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.
Seshadri Swami moved about Tiruvannamalai for forty years, an ascetic with a total disregard for either name or form. He had no home, dependents, property or any fixed habit or system. He would often conduct himself like a mad man and roam around in the heat of the day and stare up at the hot midday sun and, at night, rest in some nook or deserted hall. He would be delighted when it rained and play in the streams on the street, sit in the water and only go indoors when the rain had stopped. His acts were dramatic and deeply impressive. He would avoid rich food from wealthy persons but beg for cold gruel at a poor man’s house or share food with beggars or left overs on a banana leaf with a dog. Sometimes he would take no food at all and on other occasions consume enough for ten people. He would eat and drink like one swallowing medicine or one being forcibly fed. Although he did not accept money he would sometimes receive expensive clothes but immediately transfer them to a poor person or tear the clothes into pieces and garland the tail and horns of a calf. If he was given plain new clothes, within a couple of hours, they would reach the state of his original clothes. He wore only a dhoti which would cover his toes and another piece of cloth swathed over his back and shoulders. He would squat anywhere regardless whether it was slush, dirt or refuse. When sitting, it was always in his favourite swastika asana. Swamiji was handsome of medium height and fair countenance. His hair hung in short ringlets to the nape of his neck. His voice was soft and his smile was as sweet and sunny as a child. His body would not be at rest for a moment. Even, when sitting he would catch something, put it down, lift it and then repeat it all over again a hundred times. He walked fast and those following had to run to keep up with him. No sound emanated from his walking or running, it was as if his body was light like a ball. He would seldom bathe, but occasionally pour a pint of oil on himself and roam in the streets with oil still glistening on his head. If he allowed himself to be shaved he would often stop it abruptly, with half of his face or head unshaved and appear in public with equanimity and total disregard for public opinion. He discarded rules and observances of caste, sanctity, prudence and decency but always avoided animal food and intoxicants. He loved music, delighting his devotees with songs. If one asked, he would break forth into melodious song often drumming rhythms on nearby surfaces. Sometimes he would place his hands on his hips and dance. He was often taken to be a lunatic and at times purposely simulated madness. It was difficult to explain his general behaviour and impossible to account for the course of his conduct. He was always original and free, an ascetic who maintained a thorough control of his mind and senses up to the end of his life. He was always playing pranks. Suddenly he would laugh without stopping and those who witnessed his fun would be reduced to hilarity. Swamiji utilised a strange manner of speech to ward off crowds building up around him. He would go on speaking very fast, without any respite and with no end or meaning. Sometimes if someone spoke to him, he would reply in Sanskrit, not caring if he was understood or not. He was a tapaswi of a very high order. One result of the mantras and sadhanas he practiced from his earliest years was the development of various siddhis and psychic powers. He could tell about the past and the future and read minds with ease. With this power, he fulfilled the desires of people by showing visions they wanted to see, both in dreams and while being awake. His miraculous touch is said to have cured many of those who came to him with devotion. Often when people saw him in the streets they would prostrate before him and he would get near to enable them to touch his feet. But, he would never allow bad characters to touch his feet. He would run away and if they forced themselves on him, he would abuse them or even pelt them with stones. Seeing this, many people did not go near him. But when he knew about the good qualities of a person, he would himself catch their hands and play. He would joke and run with young children. He never distinguished between males and females and sometimes would put his arms around the neck of a girl and walk along with her, and lie down in the street with his head in her lap. Swamiji’s interaction with the world was very strange. A person couldn’t take advantage of previous proximity – every moment was a new moment. People loved him, but some fearing they might be beaten, were frightened to come close. Generally, he would not call people by name, ask them how they were doing, suggest they come or question why a person did not come. He would neither talk sarcastically nor show intimacy on account of a past connection. Sri Seshadri Swami had deep devotion to God especially in the form of the Goddess Kamakshi, Lord Ram and Arunachala. In the practice of concentration (for days in his boyhood at Tindivanam and at Tiruvannamalai), he sat steeped in samadhi, oblivious of his body. He loved service and by his own example showed it as a noble ideal to live up to. He was regarded with great respect and he was thought to be a sage not a mad man. People would say, ‘He is a talking God,’ ‘A divine incarnation, a great yogi, a great siddha’. Others would say there were three lingas in Tiruvannamalai: One, Lord Arunachala, another Ramana Maharshi and the third Seshadri Swamiga
Dhyana-yoga (path of meditation) KRISHNA: “He who, unattached to the fruit of his actions, performeth such actions as should be done is both a renouncer (1) of action and a devotee (2) of right action; not he who liveth without kindling the sacrificial fire and without ceremonies. (3) Know, O son of Pandu, that what they call Sannyasa or a forsaking of action is the same as Yoga or the practice of devotion. No one without having previously renounced all intentions can be devoted. Action is said to be the means by which the wise man who is desirous of mounting to meditation may reach thereto; so cessation from action is said to be the means for him who hath reached to meditation. When he hath renounced all intentions and is devoid of attachment to action in regard to objects of sense, then he is called one who hath ascended to meditation. He should raise the self by the Self; let him not suffer the Self to be lowered; for Self is the friend of self, and, in like manner, self is its own enemy. (4) Self is the friend of the man who is self-conquered; so self like a foe hath enmity to him who is not self-conquered. The Self of the man who is self-subdued and free from desire and anger is intent on the Supreme Self in heat and cold, in pain and pleasure, in honor and ignominy. The man who hath spiritual knowledge and discernment, who standeth upon the pinnacle, and hath subdued the senses, to whom gold and stone are the same, is said to be devoted. And he is esteemed among all who, whether amongst his friends and companions, in the midst of enemies or those who stand aloof or remain neutral, with those who love and those who hate, and in the company of sinners or the righteous, is of equal mind. “He who has attained to meditation should constantly strive to stay at rest in the Supreme, remaining in solitude and seclusion, having his body and his thoughts under control, without possessions and free from hope. He should in an undefiled spot place his seat, firm, neither too high nor too low, and made of kusa grass which is covered with a skin and a cloth. (5) There, for the self’s purification he should practice meditation with his mind fixed on one point, the modifications of the thinking principle controlled and the action of the senses and organs restrained. Keeping his body, head, and neck firm and erect, with mind determined, and gaze directed to the tip of his nose without looking in any direction, with heart at peace and free from fear, the Yogi should remain, settled in the vow of a Brahmachari, his thoughts controlled, and heart fixed on me. The devotee of controlled mind who thus always bringeth his heart to rest in the Supreme reacheth that tranquillity, the supreme assimilation with me. “This divine discipline, Arjuna, is not to be attained by the man who eateth more than enough or too little, nor by him who hath a habit of sleeping much, nor by him who is given to over watching. The meditation which destroyeth pain is produced in him who is moderate in eating and in recreation, of moderate exertion in his actions, and regulated in sleeping and waking. When the man, so living, centers his heart in the true Self and is exempt from attachment to all desires, he is said to have attained to yoga. Of the sage of self-centered heart, at rest and free from attachment to desires, the simile is recorded, ‘as a lamp which is sheltered from the wind flickereth not.’ When regulated by the practice of yoga and at rest, seeing the self by the self, he is contented; when he becometh acquainted with that boundless bliss which is not connected with objects of the senses, and being where he is not moved from the reality (6); having gained which he considereth no other superior to it, and in which, being fixed, he is not moved even by the greatest grief; know that this disconnection from union with pain is distinguished as yoga, spiritual union or devotion, which is to be striven after by a man with faith and steadfastly. “When he hath abandoned every desire that ariseth from the imagination and subdued with the mind the senses and organs which impel to action in every direction, being possessed of patience, he by degrees finds rest; and, having fixed his mind at rest in the true Self, he should think of nothing else. To whatsoever object the inconstant mind goeth out he should subdue it, bring it back, and place it upon the Spirit. Supreme bliss surely cometh to the sage whose mind is thus at peace; whose passions and desires are thus subdued; who is thus in the true Self and free from sin. He who is thus devoted and free from sin obtaineth without hindrance the highest bliss — union with the Supreme Spirit. The man who is endued with this devotion and who seeth the unity of all things perceiveth the Supreme Soul in all things and all things in the Supreme Soul. He who seeth me in all things and all things in me looseneth not his hold on me and I forsake him not. And whosoever, believing in spiritual unity, worshipeth me who am in all things, dwelleth with me in whatsoever condition he may be. He, O Arjuna, who by the similitude found in himself seeth but one essence in all things, whether they be evil or good, is considered to be the most excellent devotee.” ARJUNA: “O slayer of Madhu (7), on account of the restlessness of the mind, I do not perceive any possibility of steady continuance in this yoga of equanimity which thou hast declared. For indeed, O Krishna, the mind is full of agitation, turbulent, strong, and obstinate. I believe the restraint of it to be as difficult as that of the wind.” KRISHNA: “Without doubt, O thou of mighty arms, the mind is restless and hard to restrain; but it may be restrained, O son of Kunti, by practice and absence of desire. Yet in my opinion this divine discipline called yoga is very difficult for one who hath not his soul in his own control; yet it may be acquired through proper means and by one who is assiduous and controlleth his heart.” ARJUNA: “What end, O Krishna, doth that man attain who, although having faith, hath not attained to perfection in his devotion because his unsubdued mind wandered from the discipline? Doth he, fallen from both (8), like a broken cloud without any support (9), become destroyed, O strong-armed one, being deluded in the path of the Supreme Spirit? Thou, Krishna, shouldst completely dispel this doubt for me, for there is none other to be found able to remove it.” KRISHNA: “Such a man, O son of Pritha, doth not perish here or hereafter. For never to an evil place goeth one who doeth good. The man whose devotion has been broken off by death goeth to the regions of the righteous (10), where he dwells for an immensity of years and is then born again on earth in a pure and fortunate family (11); or even in a family of those who are spiritually illuminated. But such a rebirth into this life as this last is more difficult to obtain. Being thus born again he comes in contact with the knowledge which belonged to him in his former body, and from that time he struggles more diligently towards perfection, O son of Kuru. For even unwittingly, by reason of that past practice, he is led and works on. Even if only a mere enquirer, he reaches beyond the word of the Vedas. But the devotee who, striving with all his might, obtaineth perfection because of efforts continued through many births, goeth to the supreme goal. The man of meditation as thus described is superior to the man of penance and to the man of learning and also to the man of action; wherefore, O Arjuna, resolve thou to become a man of meditation. But of all devotees he is considered by me as the most devoted who, with heart fixed on me, full of faith, worships me.” Thus in the Upanishads, called the holy Bhagavad-Gita, in the science of the Supreme Spirit, in the book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands the Sixth Chapter, by name — Dhyana-yoga (path of meditation)
Simhâvalokanam (August, 1919-20, pp. 103-104) Yoga and Nature By Swami Ramakrishnananda Books are nothing other than the records of men’s experiences about Nature; so in reality Nature is our teacher. Whenever Nature teaches us,we become really learned and gain something thereby not only for ourselves but for others. When young James Watt studied the action of steam in the boiling kettle before him, he made a valuable contribution to the progress of the human race. When Benjamin Franklin was flying the kite and detected the existence of electricity in the clouds, he gained a new and most useful servant for man. Similarly by studying Nature George Stephenson was able to invent the locomotive engine. All these incidents clearly show that Nature is the book the study of which gives us the greatest return. Our Indian Yogis, knowing this, deeply studied the book of Nature and ultimately found out the methods which took them beyond Nature. Through the study of the inner aspect of Nature they opened a channel of unlimited knowledge; they could subsist without food any length of time; and they gained supernatural powers which our modern science cannot even dream of. That a man can become practically all-knowing they seem to have at first learnt from studying the property of a convex lens. Ordinarily the solar rays have no burning power; but if brought together at the focus of the lens, they will begin to burn. This burning power is brought about by the convergence of the scattered rays of the sun to a single point. This fact suggested to the mind of the Yogi that because the mind is distributed through the senses and as such is scattered in all directions, it has only the ordinary power of knowing what is visibly going on in this world and of knowing that but very partially. If, however, he could call his mind back from all external pursuits and concentrate it on one idea or at one point, as in the case of the focused solar rays, then why should it not be able to perceive both these ordinary things and many extraordinary things also? He made the experiment and was successful. This intense increase in the power of the mind was learnt also from the current of a stream. If we build a dam across a flowing stream, keeping only a very small aperture in the embankment, the water which then comes out of that aperture has a thousand fold more power than the ordinary current of the stream. This suggested to them the idea that if by shutting up all other outlets of the mind, it is made to flow through one outlet, it must acquire powers unknown to it before: In this manner the Yogi discovered the extraordinary powers which mental concentration can produce. T h e V e d a n t a K e s a r i ~ 2 9 0 ~ A U G U S T 2 0 0 9
Surya Namaskar Surya Namaskara was a part of the daily ritual of our ancients. It is a wonderful regular routine of exercise, prayer and worship given in the scriptures of ancient of India. Surya Namaskara means salutations to Lord Surya. Stand facing the east at dawn and recite the mantras to pray Lord Surya and offer red sandals, flowers, rice grains (Akshatas) with water or simply water as libation and perform Surya Namaskara. It must be performed before the sunrise. Take water in a pot and mix all the materials in it and hold the pot in your fingers, keeping the thumbs aside and face the east. Chant the following Mantra and offer the libation thrice. Ehi Soorya sahastransho tejorashe jagatpate Anukampaya mam bhaktya grihanarghyam divakara Then offer the following prayer to Lord Surya. Dhyaeah sada savitri mandala madhyavarti Narayanah sarashija sanasanni vishtha Keyurvan makara kundalavan kireeti Hari hiranyamaya vapurdhrit shankha chakrah Surya Namaskaras There are twelve positions in Surya Namaskara. Twenty-five such Namaskaras form one Avriti (frequency). Surya Namaskara must be performed preferably in an open and airy place. Perform Surya Namaskara slowly without exerting too much or panting and puffing. There is one Mantra for each of the twelve Namaskaras- there by you also recite the dwadasa namas of Sun. 1st Position – Dakshasana Mantra: Om Mitraya Namah Procedure : In the first position of Surya Namaskara contemplate the virtues of Lord Surya with concentrated mind and feel that you are the friend of everybody and have friendship with every creature on the earth. Immersing yourself with these feelings stand erect stretching your hands, neck and all other parts of your body. Stretching both of your arms, touch your thighs with palms and inflate the chest and point your vision on the tip of the nose. This is a position of attention. Benefits: Disorders of the skin and waists are corrected, the back and the legs become strong. Focusing of the vision on nose helps to control the mind. It is an easy and effective way of attaining good health and development of personality for the students. Meditating with concentrated mind enhances confidence. 2nd Position: Namaskarasana Mantra : Om Ravaye Namah Procedure : Fold together both of your hands in such a way that that both the thumbs begin to touch your chest. Expand your chest and pull in the belly as far as possible. Look straight ahead. The head, the neck and the body should remain in a straight line. Closing the mouth inhale the breath and hold it inside as far as possible and then expose the breath. Benefits: Good for the diseases of the throat and voice is enhanced. Both mind and body become healthy. 3rd Position: Parvatasana Mantra : Om Suryaya Namah Procedure: Raising the arms up, stretch whole of your body backward while gazing at the sky with open eyes. Bend backward as mush as possible, inhale and expand your chest at the same time. Benefits: Both the shoulders and the food pipe (Esophagus) get exercise and diseases related to them are corrected. Eyesight is also improved. 4th Position: Namaskara Hastapadasana Mantra: Om Bhanave Namah Procedure: Inhale deeply, retain the breath and bend forward without folding the knees. Rest both your palms on the ground and touch your knees with your forehead or the nose and exhale the breath with audible sound. In the beginning if you can’t rest your palms on the ground, just touch the ground with fingers. Benefits : Disorders of the belly and digestive system are corrected. The chest and hands become stronger and you become well balanced, beautiful and good looking. Diseases of the feet and fingers are also corrected. 5th Position: Ekapada Prasaranasana Mantra : Om Khagaye Namah Procedure: Inhale and pull your right leg backward in such a way that the knee and the fingers of the foot touch the ground. The abdomen and belly must be pressing hard into the left leg. Raise your head as high as possible and look upwards. Push the waist down and hold the breath and stay in the posture as long as you can – comfortably. Benefits : The posture stretches the small intestine and the seminal vesicles. Hence this posture helps in correcting the constipation and diseases of the liver. Thinness of the semen is also corrected. Diseases of the throat are also corrected. 6th Position: Bhudharasana Mantra : Om Pushne Namah Procedure: Inhale the breath deeply and hold it and pull both of your legs backward, so that the thumbs of the feet, ankles and knees touch each other. Stabilizing the feet and keeping the head, waist, the back and the elbows in a line bend forward and resting both the palms on the ground keep your body like a bow. Benefits : One gets relief from the pains – specially of arms, legs and the knees. Bulging waist is trimmed and it is good for the abdominal disorders. 7th Position: Ashthanga Pranipatasana Mantra: Om Hiranyagarbhaya Namah Procedure: Holding the breath, rest both your knees on the ground. Touch the ground with your chest and touch the lower part of the neck with chin. Also touch the ground with the upper part of the forehead and the nose. Please note that the abdomen should not touch the ground. It should be pulled in. Then exhale the breath. Both the hands/palms must be on the side of the chest. Benefits : This posture makes the arms strong. If ladies perform this Asana before getting pregnant, the breast fed babies could be saved from the attacks of many diseases. 8th Position: Bhujangasana Mantra : Om Marichye Namah Procedure: Keeping the legs, palms and knees as in Ashtanga prampatasana position above, unfold the arms and rise inhaling the breath, push the chest out and bend the waist in a circle backward. Then rise and bend your head backwards looking up and back as much up as possible and exhale the breath. Benefits : Tones up the body and the back muscles and improves the eyesight. Corrects all kinds of disorders related to the reproductive system, corrects the irregularities in females menstrual cycles. Blood circulation is also improved. 9th Position: Bhudharasana Mantra : Om Adityaya Namah Repeat the process of Bhudharasana as described in the step six – Inhale the breath deeply and hold it and pull both of your legs backward, so that the thumbs of the feet, ankles and knees touch each other. Stabilizing the feet and keeping the head, waist, the back and the elbows in a line bend forward and resting both the palms on the ground keep your body like a bow. Benefits : One gets relief from the pains – specially of arms, legs and the knees. Bulging waist is trimmed and it is good for the abdominal disorders. 10th Position: Ekapada Prasaranasana Mantra: Om Savitre Namah Procedure: Repeat the process of the fifth Namaskara as described in the fifth position but just reverse the position of the legs. 11th Position: Namaskara Hastapadasana Mantra : Om Arkaya Namah Repeat the process described in the fourth position. 12th Position: Parvatasana Mantra: Om Bhaskaraya Namah Procedure : Same as position 2 Then come back to the 1st position and repeat the full round once more. Our ancients used to do 25 rounds of Surya Namaskaras, called one Avriti. Can you?! As per the scriptures one who performs the Surya Namaskaras daily does not get poor in a thousand births. Surya Namaskar and Spirituality Surya Namaskar will provide health benefits for individuals regardless of their level of interest in its spiritual benefits or their religious beliefs. Whether you consider it of spiritual benefit or not, learning the poses and practicing them regularly is incredibly gratifying and humbling. Over time, Surya Namaskar will help you achieve a sense of well-being and purpose. It is a spiritually uplifting exercise and promotes a keen awareness of the interconnectedness of your body, mind and breath. Aum Mitraya Namah: The sun is your friend. HE is called Jaganmitra. HE is lovable like a true friend. You miss HIM in his absence. You ever long to experience the joy of his warmth and affection. If the sun is not in the sky you get disturbed – bodily and mentally. Your appetite is lost. Nervousness takes hold of your activities. You gather friends to restore your mood. You eat hot and drink hot and talk a lot to compensate the absence of the warmth and joy of the Sun God. Now you can understand why the people from far off countries come to India to enjoy SunBath. The touch of twilight has dramatic effect on our body. It is a touch of warmth and care. It is a magic touch. It is a healing touch. It is the touch of mother that calms down the crying child instantly. The touch of love and affection of the Sun God cures our physical and mental worries. The Sun God is to us as Lord Krishna is to Arjuna. Pray the sun God who is intimate and dear to us. ॥ ॐ ध्येयः सदा सवित्र मण्डल मध्यवर्ती नारायण सरसिजा सनसन्नि विष्टः केयूरवान मकरकुण्डलवान किरीटी हारी हिरण्मय वपुर धृतशंख चक्रः ॥ ॐ मित्राय नमः। ॐ रवये नमः। ॐ सूर्याय नमः। ॐ भानवे नमः। ॐ खगाय नमः। ॐ पुषणे नमः। ॐ हिरण्यगर्भाय नमः। ॐ मरीचये नमः। ॐ आदित्याय नमः। ॐ सवित्रे नमः। ॐ अर्काय नमः। ॐ भास्कराय नमः। ॐ श्रीसवित्रसूर्यनारायणाय नमः। ॥ आदित्यस्य नमस्कारन् ये कुर्वन्ति दिने दिने आयुः प्रज्ञा बलम् वीर्यम् तेजस्तेशान् च जायते !!
In Praise of God Verse 1 “A” is the first and source of all the letters. Even so is God Primordial the first and source of all the world. Verse 2 What has learning profited a man, if it has not led him To worship the Good Feet of Him who is pure knowledge itself? Verse 3 The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell endearingly within unearthly realms. Verse 4 Draw near the Feet of Him who is free of desire and aversion. And live forever free of suffering. Verse 5 Good and bad, delusion’s dual deeds, do not disturb Those who delight in praising the immutable, worshipful One. Verse 6 A long and joyous life rewards those is theirs who remain firmly On the faultless path of Him who controls the five senses. Verse 7 They alone dispel the mind’s distress Who take refuge at the Feet of the Incomparable One. Verse 8 They alone can cross life’s other oceans who take refuge at the Feet of the Gracious One, Himself an ocean of virtue. Verse 9 The head which cannot bow before the Feet of the Possessor Of eight infinite powers resembles eyes which cannot see. Verse 10 The immense boundless ocean of births can be crossed, but not Without intimate union with Infinity’s Holy Feet.
Kaisika Natakam and Araiyar Sevai were witnessed by hundreds of devotees at the Tirukurungudi temple. S. PRABHUCourtesy The HINDU Belief is that those who undertake fast, and listen to Kaisika Puranam, on Kaisika Ekadasi will attain Vaikunta Moksham. On the occasion of Kaisika Ekadasi, the most important festival of the year, the Azhagiya Nambi temple in the Vamana Kshetram of Tirukurungudi (Divya Desam 40 km south-west of Tirunelveli) wore a festive look on Saturday last. Thousands, many of whom were children, who had gathered at the Kaisika Mandapam waited with excitement to watch Kaisika Natakam. Just before midnight, to the beating of drums emerged a huge demon like figure. It was the hungry Brahma Rakshasa who had come there to consume Nampaduvan. For the next three hours, the devotees of Lord Nambi were treated to a pleasing and passionate presentation of the Kaisika Puranam. Kaisika Puranam, which is a part of Varaha Puraanam, showcases Lord Narayana as the supreme force. Parasara Bhattar, son of Koorathazhvaan, took up the story of a complex Kaisika Puranam (in Sanskrit) and wrote the vyakyaanam, in Tamil, in a simple, easily understandable language. The Story Kaisika Puranam revolves round Nampaduvan, belonging to the Baanar family, his unflinching faith in Lord Nambi and how he was instrumental in liberating a Rakshasa from a curse. The Kaisika Puranam is also a perfect case study on the values of life and how it is important to keep one’s promise at any cost, including one’s own life. Caught by the demon, Nampaduvan pleads with him to allow him to go to the temple and observe the Ekadasi ritual, that of singing the Lord’s praise. Unable to convince the Rakshasa, Nampaduvan talks about Sathya Sankalpam: “The world was created through ‘promises’ and continues to exist as a result of trust in each other.” Nampaduvan makes 18 promises that night to the Rakshasa. Through these promises, narrated beautifully in the Kaisika Puranam as part of this lengthy discussion between Nampaduvan and Brahma Rakshasa, one comes to know of the basic values in life. It is the eighteenth promise that finally moves the demon. It goes thus: “Swarva Swamiyum Moksha Pradhaana Sriman Narayananaiyum Devathai Galaiyum Samamaaga Bhaavikiravan Yaavaroruvan, Avanai Poley Nithya Samsaari Aaven.” (“If I do not return, I would have committed the biggest sin that exists – that of comparing and equating Lord Narayana with others. And I will become a sinner who will never get liberation from this cycle of births.”) This extraordinary promise moves the Rakshasa and he lets Nampaduvan go. After having spent the entire night (possibly for the last time) in front of the Tirukurungudi Nambi temple, he makes his way back to the Rakshasa, rejecting the offer of a Brahmin (Lord Nambi in disguise) to protect him. The Rakshasa, now, has changed his mind. He wants the fruits of Nampaduvan’s devotion, for his own liberation. Nambaduvan shares with him the ‘Kaisika’ verses, which he had sung that very night in front of Lord Nambi. Just listening to these verses helps the Rakshasa attain Vaikunta Moksham. Back to its glory days Over the past decade, the Kaisika Natakam in Tirukurungudi has seen a revival thanks to the efforts of Anita Ratnam (TVS Group), the trustee of Arangam Trust, who brought together the Bavupillai Bharatanatyam troupe (led by B. Herambanathan) all the way from Thanjavur to present this dance drama every year on Kaisika Ekadasi night. Gopi, an amateur artiste working as a Junior Assistant at Sastra University, Thanjavur, played the powerful role of the Brahma Rakshasa with ease. While the entire portrayal was exemplary, it was the last scene – where he pleads with Nampaduvan to relieve him from the curse of his previous birth and to help attain moksham – that brought tears to the eyes of the devotees and won him an ovation. (Gopi has now specialised in the role of Brahma Rakshasa, this being the tenth year of his performance at the Tirukurungudi temple. Interestingly, Gopi has also been playing the role of ‘Hiranyakasipu’ for the past five years at the annual Bhagavata Mela in Melattur village near Thanjavur). Equally commendable was the performance of Dr. Sumathi Sundar, who played the role of Nampaduvan. She matched Gopi scene for scene and was especially impressive in the portrayal of Sathya Sankalpam – the 18 promises of Nampaduvan, where she captured the imagination of the audience with a pleasing display. M.A. Arunodhaya too impressed in the role of Lord Nambi disguised as a brahmin. Araiyar Sevai The clock had ticked to 2.30 a.m., but it was not time to leave yet. The devotees stayed back after the Kaisika Natakam to watch an outstanding ‘Araiyar Sevai’ performance by Araiyar Bala Mukundan of Srivilliputhur. His abhinayam for the Periya Thiru Mozhi Paasuram (Akkum Puliyin Athalum Udaiyar… Kokkin Pillai Vel Iravu Unnum Kurungudiye) showcasing Tirukurungudi’s greatness drew great appreciation from the devotees who watched his sterling performance in absolute silence. Also, the Araiyar, through this Abhinayam, brought out an important historical information relating to the temple – that of Lord Siva being alongside Lord Nambi. He followed it up with the Abhinayam of the Thiruvoi Mozhi Paasuram (Enganeyo Annaimeergaal, Ennai Munivathu Neer……..Senkani Vaai Onrinodum Selkinrathu En Nenjamey). Araiyar Sevai was followed by the recital of the Kaisika Puranam. While Tirukurungudi temple is home to Kaisika Puranam and this traditional Kaisika Natakam has been revived to its past glory, it would be a worthwhile exercise for Anita Ratnam to consider taking it to more Divya Desams in Tamil Nadu. How to reach Tirukurungudi Take a train to Valliyur (on the Tirunelveli-Nagercoil route) – Kanyakumari Express, Ananthapur Express – from Chennai. One can reach the Nambi temple in 30 minutes by bus from Valliyur.
As one of the rare living Avataras… His Holiness Parama Pujya Sri Ganapati Sachchidananda Swamiji is the Pontiff of Avadhoota Datta Peetham at Sri Ganapati Sachchidananda Ashrama in Mysore, India. Sri Swamiji is renowned for His Healing and Meditation music and He is considered a divine guide who cultivates the ancient Vedic traditions. He was born fully realised in command of the eight Mahasiddhis and is a Guru in the Dattatreya Avadhoota lineage. Sri Swamiji honours all religions and teaches that it’s possible to reach God by many paths. “It is of primary importance to attune with God through prayer, worship and the chanting of God’s holy names”. “Then God Himself will give you good guidance” says Sri Swamiji. The path of Dattatreya embraces all spiritual paths and is the source of all other traditions. He who treads the path of Truth, regardless of what religion he belongs to, is treading the path of Dattatreya. As an incarnation of God, Datta came down to spread the universality of true religion. Anyone can be his follower, regardless of cast, creed, status, be they student, householder, recluse or renunciate. No matter what sect or religion the true seeker follows, eventually he comes under the guidance of Lord Dattatreya, the Eternal Spiritual Guide of all mankind. Datta’s presence is not limited to any one country or sphere, as He is the Guru of all Gurus, the all-seeing, all-powerful, ever-present link between God and Man. However, special places of worship (Datta Peethas) have grown up around sacred areas, where His presence is most strongly felt by the sincere seeker of Datta. These places include Suchindram, Senthamangalam, Mount Girnar, Nagalapuram in Andhra, Prayag, Datta Guha in the Himalayas, Gulbarga -Ganagapura, Narasimhavadi in Maharastra, Quthambara near Poona, Avadumbara, Somapuram, Chandradronagiri and Datta Peetha at Sri Ganapathi Sachchidananda Ashrama, Mysore. One notable aspect of these Datta Peethas is their indefinable but inseparable relationship with worship of God as Mother , the Supreme Energy -Shakti. (Hence, Sri Swamiji’s fierce aspect as Mother Chamunda.) Parasurama (eighth incarnation of Lord Vishnu), approached Lord Dattatreya and was initiated into the intricacies of how to worship the Mother (Shreevidya Upaasana), before undertaking intense penance to obtain the grace of the Divine Mother. The Saandilya Upanishad declares very clearly that Lord Dattatreya is the Supreme Reality and is the cause of everything that is created. It states, “The Supreme Brahman performed penance which was of the nature of knowledge (jnyana), and desiring to become many, assumed the form of Dattatreya. From that form came out the three letters A, U, M; the three mystical names Bhuh, Bhuvah and Svah; the three-lined Gayatri; the three Vedas Rig, Yajur and Sama; the three Gods Brahma, Vishnu and Maheswara; the three castes Brahmana, Kshatriya and Vysya; and the three fires Gaarhapatya, Ashavaneeya and Dakshina.” “The lord is endowed with all wealth. He is all pervading and resides in the hearts of all beings. He is the great Maayavi, sporting with His own Maaya. He is Brahma. His Vishnu, He is Rudra. He is Indra and He is also all the gods of heaven and all other beings. He is East, He is West, He is North, He is South, He is below and He is above. He is everything. This is the glory of the form of Dattatreya.” Lord Dattatreya came as the Supreme Philosopher ( Avadhoota ) so that the true meaning and purpose of Sacrifice (Tyaaga) may be revealed to mankind. Atri, His father, symbolizes penance (tapas) as described in the scriptures, and Anasooya represents freedom from jealousy. When penance and non-jealous nature unite in a single person, the highest truth emerges as Lord Dattatreya. As ultimate self-sacrifice, the Supreme God gave Himself as Datta to Atri and Anasooya. Hence, “Datta” means not only “that which is given”, but also as the ideal of “giving” without desire for reward, i.e. selfless giving. The whole life of Dattatreya shows us that this “giving” selflessly is the true renunciation/sacrifice. The significance of this sacrifice is stated in the Dattatreya Upanishad where the Lord says, “Not by action, not by progeny, nor even by self, but by renunciation (tyaaga) alone is immortality attained. “Real renunciation is the giving up of “I” and mine, not the mere abandoning of duties. Living a selfless life require giving up one’s ego. That is what Lord Dattatreya describes as true sacrifice. As a Yoga-Avatar, Lord Dattatreya teaches us to perform all our duties skillfully and diligently. Yoga does not require outside aids, nor does it demand great physical effort. All we have to do is change our outlook and transform our attitude to life. This “change” consist of giving up the idea or feeling of “doership”, “enjoyership” and the resultant anxiety (and attachment ) for the fruits of our actions. By performing all our duties with this changed outlook, our mind will be freed from agitation and attain the restful state called “equanimity”, or the state where there is no “mind”. This is the state of Bliss that every soul ultimately aspires to. This is the state of Datta – the ultimate Gift of God. The Hanuman temple at Chennai Vijayanagar is the ashram of the swamiji where we pray and tie the coconut for geting the blessings of the Anjneya in geting our desires fullfilled. Please visit the following You Tube site to listen about the Dattatreya Ashram @ Mysore http://www.youtube.com/watch?v=r7cPjdbJnds http://www.youtube.com/watch?v=lrD9DJSt0RE&feature=related
Geetha and Values Swami Paramarthananda On this auspicious occasion of the eighth anniversary of Geetha Study Centre, I will say few words on the Geetha. If you happened to study Geetha, you will find that Geetha discusses many topics dealing with spirituality, like the topics of Karma Yoga, Bhakthi, Jnanam , Values, Pranayama, Japa , moderation in food etc. As so many things are discussed in Geetha, one can get a doubt: What is the centre theme of Geetha? Here alone, we get the help from commentators like Sankaracharya . Sankaracharya , after thoroughly analysing the Geetha, establishes that Geetha is a ‘Moksha Shastra’ . Geetha is a Shastram which is dealing primarily with the topic of Moksha or freedom. There may be other topics like Japa, Pranayama or social harmony. But none of them is the central theme. The central theme is Moksha or freedom. Naturally, the question comes ‘Freedom from what’? That has been clearly given in the first chapter of the Geetha. We find Arjuna facing a particular problem, which we call ‘Samsara’ . The problem of ‘Samsara’ discussed in the I chapter is the problem of every human being. Moksha means freedom from this universal problem of ‘ Samsara ‘. What is the problem of Samsara ? To put in brief, we can say the problem is Raga, Shoka and Moha . Raga means dependence, attachment. Shoka means grief, sorrow. Moha means conflict, confusion by Raga , we mean depending on external things or people or situations to be happy. As long as I depend upon people to be happy, my happiness is always in danger. Any time, that person may go away from me or die causing sorrow. Similarly, if I depend upon objects, as long as the objects are there with me, I am fine. The moment the objects go away, I am upset. Similar is the dependence upon situation, neighbourhood, surroundings etc. This tendency is called Raga . We find that Arjuna has dependence on Bhishma, Drona etc. We have our dependence upon various people around. And therefore everybody is suffering from the problem of Raga . Raga will necessarily cause shoka , sorrow. We find that situations are not under our control. The thing we depend upon deserts us. It may be money, it may be job, it may be people. If anything is not available, I become depressed. The problem of shoka is also universal. Then comes the problem of Moha – conflict of what to do and what not to do, what is right and what is wrong, what is Dharma and what is Adharma . These three problems, we find in the first chapter of the Geetha. It is the problem of every human being at all times. This we call as ‘Samsara’ . The entire Geetha Shastram is meant to remove this fundamental problem and this ‘Samsara Nivrithi’ , removal of the dependence, is the purpose of Geetha and that is called ‘moksha’ . That means I must be happy irrespective of the presence or absence of people. The presence or absence of things, conducive situation or non-conducive situation. If I can be so, I am called independent, muktha purusha . This is the topic of Geetha. So, the first point I would like to emphasize is that Geetha is a Moksha Shastra . Then, what is the method that Krishna is prescribing to get rid of ‘Samsara’ , i.e., to attain moksha or independence? Here, there are lot of controversies, some people say Bhakthi , some say Jnanam , some say Yoga . Krishna says in the beginning itself. ‘Asocyaananvasocastvam pragnavaadaamsca bhaashase | gatasunagataasumsca naanusocanti panditaah ||’ “A wise person does not grieve in life”. This is a beautiful statement of Lord Krishna worth remembering in life. From this, it is very clear that if we want to avoid grief, we should become wise. So, becoming wise is the only method of removing grief. To put it in another language, wisdom is the only way of getting rid of grief. Through knowledge alone, one gets moksha or freedom. From this, we can derive another information. If knowledge is the means of freedom from grief, what should be the cause of grief? Ignorance, geetha says ignorance causes grief, wisdom removes grief and the whole Geetha teaching is meant to remove this ignorance through wisdom. Krishna talks about many other disciplines like moderation in diet, speaking the truth, Japa Parayanam , Yoga etc. But Krishna does not present any one of them as the means of liberation but as a preparation for Jnanam . Thus, Puja, Japa Parayanam , Yoga , social service and other disciplines are meant for preparation for knowledge. Generally we call them ‘Yoga Shastram’ and all of them make a person ready for knowledge. Then, second and final step is Jnanam which give Moksha . Brahma Vidya is the means of liberation and Yoga Shastra is the means of preparation. Krishna talked about many preparatory disciplines. But one thing Krishna emphasizes is the refinement of mind. In the thirteenth chapter, the Lord talks about a series of virtues like humility, forbearance, steadiness, sense – control, absence of egoism, etc. Even though these virtues are preparation for knowledge, Krishna calls these virtues themselves as Jnanam , because if these virtues are there, knowledge or wisdom is not far off. On the other hand, if these virtues are absent, any amount of efforts including the study of spiritual literature will not give any benefit at all. The Lord emphasizes these virtues again in the fourteenth chapter as Satwa Guna and in the sixteenth chapter as Daivee Sampath . What is the role of virtues in Jnanam ? It is like preparing the ground before sowing the seed. Guru is sowing the seed of wisdom. Our mind is like the ground. The seed is not defective. The seed can bear the fruit. But our problem is the land is barren, not cultivated, not tilled, pesticide etc. have not been used. Kama – pest, Krodha – pest, Lobha – pest etc. are there. In such a land, sowing the seeds does not give any benefit at all. Therefore, a person has to take care of his mental preparation by cultivating virtues, which Krishna calls as Jnanam or Satwaguna Daivee Sampath . What are all the virtues? Countless virtues are mentioned all over the Geetha, which makes the Geetha unique. I shall discuss two virtues which Krishna emphasizes often. They are Nishkamatvam (freedom from desire) and Nishkrodhatvam (freedom from anger). One who knows to handle the two problems of Kama and Krodha alone will be able to benefit from the study of this scriptures. How to get over Kama ? Krishna gives the solution in the third chapter. Kama means desire, Raga . Attachment or desire towards material things of life, is called Kama . Krishna says that a person can get over this problem only if he knows its source. If you know that, you can easily get rid of that. The Lord points out that there are three sources or centres which are responsible for the origination of Kama . They are sense organs, mind and intellect. How do the sense organs contribute to Kama ? The sense organs are like the doors through which all the objects enter our mind. So, when I open my senses varieties of attractive forms enter my mind. Similarly varieties of attractive sounds, smells, etc. enter. And the moment they enter, I am attracted, carried away by them. Therefore, the sense organs create Kama by putting things inside the mind. The second source that Krishna mentions is the mind. Even when an attractive thing enters the mind, it does not become a powerful desire at once, it is only a seed of desire. Even though the sense organs put the seed of desire, it is not that much harmful. But the mind will not allow that feeble desire to remain there. The mind goes on repeating that “It is nice, it is nice.” This mental repetition of thought also contributes to kama . The third source that contributes to Kama is the intellect. The intellect’s job is false-judgement. The intellect has got a false notion, a misconception that the external things can give permanent happiness, permanent peace, permanent security. This expectation of permanent happiness, peace and security is born out of a false judgement on the part of intellect. That is why, until we possess a thing, it is attractive. After we possess, we find its value goes down. It was only a fake peace, a fake happiness that it was able to create. Without understanding the fakeness or falsity of the charm, the intellect thinks that it is real. This is the false judgement of the intellect. Because of these three, Kama develops, Krishna says. How to conquer Kama ? Krishna says that we have to take care of these three sources. How to take care of? The sense organs must be alert. We should not allow anything and everything to enter. This is called sense control. Even if some disturbing things enter the mind through the senses, still I can save myself. How? Here the second part has to be taken care of. The mind which repeats it again and again, has to be stopped in the beginning itself. This is control of the mind. Not repeating it again and again is mind-control. The third one is Bhuddhi (intellect) which has made a false judgement. The intellect has to understand very clearly that if a particular thing can give permanent happiness, all the people who possess that thing should be permanently happy. But that is not so. The idea is that a house can give shelter, but not fulfilment. Thus by proper enquiry, we should clearly understand that fullness, peace, security, happiness, etc., cannot come from those things. Therefore, I should not depend on them for peace, security, happiness. This is Viveka . Therefore, control at the level of intellect is right judgement. Thus, three disciplines are required for removing Kama . They are sense-control, mind-control and right judgement. Regarding anger, Krishna does not say much. Krishna feels that Kama is taken care of, Krodha also is taken care of. Desire converted alone is anger. If there is an obstruction for the fulfilment of a desire, the very same desire is converted into anger. And the anger is directly proportional to the desire. Therefore, if desire is taken care of anger is taken of. Hence, Krishna does not separately deal with anger. Still, by using our common sense, we can find out some methods for getting out of anger-problem. The first step in conquering anger is clearly knowing that anger is not a good thing at all. To understand that anger is not good, we can take the example of a powerful drug. There are some powerful medicines which the doctors will use only in emergency cases and the moment you take the medicine, you get relief. Naturally, you will feel like asking the doctor to give it again and again. Then the doctor will say, “no doubt the medicine is effective but it has got some problems”. What are they? No. 1: When you take the powerful drug, even though you are getting relief, the side effects are serious. Sometimes, it is worse than the disease itself. No. 2: Once you take the powerful drug and the pain goes away, your tendency will be to use it again and again. This is human weakness. No. 3: If you take the drug again and again, its effect will become lesser and lesser like sleeping pills. Anger is also like a powerful drug. How do we say so? No. 1: Anger may work, but the side effects on the person getting anger and the person on the other side, are very harmful. The damage done is more than the benefit achieved. So, the first problem with anger is its serious side effect. No.2: Once you find that anger works, you tend to get angry repeatedly. It becomes a weakness or addiction. No.3: just as a drug loses its efficiency on you with repeated usage, anger also loses its efficiency after repeated usage. You keep shouting. Others will say that you are generally like that and will ignore you. Hence, anger has to be handled very carefully by observing the following principles: Avoid repeated use of anger however much efficacious it may appear to be. Patiently try all other peaceful methods including warning, before using anger as a last resort. In fact, you will find anger is not required in most cases. Under any circumstance, anger as a reaction is evil. When you use anger as an action, you will be able to stop it or postpone it at will. Thus, by leading an alert life, it is possible to deal with Kama and Krodha . Without handling: them, Jnanam will not take place. Even if it takes place, it will not be fruitful. May the Lord bless us all to attain mental refinement and knowledge so that we will find fulfilment in this life itself. OM TAT Talk Delivered on Sunday, June 21, 2009
In this excerpt from a workshop given in September 1989 entitled Maps of the Mind, Swami Radha describes the part of the mind involved with distraction & illusion, and asks “How do we come back to centre?” … Yasodhara Ashram yoga swami Sivananda Radha Radhananda temple BC Canada mantra consciousness mind
