Our scriptures clearly point out that the primary goal of human life is spiritual fulfillment which is known as by different names: ‘moksha’, ‘Iswara prapthi’, etc. The other goals that we pursue, i.e. material goals like procuring food for ourselves and our family are only subsidiary or secondary. Even animals strive to accomplish this. They procure food and even train their young ones to do so. Therefore procuring food, finding shelter, raising a family and earning more money is not the goal of human existence. No doubt we can pursue these goals but keeping in mind that they are only secondary. Spiritual accomplishment is the top priority. But since we do not know this, we have to be told by the scriptures. Not only do the scriptures have to tell us, they have to repeat it because even if we are aware of the spiritual goal, we do not have the time and keep postponing the spiritual pursuit. In a well known verse in Bhaja Govindam, Sankara says the child is lost in play, the youth is consumed by passion, the old man is immersed in his sorrows, alas, there is none who yearns to realise the spiritual truth. When we are young, we think it is too early to start spirituality. By the time we are old, our mind is full of worries and our faculties are very weak. Throughout our life, we are preoccupied with something or the other that we forget the spiritual goal. It is for this reason that scriptures prescribe so many festivals and ‘vratams’, to constantly remind us that spirituality is our primary goal. Festivals are of two types: those that are primarily for enjoyment such as Deepavali where we buy new clothes and ornaments, visit friends, etc. and those that do not engender enjoyment (vratams) but remind us of the spiritual goal. Sivarathri is not for enjoyment but withdrawing and asking the question ‘What am I doing?’. Under the varnashrama system, as one progresses from grihasta to vanaprasta to sanyasa, the material pursuit should become lesser and lesser and the spiritual pursuit should become more and more. The time that we spend qualitatively and quantitatively must gradually change more for spirituality and less for material ends. Ultimately in the sanyasa ashrama, one hundred percent of the time is devoted for spirituality. So we must periodically ask the question ‘Is there a change in how I spend my time?’ Vratams emphasize two types of practices: ‘upavasa’ and ’sath katha shravanam’. Upavasa means fasting. We give up not only food but all types of enjoyment. Upavasa is also a prayaschitam. It purifies not only the body but also the mind. Sath katha shravanam means listening to the scriptures. We are expected to follow these two practices on every ‘ekadasi’. If our health does not permit us, instead of practising ’shuddha upavaasa’ (total fasting), we can confine ourselves to consuming a simple meal. Even if this is difficult, we can fast once a year, on ‘Vaikunta Ekadasi’ or ‘Sivarathri’. Listening to the scriptures will remind us of the spiritual goal. Sankara says ‘You may have a lot of wealth, a kingdom, wife and children, a palatial house, many vehicles, friends. What is the use of all these? They are all perishable. Even if they are not, you are. Why are you spending your time on something that is ephemeral? Take only the minimum (material possessions) and focus on the higher. Worship Lord Siva for the sake of moksha and take the help of a sathguru. Then real happiness is possible without relying on material comforts’. Sankara emphasizes ‘Don’t postpone. Everyday you are growing older and older and you are assuming you are going to live a hundred years. Start today’. Sivarathri is a very important function that reminds us of the spiritual goal. On this occasion we think of Siva and chant ‘Rudram’ 11 or 121 times. Chanting Rudram is very auspicious. It will remove all our ‘papam’. Having removed all papam, we start the study of the scriptures, a very important part of ’sadhana’. And for this we must allot some time regularly, about half an hour or an hour every day. Today the study of scriptures is made easy by the availability of a wide range of books and cassettes. Also, many TV channels telecast ‘upanyasams’. If we find scriptures like the ‘Upanishads’ a little intimidating, we can take up a simpler text such as ‘Bhagavatam’, ‘Ramayanam’ or ‘Mahabharatam’. The study of scriptures will give us knowledge. On this auspicious occasion of Sivarathri, let us examine the meaning of the ‘dhyana slokas’ for ‘Rudram’ that are expressed in a few verses. All dhyana slokas contain certain peculiarities. The Lord is described in three different forms and this indirectly reveals Vedic teaching. First, God is described as a person. In the initial stages of the spiritual pursuit, a person can appreciate God only as a person because an abstract God is difficult to comprehend. Siva, Parvathi, Ganesha, Vishnu, Lakshmi, Saraswathi are examples of God with a particular form. This is called ‘ekaroopa Iswara’. Secondly, the Lord is not with one form but is all forms. This includes not only God-forms (Siva, Vishnu, etc.) but all other forms including humans, animals, plants and even inert objects. This is called ‘vishwaroopa Iswara’ or ‘anekaroopa Iswara’ and indirectly suggests that we should expand our mind to see the Lord in all forms. It is not uncommon to come across a staunch Saivite who will not go to Vishnu temples or a staunch Vaisnavite who will refuse to accept ‘vibhudi’. Not only must we strive to see the Lord in all Hindu God-forms but also in Islam God-form, Christian God-form, etc. Thirdly God is formless. God is the absolute, infinite reality and is called ‘aroopa Iswara’. The Lord is like pure crystal known for clarity and purity. The dhyana slokas describe Lord Siva as having three eyes. Two are regular eyes and the third is the ‘gnana chakshu’. Siva has five heads that represent shristi, sthiti, laya, nigraha and anugraha, the five-fold functions of the Lord. ‘Gangadevi’ flows out of His head that is adorned with a variety of ornaments. The digit of the moon and a snake also grace His head. Siva is the blue-necked one because He has taken poison. His dress is a tiger skin. He gives shelter to one and all. He holds a ‘kamandalam’ and a ‘mala’ in His hand for doing ‘japa’ and ’shoolam’ (spear). He has ‘jata’ (matted locks) and water within. Siva is described both as a ‘bhogaswami’ meaning the Lord of enjoyment (when He puts on all ornaments) and ‘yogaswami’ meaning the Lord of renunciation (when He renounces everything and is committed only to meditation). Siva plays both roles – ‘grihasta’ (when He is with Uma) and ’sanyasi’. We can worship Siva in either form. These two represent ‘pravrithi marga’ and ‘nivrithi marga’ respectively. Siva is soaked in ‘amritam’. This represents immortality. He sits on a throne and is surrounded by ‘digdevathas’. Siva is worshipped by both ‘devas’ and ‘asuras’ because He gives all boons. This is a description of Siva in the ‘ekaroopa’ form. In the ‘vishwaroopa’ form, Lord Siva is not a person sitting in ‘Kailasa’. He is in Kailasa also, He is in ‘bhoolaka’ also. The dhyana slokas describe formless Siva as ‘aksharam’ (imperishable), ‘nityam’ (eternal), ’suddham’ (absolute), ‘avyayam’ (changeless). All these words indicate Siva is ‘nirguna Brahma swaroopa’. Siva is free from all kinds of ‘gunas’ or properties (From the standpoint of Vedanta, guna is a dosha). So on Sivarathri, according to our temperament, we can worship Siva as a person, as ‘vishwaroopa’ or as ‘nirguna’ and we must continue this practice regularly.
One of the verses of Vairagya chatakam says that the sun rises and sets regularly and by the rising and setting of the sun, the days are rolling by. This happening so regularly and so fast that we are not aware that the time is rolling by, meaning we are becoming older and older and our lives shorter and shorter. We are not aware of this because we are so busy doing what we do. New Year’s day means yet another year has come, yet another year has gone. And Yama is a little nearer. Our names may not appear in today’s obituary column but we are all in the queue only. To avoid this tragedy, Bharthruhari gives an upadesam (advice) – do not postpone good things for a later time. We have a notion that scriptural study is to be undertaken at the time of retirement, after completing all other jobs. Bharthruhari says our faculties will not function at that time – the eyes will not see and the ears will not hear. When the sense organs are functioning well, when the fag end of life has not yet come, an alert person, a thinking person, a mature person should think of leading a healthy , prosperous and fruitful life. When the house is on fire, it is foolish to begin digging a well. So also at the fag end of life, it is foolish to begin doing good things. We must start right away. If we want a suitable day to begin, the New Year’s day is very auspicious. What should we do to make our lives fruitful? The scriptures emphasise three things – yagna, danam, and tapas. In the Bhagavad Gita, Lord Krishna emphasises these three to a great extent. Yagna – Yagna means worship. We all know worship in the form of daily puja, going to temples, doing abhisheka , etc. Lord Krishna talks about a higher, refined form of worship – converting life itself into worship. ‘Let the very living, the life be an offering to the Lord’. Swami Chinmayananda used to make a wonderful statement – ‘The life that we have is a wonderful gift from the Lord and what we do with this life is our gift, our offering to the Lord’. If we are going to look upon our life as a gift of the Lord, what type of life it should it be? It should be the best. And when it is offered, it must be offered with a cheerful and smiling face. There must be cheerfulness. Thus two conditions must be fulfilled – the gift should be the best and it must be offered with cheerfulness and happiness. Our life should be the best. What does this mean? It does not mean earning money, success, name, and fame. It means the most sincere life. We should be able to do what we love to do we should learn to love what we have to do. If this is possible, our heart will be in what we do and so will our sincerity. This will be the best gift to the Lord. Predominantly there must be cheerfulness. We may wonder whether this is possible in today’s troubled times. By being cynical or cheerful, the situation is not going to change. So why not be cheerful? When the cup is half-full, we can either say it is half-full or half-empty. So why not say it is half-full? Why can’t we have a positive approach? Enjoying what we love to do and learning to love and enjoy what we have to do is the best yagna to the Lord. Danam – We all know what danam means. Danam is charity or gift which we all do. However there is one gift that is very, very important. That is the gift of love. This is the most important gift because it is one thing everybody is craving for. Rich, or poor, success or failure, love is craved for by all people at all times under all circumstances. It is the best gift because even if other gifts are not made, it does not matter. On the other hand, without love, all other gifts remain incomplete. Love makes all other gifts valid and meaningful. It makes the giver a saintly person. Love is both the cause and the consequence of spiritual growth. We may claim ‘I love my family and children’. Love is only an inner feeling, attitude, etc. Love is invisible. Love belongs to the mind. So when we talk of love, we mean expressed love or activated love. Feelings can never become a gift. What do we mean by expression of love? The best expression of love is giving our time and attention for the other person, to share his life and more than his life, his feelings. Of course, if we have to give our time to everyone, we will not have the time and it will be impractical. So the best place to practice the gift of expressed love is one’s own family, by giving time and our fullest attention to every member of the family and going through the feelings of the other person. We share the happiness and unhappiness without judging whether it is justified or not. We need not give a remedy or talk or reply except to say a few words that will lead to healthy sharing. At least once a day we should make ourselves avaibale to our family members. This is the best expression of love and also the cause of our inner growth. If we are not able to grow in this, all our danam is only mechanical danam. Even our scriptural study will not be meaningful. Giving our time to others is one of the indices of spiritual growth. Today many people who have family problems have only this complaint. – family members do not provide time for one another. Many people are shattered even though they are well provided for. All that is required is to say a few words and ask the other person ‘How are you? ‘How was your day?’ This requires only a few minutes. Then the atmosphere in the family becomes so wonderful that all other lapses are not even noticed. Today when many families are nuclear families, the gift of giving the quality time and going through the feelings of the other person is the best Danam. Tapas – Tapas is a discipline or austerity. There are a variety of disciplines we have to follow, e.g. fasting on ekadasi. The most important tapas is vak tapas – austerity or discipline at the verbal level. In the Bhagavad Gita, Lord Krishna defines vak tapas. Our words should have four qualities to make it an austerity – avoiding verbal violence, satyam, priyam, and hitam. We must avoid verbal violence which is the most powerful and worst form of violence. The words should be truthful. There should be no chasm between our mind and words. When we say something, it is because we mean it. Priyam means kindness. Our words must be soft, polite, and gentle. Hitam means beneficial. Before uttering any words we should think two things – whether it is beneficial to us (which we will do anyway) and whether it is beneficial to the other person. Vak tapas requires that we must be very alert. Before coming out, the words must go through a ‘metal detector’ inside us that acts like a quality control meter filtering the words and giving the stamp of quality. Thus by following the three disciplines of yagna, danam, and tapas, we can make our life fruitful.
T.T.Rangarajan, with a mission to awaken humanity founded Alma Mater in 1995, thus embarking on his journey of leading people on the path of holistic living. His singular pursuit of his life’s mission of transforming people has since been to ‘make a difference’ to every human life and enable living from a higher pedestal possible and practicable for everyone. Today, hundreds of organisations and thousands of people would vouch for the turnaround Rajan has created in their lives. A spiritual teacher, endowed with a deep connectivity to existence and enormous spiritual strength, he guides people in their quest for self-realisation. He has brought meditation to the common man, and in his presence, thousands have experienced the depths of silence. He is highly revered by all those who have heard him or known him, for he isn’t a mere preacher but one who first lives by his teaching. He, for one, believes that the messenger should be the message. His skill in harmonising the materialistic and spiritual worlds is gracefully reflected in his lifestyle. His eloquence and ability to speak impromptu on any subject pertaining to human dynamics – be it psychology, relationship, management or spirituality makes him a remarkable and awe-inspiring communicator. His ability to expound in the simplest mode the most complicated aspects of life, his exhaustive analysis of human behaviour and his profound knowledge of the circuit of human life appeals to listeners of all age groups. Being an impassioned propagator of value based living and holistic development, his vision of lifting humanity to a higher level of spiritual consciousness is carried through by his training programs, residential spiritual retreats and the growth oriented magazine ‘Frozen Thoughts’, of which he is the editor. In the larger perspective, his vision is also to bring much needed dramatic changes to the prevailing education system and to create a paradigm shift in the attitudes of the teaching faculty so as to better equip every child with an empowering personality. His ongoing effort in this direction through the ‘Subject +’ programs has touched innumerable educational institutions, a number that is increasing by the day. In order to reach out to a larger segment, Rajan through the ‘Alma Mater Mission’ conducts public discourses on various spiritual subjects on a periodical basis. It is a well-known fact that thousands of people, including opinion makers in the society, throng to listen to Rajan and it is such a common sight to see people sitting even in the aisles of huge auditoriums to listen to him. He is an insightful teacher, trainer and Guru. A firm believer of the power of human potential and endowed with spiritual wisdom, he is driven by an unwavering sense of commitment to his cause. His ability to spontaneously answer questions from any sphere of life on any forum renders him inimitable. Possessed by his own sense of destiny, he is a constant revelation unto himself as well as life. He is a path breaker and thus a path finder. He is a phenomenon and the only Guru of his kind. Please Listen to his voice on the talk on Dincharya, in you tube http://www.youtube.com/watch?v=e3heEGt9NrE.
Maharshi Valmiki Sri Rama and Seetha. Who has not heard these two names in our country, from the Himalayas to Kanyakumari? Ramanavami is a sacred festival. People observe the Ramotsava and listen to the stories of Rama and Seetha again and again. They worship Rama and Seetha with great devotion. The journey of Rama through life is the ‘Ramayana’ (Ramasya ayana – Rama’s journey). It is remarkable that Sri Rama himself listened to the story of the Ramayana’ and was pleased. Lava and Kusha sang the story before Rama very sweetly; Rama did not know that they were own sons! The poet who composed ‘Ramayana’ and taught the song and story to Lava and Kusha, was a great sage by name Valmiki. How this man became a sage and a singer-poet is itself a very interesting story. Valmiki’s Ramayana is in the Sanskrit language. It is a very beautiful poem. Long poem narrating the story of a very great hero is called an epic. Valmiki’s ‘Ramayana’ is the very first such poem in Sanskrit. Therefore, it is also called the ‘Adi-Kavya’ or – the First Poem; Valmiki is also known as the ‘Adi-Kavi’, which means the First Poet. Valmiki’s ‘Ramayana’ can be sung. It is delightful to the ear like the sound of the cuckoo. Valmiki has been described as a cuckoo on the tree of poetry, singing sweetly. Those who read the ‘Ramayana’ bow to the great Valmiki first and then turn to the epic. Out of the Ant-hill Valmiki was not the name that his parents chose for the poet. His real name was Ratnakara. The word ‘Valmika’ in Sanskrit means an ant-hill. Since he came out of an ant-hill, he got the name of Valmiki. But how strange! How did he come out of an ant-hill? Now, that is a wonderful and delightful story. Valmiki also lived in the age of Sri Rama – called the ‘Treta Yuga’ (the Age of Treta). In those days, there was a thick forest all along the banks of the river Ganga. Many sages built their hermitage in that forest for their ‘tapas’ ; that means they meditated on God. Among them was a sage by the name of Prachetasa. He had, a son called Ratnakara. When he was very young boy, one day he went into the forest. While playing he lost his way and began to cry. Just then a hunter came there looking for a prey. He saw the chubby boy and fondled and pacified him. The hunter had no children. He took the boy to his hut in the midst of the jungle. Ratnakara’s father searched for his son all around the hermitage, but could not find him. Finally he and his wife thought that the boy had become the prey of some wild beast. Both wept very much. The hunter and his wife brought up the lad with great love. Ratnakara forgot his parents. He took the hunter for his father and the hunter’s wife for his mother. He was taught how to hunt by the father. Ratnakara was a clever boy and learnt it quickly. He became a hunter with a sure aim. To the birds and beasts of the forest, he became verily Yama, the God of Death. When he came of age, his foster father searched for a bride and celebrated his marriage with a beautiful girl from a hunters family. In a few years she gave birth to some children. Thus Ratnakara’s family grew in size. It became very difficult for him to provide food and clothing to his large family. So he took to robbery. He began to attack people going from one village to another, frighten them and to away all that they had. If they opposed him, he killed them. One day Ratnakara was sitting by the side of a road waiting for a victim. It happened that the great sage Narada was passing that way. Narada had his favorite musical instrument, a Veena, in his hands. As he played on the Veena, he was singing a song in praise of God. When he was thus lost in joy, suddenly Ratnakara rushed at him. He lifted the stout staff in his hands and shouted, “Look here! Hand over all you have or else I’ll break your head.” But Narada was not an ordinary man. He was a divine sage, and one who wandered all over the Earth, the Heaven and the Underworld. He was not frightened by the loud shouts of Ratnakara. He smilingly, “My dear man, all that I have only this old Veena and the rags I wear; If you want them, you can certainly take them. Why should you break my head for these?” Ratnakara was astonished at these words. He looked up at Narada’s face. There was neither fear nor anger; there was only peace. And how bright was that face! He was surprised to see a face tender and innocent like that of a child. He had never seen such a lovely face. As he gazed, his cruel mind melted into tenderness. Narada sat beneath a tree and as played on the Veena, sang a song in praise of God. It was sweet like the song of cuckoo. Ratnakara was deeply moved. Noticing the change, the sage Narada paused in his song and said, “Brother, stealing is a sin. Killing animals is also sinful. Why do you do such evil?” “Sire, what can I do Ratnakara replied, I have a large family. There are my old parents and my wife and children, They partake of my happiness and my troubles. I have to provide them with food and clothing. Hunting and stealing are all I know. What else can I do?” The sage smiled and said, “My friend, will any member of your family partake of your sin also? Go and ask them, and bring back their reply.” Ratnakara thought that Narada was trying a trick to make his escape. Narada understood it and again said, “Well, child, if you do not trust me, you can tie me to this tree and then go.” Ratnakara thought that was all right. He tied Narada to a tree and went home. On reaching home, he first went to his father and said, “Father, I rob people to get food and clothing for you all. It seems that is a sin. Do you not share in that sin?” His father was angry and said, “You sinner, you should not do such bad things. Am I to share your sins? No, never. You have to suffer for what you do.” Ratnakara went to his mother and said, “Surely, mother, you will share my sin, won’t you?” But she also scolded him and sent him away. He then went to his wife and said, “Do you know how I earn to provide you and your children with food and clothing? It is by robbery. But I steal for your sake. Therefore you are also partners in my sin. Isn’t that so?” The wife was displeased and said, ‘What are you saying? What have we to do with your sin? You are my husband, and my children are your children. It is your duty to look after us and give us food and clothing.” Ratnakara’s eyes were opened. He realized that he alone was responsible for all his sins no one else would share his sin. As soon as it was clear to him, he ran to Narada. He untied the sage and amidst weeping, narrated to him all that had happened in his home. Falling at Narada’s feet he asked the sage, “Oh, sire now what of me? How can I atone for all the sins I have committed? You are my only savior.” Narada lifted him up and wiped his tears. He consoled him saying, “Do not be afraid. I shall teach you a way to wash off your sins.” So he taught Ratnakara the sacred name of Rama – ‘Rama Nam’. He made him sit beneath a tree and asked him to go on repeating the sacred name of Rama. He said, I shall come here again, Till then you should not get up and go away.” Then the sage departed. Ratnakara continued his ‘tapas’ chanting the name of Rama. His eyes were closed. His whole mind was concentrate on the chanting of the name of the Lord He forgot his existence. He had neither food nor sleep for days and days. And in this way quite a few years passed. An ant hill grew all around and above him. He could not even be seen by anybody. At last one day the sage Narada again came that way. Of course, he knew that Ratnakara was inside the anthill. Very carefully he cleared that anthill still Ratnakara was wholly lost in his ‘tapas’ and did not wake up to the world around him. Narada chanted the name of Rama in his ears. Then he opened his eyes and saw the sage standing before him. He saluted him from where he was sitting. Narada helped him to get up. He also gently touched him all over. Ratnakara felt new life flowing through him. He touched the sage’s feet; Narada lifted him up and embraced him. He said to him, “Ratnakara, you are blessed. God is pleased with your ‘tapas’. You are now a sage of the highest order, a Brahmarshi. As you are now reborn from a Valmika (the ant-hill), will here after be famous as Valmiki.” Tears of joy welled up in Valmiki’s eyes at these words. He prostrated before Narada again and said, “Sire, all this is your kindness. The company of good men uplifts man. I am myself a proof of this.” Narada blessed him and went his way. The sage, Valmiki, now formed his ashrama or hermitage near the river Ganga. His fame spread every – where Many other sages went with their families and settled down in his ashrama. This sons became the disciples of Valmiki. One day Sri Rama with his wife Seetha and brother Lakshmana came to Valmiki’s ashrama. Valmiki’s joy knew no limit. With the help of his disciples he waited on them with great enthusiasm. His disciples brought them water to wash their hands and feet, and spread mattresses for them to sit upon. They offered the guests fresh milk and tasty fruits. After resting a while, Sri Rama narrated his story. He had come to the forest so that his father’s promise might be fulfilled. Valmiki was very pleased to hear it. He said, “Ramachandra, there is none so truthful as you are. You have given up your kingdom so that your father’s promise may be kept. Giving up a king’s throne, you have come to the forest. You are not an ordinary man but the Almighty Himself. The power of your name is such that I have changed from a sinful hunter to a sage, a Brahmarshi. Your grace is great.” Sri Rama smiled. Then he said to Valmiki, “O great sage, we have come here to live near your hermitage. Please show us a suitable spot.” There was a hill very near Valmiki’s hermitage. It was called Chitrakuta. It was a beautiful place with many kinds of plants full of flowers and trees bearing fruits. Valmiki guided Rama to that hill. Sri Rama lived for a while on the hill with his wife and brother.
I belong to no nation, no civilization, no society, no race, but to the Divine. I obey no master, no rules, no law, no social convention, but the Divine. To Him I have surrendered all, will, life and self; for Him I am ready to give all my blood, drop by drop, if such is His will, with complete joy, and nothing in his service can be sacrifice, for all is perfect delight.” – The Mother Originally named Mirra Alfassa, the Mother was born in Paris on 21 February 1878. She was the daughter of Maurice Alfassa, a banker (born in Adrianople, Turkey in 1843) and Mathidle Ismaloun (born in Alexandria, Egypt in 1857). Maurice, his wife and his son, Matteo (born in Alexandria in 1876), emigrated from Egypt to France in 1877, one year before Mirra’s birth. Her early education was given at home. Around 1892 she attended a studio to learn drawing and painting, and later studied at the Paris Salon. Concerning her early spiritual life, the Mother has written: “Between 11 and 13 a series of psychic and spiritual experiences revealed to me not only the existence of God but man’s possibility of uniting with Him, of realising Him integrally in consciousness and action, of manifesting Him upon earth in a life divine.” In her late twenties the Mother voyaged to Tlemcen, Algeria, where she studied occultism for two years with a Polish adept, Max Theon, and his wife. Returning to Paris in 1906, she founded her first group of spiritual seekers. She gave many talks to various groups in Paris between 1911 and 1913. The Mother, PondicherryAt the age of thirty-six the Mother journeyed to Pondicherry, India, to meet Sri Aurobindo. She saw him on 29 March 1914 and at once recognised him as the one who for many years had inwardly been guiding her spiritual development. Staying for eleven months, she was obliged to return to France because of the First World War. She lived in France for about a year and then in Japan for almost four years. On 24 April 1920 she returned to Pondicherry to resume her collaboration with Sri Aurobindo, and remained here for the rest of her life. At that time a small group of disciples had gathered around Sri Aurobindo. The increase of disciples led to the founding of the Sri Aurobindo Ashram on the 24th Nov, 1926. From the beginning Sri Aurobindo entrusted the Mother with full material and spiritual charge of the Ashram. After almost 50 years of work at every level, the Mother left her body on 17th Nov. 1973, at the age of ninety five.
Sri Aurobindo philosophy is based on the concept of ‘reality of Being and consciousness’ amidst the big universe in which we live. The philosophies of Aurobindo Ghosh were very simple and clear cut. He taught people to become aware of their true self and feel the presence of divinity lying within them. The old spiritual teachings taught people to keep the spirit away from their lives. However, Sri Aurobindo asked people to feel spirit while spending each and every moment of their lives. He asked people to integrate spirit in their daily lives. He said that the main object is to experience the delight of existence. He showed a different path of enjoying and deriving pleasure. He said that, if a person wants to experience delight, then he must strive to discover the higher spiritual nature. Sri Aurobindo was of the opinion that, when a person discovers his true self and the power of divinity lying within, it brings about a rise in his level of consciousness. This enables him to rise above his ego, which often tends to hinder his progress. Ignorance is thus replaced by knowledge, which paves way for the success of a person.
Sacred texts and scriptures teach the means for salvation. The path is arduous, demanding constant practice and determination and not easily attainable. Yet the state of liberation is described to be blissful (Brahmananda) and definitely worth the attempt on the part of the Jivatma. The nature of this bliss is calculated on the basis of human enjoyments and it is shown that human joys are mere raindrops in the blissful ocean of Brahmananda. While Karma, Jnana and Bhakti are shown to be ideal practices in this quest, the text Yoga Vasishta champions the path of Jnana, said Sri S. Srinivasa Sarma in a lecture. The Kaivalya Upanishad states that the highest knowledge or immortality is attained not by work or action (Karma), progeny (Praja) and wealth but only through renunciation. In Yoga Vasishta, Lord Rama, Himself the essence of Jnana, is a disciple in search of enlightenment and is advised the path of meditation and renunciation by Sage Vasishta. But Rama leads his life to fulfil the purpose of His incarnation. Those caught in samsara have to strive to attain the realised state. That is why in the Bhagavad Gita, Lord Krishna assumes the role of the preceptor and hails the path of Karma Yoga as a stepping stone to Jnana. Even Bhakti is seen as part of Karma Yoga and this is a preparation to Jnana. Karma Yoga helps us to evaluate the impact of the Gunas — Satva, Rajas and Tamas — and guide us to transcend their effects gradually. Only then can Jnana be practised. The desire for happiness is innate in all of us. Happiness and joy are the result of our Karma. Trying to find happiness in worldly gains and objects is always a mixture of pleasure and pain. All material gains will be lost. Even one’s earned period of life in Indra’s realm as a result of Karma is not going to last forever. It comes to an end when the Karma is expended. Hence Vasishta emphasises the pursuit of knowledge that can release one from the bond of samsara. Both Karma and Jnana are equally important for liberation. They are as important as the two wings a bird needs for flying.
The 7-ft idol of Lord Anjaneya at the famous Anjaneyar Ashram in Salem now has a golden vimana. The first of its kind for the god, the Swarna Vimana was consecrated recently. The ashram was established in 1976 in Vijayaraghavan Nagar in Jagir Ammapalayam village (now in the heart of Salem) by S. Vijayaraghavan and Vanavaasi Srinivasan along with some devotees. The area once wore a deserted look, was transformed into an idyllic setting thanks to the efforts of R. Nagarajan, a social worker and spiritual speaker. The beautiful ashram also has sannidhis for Sri Rama, Sakkarathazhwar, the 13 Azhwars, and Sri Ramanuja and Desikan. The ashram draws many devotees on Saturdays from far and wide. Nagarajan has written a book on the miracles of this lord titled ‘Vindhaigal Purivaai’, which will be released soon. The temple is located close to the Sona College of Technology
t Attracted by the teachings of Adi Sankara, a Peruvian envoy in India has decided to undertake research on the eighth century philosopher of Vedanta at a university run by the Kanchi Kamakoti Trust. Carlos A. Irigoyen Forno, Deputy Chief of Mission, Peruvian Embassy in New Delhi, who introduces himself as a descendent of Incas tribals of the South American nation, has applied for doing research on Adi Sankara at the Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya (CSVMV) in nearby Enathur. Mr. Forno, who was here to visit the famous Kamakshi Amman temple on Sunday, said he had been drawn to Adhisankara for over 42 years. When asked what inspired him, he said it was a tryst he made with Ved Vyas 42 years back, whose Mahabharatha he read in a French translation. He was overwhelmed by the canvass and the thought, he said. The Incas, who are part of the tribal population of Peru, share many things in common with Hindus, he said, adding they have the same belief in Sun and Moon worship, besides worshipping Garuda and snake. The Peruvian Deputy Ambassador said ties between countries can develop and strengthen only on the base laid by universities and trade. Universities have a great role to play through exchange of scholars and Ideas, he said. On trade ties between Peru and India, he said Peru is a major producer of gold and silver and there was great demand for Indian silk sarees and gold ornaments in his country. The Asia—Pacific Economic Cooperation (APEC) countries of which Peru was a part, would be holding their summit meet at Tokyo soon and the discussions would cover economic issues important for the entire world. On India not being a member of the bloc, he said trade imbalance could be one reason. He said a vast potential waited to be tapped in Peru. India and Peru have a rich Biodiversity, and could jointly fight Intellectual Property Rights issues at world levels, where the challenge was thrown up everyday. Protection of Rights and Registration Laws are areas of crucial importance to both the countries, he said, adding there was much that both countries could gain by joining in areas like mining, natural gas and exploring of traditional knowledge. Keywords: Adi Sankara, Advaita philosopher, Vedanta, Kalady, Kanchi Kamakoti Trust, Carlos A. Irigoyen Forno
London has a new spiritual landmark. A sprawling Shree Sanatan Hindu Mandir, the new Hindu temple at Wembley, finally opened on Monday following 14 years of construction. The temple is believed to have cost more than 16 million pounds (about Rs 109 crore). The magnificent temple has been built using the ancient temple architecture methods associated with Hinduism. A majority of the portions of temple are hand-carved in limestone. The hand carving was done at the small Gujarat town of Sola. The hand-carved pieces were transported and pieced together at Wembley. A magnificent landmark The temple houses 41 hand-carved Hindu deities, all made in pure marble. Shee Sanatan Hindu Mandir houses deities of Lord Shiva, Sita Ram, Srinathji, Radha Krishna, Ambaji, Ganesha, Hanuman, Mahadevi or Durga and Tirupati Balaji. The temple covers 2.4 acres (9.7 square metres) on the Ealing Road and, at its highest point, is 66 feet (20m) tall. Its bright sand-coloured walls stand out in stark contrast to the modest surroundings. The opening ceremony of the temple began with the pran pratishtha ritual to infuse the spirit of the Almighty into the pratimas (statues). ‘A place of worship for Hindus, other faiths’ Ajay Jobanputra, governor of Shri Vallabh Nidhi UK, the charity that raised the funds to build the temple, told the BBC that he hoped the temple would provide a place of worship for all Hindus, and those of other faiths. “Famous spiritual leaders and forms of Gods from other religions are also featured in the carvings, such as Mother Teresa, Sri Guru Nanak Dev Ji, Meerabai, Lord Swaminarayan and many more,” he said. “The message being promoted is of Vasudev Kutumbakaum, a Hindu term to describe the world as one big family,” he added. The authorities and priests feel that the temple would add to the charm of the area, and is expected to draw huge crowds, both from UK and other European countries.
