. As Janmashtammi, or the day of the birth of Lord Krishna, is still celebrated as a great day long after the disappearance from this earth-plane of that incarnation of God, so also 8th will ever be celebrated on earth by devotees of divine life.
Year after year, earnest Sadhakas have been rejuvenated and revitalised on the 8th September: all parts of their being receiving rich food.
We thought that the animal nature in man was too strong to be curbed by an annual reminder of this great day: and so decided to celebrate it every month.
Such is Siva’s play that the spiritual food, too, is not distributed every month. Eighth is indeed a memorable day.
A DIVINE TRIBUNAL
Early in the morning, the divine tribunal was constituted. Someone had a misunderstanding with another: a slight rub, a hitch, the distant rumblings of the clouds of discord. Siva patiently heard both sides. We awaited the verdict: but, it proved to be a most strange verdict, strange in the sense that no law court in the world has this simple method of seeing good in all—the accuser, the accused—and then striking at the root of the problem and eradicating the root there itself, instead of simply chopping off the branches.
TO THE ACCUSED
‘In the field of active work alone does man come face to face with his own inner contents. The inner nature is dormant while one is away from the battle-field. When the favourable opportunities offer themselves, then these inner hidden traits have a chance of manifesting themselves.
‘There must be some truth in what the other man says. This is the attitude that every Sadhaka must adopt. Then sit, reflect, analyse your own self and find out that hidden trait he has pointed out.
‘Some people’s nature is sensitive. Their sensitivity is too high-strung; but we should not consider that a defect in them and prick it. We should mind what WE do. We should on our part understand and respect that sensitiveness.
‘His sensitivity has felt that something you said was offending. At once, you should feel thankful to him. Thank the man who points out your defects. This is the basic virtue that every Sadhaka should cultivate and develop. Then only is there a chance for one’s own improvement.’
TO THE ACCUSER
‘If everyone aspires to be a Sadhaka, there will never be any complaint, rub or quarrel. A Sadhak’s attitude should always be to work selflessly, to aspire to be a good, perfect Sadhu. Then there will be no need to revolt. God has given us all comforts. You have never felt the pinch of hunger: you have never suffered insecurity nor exposed yourselves to the mercy of nature. You have found a prosperous institution to care for you like a loving mother.
‘I have known what it is to run to a Kshetra to take Bhiksha. I have known what it is to sleep on the roadside. These should always be held before the mental eye of the Sadhaka. These are the principles of a Sadhu’s life. We should compare our status with that of the Rishikesh-Sadhus.
We are a thousand times more comfortable than they. We should be thankful to God for that. This complaining mentality should go.’
TO BOTH
‘This incident reveals the fact that there is somewhere a disharmony of hearts. A quarrel arises only when there is this disharmony. Otherwise, the accuser refuses to accuse and the accused readily admits the accusation. Then there would be no need for law courts. All people should develop this one family spirit. Then quarrels will cease. There should be harmony of hearts. You heart should beat in unison with all hearts: you should love all. Once there is rupture it is very difficult to patch it up. But this is quite possible: what is required is continued, uniform and prolonged love-approach, so that the other party will have time enough to get over the grudge, then the suspicion of your inner motives of love, and ultimately understand your true nature.’
SWAMI CHIDANANDAJI
‘All of you should treat Swami Chidanandaji as your Guru. Even I revere him as my own Guru. I have learnt countless lessons from him. I love him: I adore him. His knowledge is vast. His wisdom is truly inspired and intuitive. His good nature is unrivalled. His heart is very large and his kindness is unequalled. All of you should learn from him. Then only will you all improve, develop and evolve.’
WHAT IS NIRGUNA
The Rationing Officers of Dehra Dun and Rishikesh have come. They were cordially welcomed and at once entertained by Siva’s children who had by now imbibed Siva’s traits in these respects to a great extent. Sri Ayyannaji, Swami Chidanandaji, Sri Vishnuji—all were busy in the visitors’ service.
They were all very intellectual people, students of philosophy, and Sadhaks, too.
One of them asked: ‘Swamij Maharaj, what is your idea about Nirguna Brahman? Does it mean only Shunya? In that case it does not very much appeal to us. Who would like to meditate on nothingness?’
‘Nirguna, blessed devotees, is not nothingness. It is the fullness of everything that is good. Nirguna is plenitude. In it you find all auspiciousness, all goodness, all beauty, all joy, all health, all sweetness, all purity, all peace—everything developed to perfection. From a distance this fullness becomes inconceivable and so the sages called it Nirguna. Once they reach there, they get merged in that inexpressible experience. It is not nothingness: but it is everythingness, and beyond this, too: for it is inexpressible. Only know that all that exists in Maya or false perception, viz., evil, ugliness, misery, change, birth, death and decay, etc., are not in IT. For, IT is beyond Maya. In Nirguna there are not the Gunas of Maya. Hence It is called Nirguna.’
‘Oh, Mahatmaji, we are grateful to you for this explanation. Indeed, you have convinced us that we should aspire to realise That. Please tell us what is Avyaktam.’
‘Avyaktam, blessed children, is a term which is applied both to Brahman which is unmanifest, and also to Mula-Prakriti which is also unmanifest.’
‘Why did, then, Swamiji, the Unmanifest become manifest?’
‘That is a question which has never been answered. Many have tried to answer the question: but you will accept the answers only if you have faith. They have described this ‘action’ as the Swabhava or Lila of Brahman.
‘The same question has assumed various forms: Why is there evil in the world? Why is the world there? Why has the Jiva been created? When did Karma originate? Why did Karma come into being at all, etc.? Do not put the cart before the horse. Annihilate the sense of duality; go beyond the realm of Maya: you will know the answer to this transcendental question. You will not be able to express the answer: but you will know it: the problem would have dissolved.’
‘Swamiji, you have given a most convincing answer to this unanswerable question. But, please tell us, do you think it is correct to say, in the case of Avataras like Sri Krishna, that the Absolute Nirguna assumed the
Sakara, Saguna aspect? If so, why?’
‘That is simple to explain. The devotion of the devotee, the tears of a Bhakta’s Prem, the cry of a devotee’s heart, forces the Nirguna Brahman to assume the Saguna form. The form is there for the satisfaction of the devotee, to enable him to worship Him. In fact it is the materialisation of the devotee’s devotion.’
Another friend in the group began: ‘Swamiji, with all the philosophical explanations at our disposal, we are still unable to reason out the inequality that exists in the world. One man is born as the son of a king: another the son of a beggar. One man is born blind: another a beautiful baby. Why did the Lord create this inequality?’
When Siva said: ‘Ask the Lord Himself!’ the entire gathering roared with laughter. What humorous wisdom! Ask the Lord: that is, first try to realise Him. Then the answer will be apparent.
Siva continued: ‘The Lord does not create inequality. He does not make a man suffer and another man enjoy. He is the silent witness of all this. Man himself is the cause of his own suffering. He reaps what he has sown in the previous births. The relentless working of the law of Karma (the Law of Cause and Effect) brings about pain and pleasure, misery and joy. Misery is only the purgation of past evil deeds. Mother nature punished man in order that he might learn. She is not unkind either. Just think: would you accuse a mother who beat her own dear child to correct him and to mould his character? Similarly, you ought to be thankful to mother nature for enabling you to work out your own Karma by suffering in this birth. At the same time, you should take care that you add no more to this load of Karma, by the awakening of the knowledge latent in you and by thus crossing over this ocean of Samsara.’
The officers were highly impressed by this lucid explanation of this difficult question. They bowed to Siva with great veneration and left, with his Prasad.
10th March, 1949
SUCCESS OF DIVINE UNDERTAKINGS
Sri Bhakti Prem Swarup Brahmachari of the Bhagavan Shankar Annapurna Kshetra of Haldani approached Siva with a request to bless his scheme for providing amenities to pilgrims to Kailas-Manasarovar. Siva wrote out his blessings in a special note-book which the Brahmachari had brought.
Then the blessings also materialised into a ten-rupee note, and Siva insisted that it should be accepted, in spite of the fact that the Brahmachari regarded the Ashirvad alone as worth a great treasure.
Then came what was perhaps of even greater value: a few precious, invaluable instructions to the Karma Yogi-enthusiast:
‘Maharaj, I shall say only two words in respect of the noble work you have undertaken. First: do not be an Arambha Soora. Once you have undertaken a good noble work, you should see it through till the completion. Some people encounter some difficulties, their zeal and enthusiasm fades away in the middle and the work is neglected. You should not do that. Secondly, at no time should the self enter the work. The work should always be selfless. Here also generally people make mistakes: first they work selflessly and sometime later they stray away into selfishness. These two points are very important. Further, even though you might have undertaken this scheme as a scheme of social service, you should side by side develop divine virtues such as Vairagya, Viveka and Shad Sampath and yearn to realise God through the service. You should convert all work into Karma Yoga. Then the undertaking will be really successful. OM Namo Narayanaya. Jai ho.’
11th March, 1949
LIVE ALONE
‘Chidanandaji, I have permitted Sri Ayyannaji to go to Badrinath this year. Last year itself he had a great desire to do so: but he postponed it due to pressure of work here. He has worked very hard and he must have some change. Give him whatever money he needs for his expenses.’
‘Yes, Swamiji.’
‘Oh, Ayyannaji, Shraddhanandaji may also be going to Badrinath. Would you like to go with him?’
‘Yes, Swamiji, if I can be of service to him. Otherwise, I would like to go all alone.’
‘You are right. You should always go alone. Otherwise, it is a great botheration. Even at some personal inconvenience, one should try to live and move alone. I have had several experiences: and all of them go to show that a man should always remain alone. Even if Brahma Himself comes and says: ‘I am Brahma the Creator. I shall accompany you,’ you should say: ‘Go your way. I shall go alone.’ Not even this. Even if from your own heart another Ayyanna comes out and offers to keep you company you should decline it with thanks. Peace and bliss is only in living alone and moving alone.
‘You should all lead an independent life of seclusion and solitude. That is why I have built up this organisation. I have known what it is to wander and to depend on other people for the bare necessities of life. I used to wander from place to place before coming to Rishikesh. I used to go to one house for the noon Bhiksha: and again I would not go to the same house. I used to feel, ‘What will the man think? Will he get disgusted with me? Will he think that I am a burden on him?’ This sort of dependence on others will not do. You should live alone and independently. The organisation has provided you with all the facilities necessary for that.’
SIVA’S GURU BHAKTI
Siva was making enquiries about the progress of the music class. We replied that we were carrying on.
‘You should all greet Sivaswarupji with folded palms and OM Namo Narayanaya. You should revere the Guru who teaches you the Vidya. Only then will the learning be fruitful.’
‘Yes, Swamiji. We are all doing that, though sometimes we forget to do so.’
‘No, no: you should never omit this. See, I had Swami Viswanandaji’s company for only a few hours. Yet, I daily remember him in my Stotras in the morning. I include Swami Vishnudevanandaji’s name also: as it was he who performed the Viraja Homa for me. It is very necessary: only then will the spark of Mumukshutwa burn brightly in us.’
SIVA’S TEACHERS
As usual, the topic drifted to lighter vein full of instructive humour.
‘Once I learnt fencing from a Pariah. It lasted only for a few days. He was an untouchable: yet, I used to greet him with cocoanut and betel-leaves. Guru is Guru, to whichever caste or creed he belongs.
‘In Malaya there were several adept Tantriks. It was the time the Spanish ’Flu took a heavy toll of lives in Malaya. I, too, had an attack: but somehow escaped. The Tantrik had several Mantras and Yantras. There was a wonderful Vidya. A special unguent is applied on the thumbnail of the adept who has done the requisite number of Malas of Japa of the Mantra: through this unguent the adept will be able to see and know about distant happenings. He can tell you what is going on in such and such a place in Mysore: or, what a particular person is doing, where he is and so on. I even now remember the Mantra.’
Here Siva actually repeated the Mantra. ‘I had great reverence for the man who taught me the Mantra. I used to prostrate before him and entertain him nicely, serve him whenever the occasion arose. Later, I gave up the Tantrik practice as I did not like the idea of subjugating Devatas and getting things done through them.’
Therefore, when Siva warns the Sadhaka from pursuing the Tantrik Sadhana in its degenerated form which is prevalent widely nowadays, where the Sadhaka through Mantra Siddhi brings to his own selfish use precious psychic powers, it is not a sour grape philosophy, but it is a sincere advice of an adept. Misguided seekers would do well to listen to the warning and take to the Yoga of Synthesis which is both safe and sound.
SHALLOW VAIRAGYA
Sri Hem Kant’s brother has come, with the intention of taking away Hem. They both came into the office.
‘Do you wish to go?’ Siva asked Hem.
‘Yes, Swamiji: I might go for a few days and come back.’
‘Then you are at perfect liberty to take him. (To Hem.) If you wish to come back and remain here, you should make a thorough self-analysis and find out if your Vairagya is pucca. You should clearly understand the difficulties that you will have to encounter on the path.
Renunciation is not a joke. Tomorrow if you fall sick and you find that you are not as fondly attended to here as you would have been in your own home, you should not regret having taken the step. You must be prepared to undergo any sort of suffering for the sake of God-realisation—the greatest good. So, consider deeply before finally making up your mind to stay here.’
They both had almost left the Hall, when Siva called the brother again.
TWO SONS FOR FAMILY: ONE SON FOR GOD
‘What made you come all the way from Gauhati to Rishikesh?’
‘Swamiji, our mother is greatly upset on account of Hem’s absence. Everyone in the family is miserable. So, I was asking to fetch him back.’
‘It is a good thing, because you have had a good Ganges bath which you might not have had otherwise. You have done some Japa on the Ganges bank. But, why should the parents be worried? Hem is not dead. He is alive, and very much so, because perhaps only now he is really alive. Do you call a worldly life of misery life at all? Here he is leading a spiritual life, a blessed life devoted to God. Why should be parents be anxious? Has he committed any crime? On the other hand they should all be happy that one of their sons has taken to the spiritual path. He is not the only son: he has two brothers. The progeny will be kept up by them. Why should he also procreate? Here he will do something which no one has done: he will have Self-realisation. Is it inferior to studying in B.A. and later rotting in an office as a clerk? Tell the parents from me that if two sons remain in the family to look after the parents in their old age, and to keep up the progeny, at least one son should lead the path of renunciation and strive to attain God-realisation. You can also spend your life of retirement here, and so can your parents. What a great blessing it is.’
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