Inspiring Talks of Gurudev Sivananda
15th January, 1949
FROM MALAYA
A doctor from Malaya has arrived with his wife. After touching reverently the feet of saint Siva, he said:
‘Swamiji, I had the rarest good fortune of living in the same bungalow that was previously occupied by your Holiness.’
‘Is that so?’ enquired Siva with child-like curiosity.
‘And, Swamiji, the Tulasi that you had planted outside is still worshipped: and every day till I left Malaya I used to light the lamps placed around the Tulasi Peetham.’
It is customary in Hindu households to have a small Tulsi-altar in the courtyard. Tulasi is very sacred and is very dear to the Lord. Its glory has been sung by Indian sages: and, curiously enough, its glory is being sung by eminent doctors and scientists today. The prosperous Dr. Kuppuswami (as Siva was called in his Purvashram) was yet religious to the very core. And, he took great delight in observing all these religious customs that have been handed down from generation to generation.
‘Yes, yes: even after I had left Negri-Sembilan, Dr. Parsons used to tell me every time he visited the place that the Tulasi Peetham was being maintained. I am very glad to hear that.’
They then fell into a discussion of the good old days and about their mutual friends.
‘Swamiji, you know well that no one in Malaya, especially among those have gone from here, was free from these evils—wine, woman and tobacco. All over Malaya you alone have acquired the unique name of having been the single man who was untouched by these evils. It is a great marvel.’
17th January, 1949
HOW TO ATTAIN COSMIC CONSCIOUSNESS
An intellectual friend who accompanied Sri Pindi Dassji, Manager of the Kali Kamliwala Kshetra, had a desire to know about things concerning the Self. Even as both of them entered the Hall, Siva had welcomed them with his natural hospitality, entertained them with fruits and tea and then enquired about their health, etc.
‘Swamiji, I wish to ask you some questions on the spiritual side. May I?’
‘Of course, you are welcome to.’
‘I wish to know from you, Swamiji, how I can develop Cosmic Consciousness.’
Siva looked at the questioner, as though to measure him with his eyes. After a couple of minutes came the laconic reply:
‘Meditate on formulas like ‘I am not the body: I am not the mind: I am the Absolute Brahman, Omnipresent, Omnipotent, Omniscient,….That is of the nature of Satchidananda.’ As this idea gets deeper and deeper into your mind, you will enjoy the Universal Consciousness.’
‘In that case, Swamiji, how am I to be sure that I am not merely hypnotising myself through these auto-suggestions? That which is beyond mind cannot be obtained through the mind’s working. In that case, even meditation becomes impossible.’
‘You are right: if you get into these arguments, you will come to an impossible state. Some sort of auto-suggestion is necessary in the beginning till you reach the state of intuitive perception.
These formulas have to be culled from the Upanishads which are the utterances of seers and therefore eternal verities.’
At this stage Sri Pindidassji interrupted and asked: ‘Swamiji, how are we to ensure that this consciousness is kept up throughout? When we meditate, sometimes the consciousness is aroused. But, then, again we turn to work, this consciousness vanishes.’
‘You have to go on with the practice. Sadhana Chatushtaya Sampath is necessary. Mind does not want to meditate on God. It always flows down: but the Yogi tries to take it up to its own source. That is Yoga. You should have to coax it to do the meditation. Viveka and Vairagya are necessary: then Samadi Shat Sampath are necessary. Then Mumukshutwa will come. Then and then alone will the mind long to realise the Supreme.’
The visitor put another question: ‘Some Philosopher-Yogis say that the Atman is not attained through all these Sadhanas, Swamiji. Their view seems to be, as I said, that That which is beyond the body, the mind and the intellect, cannot be attained through any amount of effort with these.’
‘Quite true: that is what the Sruthi says, too. ‘Na Ayamatma Pravachanana Labhyah....’ Here the Sruthi positively hints at the doctrine of grace. God’s grace is necessary. Otherwise, nothing is possible.’
Sri Pindidassji: ‘But how are we to deserve His grace, Swamiji?’
‘Exactly, that is the point. You have to deserve the grace and invite it to descend on yourself. Therefore, these Sadhanas are prescribed. First acquire Sadhana Chatushtaya. Then do Sravan, Manan and Nididhyasan and then you will have universal consciousness.’
Sri Pindidass: ‘That is a long, long process, Swamiji. We want a short-cut, a royal road.’
‘That short-cut and royal road is meditation. Get up at 4 a.m. It is very favourable for meditation. Meditate on Vedantic formulas. Try as far as possible to keep up the Bhavana throughout the day. Gradually, you will become established in it.’
They were convinced: it is curious to note in this connection that without enquiring about their method, Siva had administered the right medicine, the right method, suited to them!
Then the topic turned to Swami Ram Tirtha whose admirers they both were.
Sri Pindidass: ‘I have read almost all the works of Rama Tirtha and many other works on philosophy. But, you have very beautifully cleared my difficulties as no others could.
Siva said: ‘Rama Tirtha was at first a Bhakta and later turned into a Vedantin. I have heard that on the sands of Brahmapuri he used to dance with the tinklers around his ankles.
‘There is no difference between Bhakti and Vedanti. Bhakti leads to the same realisation of the Cosmic Consciousness. Tulasi Das, Kabir Das—all Para Bhaktas have had that Realisation.’
‘The mind wants something to base itself on. Therefore, has Patanjali insisted that a Yogi should have OM as his Mantra and he should meditate on Its significance. OM is the name of the Atman. OM is Satchidananda. OM is omniscience, omnipotence, etc., light, joy and peace.
Meditate on these ideas; then you will have Brahmic Consciousness. No doubt about it. Behind all names and forms, you will then perceive the Nameless and Formless Brahman.’
Sri Pindidass then narrated his own story, his interest in philosophy since his student days in Jammu.
‘I had once been to Jammu also,’ said Siva.
‘Yes, Swamiji. I know. For it was at that time that Kirtan was started at Jammu. Before that there was no Kirtan Prachar in Jammu. Since the time you planted the seed of Kirtan there, I cannot describe to you what a great change has come over Jammu. Everywhere Kirtan. That was solely due to your work there. And, it went on till the very day of partition and the Pakistan troubles.’
18th January, 1949
SANYASIN BEWARE!
The morning class again witnessed Siva burst forth in torrential thundering wisdom. Sivaratri is approaching. A few have applied for Sanyas initiation.
‘Sanyas is not a joke. When you embrace Sanyas you take upon yourself a tremendous responsibility. The glory or ignominy of the entire order of Sri Sankaracharya rests upon your shoulders.
‘Of course, I have always emphasised that more and more young people with vigorous limbs and health should come forward to embrace Sanyas and lead a life of complete self-dedication. There is very little purpose in a man taking Sanyas when he has a foot in the grave. If you take Sanyas when you are a blooming youth, you will have ample time to practise intense Tapasya, to do a lot of selfless service, to meditate, to study, to do Kirtan and Vichar, and realise the Self in this very birth.
‘But, then, you should constantly remember that you are living today in a vicious world. Maya assails you on all sides. Self-realisation is not an easy thing. Ignorance is the very nature of the universe: though in its essence it is Satchidananda. Name and form deceive you at every step.
Beware. Even Arjuna, whom the Lord Himself characterised as of His own Amsa (Pandavanam Dhananjayah), who was so intimate with the Lord, who had seen the Viswarupa of the Lord which no one else had the good fortune to see, and who was personally instructed by the Lord in the Bhagavad Gita, even that Arjuna was afterwards the same man with the same nature.
‘Guru can only show you the path. He can only point the goal to you. You will have to tread the Path yourself. Guru will point out the pitfalls. You will yourself have to be cautious and avoid them. If you slip into them, remember it is not the Guru, but you yourself, that are in the pit. But, if you instead of treading the path of virtue, stray away into sin, you not only kill yourself, burn yourself and reduce yourself to ashes, but you bring into disrepute the Guru, the order and the illustrious founders of the Order. Now, do you understand clearly the great responsibility that rests upon your shoulders?
‘The foremost among the pitfalls is lust or sexual immorality. This is the greatest curse for a Sanyasin. It is a terrible fire which burns him instantly: not only that, its effects last for many, many births. A Sanyasin should beware.
‘Remember, the world will not be charmed with your erudition or knowledge of philosophy. Everyone will be watching you to find out if you have Sadhu-qualities. They will watch if you are gentle, humble and polite. If you have virtuous qualities, then you need not go and invite people to admire you. As the scented stick when lit wafts its smell all round without effort, so if you have virtuous qualities, people will feel themselves drawn to you. If you have the proper Bhavana, when people are walking on the road and when another Sadhu just stands there like a pole, you will remove glass-pieces from the road, you will run to the aid of a sick man or an old passerby.
‘Introspect and find out. Why do you want to take Sanyas? You will see that the mind craves for certain privileges. Egoism will be fattened. You will think: If I am a Sanyasi, people will respect me: everywhere people will call me ‘Swamiji, Aiye’: now I am looked down upon by some Sanyasins: they think that I am only a Brahmachari or a Grihastha. Ideals like this only impel most people to take Sanyas: not ideas like: I will renounce and regain my Self: I will realise the Self. When this foundation itself is not there, then all your construction will be futile.
‘When there is this desire to be respected, you will grow more and more sensitive. You will be very easily offended. You will be highly irritable. Fights and quarrels are the result. Intriguing, backbiting, scandal-mongering, fear, jealousy, hatred—all these come out of this one root. As you grow older, you will develop this evil more and more. ‘I have been a Sanyasin for forty years now: this little fellow has insulted me.’ Diseases will increase this sensitiveness. You will soon get exasperated.
‘God will test you in a million ways. Why should He not? Is the goal you aim at a little thing? Even to a good many Ghaktas of great evolution God has given Darshan in the form of ass, buffalo and monkey. You do not aspire for that. You do not aspire even for a vision of the Virat that Arjuna had. You wish to go beyond that, beyond Hiranyagarbha, beyond Iswara, beyond Maya—you wish to realise that Supreme Self, the Paramatman. That is the meaning of Sanyas. Ask yourself: are you ready to sacrifice everything that is not this Supreme Self?
‘You are already in an Ashram which acts as an impregnable fortress to protect you. Remain in white cloth and practise Sadhana. Eradicate all evil qualities. Cultivate virtues. Think that you are in reality a Sanyasin. That itself is sufficient.
‘When you take Sanyas, you should make up your mind once and for all to stick to the path and bring glory to the Order. Never wander about. You get nothing by that and you expose yourself to all sorts of temptations. Never have anything to do with householders. You will realise too late that you have been led into the deep abyss of ruin.’
HINTS FOR SPIRITUAL ORGANISATION
This led Siva into thoughts about the future of the institution whose crest-jewel he is today.
Later in the day he gave some precious instructions to Swami Chidanandaji about the conduct of the Society’s affairs and the maintenance of the Ashram.
‘No one should feel estranged in the Ashram. Everyone has got so many faculties. There is capacity also to do something grand. The Will of God also guides them. But the difficulty is that when a man leaves his hearth and home, his wife and children, his parents and relatives, his wealth and position, he feels that he is entitled to be independent and refuses to be bossed over. We should appreciate that or at least recognise its existence. Personally, each Sadhaka should take care that this independence does not blossom forth into arrogance. But those who run the institution should not hurt the individual’s feelings, nor make him feel that he is being looked down upon. Each department, the moment you entrust it to a particular person, should be almost independent.
‘There is a difficulty in this. For instance, there is the Ayurvedic Pharmacy, the League, etc., where saleable articles are stocked. If those who handle these things are left to themselves, Maya will spread her net over them and instigate them to pilfer, thus ruining themselves and the institution. The system should be fool-proof and there should be frequent checking also.
‘This should not lead us into a suspicion-complex. If those who are responsible for the various departments feel that they are being watched with suspicion, their interest and zeal will be lost. Just once in a way, have an eye. It is not only good for the institution, but will prevent the individual from falling a prey to evil.
‘Every Ashramite should be made to feel that this is his own home. Especially, those who do not belong to your own caste, creed, community or group should be specially looked after, lest they should feel that, ‘Because I am a Punjabi, I am neglected by these Madrassis.’ They should be made to feel that they are in fact looked after better here than they would be in an Ashram predominated by their own people.
‘And, there should be a sort of tribunal to settle grievances and to listen to complaints. This should meet once in a way and iron out the differences that may crop up between man and man.
‘Old workers, I mean both those who are aged and those who have served the institution for a long time, should be well looked after. If a Sadhak has served well for three or four years and has been very useful to us (like Krishnanandaji, for instance), the Society should attend to his needs till the end of his life. What little service they can render to the Society they should voluntarily do. There should be no extraction of work from them. They should be allowed to meditate and progress in their Sadhana.
‘But, this should not bring about an effeminate nature in you. Some people have an intriguing nature. They will create parties, cliques, and troubles. With them you should be polite but firm. Say ‘OM Namo Narayanaya, Swamiji Maharaj, you can leave the Ashram.’ These vipers should not be allowed to poison the atmosphere, and create internal dissensions.
‘These are just some thoughts that occurred to me. Keep them in mind. The organisation has grown world-wide beyond our own expectations. It is better, therefore, that we adhere to certain principles. The whole world looks to us for guidance. It is but essential that the main hub of the institution should be efficient and run on systematic lines.
‘I have a feeling that even if all of us disappear from the scene, the Lord’s Will will work itself out through other instruments. But, that should not lead us into complacency. We should exert our utmost to do our bit.’
20th January, 1949
ROOT OF DEPRESSION
Gazing at the beam in melancholy, A. stood before Siva. Siva’s torch searched him out. Just then the Hatha Yoga class of the Forest University was over and Siva was talking about radiant health.
‘Why is A., such a young Brahmachari, so melancholy and morose?....(Turning to A.)....Be happy and cheerful. Why, I have never noticed you laugh or in a happy mood even.’
A. was silent. After a pause Siva continued. ‘Something you are hiding and suppressing. This melancholy is the result of that. Be open and plain. Let the secret out. Then you will be happy and peaceful. Nothing will ever haunt you.
‘A young man of your age will be ever brisk and active, will be bubbling with joy and cheer. I have never seen a boy who is always gloomy.
‘That shows you have not come here out of real Vairagya. If you had, you would immediately on your arrival here be full of joy and peace; for, here you have no anxiety to haunt you, no responsibilities to oppress you, no fear to frighten you, no nightmares, nothing at all that could ever make you feel depressed.
‘Only when a boy runs away from the house after committing some sinful deed and even after going to an Ashram broods over it, he is depressed. Even this sort of Vairagya is good: but you should not brood over the past and thus spoil your future, too. Work, work strenuously. Take real interest in the work. Try always to engage yourself in some useful activity. You must have your finger in every kind of service. You must regularly go to the temple, prostrate before the Lord and ask His pardon for whatever you have done. There is no harm in telling me whatever the secret is. That will be a sort of Prayaschittha for the act and it will relieve the mental oppression a great deal. Everyone has got a secret or other. Nobody in the world is there who can boldly assert that he has not sinned at all. But, Kirtan, Japa Dhyana, Vichar, Seva and devotion to the Lord’s feet burn up even Brahma-Kathya Dosha. A dip in the Ganges washes away all your sins.
‘Now, cheer up. Be bold, happy, peaceful and cheerful. Nothing will ever happen to you.’
FOOD WITHOUT WORK?
A young boy had left his house and has come to the Ashram. Siva noticed his presence in the Bhajan Hall during the morning class.
‘What for have you come here? How long do you want to stay?’
‘I have come here to become a Sanyasin, Swamiji. I shall stay here permanently.’
‘You? Sanyas? What for? You think that if you take Sanyas, you can have a comfortable living,
free food and clothing? You wish to eat without work? Otherwise, why have you come here? You are afraid that you will not be able to earn your livelihood by working in some office. And, you imagine that you can deceive the world by taking upon yourself the robes of a Sanyasin and expecting the world to feed your laziness. Go back: do some service somewhere: earn your livelihood by honest means: then practise Sadhana side by side. You will get Moksha rapidly.’
REVITALISATION IN A FEW SECONDS
In the morning class Sri Vishnuji demonstrated Bhastrika and also explained the technique. Siva said:
‘This Pranayama is a great help to Sadhaks. It has innumerable advantages. The mind will be more easily concentrated during meditation if you sit after one or two rounds of Bhastrika. You can effectively drive off sleep and drowsiness during meditation with the help of this Pranayama. No tea or coffee is necessary. Lungs get thoroughly exercised and flushed. This Pranayama is a sure remedy for asthma. It increases the gastric fire, too. Digestion is improved. In a few moments the entire body and mind are revitalised. In cold places, even if you have no blankets, practise a few vigorous rounds of Bhastrika. You will be comfortable. The Pranayama will produce warmth in the body. Padmasan is the best Asan for practising Bhastrika and Kapalbhati.
‘This is very much like Kapalabhati. In Kapalabhati breathing is automatically controlled by the pressure and relaxation of abdominal muscles. When the belly is drawn in, the diaphragm is thrown up and the lungs will automatically throw out the breath: similarly, when the abdominal pressure is relaxed, the diaphragm will descend thus creating a vacuum in the lungs and automatically the breath is taken in. There is no particular attention paid to breathing and hence, it is more diaphragmatic exercise. But in Bhastrika, besides the abdominal muscles, attention is also paid to breathing. Forced expulsions of breath characterise this Pranayama. The nostrils and the entire bronchial tube as also the lungs are vigorously cleansed. Here, special attention is paid to Rechaka alone: Puraka becomes an inevitable corollary. Puraka should be mild, short and automatic and just that much of breath is taken as would be sufficient for the next forcible expulsion. At the end, Bhastrika has a long, mild and full Puraka followed by a long Kumbhaka and then a full Rechaka. In Bhastrika the maximum number of expulsions per round is 20, and a Sadhaka is advised to do only three rounds per sitting. There should be a clear interval between two rounds. In Kapalabhati, the expulsions can go up to a maximum of 100 at a time.
‘All of you should make it a point whenever you meet an asthmatic, to teach this Pranayama (Bhastrika) to him. You will be rendering a great service. You should teach this Pranayama to all those with whom you come into contact.’
FROM MALAYA
A doctor from Malaya has arrived with his wife. After touching reverently the feet of saint Siva, he said:
‘Swamiji, I had the rarest good fortune of living in the same bungalow that was previously occupied by your Holiness.’
‘Is that so?’ enquired Siva with child-like curiosity.
‘And, Swamiji, the Tulasi that you had planted outside is still worshipped: and every day till I left Malaya I used to light the lamps placed around the Tulasi Peetham.’
It is customary in Hindu households to have a small Tulsi-altar in the courtyard. Tulasi is very sacred and is very dear to the Lord. Its glory has been sung by Indian sages: and, curiously enough, its glory is being sung by eminent doctors and scientists today. The prosperous Dr. Kuppuswami (as Siva was called in his Purvashram) was yet religious to the very core. And, he took great delight in observing all these religious customs that have been handed down from generation to generation.
‘Yes, yes: even after I had left Negri-Sembilan, Dr. Parsons used to tell me every time he visited the place that the Tulasi Peetham was being maintained. I am very glad to hear that.’
They then fell into a discussion of the good old days and about their mutual friends.
‘Swamiji, you know well that no one in Malaya, especially among those have gone from here, was free from these evils—wine, woman and tobacco. All over Malaya you alone have acquired the unique name of having been the single man who was untouched by these evils. It is a great marvel.’
17th January, 1949
HOW TO ATTAIN COSMIC CONSCIOUSNESS
An intellectual friend who accompanied Sri Pindi Dassji, Manager of the Kali Kamliwala Kshetra, had a desire to know about things concerning the Self. Even as both of them entered the Hall, Siva had welcomed them with his natural hospitality, entertained them with fruits and tea and then enquired about their health, etc.
‘Swamiji, I wish to ask you some questions on the spiritual side. May I?’
‘Of course, you are welcome to.’
‘I wish to know from you, Swamiji, how I can develop Cosmic Consciousness.’
Siva looked at the questioner, as though to measure him with his eyes. After a couple of minutes came the laconic reply:
‘Meditate on formulas like ‘I am not the body: I am not the mind: I am the Absolute Brahman, Omnipresent, Omnipotent, Omniscient,….That is of the nature of Satchidananda.’ As this idea gets deeper and deeper into your mind, you will enjoy the Universal Consciousness.’
‘In that case, Swamiji, how am I to be sure that I am not merely hypnotising myself through these auto-suggestions? That which is beyond mind cannot be obtained through the mind’s working. In that case, even meditation becomes impossible.’
‘You are right: if you get into these arguments, you will come to an impossible state. Some sort of auto-suggestion is necessary in the beginning till you reach the state of intuitive perception.
These formulas have to be culled from the Upanishads which are the utterances of seers and therefore eternal verities.’
At this stage Sri Pindidassji interrupted and asked: ‘Swamiji, how are we to ensure that this consciousness is kept up throughout? When we meditate, sometimes the consciousness is aroused. But, then, again we turn to work, this consciousness vanishes.’
‘You have to go on with the practice. Sadhana Chatushtaya Sampath is necessary. Mind does not want to meditate on God. It always flows down: but the Yogi tries to take it up to its own source. That is Yoga. You should have to coax it to do the meditation. Viveka and Vairagya are necessary: then Samadi Shat Sampath are necessary. Then Mumukshutwa will come. Then and then alone will the mind long to realise the Supreme.’
The visitor put another question: ‘Some Philosopher-Yogis say that the Atman is not attained through all these Sadhanas, Swamiji. Their view seems to be, as I said, that That which is beyond the body, the mind and the intellect, cannot be attained through any amount of effort with these.’
‘Quite true: that is what the Sruthi says, too. ‘Na Ayamatma Pravachanana Labhyah....’ Here the Sruthi positively hints at the doctrine of grace. God’s grace is necessary. Otherwise, nothing is possible.’
Sri Pindidassji: ‘But how are we to deserve His grace, Swamiji?’
‘Exactly, that is the point. You have to deserve the grace and invite it to descend on yourself. Therefore, these Sadhanas are prescribed. First acquire Sadhana Chatushtaya. Then do Sravan, Manan and Nididhyasan and then you will have universal consciousness.’
Sri Pindidass: ‘That is a long, long process, Swamiji. We want a short-cut, a royal road.’
‘That short-cut and royal road is meditation. Get up at 4 a.m. It is very favourable for meditation. Meditate on Vedantic formulas. Try as far as possible to keep up the Bhavana throughout the day. Gradually, you will become established in it.’
They were convinced: it is curious to note in this connection that without enquiring about their method, Siva had administered the right medicine, the right method, suited to them!
Then the topic turned to Swami Ram Tirtha whose admirers they both were.
Sri Pindidass: ‘I have read almost all the works of Rama Tirtha and many other works on philosophy. But, you have very beautifully cleared my difficulties as no others could.
Siva said: ‘Rama Tirtha was at first a Bhakta and later turned into a Vedantin. I have heard that on the sands of Brahmapuri he used to dance with the tinklers around his ankles.
‘There is no difference between Bhakti and Vedanti. Bhakti leads to the same realisation of the Cosmic Consciousness. Tulasi Das, Kabir Das—all Para Bhaktas have had that Realisation.’
‘The mind wants something to base itself on. Therefore, has Patanjali insisted that a Yogi should have OM as his Mantra and he should meditate on Its significance. OM is the name of the Atman. OM is Satchidananda. OM is omniscience, omnipotence, etc., light, joy and peace.
Meditate on these ideas; then you will have Brahmic Consciousness. No doubt about it. Behind all names and forms, you will then perceive the Nameless and Formless Brahman.’
Sri Pindidass then narrated his own story, his interest in philosophy since his student days in Jammu.
‘I had once been to Jammu also,’ said Siva.
‘Yes, Swamiji. I know. For it was at that time that Kirtan was started at Jammu. Before that there was no Kirtan Prachar in Jammu. Since the time you planted the seed of Kirtan there, I cannot describe to you what a great change has come over Jammu. Everywhere Kirtan. That was solely due to your work there. And, it went on till the very day of partition and the Pakistan troubles.’
18th January, 1949
SANYASIN BEWARE!
The morning class again witnessed Siva burst forth in torrential thundering wisdom. Sivaratri is approaching. A few have applied for Sanyas initiation.
‘Sanyas is not a joke. When you embrace Sanyas you take upon yourself a tremendous responsibility. The glory or ignominy of the entire order of Sri Sankaracharya rests upon your shoulders.
‘Of course, I have always emphasised that more and more young people with vigorous limbs and health should come forward to embrace Sanyas and lead a life of complete self-dedication. There is very little purpose in a man taking Sanyas when he has a foot in the grave. If you take Sanyas when you are a blooming youth, you will have ample time to practise intense Tapasya, to do a lot of selfless service, to meditate, to study, to do Kirtan and Vichar, and realise the Self in this very birth.
‘But, then, you should constantly remember that you are living today in a vicious world. Maya assails you on all sides. Self-realisation is not an easy thing. Ignorance is the very nature of the universe: though in its essence it is Satchidananda. Name and form deceive you at every step.
Beware. Even Arjuna, whom the Lord Himself characterised as of His own Amsa (Pandavanam Dhananjayah), who was so intimate with the Lord, who had seen the Viswarupa of the Lord which no one else had the good fortune to see, and who was personally instructed by the Lord in the Bhagavad Gita, even that Arjuna was afterwards the same man with the same nature.
‘Guru can only show you the path. He can only point the goal to you. You will have to tread the Path yourself. Guru will point out the pitfalls. You will yourself have to be cautious and avoid them. If you slip into them, remember it is not the Guru, but you yourself, that are in the pit. But, if you instead of treading the path of virtue, stray away into sin, you not only kill yourself, burn yourself and reduce yourself to ashes, but you bring into disrepute the Guru, the order and the illustrious founders of the Order. Now, do you understand clearly the great responsibility that rests upon your shoulders?
‘The foremost among the pitfalls is lust or sexual immorality. This is the greatest curse for a Sanyasin. It is a terrible fire which burns him instantly: not only that, its effects last for many, many births. A Sanyasin should beware.
‘Remember, the world will not be charmed with your erudition or knowledge of philosophy. Everyone will be watching you to find out if you have Sadhu-qualities. They will watch if you are gentle, humble and polite. If you have virtuous qualities, then you need not go and invite people to admire you. As the scented stick when lit wafts its smell all round without effort, so if you have virtuous qualities, people will feel themselves drawn to you. If you have the proper Bhavana, when people are walking on the road and when another Sadhu just stands there like a pole, you will remove glass-pieces from the road, you will run to the aid of a sick man or an old passerby.
‘Introspect and find out. Why do you want to take Sanyas? You will see that the mind craves for certain privileges. Egoism will be fattened. You will think: If I am a Sanyasi, people will respect me: everywhere people will call me ‘Swamiji, Aiye’: now I am looked down upon by some Sanyasins: they think that I am only a Brahmachari or a Grihastha. Ideals like this only impel most people to take Sanyas: not ideas like: I will renounce and regain my Self: I will realise the Self. When this foundation itself is not there, then all your construction will be futile.
‘When there is this desire to be respected, you will grow more and more sensitive. You will be very easily offended. You will be highly irritable. Fights and quarrels are the result. Intriguing, backbiting, scandal-mongering, fear, jealousy, hatred—all these come out of this one root. As you grow older, you will develop this evil more and more. ‘I have been a Sanyasin for forty years now: this little fellow has insulted me.’ Diseases will increase this sensitiveness. You will soon get exasperated.
‘God will test you in a million ways. Why should He not? Is the goal you aim at a little thing? Even to a good many Ghaktas of great evolution God has given Darshan in the form of ass, buffalo and monkey. You do not aspire for that. You do not aspire even for a vision of the Virat that Arjuna had. You wish to go beyond that, beyond Hiranyagarbha, beyond Iswara, beyond Maya—you wish to realise that Supreme Self, the Paramatman. That is the meaning of Sanyas. Ask yourself: are you ready to sacrifice everything that is not this Supreme Self?
‘You are already in an Ashram which acts as an impregnable fortress to protect you. Remain in white cloth and practise Sadhana. Eradicate all evil qualities. Cultivate virtues. Think that you are in reality a Sanyasin. That itself is sufficient.
‘When you take Sanyas, you should make up your mind once and for all to stick to the path and bring glory to the Order. Never wander about. You get nothing by that and you expose yourself to all sorts of temptations. Never have anything to do with householders. You will realise too late that you have been led into the deep abyss of ruin.’
HINTS FOR SPIRITUAL ORGANISATION
This led Siva into thoughts about the future of the institution whose crest-jewel he is today.
Later in the day he gave some precious instructions to Swami Chidanandaji about the conduct of the Society’s affairs and the maintenance of the Ashram.
‘No one should feel estranged in the Ashram. Everyone has got so many faculties. There is capacity also to do something grand. The Will of God also guides them. But the difficulty is that when a man leaves his hearth and home, his wife and children, his parents and relatives, his wealth and position, he feels that he is entitled to be independent and refuses to be bossed over. We should appreciate that or at least recognise its existence. Personally, each Sadhaka should take care that this independence does not blossom forth into arrogance. But those who run the institution should not hurt the individual’s feelings, nor make him feel that he is being looked down upon. Each department, the moment you entrust it to a particular person, should be almost independent.
‘There is a difficulty in this. For instance, there is the Ayurvedic Pharmacy, the League, etc., where saleable articles are stocked. If those who handle these things are left to themselves, Maya will spread her net over them and instigate them to pilfer, thus ruining themselves and the institution. The system should be fool-proof and there should be frequent checking also.
‘This should not lead us into a suspicion-complex. If those who are responsible for the various departments feel that they are being watched with suspicion, their interest and zeal will be lost. Just once in a way, have an eye. It is not only good for the institution, but will prevent the individual from falling a prey to evil.
‘Every Ashramite should be made to feel that this is his own home. Especially, those who do not belong to your own caste, creed, community or group should be specially looked after, lest they should feel that, ‘Because I am a Punjabi, I am neglected by these Madrassis.’ They should be made to feel that they are in fact looked after better here than they would be in an Ashram predominated by their own people.
‘And, there should be a sort of tribunal to settle grievances and to listen to complaints. This should meet once in a way and iron out the differences that may crop up between man and man.
‘Old workers, I mean both those who are aged and those who have served the institution for a long time, should be well looked after. If a Sadhak has served well for three or four years and has been very useful to us (like Krishnanandaji, for instance), the Society should attend to his needs till the end of his life. What little service they can render to the Society they should voluntarily do. There should be no extraction of work from them. They should be allowed to meditate and progress in their Sadhana.
‘But, this should not bring about an effeminate nature in you. Some people have an intriguing nature. They will create parties, cliques, and troubles. With them you should be polite but firm. Say ‘OM Namo Narayanaya, Swamiji Maharaj, you can leave the Ashram.’ These vipers should not be allowed to poison the atmosphere, and create internal dissensions.
‘These are just some thoughts that occurred to me. Keep them in mind. The organisation has grown world-wide beyond our own expectations. It is better, therefore, that we adhere to certain principles. The whole world looks to us for guidance. It is but essential that the main hub of the institution should be efficient and run on systematic lines.
‘I have a feeling that even if all of us disappear from the scene, the Lord’s Will will work itself out through other instruments. But, that should not lead us into complacency. We should exert our utmost to do our bit.’
20th January, 1949
ROOT OF DEPRESSION
Gazing at the beam in melancholy, A. stood before Siva. Siva’s torch searched him out. Just then the Hatha Yoga class of the Forest University was over and Siva was talking about radiant health.
‘Why is A., such a young Brahmachari, so melancholy and morose?....(Turning to A.)....Be happy and cheerful. Why, I have never noticed you laugh or in a happy mood even.’
A. was silent. After a pause Siva continued. ‘Something you are hiding and suppressing. This melancholy is the result of that. Be open and plain. Let the secret out. Then you will be happy and peaceful. Nothing will ever haunt you.
‘A young man of your age will be ever brisk and active, will be bubbling with joy and cheer. I have never seen a boy who is always gloomy.
‘That shows you have not come here out of real Vairagya. If you had, you would immediately on your arrival here be full of joy and peace; for, here you have no anxiety to haunt you, no responsibilities to oppress you, no fear to frighten you, no nightmares, nothing at all that could ever make you feel depressed.
‘Only when a boy runs away from the house after committing some sinful deed and even after going to an Ashram broods over it, he is depressed. Even this sort of Vairagya is good: but you should not brood over the past and thus spoil your future, too. Work, work strenuously. Take real interest in the work. Try always to engage yourself in some useful activity. You must have your finger in every kind of service. You must regularly go to the temple, prostrate before the Lord and ask His pardon for whatever you have done. There is no harm in telling me whatever the secret is. That will be a sort of Prayaschittha for the act and it will relieve the mental oppression a great deal. Everyone has got a secret or other. Nobody in the world is there who can boldly assert that he has not sinned at all. But, Kirtan, Japa Dhyana, Vichar, Seva and devotion to the Lord’s feet burn up even Brahma-Kathya Dosha. A dip in the Ganges washes away all your sins.
‘Now, cheer up. Be bold, happy, peaceful and cheerful. Nothing will ever happen to you.’
FOOD WITHOUT WORK?
A young boy had left his house and has come to the Ashram. Siva noticed his presence in the Bhajan Hall during the morning class.
‘What for have you come here? How long do you want to stay?’
‘I have come here to become a Sanyasin, Swamiji. I shall stay here permanently.’
‘You? Sanyas? What for? You think that if you take Sanyas, you can have a comfortable living,
free food and clothing? You wish to eat without work? Otherwise, why have you come here? You are afraid that you will not be able to earn your livelihood by working in some office. And, you imagine that you can deceive the world by taking upon yourself the robes of a Sanyasin and expecting the world to feed your laziness. Go back: do some service somewhere: earn your livelihood by honest means: then practise Sadhana side by side. You will get Moksha rapidly.’
REVITALISATION IN A FEW SECONDS
In the morning class Sri Vishnuji demonstrated Bhastrika and also explained the technique. Siva said:
‘This Pranayama is a great help to Sadhaks. It has innumerable advantages. The mind will be more easily concentrated during meditation if you sit after one or two rounds of Bhastrika. You can effectively drive off sleep and drowsiness during meditation with the help of this Pranayama. No tea or coffee is necessary. Lungs get thoroughly exercised and flushed. This Pranayama is a sure remedy for asthma. It increases the gastric fire, too. Digestion is improved. In a few moments the entire body and mind are revitalised. In cold places, even if you have no blankets, practise a few vigorous rounds of Bhastrika. You will be comfortable. The Pranayama will produce warmth in the body. Padmasan is the best Asan for practising Bhastrika and Kapalbhati.
‘This is very much like Kapalabhati. In Kapalabhati breathing is automatically controlled by the pressure and relaxation of abdominal muscles. When the belly is drawn in, the diaphragm is thrown up and the lungs will automatically throw out the breath: similarly, when the abdominal pressure is relaxed, the diaphragm will descend thus creating a vacuum in the lungs and automatically the breath is taken in. There is no particular attention paid to breathing and hence, it is more diaphragmatic exercise. But in Bhastrika, besides the abdominal muscles, attention is also paid to breathing. Forced expulsions of breath characterise this Pranayama. The nostrils and the entire bronchial tube as also the lungs are vigorously cleansed. Here, special attention is paid to Rechaka alone: Puraka becomes an inevitable corollary. Puraka should be mild, short and automatic and just that much of breath is taken as would be sufficient for the next forcible expulsion. At the end, Bhastrika has a long, mild and full Puraka followed by a long Kumbhaka and then a full Rechaka. In Bhastrika the maximum number of expulsions per round is 20, and a Sadhaka is advised to do only three rounds per sitting. There should be a clear interval between two rounds. In Kapalabhati, the expulsions can go up to a maximum of 100 at a time.
‘All of you should make it a point whenever you meet an asthmatic, to teach this Pranayama (Bhastrika) to him. You will be rendering a great service. You should teach this Pranayama to all those with whom you come into contact.’
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