Nature of True Bhakti

True Bhakti or devotion is that condition of a devotee�s mind when

it is unable to bear even a moment�s separation from the shelter of
God, and when even if is forcibly withdrawn from that shelter, by
force of circumstances, it struggles and rushes back and attaches itself
to God, like a needle to a magnet.

Ankolam nija beeja-santatih

ayaskaantopalam soochika,

Sadhvee naija vibhum lataa

kshitiruham sindhuh sarid

Vallabham;

Praapnoteeha yathaa tathaa

pasupateh paadaaravindadvyam,

Chetovrittir-upetya tishthati sadaa

saa bhaktirityuchyate.

This verse occurs in Sivaananda Lahari, and in it, Sri Sankara

Bhagavatpada has explained what real bhakti is. The relationship
between the devotee and Isavara is explained with reference to five
examples. They are: the tree known as ankolam and its seeds; the
lodestone and the needle; a chaste woman and her husband; a creeper
and a tree; and a river and the ocean. The ankola tree
(azhinchil maram in Tamil) is found in the forest. It is that when its
fruit falls to the ground, the seeds, liberated from the fruit by some
compelling force within, move close to the trunk of the tree, gradually
climb up, and get inseparable attached to the tree. During my travels,
I was shown this tree in a forest. I saw the seeds sticking to the trunk
of the tree, though I was not able to observe the actual movement of
the seeds from the ground to the tree. The example of the seeds which
fall away form the tree struggling back and attaching themselves to
the tree, is denoted by the words, ankolam nija beeja santatih.

The next example given is ayakaantopalam soochika .Ayaskaanta

means magnet, upalam means stone, and soochika means needle.
When a needle is brought near a lodestone, it rushes towards the stone
and gets itself attached to it. Similarly, the mind of a devotee rushes
towards God and finds a heaven there. The next example is that of
a saadhvee, a pativrata or chaste woman and her husband, is
significant. The literal meaning of vibhuh is, one who pervades
everywhere. The idea Sri Sankara wants to convey by using the
term vibhuh is that a true pativrata has only the thought of her
husband uppermost in her mind, all the time, whatever other objects
may be in front of her eyes. She is so saturated with the thought of her
husband that she sees her husband, whichever way she may turn. So
also a bhakta see only God in everything around him.

The example of Lataa creeper, and kshitiruha tree, is next given to

indicate the mind�s frantic efforts to get itself attached to Isvara like
a creeper to a tree. As a creeper grows, its shoots sway hither and
thither, in an attempt to get a hold on something to which they can
attach themselves. The moment the shoots come into contact with a
neighbouring tree, the creeper winds itself around that tree, get itself
attached to the tree. The mind of the devotee is constantly in search
of Isvara, and the moment He is realised, it attaches itself to Him
inseparably.

The last example is that of the sindhuh, river and SaridvallabhaOcean.

A river has a small origin on a mountain. In the intial stage of its course,
which can be compared to our own childhood, the river is noisy, plays
about by jumping from one rock to another, and is resless and so flows
fast. Its speed reflects its anxiety to join the ocean. When nearing the
sea, the river becomes calm and placid. This state can be compared to
a woman�s humility, shyness, and serenity in the presence of her
husband. The ocean, being a loving husband, rushes forward to receive
the river in her arms. That is why the river water is saltish for some
distance inland from its mouth. Similarly, the restless soul finds
serenity when it reaches the proximity of God, and finally gets
engulfed in that ocean of Supreme Bliss.

Sri Sankara has expounded advaita tatva both in the main them of
the verse and in the illustrating similies. Water from the sea
evaporates into cloud and returns to the earth as rain. The rainwater
goes back to the sea as rivers. In that way a circle is completed. The
river and the sea, though apparently two, are in reality one. By the
process of evaporation, the volume increased by the inflow of river
waters. In the same way, everything in this universe is part of God. He
is everything and everything ultimately merges in Him. He is Full
always, and His fullness is in no way affected either by creation or by
the merger in Him of the created beings. The human soul, jeevatma,
is restless like a creeper, in search of a support to sustain it, and eager
to rejoin its source, like the river is to rejoin the ocean, its ultimate
source. As the jeeva gets to be more and more proximate to God, it
obtains saanti or serenity, like that which the waters of a river attain
near the river�s confluence with the sea. The bhakta, who eventually
becomes a jnani see only Isvara in everything, even as
a pativarata thinks only of her husband and lord. When the should
finally finds its haven in the Paramaatma, it unites with
the Paramaatma, like creeper bugging a tree, or a needle flying to and
getting attached with a magnet. If, for any reason, the jeeva is
forcibly detached from Isvara, it becomes restless, struggles and
eventually gets back to Isvara.

When our devotion to God is motivated by a desire to secure some

earthly benefit, it ceases to be real bhakti; it becomes a barter. But
when our bhakti is for our spiritual elevation, we attain the saanti of
the river when it is near its Lord, the Ocean. The devotee begins his
quest for bliss with devotion to One, who, he thinks is outside him.
When the devotion is selfless, that is, when the quest is a quest of his
own real self, the dvaita bhaava (the duality of God and himself)
changes into advaita bhaava, the oneness of himself and God. He
surrenders himself absolutely and unreservedly to the Paramaatma,
and becomes one with that Only paadaaravinda dvayam
Chetovrithirupetya tishthati. We must all strive to develop the kind of
devotion to Isvara indicated in the verse from Sivaananda Lahari I
have quoted in the beginning.

February 8, 1958

Way to Eternal Bliss

It is only a person who has developed a proper mental outlook that can
face adversities without being unduly perturbed. Such a person will
have the equanimity of mind to comfort those who go to him in any
calamity. On the other hand, there are some persons who are upset
even by the smallest difficulty, because they have not developed the
necessary mental equipoise. Pleasure and pain are inevitable
concomitants of life, and pain has to be endured to face good fortune
without undue elation and misfortune without undue depression is
acquired by a proper mental approach to things of this world. The
source of all happiness is within ourselves. So long as we grope for this
source outside ourselves, we shall not fine peace or develop the
necessary mental equilibrium. That is the significance of the advice of
Lord Krishna to Arjuna, when he said that Isvara lives inside the
hearts of all creation. Sri Krishna says further that by His divine power
of maaya, Isvara makes the universe function in a predetermined
pattern, as if motivated or impelled by a powerful machine. When we
do our duty correctly, and surrender to Him completely and
unreservedly � a surrender which embraces all our mental and
physical faculties (Sarva bhaavena) � we become calm mentally and
see things in their proper perspective.

The peace or saanti we aim at is not the outcome of fear, but the
natural corollary to fearlessness. That peace cannot come so long as we
think that God is somewhere beyond our reach. The seeker of saanti
must keep his heart clean and clear (prasanna). Then only can we
realise God within us, or, in other words, we can secure�
the prasaada of Isvara. The two
expressions, prasanna and prasaada are synonymous prasaadostu
prasannata, says Amara Kosa. When our hearts are cleansed of all
impurities and we are ready to leave the fruits of our action, be it
punishment or reward, to God. He indwells within us and blesses us
with that supreme saanti (paraam saanti). It is only such a bliss that
is eternal (saasvatam); all the other kinds of bliss are transient. This is
the significance of the following verses of the Gita

Isvarah sarva bhootanaam hrid-dese Arjuna tishthati

Braamayam sarva bhootaani yantraaroodhaani maayayaa

Tameva saranam gaccha sarva-bhaavena

Bhaarata
Tat prasaadaat paraam saantim sthaanam praapsyasi

Saasvatam

The Doctrine of Surrender

Dhanuh paushpam maurvee madhukara

mayee pancha viskikhaa

Vasantah saamanto
Malaya-marud-aayaodhana rathah;

Tatah-api-ekas sarvam himagiri-sute

 kaam-api krpaam

Apaangaat-te labdhvaa
jagad-idam-anango vijayate

What the grace of the Divine Mother can achieve is illustrated by Sri
Sankara Bhagavathpada in this verse occurring in Soundarya Lahari.
Ananga, Cupid, is able to conquer this world, though he is equipped
only with a bow of sugarcane, whose string is composed of a row of
bees, with five arrows of flowers, with only Vasanta or Spring as his
lieutenant, and with the Malaya-breeze as his chariot. Thus
ill-equipped, from the standard of a warrior, he is able to achieve the
feat of conquering the world, because he has obtained the grace of Sri
Parvati, daughter of the snow-capped mountain, conveyed through
the glance from the corners of Her eyes.

In this Ananga�s conquest of the world, the bow is sweet and brittle
and the arrows are fragrant and soft. The person who wields the
weapon is Ananga, one without any form. Yet, he derives his strength
from the source of all strength, the grace of the Divine Mother.

Sri Parvati as Daakshayani consigns Herself to the flame of

the Yaaga of Her father, Daksha, unable to bear the abuse heaped
upon Her Lord, Siva, by Her own father, and earned the name of Sati.
From this, the expression Sati came to be used when any woman
immolated herself in the funeral pyre of her husband.
The function of a Prabhu, Lord is both protection and punishment.
Siva saved the world from disaster by swallowing the poison generated
when the Ocean of Milk was churned. In other words, He took upon
Himself the sins of the world in order to save humanity. It is this
function of God which Christians attribute to Christ, namely, saving
the sinners. Lord Siva punished Cupid (Kaama) when the latter
disturbed� His penance; but restored him to life, though without
form, at the entreaty of Rati and the intervention of Parvati.
Sri Parvati as Sri Kamakshi or Sri Sivakamasundari, is depicted as
holding the bow and the arrows of Kamadeva, controlling Kaama
within Her eyes. Hence Kamakshi. She holds the sweet sugarcane bow
representing the five senses through which the mind is influenced and
is functioning, and won the grace of Lord Siva, who alone, as the
destroyer of Kaama and Kaala, is capable of saving us form the cycle
of birth and death. If we surrender ourselves at the feet of the Divine
Mother, in the manner in which Sri Adi Sankara has taught us
in Soundarya Lahari. She will help us to keep the mind and the senses
under control and purify our heart, so that we may attain perfection
without being afflicted by kaama and lobha (lust and desires) and
realise the Ultimate Truth and achieve sublime peace and happiness.

November 8, 1957

Value of Bhakthi

Karalagna mrgah kareendra bhango

Ghana-saardoola vikhandanosta jantuh:

Giriso visadakritischa cheetah
Kuhare panchamukho-asti me kuto bheeh.

Lord Narayana made up His mind to remain as a man when He

incarnated as Rama, in order to teach the world the importance of
reverence or Bhakti towards father, mother, teacher and God. He so
identified Himself with His human role that He behaved exactly like an
ordinary mortal and when any one attributed to Him qualities of God,
He reminded him that He as only a man � Aatmaanam maanusham
manye. Similarly though Sri Adi Sankara was Lord Siva incarnate, he
tried to inculcate Siva-bhakti in the people by his actions and writings.
One such composition of his is Sivaananda Lahari.

In the above verse occurring in Sivaananda Lahari, Siva is conceived of

as having five faces, four of them looking at each of the four directions,
east, south, west and north, and the other turning upwards. The
upturned faced is called Eesaanam, while other four faces are
called Sadyajaatam, Vaamadevam, Aghoram, and Tarpurusham.
Siva holds in his right hand a deer (hence valam-kai-maan in Tamil),
symbolic of the mind which is unsteady or restless. This aspect of the
mind is found referred to in the Gita in the words, chanchalam hi
manah Krishna. The deer is also by nature restless and timid and
continuously turns its gaze hither and thither. But when the same
deer is held in the hand of Siva, it gazes into His benevolent eyes, keeps
its look steady there, forgets its fear and remains motionless, with a
feeling of security and happiness. Siva wears the hide of an elephant
and that of a tiger. In the atmosphere of peace and security that
pervades in His presence, all creatures remain motionless and blissful,
their mind concentrated on Him and Him only. Where is fear, asks the
great Acharya, when this five faced Siva is in the cavity of my heart?

There is an interesting story about the manner in which Siva came to

wear the hide of an elephant. It is said some sages who believed that
the observance of the rites prescribed in the Vedas is everything and
that there is no need to have devotion or bhakti to God, created an
elephant by their mantra power and set it to attack Siva, towards
whom the wives of the sages were attracted, even as Sri Krishna
attracted towards himself the devotion of
the Gopis. Isvara performed his Oordhva Taandava, tossed the
elephant about like a ball and ultimately tore it up and covered
Himself with its skin. On account of this dress, He came to be known
as Krithivasah. The Vedas use the expression, (Krithivasahpinaakee) in
several places, Amara Simha, a highly intellectual person, though a
Jain has done full justice to the Vedic names of God in his Sanskrit
dictionary. When enumerating the names of Siva, he has included the
Vedic name, Krithivasah.

There is a story about the meeting between Sri Adi Sankara and
Amara Simha. Both Jainism and Buddhism expounded only truths
which are within the comprehension of the intellect. Adi Sankara was
able to convince Amara Simha that the Ultimate Reality or Isvara
Tatva, is something beyond the reach of mere intellectual
comprehension. Amara Simha thereupon started consigning all his
writing to the flames. Adi Sankara rushed forward to prevent him
doing so, but was in time only to save Amara Kosa, which has become
a book of eternal value.
The Gita also teaches us that the Vedas and the rites enjoined therein
are not the be all the end all of our spiritual quest, but that there is
also the Vedanta or the highest conception of the Supreme which
transcends the intellect. It is up to us all to develop Isvara-bhakti and
derive happiness herein and hereafter.

The description of Siva, the Lord of the universe, in this verse, can also
be applied to the lion, the Lord of the
jungle, Panchaasya or panchamukha is one of the names for the lion,
derived from the fact that its head and mane together present a
broad (pancha) appearance in contrast to its wiry body. While
roaming about, the lion catches hold of deer with ease and also kills the
elephant or tiger that corsses its path. Its den is known as kuhara, and
when it is prowling about, the other animals of the jungle remain
hidden and motionless.

November 4, 1957Meditation on God

Naaraayanaaya nalinaayata lochanaaya

Naamaavaseshita mahaabali vaibhavaaya

Naanaa charaachara vidhaayaka janmadesa

Nabheeputaaya prushaaya namah parasmai

This verse occurs in Bhoja Champu and describes vividly the picture of
Sriman Narayana as He appeared to the Devas. This verse forms part
of the Ramayana story composed by King Bhoja and Poet Kalidasa, at
a time when King Bhoja was made aware of the fact that he had only
ninety more minutes� life in this world. This is a beautiful verse and
contains rich ideas. The milky white ocean and the white Adisesha bed
provide the necessary relief or background to the scintillating
dark-blue body of Narayana. The very fact of His slumber is described
as active vigil in the protection of all the worlds and their contents. It
is this apparently dormant energy, which makes the entire universe
function according to plan, that burst out into a dynamic force in the
form of Narasimha.

King Bhoja tricked poet Kalidasa into reciting his

(Bhoja�s) Charamasloka, elegy on the death of King Bhoja. Hearing
that inspired poetry, King Bhoja, who was then in disguise, fell down
dead. At the entreaty of Kalidasa, the Divine Mother enabled King
Bhoja to live another ninety minutes. King Bhoja, when apprised of
the situation, did not feel sorry for his imminent death, but decided
to utilise the brief retrieve vouchsafed to him in singing the praise of
the Lord. That is how the concise Ramayana containing the above
verse came to be composed.

The moral is that we should employ even the few minutes of leisure we
may be able to snatch in between jobs in the thought of God or in
reciting His naama.

October 25, 1957

Preservation of the Vedas

All of us take care to keep our bodies and our clothes clean. But do we
bestow any attention on our inner or mental cleanliness? Inner
impurity is the result of desire, anger, and fear. It is common
knowledge that when one is in the presence of one�s mother, one
keeps all evil thoughts under control. Similarly, in the presence of the
Divine Mother, we can control our evil thoughts. We can cleanse our
hearts only by the Dhyana-thirtha (holy water of meditation) of the
Divine Mother. When the heart is so cleansed, it will learn to
distinguish the real from the unreal, which will result in the end of
births. A day spent without a conscious attempt to clean one�s heart,
is a day wasted. Impurity of cloth or body will lead to diseases which
will last only for one life-time. But impurity of heart will lead to
diseases which will afflict the soul for several births.

God or Paramatma is only one, and we worship that God as Father,

Mother or Teacher of the Universe. The Vedic religion, which is
popularly known as Hindu religion, emphasises this fact. God in the
form of Divine Mother is a personification of kindness and love and he
who worships at Her divine feet will secure mental peace quickly.
Desires only increase by fulfilment. Desires can be overcome
by saanti and mental discipline. Let us surrender ourselves at the holy
feet of the Divine Mother and purify ourselves with
her Dhyana-thirtha, and thus free ourselves from desires, diseases
and births.
There are two main sects among Christians. But the name of the God
and the Holy Book of the Christian religion are common to both. The
same is the case with the Muslims. So far as the Hindus are concerned,
there are apparently two Gods and two Holy Books, according to
whether one is a Saivite or a Vaishnavite � the Tirumarai and the
Prabandham. But the basis for both Saivism and Vaishnavism is the
Vedas, and according to the Vedas, there is only one God, the God
about Whom the Vedas sing. If we had been classified as Saivites,
Vaishnavites, and so on, the whole country would have been
Balkanised. We should, therefore, bear in mind the fact the the Vedas
form the basis for our religion and that there is only one God. Failure
to realise this fact will only lead to the weakening, and finally the
disintegration, of Hindu society.

This takes us to the question of preserving the Vedas in their pristine

purity. The Vedas are not preserved in writing and the Tamil
term marai (hidden) for the Vedas is very appropriate. The Vedas are
like the roots of a tree. The different sects are like its flowers and fruits,
all deriving their sustenance from the roots. Fortunately, we have the
good tradition of the Vedas and the Vedangas being handed down
from generation to generation by word of mouth, and happily for the
entire world, the Vedas have been preserved in their pristine purity,
especially in the South.

The importance of Sanskrit is due to the fact that it is the language

of the Vedas. There is evidence to prove the influence of Sanskrit in
Far-Eastern countries like Indonesia and even in places like Persia. It
once occupied the place of an international language. The Vedas must
be preserved in the Sanskrit language and not in translation, because
the spirit will get diluted in the process of translation. Though there
may be translations, a reference to the original will become necessary,
when difficulty arises in interpretation. We can trace the basis for all
religions to the Vedas. For the preservation of Vedas, it is necessary
that some people devote their entire time for Vedic study. That is how
the Vedas were preserved in the past and were handed down to
succeeding generations by oral transmission. A community will cease
to exist the moment it loses sight of its purpose in society. The purpose
of the Brahmin community is to learn, preserve and hand over to
posterity, the Vedas and the Vedangas

MOTHER ANNAPOORNA

When Sri Sankaran Bhagavatpada visited the shrine of Sri

Annapoorna, during his stay in the holy city of Kaasi, he composed a
hymn in praise of the Devi in eight verses, known as
Annapoornaashtakam. This hymn is recited with great reverence
throughout India. Each one of these verses ends with the refrain,

�Bikshaam dehi kripaavalambanakaree maataannapoornesvaree.

One of the verses describes the Divine Mother as Aadikshaanta

samasta varnanakaree. The fiftyone letters of the alphabet from a
ksha, go by the name of varna. Varna also means the four castes.
Another meaning of varna is colour. The Divine Mother is is soul of the
varna or alphabet. The sastras which are based on sabda (sound) are
the sound forms of paradevata. Sabda gives rise to forms � visible
shapes. It is observed that when particular musical notes are played
near a pond, the resultant vibrations induce particles of light dust,
floating on the water, to arrange themselves into specific shapes. Thus
sabda and roopa, sound and form, have close affinity. This also
accounts for the sanctity of mantras, which are words and letters
combined and arranged in specific forms. The repetition of a mantra,
with devotion, earns for us the grace of the particular manifestation
of God for whom that mantra is dedicated. The Divine Mother is the
soul of all mantras.

The conception of Divinity as the Mother is unique and inspiring. In

human relationship the affection of a mother for her child is
unsurpassed. Similarly, the depth of the Divine Mother�s love for her
devotees is unfathomable. The grace that flows from Her is
spontaneous and irresisble. That is why Sri Annapoorna is depicted as
carrying a vessel containing ksheeraannam (rice mixed with milk) in
one hand and a ladle in the other. She is ready to distribute this food
to those who pray for it. In the abundance of Her mercy, She gives us
not only food that sustains our body, but also jnana that nourishes the
soul. When Sri Adi Sankara prayed to Mother Annapoorna to give him
alms, he prayed not only for himself but for all mankind. We are all
members of one family., being the children of the Divine Parents,
Paravati and Paramesvara. It is our duty to love, help, and serve one
another.

There is a temple dedicated to Sri Annapoorneswari at Cherukunnam

in Kerala. Every devotee who worships at that temple is served with
food. The tradition is that in the night, after every one is fed, a packet
of food is left tied to the branch of a tree, the idea being that even the
thief who prowls about in the night should not go without food.

Let us reverentially pray to Mother Annapoorna by reciting the

immortal Annapoornaashtakam of Sri Sankara Bhagavatpada and
earn Her grace for the welfare of the entire world.

May 16, 1958

DIVINE MOTHER AS KANAKA PARAMESWARI

(�The message given by His Holiness when he visited the Kothwal
Bazar in Chennai and the Sri Kanyaka Parameswari temple inside the
market�).

We wash our bodies and clothes daily in order to get rid of the accreted
dirt and keep them clean. Impurity gets attached to our mind also,
during every waking moment of our life, as a result of bad thoughts,
wrong desires and passions like anger. It behoves us to cleanse our
minds also every day, so that impurity may not go on accumulating
and cause us sorrow, sufferings and difficulties. The only water that
can wash off mental impurity is the water of dhyana or meditation.
We should, therefore, concentrate our thoughts on God at least for a
few moments every day and invoke His grace to cleanse our hearts.
However, bad a man may be, all evil thoughts within him recede to the
background in the presence of his mother. Similarly in the presence of
the Divine Mother, all of us can get rid of our mental impurity. The
Divine Mother, in the form of Sri Kanyaka Parameswari, has been
installed in this temple. The genius of our ancients is responsible for
conceiving the Mother of all creation as a virgin (kanni). It is the duty
of all to visit a temple everyday, meditate on the form of god installed
in that temple, and pray for the washing off of all the impurities of
mind. If we do so, all our troubles will melt away like dew before the
sun; we shall be successful and happy, and our families will also
prosper.

The manifestation of the Divine Mother as Sri Kanyaka Parameswari

is sacred to the Arya Vysya community. She is the same Mother, who,
in Her manifestation as Kamakshi, has been installed at
Kancheepuram. Sri Sankara Bhagavatpada has installed a Sri Chakra
also inside that temple, and established the Kamakoti Peetam. The
object of establishing various Peetas by Sri Bhagavatpada was to
remind the succeeding generations of the sacred injunctions contained
in the Sastras, so that people may not get deflected from the right
path.

With the passage of time, many changes have crept into our society.
Food prohibited by the Sastras is being eaten and there is generally a
deterioration in the moral standards. The classification of society into
castes and communites was not classification of society or to
accentuate differences. It was intended to form convenient groups,
whose welfare could be attended to by panchayats of elders, without
impairing the solidarity as a whole. Such grouping was based on duties,
and the elders of each group saw to it that the group functioned
properly and that people belonging to the group or community did
not deviate from the right path. When such panchayats or nattanmai
functioned, disputes were settled in the presence of God and
wrongdoers were asked to make some offering to Him. In that way,
the moral standards of the people were being maintained at a high
level. The state had to step in only to protect the people from external
aggression. Society functioned as smoothly as a well-organised factory,
each man doing his allotted duty and all contributing to the common
welfare.

As the occupant of the Kamakoti Peetam, I feel it my duty to remind

you of our glorious traditions and of the correct conduct of life as laid
down in the Sastras. The strength of the Peetam is the affection that
voluntarily flows from the hearts of the devotees. It is on this
foundation and with this capital of affection that I can function. What
attracts a foreigner to India is not the wealth of this country, but the
spiritual message she has given and is giving. That message will have
enhanced value when the people of this country adhere to the way of
life laid down in the Sastras � the Sastras that proclaimed the
spiritual message. I hope you will remember this truth and so conduct
yourself with devotion, as to earn the grace of the Divine Mother. May
the Divine Mother bless you with hapiness and prosperity.
NEED TO WORSHIP DIVINE MOTHER

In this world, we mortals are so overwhelmed with ajnaana

(ignorance) that though we know a thing to be wrong, we are
helplessly impelled to do it. Ajnaana is a disease for which jnaana
(enlightenment) is the only cure. The Divine Mother alone is capable of
bestowing this milk of jnaana (jnaanappal in Tamil), removing our
ignorance, and satiating the hunger of our atma (soul). A hungry child
thinks of its mother and the milk she will give and yearns for both.
Similarly, we must yearn for the grace of the Divine Mother, so that
we can obtain from Her the milk of enlightenment. For that purpose,
we must be constantly thinking of Her and praying to Her.

The time available to us, after attending to our prescribed and

essential duties, must be utilised in contemplation of the Divine
Mother. If we do not switch over our mind in Her direction, when we
have nothing else to do, there is the danger of the mind straying along
the forbidden or sinful path. If, on the other hand, we think of Her, we
will not only be avoiding doing wrong, but will also be fed by Her with
the milk of jnaana. As a result, we will be endowed with the grace of
Saraswati, the Goddess of Learning, of Lakshmi, the Goddess of
Wealth. No only that, physically we will be healthy and radiant with
charm (tejas) that flows from health. We will also be blessed with long
life.

Thus, long life, health, wealth, and knowledge � what is the use of
long life bereft of health, wealth and knowledge ? � will be ouras.
Jnaana will sever the paasa (chord) ajnaana, which binds the soul to
this world and makes us pasu (animal). When the bond is sundered,
the liberated soul merges itself into that limitless and all-pervasive
Bliss. Parananda, and is no longer afflicted by fear, sorrow, or pain.
Thus, the effect of worshipping the Divine Mother is the fulfillment of
the purpose of life � the merger of the atma with the Paramatma.
This is the significance of the following verse in Soundarya Lahari,
which is given as the phalasruti for the 100 verses preceding it.

�Sarasvatyaa lakshmyaa vidhi-hari-sapatno viharate Rateh

paativratyam sithilayati ramyena vapushaa Chiram jeevanneva
kshapita pasupaasa vyatikarah Paraanandaabhikhyam rasayati
rasam tvadbha-janavaan�.

January 31, 1958

DEVOTION TO BHAVANI

Singing the praise of Ambika, Bhagavatpada says in Soundarya Lahari

that so great is the mercy of the Mother that the moment the Bhakta
(devotee) began his prayer with the words, Bhavaani tvam, Ambika
did not even wait till he completed his prayer, but conferred on him
saayujya, viz., the merger of the soul with the Mother.

�Bhavaani tvam daase mayi vitara drishtim sakarunaam Iti stotum

vaanchan kathayati bhavani tvamitiyah; Tadaiva tvam tasmai disasi
nija-saayujya-padaveem Mukunda-brahmendra sphuta-makuta
neeraajita padaam�.

When the devotee began saying Bhavaani tvam, he was only

addressing the Divine Mother by calling Her Bhavaani, and invoking
Her grace, though the expression can also be interpreted as meaning,
�May I become You�. It is this merger with the Supreme that the
Mother granted as soon as She heard the words �Bhavaani tvam�.
The significance of this verse is that one imbued with true devotion
gets things unasked.

The saayujya the devotee attains by Her grace is the condition of

supreme saanti, like that which rivers attain when they merge in the
ocean. The same condition of peace and bliss is reached by the bhakta
who starting from dvaita bhaava (feeling of duality of himself and God)
reaches saayujya or oneness with Isvara through Her grace.

DIVINE MOTHER - THE BESTOWER OF PROSPERITY

There is a reference in Mooka Panchasati that Goddess Kamakshi

caused a shower of gold in Tundeeram (Tondaimandalam) to relieve
the sufferings of the people. This allusion is substantiated by the
existence of a place which goes by the name of Pon Vilainda Kalathur
in the Chingleput District. There is also a tradition that Sri Vedanta
Desika, the renowed Sarvatantra Swatantracharya, who established
the Vaishnava Sampradaya, prayed to the Goddess of Wealth, Sri
Mahalakshmi, by composing and reciting Sri Stuti and obtained gold
for giving it to a Brahmachari. This Brahmachari is said to have been
sent by some people envious of Sri Vedanta Desika and this youth
begged for gold so that he could get himself married. This incident also
seems to have taken place somewhere in the region known as
Tondaimandalam.

Sri Kanakadharastavam of Sri Sankara Bhagavatpada is a widely

known composition. The circumstances which led to thecomposition
and recitation of this prayer is interesting. After his Upanayana,
performed at a very early age, Sri Sankara rigorously followed the
injunctions of the brahmacharya life and lived on the food obtained by
begging or biksha. In the course of his daily biksha rounds, he stood at
the threshold of a poor Brahmin, one day, and asked for alms, by
uttering the prescribed formula, Bhavati bikshaam dehi. The master
of the house, who himself lived on the charity of his neighbours, was
away and the lady of the house, who possessed a magnanimous heart,
wanted to give something to this child with a divine countenance. Her
search resulted in unearthing only a small amalaka fruit. This she
deposited in the begging bowl devoutly, her heart melting at the
thought that she had nothing better to offer. Sri Sankara divined the
situation and realised that the small gift came from a heart as
expansive as the sky itself. He composed and sang the 18 verses, which
go by the name of Sri Kanakadharastavam. Sri Mahalakshmi
responded to the prayer and showered golden fruits inside the house
of the poor Brahmin couple and banished their poverty. Incidentally
this was also the first composition of Sri Sankara.

There is internal evidence in the stotra itself to substantiate this story.

The verse providing this evidence is :

�Dadyaat dayaanupavano dravina-ambudhaaraam

Asmin-akinchana vihanga sisau vishanne Dushkarma
gharmam-apaneeya chiraaya dooram Naaraayana-pranayinee
nayanaambuvaahah�.

In this verse, Sri Sankara prays that impelled by the wind of kindness
(dayaanupavano) of Sri Mahalakshmi who is the beloved of Sri
Narayana (Naaraayana pranayini) the cloud of her glance
(nayana-ambuvaahah) should shower (daadyaar) the rain of wealth
(dravina-ambudhaaram) driving away to a distance (apaneeya
chiraaya dooram), the scorching heat (gharmam) of the past sins
(dushkarma) of this suffering (vishanne) fledgling (vihangasisu). The
bird referred to here is the mythical chaataka, which can quench its
thirst only when rain falls. The utter helplessness of the poor
householder is indicated by a comparison to the fledgling of chaataka.
To meet the possible objection that the householder�s present plight
is the consequence of his past wrong deeds (dushkarma), Sri Sankara
says that this prayer, on his behalf, should be sufficient to absolve him
of all his past sins.

While the other verses in this stotra are all in praise of the Divine
Mother, this particuolar verse alone contains the request for wealth. In
the same way as showers relieve the parched condition of the
scorching summer heat, he prays that the cooling grace of the Mother
should relieve the sufferings of the poor householder.

�Ishtaavisishtamatayopi yayaa dayaardra- Drshtyaa

trivishtapapadam sulabham labhante; Vrshtih prahrshta
kamalodaradeeptirishtaam Pushtim krsheeshta mama
pushkaravishtaraayaah Geerdevateti garudadhwaja-sundareeti
Sakambhareeti sasisekhara-vallabheti; Srshti-sthiti-pralaya kelishu
samsthitaayai Tasyai namasstribhuvanaikagurostarunyai�.

In the first of the above two verses, also occurring in Sri

Kanakadhaaraastavam, Sri Sankara prays for the bestowal of desired
prosperity (Ishtaam pushtim), wealth, crop, family, etc. Here Sri
Sankara indicates that even those who perform the prescribed rites to
qualify them for a place in heaven, can attain that status only when
the benevolent glance of the Divine Mother, seated on the lotus, falls
on them. The second verse indicates the true nature of the Mother. It
also teaches that the Divine Mother, known by different names as
Saraswati, Lakshmi, Saakambhari & Parvati, are but manifestations
of the same Supreme Divinity, who is none else than that Creative
Energy, who forms part of the static Paramatma (Tribhuvanaika
Guru), both together constituting the Father and Mother of the
universe, and to whom creation, preservation, and destruction are
mere sport (keli).

If we too recite this Sri Kanakadhaaraastavam with devotion, we shall

be relieved of poverty, sufferings and afflictions and sins (daaridrya,
taapa and paapa).

SURRENDER TO DIVINE MOTHER

�Sampatkaraani sakalendriya-nandanaani
Saamraajya-daana-vibhavaani saroruhaakshi Tvad-vandanaani
duritoddharano-dyataani Maameva maatah anisam kalayantu
maanye�

O! Mother, who has eyes as beautiful as lotus flowers and who Is

worthy of worship, let the obeisance offered to you, obeisance Capable
of bestowing property, bring blissful joy to the Idriyas, Having the
power to gift an empire, and remove sins and purify, Always remain
with me.

This sloka is from Sri Sankara Bhagvatoada�s Kanakadhaaraastava.

As a Brahmachari Sri Sankara recited this and caused a shower of
gold for the benefit of a poor housewife who had nothing to offer as
bhiksha to him except a solitary aamalaka fruit (Nellikkani). The
significant portion of the verse is where Sri Adi Sankara prays to the
Divine Mother that Vandana (obeisance) offered to Her with the
purpose of rooting out durita (sin) � duritoddharana - should not
leave him, but remain with him alone always (maameva anisam
kalayantu). This Vandanam is alone is my property � the Mother is
also the giver of wealth � and should remain with me, he says. The
import of this sentiment is that the Mother (maatah � hence Taayaar
for Ambika in Tamil) in her mercy should help him to hold fast to the
Vandanam to Her. The only way to get oneself cleansed of one�s sins
is to penitently prostrate at the feet of the Divine Mother. Let us,
therefore, surrender ourselves at the feet of the Mother and find peace
and happiness.

UMA � PARAMATMA SWAROOPA

The Upanishads are also known as Veda-siras, or the crown of the

Vedas. There are ten main Upanishads and one of them is Kena
Upanishad. In this Upanishad, a truth expounded by the Vedas is
explained by means of a story. According to this story, the devas once
decided to celebrate their victory over the asuras. At this festival, all
the devas were filled with a feeling of self importance and pride in
their own prowess. To cure them of their egoism, God appeared in the
form of a Yaksham, a bright apparition which touched the earth below
and the heavens above. The identidy of this phenomenon the devas
were unable to comprehend. Agni (fire) was sent to find out what it
was. To a question from the Yaksham, Agni said that he was Jatavedas
having the power to reduce anything and everything to ashes.
Thereupon, the Yaksham threw in front of Agni a blade of grass and
asked him to consume it. Even though Agni concentrated all his
powers, he was unable to burn it. He came back humbled. Similarly,
Vaayu or Maatarisva also failed to move the blade of grass, even
though he concentrated all his fury to blow it off. Finally, Indra, the
Lord of the Devas, approached the Yaksham. The apparition vanished
and before the crest-fallen Indra stood the form of a damsel whose
lustre illuminated the entire place. She was no other than Uma or
Haimavati, the Divine Mother, from whom every one and everything
derives sustenance. This jyoti-swaroopa informed Indra that the
Yaksham who was present a while back was no other than
Paramatma, the source of all energy and life, and that if the devas had
succeeded in conquering the asuras it was due to the grace of that
Paramatma. Indra became enlightened and humble and he
communicated this knowledge to the other devas. The knowledge
destroyed the demon of egoism from their hearts, which then became
pure.

Uma, the Divine Mother, is the personification of pranava (Om). She

is brightness in light and fragrance in flowers. She has the illumination
of a thousand suns and yet has the soothing coolness of a thousand
moons. Along with Isvara, she is the Paramatma-swaroopa sung by
the Vedas.

It is this idea that is conveyed by the following verse in Soundarya

Lahari :
�Sruteenaam moordhaano dadhati tava yau sekharatayaa,
Mamaapi-etau maatah sirasi dayayaa dhehi charanau; Yayoh
paadyam pathah pasupati jataa-joota tatini; Yayor-laakshaa
lakshmih-aruna hari choodamani ruchih-�

In this stanza Sri Adi Sankara prays to the Mother (maatah), to place
Her divine feet, the feet which shine in the crown of the Vedas
(sruteenaam moordhaano), even on his head, in the plenitude of Her
mercy (dayayaa). The quality of the divine feet is explained in the last
two lines. The waters with which those feet are washed (paadyam),
becomes the river Ganges, flowing over the matted hair of Pasupati.
The beautiful lac colour of those feet is caused by the lustre of the red
crest-jewel of Hari. It is significant that Adi Sankara gives expression
to his humility by once again using the expression maamapi, even mine.
In another sloka in Soundarya Lahari also, he has used maamapi when
begging the Divine Mother to bathe even him with the glance of Her
soothing eyes � Snapaya kripaya maamapi sive.

Let us surrender ourselves at the Mother�s feet which the Vedas

praise, get purified of heart, and attain lasting bliss.

November 15, 1957

DIVINE MOTHER�S KATAKSHA

�Drsaa draagheeyasyaa dara-dalita-neelotpala-ruchaa

daveeyaamsam deenam snapaya krpayaa maamapisive; Anena-ayam
dhanyo bhavanti na cha te haanir-iyataa Vane vaa harmye vaa
samakara nipato himakarah�.
This verse is from Soundarya Lahari, composed by Sri Sankara
Bhagavatpada. Addressing the Divine Mother, Sive, Sri Acharya
requests Her to bathe even him, who is helpless and standing at a great
distance, with the far-reaching glance of Her soothing blue eyes,
beautiful as a half-blossomed blue lily. By this act, the Acharya says,
the Mother stands to lose nothing while he, a deena, will be blessed and
enabled to achieve the goal of life. The soothing cool moonlight falls
equally on a forest and a beautiful mansion. By this verse, Sri Adi
Sankara seeks to convey the idea that the range of the benevolent look
or kataaksha of the Divine Mother is long enough to embrace
everything and every one in this wide world.

The Divine Mother is part of Isvara. Sri Adi Sankara, an incarnation

of Isvara, is the embodiment of the Divine Mother also. Yet for the
purpose of instilling bhakti in the minds of the people, he humbles
himslef by describing himself as deena, or helpless, and considers
himself as standing in the last place in the queue of people waiting to
receive the grace of the Mother. By invoking Her to bless �even him�
(maamapi), he suggests, by inference, the existence of persons more
deserving than himself to receive Her grace. On the other hand, he
describes the glance of the Mother as reaching the far ends of the
Universe and embracing everything. It is in such a spirit of humility
and intense devotion that Sri Adi Sankara has given to us a rich
devotional treasure in the form of Soundarya Lahari and it is up to us
to benefit from it.

November 6, 1957

MESSAGE OF SOUNDARYA LAHARI

�Pradeepa jvaalaabhir-divasakara neeraajana vidhih Sudhaa

sootes-chandraopala jala lavair-arghya rachanaa;
Swakeeyair-ambhobhih salila nidhi sauuhitya karanam
Tvadeeyaabhir-vaagbhi stava janani vaachaam stutiriyam�
Composing these verses in praise of You, O Mother, in words
originating from You, is like worshipping the Sun by waving a light,
offering arghya to the Moon with drops of water dripping from a
moon-stone and bathing the ocean with its own water.

This is the last verse in Soundarya Lahari composed by Sri Adi

Sankara. Through this verse, he brought home to us the truth that all
virtues and skills we claim to posses are derived from the Supreme
Mother through Her grace. The Soundarya Lahari is a composition,
the beauty of which has not so far been surpassed. It is in praise of
Ambika, Herself the embodiment and source of all beauty. The
beautiful words in which Soundarya Lahari is composed are also
derived through the grace of Ambika. That is why Sri Sankara
Bhagavatpada has expressed in this verse that singing the praise of
Ambika in the composition, Soundarya Lahari, in words originating
from Her, is very much like worshipping the Sun by waving a lighted
camphor before him, or offering the Moon drops of nectar emitted by
the Chandrakaanta stone under the influence of the Moon, or bathing
the ocean with its own waters. The lesson to be drawn is that
whenever any honour is done to a person, the recipient must
remember the divine source from which he derived the qualifications
to receive that honour, and feel humble and not elated with a feeling
of self-importance.

Sri Sankara Bhagavatpada, within the short span of his life, made
tremendous achievements. The world of intellect was at his feet. The
influence of all other creeds vanished into thin air. His fame travelled
far beyond the shores of India. A stone inscription recovered from a
temple in ruins in the jungles of Cambodia mentioned that the temple
was built by a King whose guru claimed to be a descendent of a pupil
of Bhagavan Sankara. French archaeologists have recovered from
Cambodia 700 to 800 Sankrit incriptions in stone. All the inscriptions
are in beautiful Sanskrit.
� Yenaadheetani saastraani bhagavat-sankaraahvayaat; Nissesha
soori moordhaali maala leedhaanghripankajaat�.

This verse emphasises the greatness of Sri Sankara. It says that all the
great seekers of truth (soori) in the country, without exception,
acknowledged the greatness of Sri Sankara by bowing their heads at
his lotus feet. Such a great soul felt humble after composing Soundarya
Lahari and dedicated it to the Supreme Mother. In that way, he
taught the world and us the lesson of humility and the need for
eschewing from one�s nature egoism or arrogance, realising that all
merits are derived from the divine source.

October 11,1957

SARADA NAVARATHRI

CONCEPTION OF PARASAKTHI

In Mooka Panchasati, Sri Kamakshi is referred to as darkish blue in

colour in the Stuti Sataka, and as saffron in colour in the Aarya
Sataka. Sri Sankara Bhagavatpada, in his Soudarya Lahari, describes
Ambika�s colour as aruna varna, splendrous red of the rising sun.
Why is the colour of the same Goddess described as dark-blue in one
place and red in another?

According to Devi Mantra Sastraas, Kameswara, who transcends the

Trininty, Brahma, Vishnu, and Siva, is actionless and unattached. Sri
Kameswari, the Supreme Parasakthi, seated on the left of Sri
Kameswara, is described to be red in colour. The sameness of Parvati,
who is dark, and Paraasakti, who is red, is indicated in Mooka
Panchasati by attributing both these colours to the Supreme Goddess.

Sri Kameswara�s swarupa is like that of a pure sphatika, a colourless

solid which becomes invisible when immersed in water. He is thereby
conceived as formless even though He has a form. Vishnu and Paravati,
both dark-blue, are twin manifestations, are also Siva and Saraswati,
both white, and Brahma and Lakshmi, both golden yellow. Daylight is
colourless, and yet it contains all the primary colours. If one of the
colours is separated from the colourless light, the rest of the colours
reveal themselves. Red is the least disturbing colour as is evident from
the fact that red light is used to develop photographic negatives.
Under the influence of red Paraasakti, the colourless Sadasiva
manifests himself as Brahma, Vishnu, Siva and their respective
consorts, Saraswati, Lakshmi, and Parvati and starts the activities of
the world-process.

The Divine Trinity have their counterparts in the three states of

wakefulness, dream, and dreamless sleep, and in the three-fold
activities of creation, protection, and dissolution. While wakefulness
and dream are states of mixed joy and sorrow, sleep is a state free
from worldly sorrow. Turiya is a state higher than sleep and that is the
state of Supreme Bliss or aananda. Pralaya or deluge gives rest to souls
from the cycle of birth and death and the effects of punya and paapa.
Siva, who is referred to as the Destroyer, is in reality a merciful God,
who lulls the tormented souls into the sleep of pralaya, during which
period they forget all their sorrows. In Soundarya Lahari, Sri Sankara
Bhagavatpada says that these three Divinities, Brahma, Vishnu, and
Siva, started their cosmic process when the Supreme Parasakti
knitted Her brow for a fraction of a second. She stood beyond them
all and Her red splendour stimulated them to perform their respective
functions of creation, preservation and destruction, by Her very
presence.

As part of Sarada Navarathri celebrations, articles included in the

book �Acharya�s Call�, complied by Sri V. Ramakrishna Aiyer,
Retired Chief Reporter, The Hindu, Madras, and published by Sri
Kamakoti Peetam, Sri Sankaracharya Swami Mutt, Kancheepuram,
are reproduced for the information of devotees.

�Jagat soote dhata harir avati rudrah kshapayate tiraskurvan etat

swam api vapur eesastirayati; sadaa poorvah sarvam tadidam
anugrnhati cha sivah stavaajnam aalambya kshana
chalitayor-bhroolatikayoh.�

The lesson to be drawn from the foregoing is that the same Supreme
Being appears in diverse forms as we conceive Him to shower His grace
in the manner we invoke it. We do it by mantra and japa which are
sound waves having the power to transform themselves into the form
of the murtis whose mantras they are. If we continuously chant the
mantra into which we are initiated, the Supreme Parasakti will
shower Her grace on us. She is meditated in the moon which gives
soothing light and also assuages heat. Thus She sheds Her nectar rays
all round. The Para Devata whom we worship and the Full Moon we
see in the sky are related in this life. It behoves us, therefore, to
constantly meditate on any chosen mantra on an Ishta devata so that
our soul may be enveloped by that Devata with that mantra on our
lips, even at the time when the soul departs from the body. That is the
path shown to us by our sages and all of us should pursue this path in
the interest of universal welfare.

December 8, 1957

THE WAY OF KNOWLEDGE

In the third chapter of the Gita, we have seen how Sri Krishna stressed
the Supreme importance of Karma Yoga and impressed on Arjuna the
necessity to do his natural duty, even if he had attained the Jnana
that qualified him to rise above all routines ceremonials. Bhagavan told
Arjuna that such unattached performance of Karma was necessary in
the larger interest of the welfare of the world. The performance of the
Karmas prescribed in the Vedas, and the duties pertaining to each
person's station in life, is as sure means to get rid of the impurity of
the heart and to keep the mind under control, so that the individual
Atma may realise its real nature, namely, that it is an infinitesimal
fraction of the ocean of Paramatma, and, in that realisation, become
merged in the Eternal and Supreme Bliss. Bhagavan also warns
Arjuna that the two enemies of our spiritual progress are Kaama and
Krodha, desire and anger, and tells him that he must do his duty with
all the intensity he is capable of, free from even the faintest taint of
Kaama and Krodha.

It is against this background that Sri Krishna delivers His message

contained in the fourth chapter. In a past age, Bhagavan says, He had
given this message to the world through Vivasvaan, the Sun, and He
was now again giving the secret of this Yoga to Arjuna, because he has
surrendered himself to Him as a devotee (Bhakta) and also as a friend
(Sakha). This created for Arjuna the natural difficulty of associating
Sri Krishna with Bhagavan, who first gave this message to the Sun.
This doubt raised by Arjuna was cleared by Bhagavan by giving him a
glimpse of His real nature, through the memorable verses in the
Fourth chapter. He also lets Arjuna into the secret of His Avatars, as
stated in the often-quoted verse:

Yadaa yadaahi dharmasya glaanirbhavati bhaarata

Abhyutthaanam adharmasya tadaatmaanam srijaamyaham.

The main point to be noted is that He is born from time to time to save
humanity from perishing, by arresting its course along the wrong path
and guiding its feet again along the right path. When we say He is born,
we have to bear in mind one important difference. Bhagavan Himself
proclaims that He has neither beginning nor end (birth or death), and
the He is the Supreme Isvara of the Universe. So, He is not born in the
ordinary sense, but born out of his own Maaya(Atma Maaya). An actor,
who is a distinct individual in private life, appears on the stage in one
role today and another role tomorrow. The real personality of the
actor is hidden behind the make-up on the stage. On the stage he is
a different person each day. God is eternal and changeless. But He
appears to assume different forms on account of the drapings, which
is maaya, that cover His real personality. The static Isvara or Purusha
appears to function in infinite ways in this Universe, because of the
impact of Maaya or Prakriti, which in its turn drives its energy from
Him, the reservoir of all energies. He is conscious of His avatars,
because He has never ceased to exist; but Arjuna (by implication, the
entire humanity) is not conscious of the several births taken by him,
because his awareness is limited to present birth. Though the Atma is
but a spark of the Paramatma, it is wrapped up in ignorance or
Ajnaana, on account of the operation of emotions like raaga(desire),
krodha(anger), and bhaya(fear) and is not, therefore, able to know
itself. Man is born subject to the play of these emotions, while
bhagavan, who transcends all these emotions, while appearing to be
born, is in reality birthless.

Bhagavan tells Arjuna that he who is able to pierce through the wheel
of His apparent birth through Jnaana, and see Him as He is, will be
able to transcend birth and death and realise Him. How to achieve this
is explained in this chapter. The emphasis is again on getting rid of the
emotions caused by the promptings of the senses(veeta raaga bhaya
krodha). Those who succeed in this task are able first to contemplate
Him uninterruptedly(manmayaa) then surrender themselves
unreservedly to Him(maamupaasritah) and finally get merged in Him
(madbhaava maagataah).

Ordinarily people are inclined to perform Karma or to worship one or

the other manifestations of God for obtaining quick results in the
material sphere. But Isvara has no likes and dislikes and showers His
grace on all, each getting what he is qualified of or deserves to receive.
As stated in the subsequent chapter, He is worship by four distinct
types of persons - aartah(those in trouble), jijnaasuh(those thirsting
for true knowledge), artthaarthi(those who wish to be happy always)
and jnaani(those who are aware of him). Among them, the jnaani
alone gets freed from further births and gets merged in Him.

For every effect there is a cause, ordinary and extraordinary.

Ordinary cause can be illustrated by saying that yarn is the cause of
cloth. Isvara is the extraordinary cause for the functioning of the
Universe. The path for each is chalked out by Him. Even hatred for God
becomes the cause of salvation, as in the case of Hiranyakasipu and
Kamsa, for, each of them, in His intense hatred, began to think
constantly of God.

The key for understanding the real nature of God is to realise that
thought the entire Universe functions on account of Him, He is not the
doer. He is akarta and He is unattached, both to the actions and to the
results flowing from those actions. Realising this, if we do our
prescribed task, without attachment or expectation of results, we
gradually become Braahman Himself. That is the path followed by the
great men in the past, and that is the path shown in the Geetha by
Bhagavan Krishna to Arjuna and all of us. Good deed s wipe out the
bad karmaas of the past and by acting in a spirit of dedication, the
mind becomes pure. When devotion is added to disinterested act,
jnaana or Ultimate Realisation results.

Nature of the Vedic Religion

We should all strive to cultivate lofty and noble sentiments, and ,
eschewing all bad and selfish thoughts, live in a spirit of devotion to
God and love for fellowmen. Human stature increases in proportion to
the nobility of human thought and deed. The spirit of selfless service,
the readiness to sacrifice, devotion to God , and love for and goodwill
towards all, and hatred for none, are the outcome of highly developed
mind, and go by the name of culture. Culture is known as KALAA in
Sanskrit, and arts like music, painting, etc., are regarded as the
outward expression of this high culture.

It is interesting to note the verbal affinity that exists between the

works KALAA, CULTURE, KAL(the Tamil word for learn ),
KALAASAALA, and college. A man of culture is kin with the whole
world. He is the friend of all and enemy of none. For him the three
worlds are his home land ( SVADESO BHUVANATRAYAM). The
culture of people is judged by the soundness of the heart of the people
taken as a whole, though there may be individuals with defects and
deficiencies.

The touchstone of the culture of a nation is the inspired sayings of its

immortal poets ( MAHA KAVI), whose poems have stood the test of
time. These immortal poems flow from the fullness of their heart and
are the expressions of the noble culture which they represent and in
which they are steeped. These great poets have no private axe to grind.
Having no pet theories or sectarian SIDHAANTAAS to bolster up, they
have no need to import specious arguments in their poetry. They give
expression to truth ; their insight into truth gives them the courage of
utterance. Their authority is accepted to prove the culture of the
people in whose midst they flowered. Homer and Shakespeare are two
among such great poets in the West, and in our country Kalidasa and
Baana are great poets without a peer. It is said that the ring finger
came to be called ANAAMIKA in Sanskrit, because a person who
wanted to take a count how great poets, counted first Kalidasa on his
little finger, but could not think of any fit person to count on the
next(ring) finger. So that finger came to be known as nameless or
ANAAMIKA. As regards the greatness of Baana, there is a saying that
other poets used the crumbs that were left over in Baana's
plate(BAANOCCHISHTAM JAGAT SARVAM). Thus, these poets have
come to be regarded as great masters. Their verdict is accepted as
authority, not only in matters pertaining to culture, but in religious
matters also.

In the context of our daily life, we are frequently called upon to

determine the nature of our duties, or DHARMA. The question arises,
what is our Dharma and from what authority is it derived? Ordinarily,
the enactments of the legislature, i.e. the laws of the state, regulate
our public conduct. These laws derived their sanction from the
constitution adopted by the representatives of the people. The laws are
also enacted by the elected representatives of the people. It does not
require much argument to show that the voters are of various grades
of intellectual and moral calibre, and that not all the representatives
they elect are the best that could be found. Such a state of affairs is
inevitable in this imperfect world. Some of the laws may not also be
perfect from the moral point or view. That is why occasionally we hear
judges remarking that they decided a point according to law, though
they are not convinced of its moral correctness.

In our day-to-day personal and moral conduct, signified by the

expression DHARMA, our religion has declared that we should be
guided by the ordinance of the Vedas. It is declared that Veda is the
source of all DHARMA( Vedokhilo dharma moolam). To illustrate the
vastness of Veda, there is a story that what Sage Bhardwaja was able
to learn was compared to a handful of dust taken from mountain the
mountain representing the Vedas. If a doubt arises, which cannot be
solved with reference to the Vedas, we are enjoined to seek guidance
from Smritis. It is a mistake to regard the authors of the SMRITIS , like
Manu, Yajnavalkya and Parasara, as law-givers. SMRITIS are merely
AIDE MEMOIRE or short notes, meant to indicate what are contained
in the Vedas. The authors of the SMRITIS did not write anything new,
apart from what is contained in the SRUTI or the Vedas. There is
authority of Kalidasa to this proposition. Describing the manner in
which SUTEEKSHNA followed, for a short distance, her husband ,
King Dileepa, when he took Nandini out to graze every morning,
Kalidasa states that she followed the footsteps of Nandini, like SMRITI
following the meaning (footsteps) of SRUTI(Sruterivaartham
smritiranvaghacchat,). Kalidasa has unambiguously established that
the way as Sutekshna following Nandini only for a short distance, the
SMRITIS only briefly indicate what SRUTI contain.

If we are unable to get the necessary guidance to clear out doubt either
from the SRUTI or from the SMRITIS, we are asked to be guided by
the conduct of those who know and follow SMRITIS. When this
guidance is not available, we are asked to model our conduct on the
action of good people who have conquered desires and ego, and are
pure in heart. When even this source of guidance fails. We have to abide
by the dictates of our conscience. That is how Dushyanta reconciles
himself to the love which sprang up in his breast at the sight of
Sankuntala in Sage Kanva's aasrama. Being aware that it is wrong for
a KSHATRIYA to fall in love with daughter of a sage, he concludes that
having entertained no evil thought before, his conscience could not
have misled him into falling in love with a wrong person.
PRAMAANAMANTAHKARANA-PRAVRTTYAYAH, says Kalidas. It is
to be noted that Sri Vedanta Desika in his RAHASYATRAYASAARAM
has quoted this KAVI-VAKYA, this authority of Kalidas, in support of
a proposition enunciated by him. Kumarila Bhatta has also cited
Kalidasa's authority in his work.

In these days it is fashion to give preference to conscience and relegate

all other Sastraic guidances to a secondary place, or, as is often done,
to condemn them a antiquated , meaningless and irrational. But
according to our SASTRAS, the appeal to the conscience must come
as the last resort, when all other guidances like SRUTI, SMRITI, etc.,
are not available. The modern view is at variance with classical view
of the authorities on dharma. The ancient view has stood the test of
time and makes for enduring and eternal sanction in respect of ethical
conduct. This view has been voiced in the utterances of MAHAKAVIS
like Kalidasa, whose voice is Truth, which is glory and the prerogative
of great poets.

Foreign critics of our Vedic religion fling at us the cheap gibe, "What
a host of gods and goddesses you worship!" This charge of polytheism
leveled against our religion is entirely wrong and is born out of
ignorance of the fundamental teachings of the Vedas. This what Baana
says on this subject :

" Rajo jushe janmaani satva-vrrtaye

Sttitau prajaanam pralaye tamsprse

Ajaya sarga stthiti nasa hetave

Trayeemayaya trigunaatmane namah."

In this verse Baana says that the One God appears in the three forms
of Brahma, Vishnu, Siva, for a three-fold purpose, namely creation,
protection and dissolution, which functions are determined
respectively by the qualities or GUNAAS of RAJAS(H), SATVA and
TAMAS. That One is the unborn (Aja) and is the cause of these triple
process. He is trayeemaya, compound of the three aforesaid qualities.
He is trayeemaya also in the sense that He is claimed by the trayi or
the Vedas . Kalidasa expresses more or less the same idea when he
says :

" Ekaiva moortirbibhide tridhaasaa

Saamaanyameshaam pratha maavaratvam;

Vishnor-harastasya harh kadaachit,

Vedhastayostaaavapi dhaaturaadyau."

One moorti (manifestation in the form ) appears as three, and there

is no question of any One of the Three being superior or inferior to the
other Two , says Kalidasa. If Brahma, Vishnu, Siva are One in essence ,
the, by the same token, all the Gods of the Hindu pantheon are also
one in the ultimate analysis. Then why this wrangling that one god is
superior to the rest? Some assert that the deity they worship is alone
the highest . To a man standing under the arch at one end of a bridge ,
all the other arches will appear smaller than the one under which he
is standing. But we are aware that all the arches of a bridge are of the
same span. Similarly, to the votary of a particular deity, all other
deities will appear inferior on account of his attachment to the deity
of his choice. But the truth is that all deities are manifestations, in
particular ways , of one God.

God is the final of all the things of the world. If we take the example
of a tree, we will find that it is soil an d water that help the seed grow
into a mighty tree. The source from which the tree came into existence
from a seed, is the soil and water. The tree is sustained during its
existence by the same soil and water. When the tree dies, it resolves
itself into the soil and water from which it sprang. The essence or
truth of the tree is the soil. It is the same for all material things like
trees which constitute the world. This principle of an identical source
is applicable in the case of other forms of creation , including animals
endowed with intelligence. As there is a "universal soil " at the back of
"individual" soil from the which a tree springs , by which it lives and
into which it disappears, so too there must be Superior Intelligence
(Perarivu) of which our intelligence are but minute fractions. That
Superior Intelligence or Chit is God. He is Ananda or Bliss. He is the one
existent or Sat. He is responsible for creation in conjunction with Rajo
guna, for preservation motivated by Satva guna and for destruction
under the impact of Tamo guna. Thus God is trigunaatma. One
appearing as Three. Ekaiva moortih bibhide tridhasaa.

Parabrahmam, which is without attributes(Nirguna) which is pure or

suddha satva, becomes the personal God or Isvara. Isvara has to
perform these three functions of creation, protection and dissolution.
But the Suddha Satva Isvara is static. He has to become dynamic to
perform the act of creation. Rajo guna supplies the energy to act, and
so, in conjunction with it, the one primal God becomes Brahma, The
Creator. What is created must be maintained and made to grow and
flourish. That is accomplished by Iswara assuming Satva guna. In that
aspect, He is Vishnu, whose consort is Lakshmi, the embodiment and
bestover of prosperity. To bring about death, or the end of things
created association with Tamo guna becomes necessary. That aspect of
Isvara is Siva. It is to be remembered that the Samhaara kaarya
(dissolution) associated with Siva does not signify cruelty on His part.
It only betokens His mercy for the created, by which He gives rest to
the ignorant souls, who have a balance of unrequited karma, for the
duration of the Pralaya, before they are pushed in to the next cycle of
the Birth to work out their residual karmaas. These three attributes,
Rajoguna, Satvaguna, and Tamoguna , do not really belong to Iswara.
He is Suddha Satva Swaroopa. He gets mixed with each of the three
gunaas for definite purposes, and appears in different forms as a result.
Only His appearances are different; not His essence.

This characterisation of Brahmaa, Vishnu and Siva as denoting

Rajoguna, Satvaguna, and Tamoguna respectively, is not absolute
either. Vishnu, who is considered as symbolising Satvaguna, has, on
occasions, taken upon Him self Tamoguna, standing for destruction,
as His Avataar as Narasimhaa. In the Rama Avataara, when He fought
Khara Dooshana, Kumbha Karna and Ravana, and also when he
threatened to dry up the ocean, He assumed Tamoguna. Vaalmiki very
appropriately describes this aspect when He says that Rama took up
on him self intense anger, Kopamaahaarayan Theevram. Anger is the
effect of Tamoguna. Per contra, Siva, who nature is said to be
Tamoguna, being the manifestation responsible for destruction,
likewise assumes Satvaguna in His aspect as Nataraja and as Dakshina
Moorti.
Thus these forms of God are not distinct and different. They are three
manifestations of the same Divinity assuming aspects for different
purposes, and according to the predilections and tastes of the
worshipers. It is wrong to speak of gradations of excellence among
them or to say they are diverse and different. The forms may appear
different, the names may be different, but the truth is one. It is One
that becomes Three, and then Thirty Three, and then Thirty Three
Crores, according to the numberless varieties of functions of Divinity.
This is the basic fact declared by the Mahaakavis and their words must
determine us in our devotion and religious practices.

January 4, 1958.

Value of Prayer
In this life we are faced with various kinds of difficulties, afflictions and
sorrows. We go to a doctor to get relief for our bodily ailments. We
approach numerous authorities for obtaining solution for our worldly
problems. We also pray to God. Our great men have given guidance as
to how to pray and what to pray for. There is one school of thought
which says that we should pray to God only for our spiritual salvation.
But there are others who think that we owe a duty to the members
of the family, and, in the discharge of that duty, we have perforce to
invoke the blessings of God by prayer. This is a proper approach and,
therefore, even when we have to go to human agencies to get relief,
we should first submit our difficulties and troubles to God.

Lord Sri Krishna says in the Gita :

Chaturvidhaa bhajante-maam janaah sukritinorjuna;

Aarto jijnaasur-arthaarthee jnaanee cha bharatarshabha.

Bhagavan mentions four categories of persons who pray to God. The

first category is denoted by the term Aartah, i.e., those who are
suffering physically and mentally, afflicted by diseases, pain, poverty,
troubles, difficulties, etc. They pray to God to lighten their burden and
make their existence tolerable. The second category of persons is
denoted by the term Jijnaasu those, who are thirsting for knowledge
and are eager to get at the truth of things. The expression Arthaarthee
denotes the class of people who are fairly well off in the world, but
desire to be blessed with more of the good things of life, so that they
can live free from troubles and sorrow and also serve others. The last
category of persons is denoted by the term Jnaani, those who have
acquired Jnaana or wisdom and realised the Supreme Truth. They are
people who have realised that there is nothing outside God and that
all is God. Yet they too pray. Their prayer is described in the Gita as
prayer with the realisation that Vaasudeva is all (Vaasudeva
sarvamiti).

A person may have everything that contributes to happiness, and yet,

if he has not developed the proper frame of mind, he cannot be happy
and contented. When his mind is a slave to discontent, anger and envy,
he cannot have peace and happiness. Like water kept in a leaky pot,
everything he has will prove useless to him. Therefore, we should first
of all seek God's help to cleanse our minds of all passions and impurities.
Sri Adi Sankara has given us proper guidance in the matter of prayer
in his Shatpadee Stotram, the opening verse of which is :

Avinayam apanaya vishno

Damaya manah samaya vishaya mriga-trishnaam;
Boota dayaam vistaaraya
Taaraya samsaara saagaratah

Vinaya is a quality which is associated with a cultured gentleman.

Gentleness, humility, consideration for others, freedom from egoism-
these are some of the virtues we associate with Vinaya. In fact, the
purpose of education is to make one acquire Vinaya (Vidyaa vinaya
sampannah). According to our Sastraas, a Guru's (teacher's) duty is to
inculcate Vinaya in his pupils. So also, the primary duty of the king is
to see that his subjects are people endowed with the virtue of Vinaya.
Then his second duty is to protect his subjects, i.e., to see that they get
education, and are gainfully employed and are free from wants.
Governing and protecting his subjects from external aggression and
internal disorders come last-Vinayaa daana, rakshana and bharana.

Because of the emphasis on Vinaya, the expression Vineya is used to

denote a disciple. The meaning of the word Vineya is one who is to be
equipped with Vineya. Sri Padmapaada Acharya in a verse in praise of
Sri Adi Sankara, says :

Yadvaktra maanasa sarah pratilabdha janma

Bhashyaaravinda makarandarasam pibanti;
Pratyaasa-munmukha vineeta vineya bhringaah,
Taan bhaashya-vittaka-guroon pranatosmi moordhnaa.

This verse described the disciples of Sri Bhagavatpaada as "bees

(Bhringah) drinking the nectar of Bhashya flowing from the lotus face
of Sankara". The expression used to indicate the disciples is
"Vineetavineya bringaah". The special significance of this expression is
that these Vineyas (pupils coming to be equipped with Vinaya) have
become Vineeta (persons possessing the virtue of Vinaya). by the mere
presence of the Guru. A student is called Sishya in Sanskrit, because he
has to undergo training or Siksha under a Guru. In the present day,
the term Siksha is applied either for training in music or for
punishment. Probably the term Sikh must have been derived from
Sikshaka or Guru. The religious head of the Sikhs is known as Guru. The
followers being his Sishyas or those who had undergone Siksha under
him, the term Sikh probably came to be used to denote the followers.

Therefore, in the Shatpadee Stotra, Sri Adi Sankara prays to God to

remove Avinaya, evils like arrogance, which are opposite qualities to
Vinaya. Vinaya is an accretion that comes to be attached to persons,
and if that is removed, Vinaya will express itself naturally. Then Sri
Adi Sankara prays to God to keep his mind under control (Damaya
manah). When the mind is brought under control, it will cease to race
after transient pleasures, and will remain steady in the thought of
God. The next prayer is to eradicate the desires prompted by the
senses. (Samaya vishaya mrigatrishnaam) when we no longer hanker
after worldly pleasures. Our heart begins to beat in harmony with the
rest of the world, and we acquire a broad and sympathetic outlook. So
Sri Adi Sankara next prays to enlarge his compassion for all creation
(Bhoota dayaam vistraaraya). When the mind is so elevated spiritually
step by step, the inevitable result will be the end of birth and death or
the crossing of the ocean of Samsaara. So he prays, Taaraya samsara
saagaratah.

There is an aptness in the use of the term Mriga trishna in connection

with pleasures of the senses. The meaning of Mriga is deer. When there
is drought and deer are wandering in quest of drinking water, they
drift towards the desert. They mistake the mirage in the desert for
drinking water and run in pursuit of it and ultimately collapse and die.
Similarly Kaama, Krodha and other passions, generated in us by our
senses, are like mirage which drives us ultimately to our destruction.

When speaking the desert, another interesting thought occurs.

Probably due to certain geological causes, deserts have come to be
formed in places which were once an expanse of the sea. Sahara is a
desert and the name might have been derived from Saagara, the
Sanskrit term for the sea. By reason of these expanses being
landlocked, and the absence of rivers flowing into them and on
account of continuos process of evaporation by the sun's heat through
the ages, the "Saagara" became "Sahara". In India, there are deserts in
Rajasthan and in Sanskrit, a desert is called Maruvaatika. The terms
Marwar and Marwadi are likely to have been derived from
Maruvaatika.

The Shatpadee Stotra is a beautiful composition. In one of the verses,

Sri Adi Sankara has employed the poetical technique known as
Antaadi, the word with which one verse ends being used as the
opening word of the next verse. The verse in question is :

Uddhritanaga nagabhidanuja danuja-kula-mitra mitrasasidrishte

Drishte bhavati prabhavati na bhavati kim bhavatiraskaarah.

It will be noticed that Sri Bhagavatpada has employed the last word
in a phrase, as the first word for the next phrase in the same Sloka.
After the six verses of the Shatpadee Stotra, the seventh and
concluding verse is :

Naaraayana karunaamaya saranam karavaani taavakau charanaau

Iti shatpadi madeeye vadana-saroje sadaa vasatu.

The beauty of this verse is that expression Iti Shatpadi (foregoing

shatpadi or six verses) is applicable not only to six verses that have
preceded, but also to the six words, Naaraayana, Karunaamaya,
Saranam, Karavaani, Taavakau, and Charanau, occurring at the
beginning of this verse itself. Bhagavatpada says, "Let these six verses
(and also the six words of the last verse) reside always in my mouth",
meaning, bless me to constantly repeat them, even as the Shatpadi
(bee) resides in a lotus (Saroje).

The sixth verse in this Stotra is :

Damodara gunamandira sundara vadanaaravinda govinda

Bhavajaladhi mathana-mandara paramam daramapanaya tvam me

The Lord, addressed in this verse as Damodra, one who bears the
marks of the rope with which he was tied up by His mother, Yasoda,
is described as Gunamandira, the abode of all qualities. Here is a
beautiful synthesis of the conception of God as both Saguna(possessing
attributes) and Nirguna (Attributeless). It is only when all the colours
in the light mix together that we get the colourless rays of the sun.
Similarly, by virtue of being the abode of attributes, God becomes
Nirguna, attribute-less. In the like manner, the term
"Sundaravadanaaravinda", in this sloka, brings to our mind the idea
that even people God like to contemplate on God. Even when they
have experienced the bliss flowing from the realisation of the identity
of the Jivatma and the Paramatma, and also have realised that God
is in everything and everything is in God , they prefer to put aside, for
a little while, the experience of this oneness with God, and to
contemplate on Him as One slightly different from themselves, like the
apparent difference between waves and the ocean, and to enjoy the
darling divine form of Krishna. Sri Madhusoodhana Saraswati, that
great apostle of advaita, in one of his verses, finds indescribable beauty
even in the yawning of the child, Krishna, as He gets up in the morning.
The expression "Bhavajaladhimandira", brings home to us that fact
that we have to find salvation only by going through the trials and
tribulations of this life. The taste of the thousands of leaves and barks
of a tree may be disagreeable. Yet it blossoms and yields sweet fruits.
The trials and tribulations of family life are but necessary steps leading
to the sweetness of salvation. The only condition required is that we
should not lose our hold of God, who is the churning stick ( mandara)
to churn the amrita of salvation from the ocean of births and deaths.

It is significant to note that while the teaching of the Lord in the Gita
begins with the words, Asochyaan anva sochastvam--( you grieve over
persons unfit to be grieved for), and ends with ma suchah --(don't
grieve). The Shatpadee Stotra of Sri Adi Sankara begins with
Avinayam apanaya and ends with Apanaya Tvam Me.
The prayer of Sri Adi Sankara to bless him to recite the Shatpadee
stotra constantly is meant for us. Let these verses and the prayers
contained therein be constantly on our lips, so that we can safely cross
the ocean of samsaara, and find refuge in Him.

February 25 1958.

THE TEACHING OF VEDANTA

In some context or other, we constantly come across or hear the word
"Vedanta". When any person's conversation becomes a little above the
average standard or has the tinge of a sermon, we say " You are
talking Vedanta". In the Gita, the Lord says that He is the origin of
Vedanta. Literally, Vedanta means the end or the concluding portion
of the Veda. In any well-written essay, the writer will indicate the
subject matter at the beginning and record his conclusions at the end.
Therefore, any intelligent person, by reading the Upakrama
(beginning and conclusion) of a thesis, will get any idea of what is
about. Similarly, if we take any section of the Veda and read its
beginning and its end, we will be able to grasp what that section deals
with.

The constitution of any country and its laws are limited by time and
place - kaala and desa. But the vedas are the eternal laws or Sanatana
Dharma. That is why when a person asserts a position taken up by him,
though a different view is possible, we say, "Are your words the words
of the Veda?" Isvara is Veda Swaroopi or embodiment of the vedas,
and one of the Veda Mantra says that Maheswara dwells at the
beginning and the end of the Veda.

Yo vedaadau swarah prakto vedantecha pratishtitah.

The Vedas frequently use the expression idam, atha, tat and etat.
Idam refers to that which is near, atha to that which is not so
proximate, and tat to that which is distant. In this context, it is
worthwhile noting the existence of an affinity between the various
languages of the word, a fact which we can understand when we
examine the root or origin of some of the words. Without entering into
philological or other controversies, it can be stated that in the distant
past one culture and one civilisation prevailed throughout the world.
While that old culture decayed and disappeared, or gave birth to a
new culture and a new civilisation in some parts of the world, they
continued to exist and flourish in other parts of the world. That
culture and civilisation go by the name of Sanatana Dharma. There is
evidence to show that the Mitra cult, Maitra-Varuna referred to in
the Vedas, prevailed in certain parts of Europe before the advent of
Christianity. In some Far Eastern countries, though the rulers are
Muslim, Observances prescribed in the Hindu Sastras for coronation
are followed when a ruler is put on the throne. Counting from the
month of March or Chaitra, the first month according to Hindus, it
will be seen that September is the seventh month, October the eighth
month, November the ninth month, and December the tenth month.
For days of the week, the names of planets used in India are adopted
in other parts of the world also.

This is a small disgression. Now coming back to the subject, it should

be realised that the expression tat occurring in the Vedas refers to
Isvara. The Vedantic tatvam is the realisation of the swaroopa of
Iswara, or the Ultimate Reality. The plain meaning of tatvam is truth
or reality. The secrete of understanding this reality is contained in the
world tat-tvam, the realisation of tat or That as tvam or yourself. The
jnana-mudra, or the sign of the hand with the tips of the right thumb
and the index finger meeting, is an indication that Tat which appears
to be distant is within oneself. When we look at the horizon, we get a
feeling that at a distant point, the earth and the sky are meeting.
Suppose we decide to proceed to that meeting point. As we go on
walking, the supposed meeting point goes on receding further and
further and ultimately we will find ourselves back at the point from
where we started. In other words, the point from which we originally
looked at the distant meeting point on the horizon is also the point
where the earth and the sky meet.

There is an interesting story of a young woman who decided to marry

only the greatest person on earth, though her parents had selected a
bridegroom for her. She fixed the king as per object and when she
approached him for requesting him to take her as his wife, she thought
that a Sanyasi to whom the kind paid homage must be greater than
the king. Thereupon she left off the king and when after the Sanyasi.
So the story goes on and ultimately she came to the starting point and
married a common man, who turned out to be none other than the
person whom her parents had selected.

While Tat is a Ultimate Reality, the Upanishads proclaim that idam,

or that which is in our proximity, cannot exist without a root or origin
- Nedam amoolam bhavishyati. A tree sprouts from the earth, is
sustained by the earth, and is finally absorbed by the earth when it
decays. All the things we perceive with the aid of our five senses are
connoted by idam. The perceiver within us is the origin of the things
perceived. As the same electricity shines in different colours and with
varying brilliance according to the colour, size and powers of the bulbs,
so too the same Isvara is within all of us and looks through the window
of our mind at all things without, which are rooted in Him. The origin
of diam is jnana and that janan, though apparently confined to the
mind of individuals, is full and all-pervasive. The root of all things with
life, whether stationary or moving , is in that all-pervasive janana,
which is the Tat of the Vedanta. That is what the following verse in the
Gita also tells us :
Avibhaktam cha bhooteshu
Vibhaktamivacha stthitam; Bhoota-bhartru cha tat jneyam
Grasishnu prabhavishnu cha

The Tat or That which is the Ultimate Reality achieved through jnana,
must be understoo9d as the Protector, Destroyer or Consumer, and
the Creator of all bhootas (elements like air, water and fire, and all
beings, moving and stationary), who appears divided between these
elements and beings, though He is invisible. This Tat is seen at the end
of the Vedas, and we realise that all-pervading Truth or God by
contemplating on a seeming part of that Truth. This is known as Isvara
dhyaanam or devotion for or contemplation of a particular
manifestation of God and is a process of learning to be ready to receive
with both hands the fruit of janana and Bhakti when the time is ripe
for the fruit to fall, namely, the Divine grace to descend.

SURRENDER TO GOD
No doubt, it is to some extent desirable, in this world, for a man to
earn a name and fame and also material wealth. All these things come
to some people unasked. Others do not get them, however much they
may try. But these things do not attach themselves to us permanently.
Either we leave them behind, or they desert us in our own life-time.
Therefore, name, fame and wealth are not objectives for which we
should consciously strive with all our energy. What we should aspire
and strive for is a life free from sin.

There are two aspects to this freedom from sin. One is absolution from
sins already committed (Paapanaasam) and the other is
non-commission of sins hereafter, by purifying our mind and making
it free from evil thoughts (Paapa buddhi). The former can be achieved
by absolutely surrendering oneself to God, realising that He alone is
our Saviour, nothing happens without His knowledge, and that
whatever happens to us, good or bad, is by His will and only for our
ultimate good. Resigning oneself to the dispensation of God is the
essence of absolute surrender or Saranaagati. We will be free from evil
thoughts hereafter only by Bhakti or devotion, that is to say, by
devoting every free moment of ours to His thought or repeating His
names or listening to His glories.

The claim of Christianity is that God appeared on earth to wash off

our sins. It is sometimes argued that there is no corresponding
conception in Hinduism. This is not correct. In the Gita, Sri Krishna has
given an assurance that He will absolve from sin those who surrender
themselves to Him. The Lord says

Sarva dharmaan parityajya maamekam saranam vraja;

Aham tvaa sarvapaapebhyo mokshayishyaami maa suchah.

Sri Krishna asks Arjuna not to grieve telling him "I will free you from
all sins (Sarvapaapebhyo mokshayishyaami), if you give up all other
Dharma (Sarva Dharmaan parityajya), and surrender to Me
absolutely (Maamekam Saranam Vraja)". In this context, the import
of the expression, Sarva Dharman Parityajya has to be understood
correctly. The emphasis of the Gita is on each man performing his
prescribed duties in a spirit of dedication. Therefore, the call to " give
up Dharma" cannot be a message of inaction. Sri Krishna wants
Arjuna, and through Arjuna all of us , to do the duties pertaining to
our station in life. But what He wants us to give up is the notion that
the performance of these duties will by itself lead us to the cherished
goal. Sri Krishna wants us to perform our Dharma, giving up the
notion that they are the be-all and end-all of life, and surrender
ourselves to Him without reservation.

In the verse previous to the one I have just quoted, Sri Krishna says :
 Manmanaa Bhava Madbhakto

Mayaajee maam namaskuru;

Maamevaishyasi satyamte

partijaane priyosi me.

When Sri Krishna says to Arjuna, "You are dear to me(priyosi me) it
means that all of us are dear to Him. So, when he gives the assurance
"satyam te prattijanne", we can take it as an assurance given to all of
us . The assurance is that we will reach Him (Maamevaishyasi). For
that purpose, we have to fix our thoughts on Him(Manmanaa Bhava),
become His devotees(Madbhakto Bhava), worship Him (Madyaajee
bhava) and fall at His feet(maam namaskuru).

If we analyse one's affection towards one's son or wife, we will find

that it ultimately resolves itself into one's love for oneself. A man is
fond of his son only so long as that son fulfils what he expects of him.
Supposing that son gets married and neglects his father, the affection
will turn into enmity. It follows that the affection we entertain is with
a purpose and not selfless. But there is no purpose or object behind
one's love for oneself. When we come to realise that the "I" we love so
much is "He", our mind becomes saturated with Him. That is the
significance of the expression, "Manmanaa bhava". We think of Him
not for securing any favours, but because we cannot help thinking of
Him, having realised that the soul within us is none else than He. When
this realisation takes deep root, the mind enters the state of Avyaaja
Bhakti.

We have examples of such selfless devotion to God in our Puranas.

Akroora and Vidura had such Avyaaja Bhakti, Dhruva and Prahlada
are examples of those who surrendered themselves to God even from
their childhood. Sabari and Kannappar are examples of persons
regarded as unlettered common people, on the bottom rungs of the
social ladder, Who are animated by an overwhelming devotion in
which the consciousness of their individual entity has been completely
wiped out. Parikshit is an example of one, who, within the last seven
days of his life, experienced the bliss of devotion achieved in a life-time.
Khatvaanga is an example of a person who got purified by
concentrated devotion of three and three-fourths Naazhigas, or 90
minutes.

While Saranaagati helps to "write off" past sins, Bhakti alone will keep
our minds away from sin. The heart has to be kept clean through
Bhakti so that the full effect of His presence there may be realised. In
the ultimate analysis, surrender and devotion are the two facets of the
same thing. In this life, all householders are engaged in various
occupations necessary to maintain themselves. While so engaged, their
minds will be concentrating on their work. But it is during their leisure
that their minds are likely to go astray. This leisure must be utilised in
developing Bhakti, through various process like Naama
Japa(repeating God's name), Satsanga(keeping holy company),
pooja(worship), satkathasravana(listening to Lord's glory), etc. The
idea is to somehow keep our thoughts engaged on God. We should have
no occasion to commit sin through mind, eyes, ears and speech. Even
when we make any representations in our prayers, it should be in a
spirit of detachment, namely with the realisation that nothing is
unknown to Him and with a feeling, "Let Him do with us as He pleases".
Let us, in this way, strive to pursue the path of surrender and devotion,
and earn the grace of God.

One Supreme Being

Some western scholars in their ignorance have dubbed Hindu religion
as polytheistic. The uniqueness of our religion lies in the fact that under
whichever name a devotee worships his Ishtadevata-that
manifestation of God which appeals to him most-he considers Him as
all-pervading Paramatama. In fact, the culmination of all conceptions
of the Supreme Being is in Monism. That is Advaita Vedanta. Isvara,
Narayana and Parasakti are all different aspects of the one Supreme
Being. This is visibly illustrated in the divine forms of
Ardhanareeswara and Sankara-Narayana. Such manifestations of
the Divine are installed in many South Indian temples, such as
Ardhanareeswara at Triuchengode, Sankaranarayana at
sankaranarayana Koil in Triunelveli, and Harihara in Mysore. Siva and
Vishnu are also found together in the temple at Tiruparkadal near
Kaveripakkam.

November 10,1957

Study of The Vedas

The state of things in this country for the past 100 years or so is such
that the Vedas are being brought to the notice of the people of this
country, the land of the Vedas, through the published works of
Western Orientalists. While we should acknowledge with gratitude the
invaluable contributions made by these research-scholars of the West
in classifying, printing and preserving the Vedas, so far as we in India
are concerned, the primary purpose the Vedas, namely to memorise
and recite correctly, with proper accents, or adhyayana, cannot be
served by these publications. The Vedas printed and preserved in
libraries will (in the absence of regular study and recitation) eventually
acquire only a museum value, and the future generations reading
these published works may marvel at the wonderful things contained
in them.

The Vedas are intended to serve a different purpose. They have to be

learnt by heart, understanding the correct way of pronouncing the
mantras by listening to the rendering of the mantras by the guru
(teacher). The Veda mantras so learnt should become the guide in our
daily life, in our Karmaanushtaana, Tapas, Isvara aaradhana, etc. If,
in India, the Vedas retain their original vitality even today, it is
because these hyms are being continuously repeated by students and
teachers of the Vedas, and the purity of the sounds and accents of the
words are retained in that process. It is only by practising the Vedic
injunctions that we can obtain the grace of God, both for our
individual welfare and for the welfare of the whole world. That is why
the mere preservation of the Vedas in well-bound volumes cannot
secure us the benefits for which they are intended.

In fact the Vedas are never intended to be written down and read.
Veda Adhyayana implied hearing from the lips of the teacher and
repeating after him. That is why in ancient Tamil classics, the Vedas
are referred to as Ezhutaakkilavi , unwritten book. Veda Paatakaas,
who learn from books, are included among the six classes of inferior
scholars. The other five classes are those who recite the Vedas musically,
those who recite very fast, those who shake their heads while reciting,
those who do not know the meaning, and those who have a poor voice.
This is made clear in the following verse :

Geetee seeghree sirahkampee tatha likhita paatakah

anarthajnah alpakanthascha shadete paatakaadhamaah.

The study of the Vedas has been confined in these days to a few
professionals (purohits), who are not even accorded a proper status in
society. Many of them learn mechanically, without caring to
understand the meaning of the Vedic hymns. At this rate, there is a
danger of Veda adhyayana becoming extinct, in the not so distant a
future. To avert such a situation, a private Trust has been formed with
land gifts made by some donors for encouraging the study of the Vedas
in the traditional manner. About six years ago, statistics were
prepared of those who have made a complete adhyayana of the Vedas,
in each saakha (branch), and presents were given to them. Stipends
are being given to qualified students in each saakha, who desired to
learn Veda-bhaashya under a competent teacher. Half-yearly
examinations are being held in the prescribed Veda and Veda
Bhaashya portions and Sambhaavanaas are being given to successful
candidates.

There are many people who genuinely regret that they have to
perform the various rituals prescribed in the Saastras without
understanding the meaning of the Mantraas employed therein. Take
the instance of the marriage ceremony. The indifference shown by our
young men and women for the rituals connected with marriage is due
to their ignorance of the meaning of the Mantraas, they are asked to
repeat. If the meaning of the Mantraas are explained to them
beforehand, by a competent person, they will be able to go through the
rituals with better understanding and greater devotion. The same
procedure can be adopted in respect of Upanayana and other
Samskaaras.

Veda adhyayana, without knowing the meaning thereof is like

preserving the body without the soul.

Veda Mantraas uttered with a knowledge of their meaning will lead to

Paapa-parihara(expiation of sins), and Arishtasaanti(liquidation of
evil), and pave the way to Brahma-saakshaathkaara(God realisation).

The Vedas are the roots of our religion. All other Paraphernalia, like
feast and festivals, are like the leaves and fruits of that tree, depending
for their sustenance on the Vedic roots. Though imbedded in mud, the
internal core of the roots is as fresh and fragnant as the fruits and
flowers on the top. It is no use feeling gratified that the Vedas have
been written down, printed and published by Western Scholars. To us,
Veda adhyayana and their employment in the sacraments of our daily
life are important. For that purpose it is necessary to learn them by
heart, understand their meaning, and recite them in the prescribed
manner.

Study of the Puranas

The history we learn in schools and colleges tells us mainly about the
rise and fall of kingdoms, wars and invasions, and similar political
topics. The purpose of history is to enable people in the present to build
for the future, profiting from the experience of the past. The
conception of history is in accord with the saying "history repeats
itself". It is wrong to think that there can be history only for politics.
Every subject has a history behind it.

History is called Itihaasa in Sanskrit. In this country associate Itihaasa

with to works, the Ramayana and the Mahabharatha. The embody the
history of religion, culture, dharma, and the their traditions. The term
Itihaasa is derived by the combination of keywords, iti, he, and aasa
- iti (in this manner), he (they say), aasa (it happened). Aitihyam
means tradition, and it is derived from Itihaasam. Aitihyam has
become Aiteekam in Tamil.

Besides the two Itihaasas, the Ramayana and the Mahabharata, there
are 18 Puraanas, which also expound our religion, custom, culture
and traditions. They are very old works as the name Puraana it self
signifies. There are also a large number of works giving that local
traditions of a number of places. They are called Sthala Puraanas. In
the olden days, palm leaf manuscripts of Itihaasas, Puraanas, and
Sthala Puraanas were treasured by householders. If any volume
showed signs of decay , it was copied down on new leaves, and the old
manuscript consigned to the waters of the Kaveri on the 18th day of
the month of Adi (2nd of August). That is how all these ancient works
came to be preserved so long. But owing to the indifference of people
in subsequent periods, the manuscripts were not recopied, and
consequently, a bulk of them got decayed and were lost to us. What
could be salvaged are preserved in the Oriental Manuscripts Library,
the Saraswati Mahal Library(Thanjavur),an dthe Adyar Library. The
Theosophical Society has rendered an invaluable service by collecting
and preserving quite a good number of these vaulable manuscripts.
But unfortunately many of the Sthala Puraanas have been
permanently lost to us.

It seems to me that these Sthala Puraanas contain more ethical and

moral lessons and historical facts than even the Puraanas themselves.
If we carefully examine the Puraanas we will be able to find one
Puraana supplemented another. A diligent student, by a co-ordinated
study, can bring to light many truths. The tendency of
English-educated persons is to regard the Puraanic stories as mere
fiction. That is not a correct approach to these valuable works. Have
not recent discoveries of fossils established the existence, at one time,
of huge monsters and men of immense proportions? Do not freaks of
nature occur even now? Why then should we brush aside the Puraanic
stories as unbelievable? While benefiting from the ethical and moreal
lessons which these stories convey, let us also keep an open mind
regarding the characters potrayed in these stories.

In some Puraanas and Sthala maahatyams, we find a reference that

Sri Rama installed a Linga, in order to wash of the sin of Bramha
Hathi which came to be attached to him, as result of killing Ravana,
a Bramhin. Though by killing Ravana, Sri Rama performed a righteous
act of protecting innocent and good men from the tyranny of a bad
man, and though as an incornation of God no sin can ever attach to
him, yet as a model human person, he did this act of expiation as a sin.
According to Sthala Puraanas, Sri Rama is stated to have installed the
Linga of Iswara at Rameswaram, Vedaranyam, and at Pattesvaram,
near Kumbakonam, to expiate respectively the doshas (wrongs) of
Bramha-Hathi, Veera-Hathi and Cchaya-Hathi, resulting from the
killing of Ravana. There is inter-relation between the Sthala Puraanas
of these three places and the Ramayana. One version of the Kaveri
Puraana attaches sanctity to the Amma Mantapam on the banks of
the Kaveri at Srirangam, and the center figure in the story is King
Dharma Varma of Nichulapuri(Uraiyoor). According to another
version of the same Puraana, sanctity is attached to Mayuram and the
principal characters in that version are Natha Sarma and his wife,
Anavadyai. It is noteworthy that the bathing ghat or "lagadam" (a
curruption of Thula ghattam), on the banks of Kaveri at Mayuram and
those at six or seven other places are architecturally similar. In this
version of Kaveri Puraana, there is a reference that Natha Sarma and
his wife visited other places of piligrimage like Kedaara and Kasi. There
is bathing ghat none as Kedaara Ghatta at Banaras, and Sthala
Puraana of the place also mentions about the visit of the Natha Sarma
couple to the ghatta. I am mentioning all these facts to show that one
Puraana supplements another and that diligent research in to these
Puraanas and Sthala Puraanas will yield valuable historical facts.

If our religion survived many vicissitudes in the past, it is because of

our temples and the festivals associated with them. The spiritual,
moral, and ethical principles expounded by the Vedaas have survived
and spread through the Puraanaas. They teach the basic truths in a
manner which appeals to the heart. Let us not, therefore, be
indifferent to these great works of religious literature, but treasure
them, study them, conduct researches in them, and there by benifit
ourselves and the world.

The Sanctity of Sastras

The ancient Hindu empires of this land were built on the foundation
of Vedic religion and all great Hindu rulers took special interest in
upholding Hindu Dharma and encouraging savants who dedicated
themselves to the task of increasing human knowledge, both in the
material and in the spiritual spheres. The result is that we have
inherited a veritable treasure of knowledge in the shape of various
Sastras.

Instances can be quoted to show that the empires which flourished in

different parts of Bharata Varsha (India) rose on the firm foundation
of Vedic tatavas (principles). Vikramaditya built up a mighty empire
about 1,500 years ago. Scholars, well-versed in different branches of
knowledge, flourished under his patronage. Among them were
Kalidasa, Bhattabana, Varahamihira and six others, known to the
outside world as the nine gems who adorned the court of
Vikramaditya. Varahamihira is the author of several works, among
which Brhat samhita is one. In it, he has condensed all the Sastras and
devoted one chapter for each Sastra. He has also written a Naadi
Sastra, dealing with the science of breathing or praanaayaama. He has
proved therein how the character of a person is influenced by the
manner of his breathing, and also dealt with the control of breathing,
which is conducive to longevity and which also helps to awaken the
power of the kundalini, and thereby enables a person to acquire
spiritual powers step by step, ultimately leading to the realisation of
Brahmam.

The kingdom of Bhoja was also founded on Vedic tatva. The modern
Dhar was his capital. He was a poet himself and in the capital none but
poets lived. There is a story about a weaver who was pursuing his
hereditary avocation in this capital town. It is said that one day the
servants of Bhoja took him to the court of the king. When he was asked
whether he could compose poetry, he is stated to have given his reply
in the following verse.

Kaavyam karomi nahi chaarutaram karomi

yatnaat karomi yadi chaarutaram karomi
Bhoopaala-mauli-mani-mandita paada peettha
He saahasaanga kavayami vayaami yaami

The import of this verse is that this weaver told the king that he can
compose verses, but not well, though he can compose good verses with
some effort. Punning upon the word yammi, he told the king that he
composes, kavayaami, that he weaves, vayaami and then goes away
saying, yammi. According to the story the king rewarded him
generously. The idea sought to be conveyed by this story is that any
one coming to the court of Bhoja became a poet. Archaeologists
exploring the site of a former masjid in Dhar discovered a chakra
(wheel) with the principles of Sanskrit gramme inscribed on it. In
Bhoja's time also, great savants wrote invaluable works containing
truths which human intelligence was able to unravel.

Bhoja has himself written a book on vimaana or aerial transport. This

work has been printed in Baroda. It deals with all the secrets of aerial
travel, but does not say how to construct a vimaana or aeroplane. It
is not as if Bhoja did not know the technique of constructing a
vimaana. But this knowledge was kept secret, to safeguard against
any possible misuse of the technique by evil-minded persons with
calamitous results. In this context it is noteworthy how the perfection
of long range rockets in the present day is causing anxiety to nations
and how public opinion is shaping towards the control of their
production and use. The principle of vimaana construction in those
days appears to be based on rasa vaada (alchemy). I am mentioning
this to show that several scientific works have been written by ancient
thinkers. But due to neglect by people and to historic reasons, many
such works have been lost to us.

Coming to later times, we find that the jurisdiction of the Vijayanagar

empire extended up to Kanyakumari. The one person who helped to
found and build up this great Empire was Vidyaranya, a Sanyasi. He
is the author of Veda Bhashya, commentaries on the Vedas, and
several philosophic works. The Vijayanagar empire was also built on
the foundation of our religious principles. Generals like Gopanna did
yeoman service in the protection and construction of numerous
temples. When danger threatened the temple of Sri Ranganatha at
Srirangam, Gopanna gave protection to it. Sri Vedanta Desika has
composed a verse expressing gratitude to Gopanna for this service.
Kempanna, who led a expedition to the South and annexed territories
for the Vijayanagar empire, was responsible for the renovation of
several temples and tanks. His wife, who accompanied him during this
expedition, has recorded all this in a Kaavya known as Madura Vijaya.
In this way, Sri Vidyaranya helped to build up this empire on the sold
strength of our Sastras.

The Maharashtra empire founded by Shivaji has also a similar religious

foundation. Samartha Ramdoss, regarded as an incarnation of Sri
Anjaneya, contributed spiritual strength to Shivaji, and also
functioned as his counsellor. Between them they accomplished great
things. There is none to equal Sri Anjaneya in intelligence, valour or
devotion. Whenever Sri Rama's name is uttered in devotion, there is
present Sri Anjaneya, shedding tears of joy and devotion, says the
verse :

Yatra yaTRA Raghunatha keertanam

Tatra tantra Krtamastakanjalim;
Baashpa-vaari paripoorna lochanam
Marutim namata raakshasaantakam.

By worshipping Sri Anjaneya we will be endowed with intelligence,

strength, yasas, courage, fearlessness, health, gift and speech, etc.

Buddir-balam yaso dhairyam nirbhayatvam arogata,

Ajaadyam vaak-patutvancha Hanoomad smaranaat bhavet.

Let us try to acquire these qualities by worshipping Sri Anjaneya.

During the reign of Chola kings alos, wonderful achievements have

been made on the strength of religion; and people made enormous
progress in Government, arts and education.
Some people are inclined to test the correctness of the teachings of a
religion by the yardstick of science. But we have seen how later
investigation and research have disproved earlier scientific theories.
Therefore, how can the shifting theories of science establish the truth
or otherwise or a religion ? On the other hand, our Sastras have stood
the test of times. Therefore, we must try to understand the Sastras
that are in vogue in our country. If we are unable to understand any
Sastra, we must not reject it and allow it to disappear. It is our duty
to at least preserve it so that posterity may profit by it. There are
many truths in our Sastras which science has not yet succeeded in
unraveling. We speak of the seven wonders of the world; but have we
paused to study the wonderful achievements of our forefather ? There
are in our temple architecture many features, which modern
engineering knowledge has failed to explain. What about the Kutub
Minar and the iron pillar at Delhi which have withstood exposure to
the weather for over 1,000 years ? Do they not proclaim the skill of
our ancestors in forging iron ?

Kingship has given place to democracy and therefore it has become the
duty of the people themselves to preserve the treasures lying
imbedded in our Sastras. Instead we are frittering away our energies
in linguistic and other controversies. This is a feature of our
present-day life, which is very sad to contemplate. Last year, we
became apprehensive of the very future of this country, on account of
the virulence of the controversy over re-organisation of States. It kings
fought amongst themselves in the past, people are forming themselves
into groups and fighting each other in the present. There is also the
ideological conflict among the nations of the West. It is desirable that
all these controversies should end and peaceful progress of humanity
is assured. So far as we, in India, are concerned, we should devote
some attention also, in the midst of our other pre-occupations, to the
study and the preservation of our Sastras. We should approach these
Sastras not in a spirit of scorn, thinking that in the modern scientific
age they have nothing to teach us, but, in a spirit of devotion of a
seeker of truth. May Sri Anjaneya dower us with the necessary
strength, courage and wisdom to pursue the study of our Sastras, and
may He bless us all with happiness.

PATH OF SELF-CONTROL
Having told Arjuna that a Sthita Prajna is one with an unruffled mind,
one who has completely overcome all desires and passions, Sri
Bhagavan says to Arjuna that such a person withdraws his mind from
external thoughts in order to contemplate the Atman within, which
is Full and All-pervasive, in the same manner as a tortoise withdraws
its limbs within its shell at the slightest sign of danger. We desire a
thing because of a feeling of incompleteness without it. But when we
realise that what we ordinarily understand as "We" is nothing but the
Absolute Bliss, the illusive pleasures after which the senses go lose their
charm. Fire can never be quenched by giving it more fuel; the more we
feed it, the more it burns. Similarly, our desires only increase by
enjoyment.

At the same time, Bhagavan points out to Arjuna, and through

Arjuna to all of us, that the path of self control is not strewn with roses.
It comes only out of constant practice. Failure should not deter us; we
should try, try and try and again till we succeed. Fasting and other
disciplines aid us to acquire self control.

A fasting man or a man suffering from fever is not attracted by sweet

music of delicious food. His mind is not tempted. This does not mean
that these desires have completely disappeared from his mind. When
the fast is broken or when the fever subsides, the mind is again
tempted by these attractions. This shows that the desires remain
latent like embers under ashes. It follows that by merely fasting or
observing other forms of penance, one cannot master the
sense-organs and control the mind. It may appear as if these had been
mastered; but at the first trial of strength, the mind will succumb to
temptations. Therefore it is that Bhagavan has emphasised more than
once in the Gita that any one desiring to acquire true knowledge and
understand the Svaroopa of the Paramatma must surrender himself
to Him. Fasting and other forms of discipline create a proper
atmosphere for self-control; but complete self-control can be acquired
only through grace of God. Real control over the mind comes with the
realisation that everything including oneself is Vasudeva--
Vaasudevassarvamiti. With the dawning of that realisation a person's
senses cease to be attracted by external objects, his mind does not run
away with his sense-organs, and he maintains his mental equipoise
even under the most trying circumstances.

While desire fulfilled leads to further desire, desire frustrated turns

into anger, like the rebound of a ball thrown at a wall. A person in the
grip of desire or anger loses his reasoning power and consequently all
his actions will be in the wrong direction. When desires become
subordinate to the mind, the mind begins to dwell upon the Atman
undisturbed and a person steeped in the contemplation of the Atman
realises the Supreme.

July 6, 1958.

MENTAL DISCIPLINE
In the Gita, emphasis is again and again laid on developing that
mental equipoise which is not disturbed either by adversity or by
prosperity. This state can be achieved only by completely surrendering
ourselves to God. Bhagavan makes this clear by directions like Yuktha
Aaseeta Mat Para, Maamekam Saranam Vraja, and
Vasudevassarvamiti. An Ayuktha, i.e., one who cannot view everything
with equal unconcern and consequently whose mind is easily assailed
by desires and passions and who is unable to do his duty in the spirit
of dedication, neither profits from knowledge nor acquires a spirit of
devoted surrender (Bhaavana). Without Bhaavana he cannot find
peace (Saanti) and without Peace, he does not attain absolute
happiness (Sukam). It is this teaching of the Gita that inspired Saint
Thyagaraja to sing Saanthamu lekha Saukhyamu ledhu. If the mind
runs after worldly pleasures, all efforts to find real happiness will go
in vain like ghee poured in a leaky vessel. It follows that Yoga in the
Gita sense is necessary both for acquiring Paroksha Jnana, knowledge
of the Ultimate Reality, and Aparoksha Jnana, Realisation of that
Reality.

It is to be noted that the Samatva or equal feeling in the context of

Yoga does not denote universal equality, but only the capacity to treat
good and bad results with the same feeling. The stress is on the
performance of one's allotted duty. That duty should be performed
well, without thought of reward and with devotion in the heart. While
performing it, the act should be dedicated to God. This is not possible
without the control of sense-organs. The Indriyas should be
withdrawn from the objects which attract them. If they run away
unbridle, the mind will also run away along with them. Such a
wavering mind cannot contemplate the Atman within, by which
process alone the ultimate Truth can be realised. When the mind is
tossed by Indriyas, Prajna will go out of proper cores like a ship tossed
by high winds in the ocean. The distinction made in the Gita between
mind and Prajna is to be noted. In Sanskrit, the mind is known by
different terms according to its functions, like thinking, deciding,
contemplating, etc. The mind with the experience of inward
contemplation is Prajna. In the above simile, the mind takes the place
of the ocean, the ship is Prajna and the wind is the play of the senses.

Complete mastery of the senses is the foundation on which one has to

raise the edifice of Stitha Prajnatva. When the functioning of the
Indriyas is turned inwards, they get merged with the Atman within.
The Atman is not affected thereby even as the ocean remains
unaffected by the waters of the numerous rivers flowing into it. A
person whose mind is so evolved is a Jnani. He is able to distinguish the
real from the unreal and achieve the bliss that flows from the
realisation of the all-pervasiveness of the Paramatma and the
identification of the Atma with the Paramatma. What the worldly
minded person imagines as real will be unreal for such a Jnani. So,
Bhagavan wants Arjuna to do his duty, not with the object of gaining
a Kingdom, but the object of acquiring the mental discipline which will
enable him to attain the state of inaction, namely, Brahmanirvaana
or the merger of the Atma with Paramatma.

July 7, 1958.

MANY PATHS TO SAME GOAL

The dancing Nataraja and the reclining Rangaraja are but dual
expressions of the one Supreme. Different schools of philosophy have
come into existence to satisfy the needs of varying human
temperaments, tastes and aspirations and any path, if consistently
pursued, will lead to the same goal.

In most of our temples, the principal deity is installed to face east,

though in a few temples we have the deity facing west also. In the
latter case, the principal gopuram (tower) will be on the eastern side.
But in Chidambaram and Srirangam, the deities face south, as if
proclaiming to the devotees that they are there to protect them from
the threat coming from the south, namely, mortality, as the God of
Death, Yama, hails from that direction. As Lords of the entire created
world, both are called "Raja", and each holds His court in a ranga
(stage), the Lord of Chidambaram dancing in joy with uplifted leg and
the Lord of Srirangam stretching himself at ease in the repose of yoga
nidra. Dakshinamurthi, another aspect of Siva, is also found facing
south. Nataraja stands for aananda (bliss) in excelsis, which expresses
itself in the dynamic rhythm of ecstatic dance, His matted locks
stretching out stiff as He whirls round with his kunchita paada.
Dakshinamurti personifies subdued aananda and He is depicted as
being seated in silent serenity in static pose, with one crossed leg
resting on the other and his locks gliding on his shoulders.

The Maheswara Sootras peal forth from Nataraja's dhakka, (Udukku),

as He beats it to keep time with His dance, and constitutes the basic
alphabets of every tongue spoken in the world. The same sounds or
sabdas are recorded in the pages of the book which Dakshinamurti is
holding in His left hand. Aananda mudra is expressed by the right
hand of Nataraja, while Chin mudra is expressed by Dakshinamurti.
We stand and gaze in wonder with eyes wide open at Nataraja's dance,
but we sit down to meditate with indrawn eyes in front of
Dakshinamurti. To the former we go for darsana, for feasting our eyes
with the supreme majesty of that manifestation, to the latter we go
for japa or meditation, because He is the embodiment of the fullness
of peace and bliss that comes as a result of jnana. Ranganatha has
adopted the nidra mudra - the sign of sleep. All these three, the
Aananda murti (Nataraja), the Dhyaanamurti (Dakshinamurti) and
the Yoganidraamurti (Ranganatha) face south to protect mankind
from the fear of death.

The question that is likely to arise is "why should there be three deities?
Is not one enough?" The answer is given by Pushpadanta in his
Sivamahimna Stotra.

Trayee saankhyam yogah pasupati-matam vaishnavamiti

Prabhinne Prasthaane param-idam adah patthyamiticha;
Rucheenaam vaichitryaat rjukutila naanaa pattha jushaam,
Nrnaam-eko gamyas-tvamasi payasaam arnava iva.

The variety of schools, namely, Vedas, Saankhya, Yoga, Paasupata,

and Vaishnava came to be formulated to satisfy the varying tastes of
men. Though their directions may appear to point differently, yet, as
one pursues any school with the constantly ordained it, after a shorter
or longer journey, as the case may be, one will ultimately reach the
Supreme, which is Omnipresent, even as all rivers flowing in different
directions reach the ocean, which appears at land's end everywhere
and envelops the globe in all directions. Like the ocean, the Supreme
envelops all - sarvam aavrtya tishthati.. To whatever school one may
belong, one ought not to linger or stop on the way. If a person adheres
to the chosen path without faltering, God will dower each votary,
whatever his predilection, with constancy of faith to pursue his path
with devotion. All of you are familiar with the scene at a railway
station, as soon as a train arrives and the passengers emerge out of the
platform. A passenger will be stormed by drivers of a variety of
conveyances, each trying to snatch his baggage in order to attract him
to his vehicle. In whichever conveyance he ultimately decides to travel,
his destination is his home. Similarly the protagonist of each school of
religious thought try to attract the seeker after truth by saying that
their school is the easiest and surest way to realise the truth. When it
is recognised that all paths lead to the same goal, there is no necessity
to change the path one is already following. There is also no room for
hatred towards a person following a different path. The temple, the
God installed therein, and the form of worship, all these three may
differ for different people, due to difference in taste. But what is
required of one is to persist in the path one is following.

When the mind becomes ripe with the true knowledge of Paramatma,
the soul gets liberated from the bonds of birth and death. This
liberation is called Moksha or Salvation. The Trayambaka mantra
epitomises the special kind of Moksha, which accrues by the grace of
Trayambaka, the three-eyed Siva. The Mantra conveys the meaning
that one is released from mortality by the grace of Siva in the same
way as the cucumber fruit gets separated from its stalk, that is,
automatically separated without even the cucumber being aware of its
liberation from the creeper to which it has been all along lying
attached. Every fruit, when fully ripe, is sweet, though it may have
been bitter or sour when unripe. Similarly, when the soul becomes ripe
through devotion, it is filled with the sweetness and joy that comes
from Jnana. All fruits fall down from the branches on top, at the roots
below, signifying that the root is their source, sustenance and ultimate
sanctuary. The ripe soul, however, is the fruit of the tree of Samsaara,
worldly bondage, whose roots are on top, Oordhva moolam and whose
branches grow down below (Atha shakham). So the passage of the
liberated soul is upward, Oordhva gati, and not downward or Adho
gati. Strictly speaking, there is no gati or going, for the soul. It is
released at the very place where it existed. That is why the example of
cucumber fruit is given. This fruit does not fall down but gets itself
detached from the stalk, or rather, the stalk gets itself detached, even
without the fruit knowing it. Similarly the liberated one does not give
up the world; the world gives him up. Remembering that this life has
been vouchsafed to us to get rid of future births and deaths, let us pray
to the God of our heart, to obtain His grace to qualify for this kind of
liberation of the soul, "cucumber mukti".

Guru bhakti
Who is God and what is His definition? In almost every religion, God
is referred to as the Creator, the karta, responsible for the creation
and sustenance of the Universe. Since every effect must have a cause,
namely God, for this Universe. This is brought out inthe Brahma-
Sutra by the expression karta Saatraartha tvat. Another defition of
God is that He is the dispenser of the fruits of our actions, be they good
or evil--- Karmaphala-daata. The question may be asked why we
should have be Bhakti for the God who is the creator and dispenser.
These are His self -chioasen funtions and he does them. Why should we
have devotion to one who created, not at our request, and who
dispenses, not according to our choice?

This question does not arise in the arise in the case of schools of thought
which deny a God altogether. Among the Vaidika systems, the
Saankhya denies a creator -GOd and the Poorva Meemamsa has no
use for Him. It is a non-intelligent principle that is responsible for the
world according to the former, and the dispensation of fruits of
actions is due , according to the latter, to Adrshta, and a God is
unnecessary for the purpos. Sri Sankara Bhagavatpada combated
both these positions and established that a Jada vastu cannot come
from another JadaVastu, an intelligent God alone must be the cause
of the Universe. He also showed that a Chaitanya (power) is necessary
to dispense fruits of Karma according to the merit. In fact, Sri
Sankara directed his criticism mainly against the views of the
Saankhyaas and Meemamsakaas respectively and onlty incidentally
against teh Buddhists, though he is depicted as having Banished
Buddhism from the country by the froce of dialectics. As a matter of
fact, it was left to two nea-contemporaries of the Sri Sankara,
Kumarila Bhatta, the Meemamsaka, and Udayanacharya, the
Taartika, to undermine the foundations of Buddhism. Kumarila
disproved the no-Karma plank, and Udayana the no-Isvara plank of
Buddhism.

Having established that there is a Creator,who is Srshtikarta and the

Phala-daata,the question remains why should we show Bhakti to Him?
The Yoga sutras of Patanjali provide the answer. After defining Yoga
as a the control of mind's activity, the question of the way to control
that activity comes up for considertation and it is answered that this
can be brought about by worship of God, who free from any
imperfection or blemish ,who remains unmoved and unmovable,who
is the Sttaanu(stable one),amidst the imperfect and instable things of
the world.Being the all-knowing Intelligence,God is not affected by
anything which could distract the mind and prevent its control.It is
such an ideal that we should have before us, to train ourselves in
mind-control,so that the mind may be almost absolutely study like a
flame in a place where there is no brezee.Since concentrated
meditation on a thing transforms one into the likeness of the thing
meditated upon,meditating on God,who being Omniscient is still
unmoved and unaffected by want or desire, makes on like God
Himself.As one holds fast to steady pillar to prevent from being tossed
about,so too should one bind oneself through Bhakti to God,to steady
one's mind.

The purpose of prayer is not petition for benifits.Such petitioning

implies either that God does not know what we want,which will
militate against His Omniscience,or that He waits to be asked and
delights in praise,which will degrade Him to the leve of ordinary
man.Why then do we pray? Though Omniscient God is immanent in
every creature and knows what is in the heart of every person, yet, if
what we wish to say in prayer remains unsaid, it afflicts our heart and
so prayer heals that afflicition. By prayer ,we do not seek to change
what God ordains; in fact,we cannot do so. We go to Him to remove
our impurities. As Tiruvalluvar said, we attach ourselves to Him who
has no attachments to rid ourselves of our attachments. A devout
consciousness that God exists will itself do the miracle of alchemising
us into purity of nature. We obtain a spiritual charge into our frame
by being in His presence.

Guru is Isvara in human form, but who is, however, freefrom the triple
functions of creration, preservation and destruction, which pertain
only to Isvara. If we have absolute faith in him, the Guru will dower us
with all for which we go to God. In fact, God is needed only when we
cannot find a guru. Guru-Bhakti is even higher and more efficacious
than Daiva-bhakti. Sri Vedanta Desika has declared that he does not
consider God higher than Guru.According to a verse, when God is
angry, the guru protects you; when the guru himself is angry, there is
no protector in the world. If we surrender ourselves absolutely without
any reservation to the guru,he will save us from all sorrow and show
us the way to salvation. It is due to lack of guru-bhakti, that
Isvara-bhakti itself is waning in the hearts of men.

God is One
We Hindus regard both Siva and Vishnu as the same and this is evident
from the fact that in the ecstasy of our devotion, whether were are
alone or are in groups, we exclaim " Haro-Hara" and
"Govinda-Govinda", which(whose) names come to our lips
spontaneously. The holy days of Sivaratri and Janmashtami are
divided from each other by exactly 180 days, and this seems to
indicate that God in His aspect as Siva protects us during one-half of
the year, and in His aspect as Vishnu, in the other half. The traditional
practice of boys and girls collecting oil for their vigil on Sivaratri and
Janmashtami nights, singing in chorus a song which means that
Sivaratri and Sri Jayanti are the same, is another pointer to the
identity of these two manifestations of the Divine. Apachaaranivrtti
must precede Anugraha - eradication of sins must precede blessings.
So God as Hara destroy the sins of His devotees, while as Govinda, He
protects them from harm. The expressions Hara -Hara and
Govinda-Govinda come to children effortlessly. It is significant that Sri
Sankara composed Bhaja Govindam when he was a child and Sri
Sambandar sang that Hara naama should envelop the world, when he
too was a child. The Upanishads speak of God as
Uma-sameta-Parameswara, and it is worthy of note that all children
refer to God as Ummachi, which is obviously a contraction for
Uma-Maheswara. Thus, in the language of children, there is no
difference between Siva and Vishnu.

The sense of religious toleration is not a modern conception. It can be

traced to very ancient times. The Kural proclaimed that all teachings
referred only to one Porul or Object. Sri Sankara and Sri Sambandar
saw the same God worshipped in the six systems to which they
referred. Arhat, the name by which Jains call the Supreme Being, is
a Vedic name identified with Siva. Other religions also speak of one
God.

All troubles in rthis world start only when attempts are made to wean
away people from their native religion to convert them to a new faith,
by holding out the temptation that people can attain salvation only if
they embrace that new faith. This is more than what any sensible
person can swallow. Since every religion speaks of God, to ask a person
to give up the religion in which he is born is tantamount to asking him
to give up God and is a sin against God. It is the duty of every person
to follow the religion of his ancestors. If a non-Hindu finds that he had
Hindu ancestors, its up to him to revert to Hinduism after performing
the prescribed Praayaschitta(purificatory ceremony).

While there is propaganda for other religions, there is none for the
Hindu religion. Propaganda is a prescribed duty for other religions,
while in respect of Hinduism, it is enjoined that one should not tell
unasked-Ma Aprshtah Kasyachit Brooyat. It is noteworthy that so
may continue to profess Hindu religion even without preaching and
propaganda. The cause of the stability of Hindu religion is that each
practised his prescribed Dharma. If each person does his appointed
duty, then our religion will be strengthened both in its Vedic
foundations and in its ceremonial practices. It is only that way the
Vedic religion has survived down the ages.

October 22, 1957.

 DETACHMENT
Each one of us is fond of certain things in life, and the liking develops
into raaga, attachment or affection. When the things or persons we
like part from them at the end of life's journey, we are afflicted with
grief. Death forcibly separates us from the objects of our attachment,
resulting only in grief. Death forcibly separates us from the objects of
our attachment, resulting only in grief all round. When we forcibly
pluck an unripe mango, there is weeping(flow of a white juice) both
from the stem to which the mango had all along been attached, and
also from the mango itself. When the same mango is ripe, it gets
automatically separated from the stem and no weeping occurs.
Similarly we must develop the capacity to leave this world without
regret when death knocks at our doors.

How this is to be achieved is the problem of life. I shall illustrate the

answer to this question with a story. Once upon a time a wealthy
person was living in the French territory of India. For some reason, he
apprehended danger both to his person and to his wealth, were he to
continue to live in the French territory. Only a hill separated the
French territory from the British territory. If he could manage to
transport his wealth, which was in the shape of heavy gold and silver
coins, to the top of the hill, safety and security awaited him. But he
found that the task of transporting all the silver and gold coins was an
impossible one, in the circumstances in which he was placed. He was
faced with the situation of leaving behind his immense wealth and
escaping only with his life. At that critical moment, a person with
British currency notes accosted him and offered to exchange those
noted for the gold and silver coins. The wealthy man converted his
entire stock of coins into portable currency notes and crossed over to
safety. Similarly, we should be able to convert all our worldly
achievements and resources into the currency Dharma, so that we can
carry with us this Dharma, when the call comes to quit this world.

Dharma is acquired through mind, speech and deeds. As both

Paapa(sin) and Punya(merit) accompany us after death, we must
take care to acquire only Punya. If we nourish in our mind passions like
Kaama(desire) and Krodha(anger), we will be acquiring only more and
more sins. If we use our speech or power of expression to kindle either
Kaama(passion) and Dvesha(hatred), we will be doing harm to others
and thereby hindering our own emancipation. The gift of speech
should be employed only for doing good to others and repeating the
Lord's name. Similarly our physical strength should be utilised for
serving others. Our wealth, barring a portion we are obliged to leave
to our children, should be utilised for noble and charitable purposes. In
this way, we can convert our material resources and the power of our
mind, speech, and body, into Dharma, the currency note of Isvara,
which is legal tender in all the worlds under His command, and for all
times. Dharma alone protects us in this life and accompanies the soul
in its onward march, after it casts off its covering we call body.

The process of developing detachment from objects of affection-

changing over from raaga to vairaagya - should start when we are still
in the full enjoyment of our senses. When a dispute is compromised,
not by the judgement of a court, but by agreement, the parties to the
dispute part as friends. Similarly, we must mentally become ripe, as
the mango I mentioned earlier, and get ourselves detached from our
attachments. For that purpose we require the grace of Isvara. Sri
Sankara Bhagavatpada, in his Sivananda Lahari prayed to Isvara to
save him with His grace or mercy(krpayaa paalaya vibho) without
minding his disqualifications. Let each of us pray to Isvara to bless us
with His grace, for that alone will accompany the soul and be a source
of constant strength.
January 19, 1958

Concept of Maya
In the Mangala Sloka(invocation) to this Beeja Ganita(algebra),
Bhaskaracharya says that supreme which is Infinite, does not suffer
diminution when creating the world out of Himself, or gain addition
when the created word attains Laya(merger) in Him. For, if the
addition of even a fraction can make a difference to the infinite, then
it could not have been infinite before such addition. Similarly infinite
cannot become less than the infinite when any thing is taken away
from it. The Infinite is poorna, full and limitless Supreme. The
Prapancha (Universe) which is infinitely varied, is also limitless
Supreme, the limitless Supreme will remain intact. Therefore, if this
Poornam ( the infinitely varied form of the objective Prapancha) is
taken away from that Poornam (the subject which is Infinite), that
Poornam, the subject Infinite, alone will remain.

This may be illustrated mathematically as follows : if 2 is divided by

2, the quotient is 1. With 2 as the dividend, if the divisor is
progressively reduced as 1, 1/2, or 1/4 etc., the quotient will
respectively be 2, or 4, or 8,etc., Thus the divisor becomes less and less,
the quotient will become more and more. When the divisor is the least,
that is infinitesimal, approximating to Zero, the quotient will be
infinity. This is known as the Khaharam - Kha standing for Aakas,
signifying poojyam (zero), haaram, meaning taking away or dividing.

How do we verify the correctness of an arithmetical question in

division? We multiply the quotient with the divisor and check whether
the resulting is equivalent to the dividend given in the question. In this
Khaharam, or division. In this Khaharam, or division of any number by
zero, the number that is divided stands for the Prapancha 9the
pluralistic universe of infinite variety), the divisor, zero or Poojyam,
which in mathematical language is an indefinable factor,
approximating to nothingness, stands for Maya, and the quotient is
the Infinite, that is Brahman. For the purpose of creating the
Prapancha, which is dividend, Brahman , which is the quotient ,
multiplies itself by Maya, which is divisor. Even as I divided by Zero,
or 2 divided by Zero, or 3 divided by Zero, will give the same quotient,
when the Infinite is multiplied by Zer, it is undeterminate, and
therefore, it can take the values 1,2,3 etc., which are Bheda sankhyas,
or numbers connoting differences, standing for the plurality of the
world. The Upanishad says that the One Absolute determined to
become many, and for that purpose. It associated itself with Maya,
and become Many. When this Absolute Infinite multiplied Itself in
association with Maya, which is tantamount to zero, it appears as
1,2,3,4 etc., the several objects of this Prapancha. But when any
number is multiplied by Maya. The dividend, which is the plurality of
the prapancha is the Infinite variety. The quotient, which is Brahman,
is Real Akhanda and Ananta. In the Saanti Mantra, Poornam adah is
the quotient , Absolute Infinity, and Poornam idam is the dividend,
pluralistic Infinity. Advaita anantam multiplied by Poojyam is Dvaita
anantam. if the latter is divested of is Maya -- by a process of
Khaharam-dividing by Poojyam which is Maya -- we get the Advaita
anantam. Maya multiplies the formless Infinite which is One only
without a second , into an infinity of finite forms. Th One alone , that
is real, has value; the Many, which are products of Maya, are like Maya,
without ultimate value. So Brahman is not affected either by
diminution from It (creation or Srsti) or by the addition to It(merger
or Laya) of Prapancha, which has no ultimate value.

The Divine Mother is the Creative Principle of the universe, the Maya
Sakti aspect of Brahman, which makes the Infinite One appear as the
Infinite Many. She presents the formless Supreme in finite forms. It is
only by her grace that one can transcend the Maya and obtain the
advaitic realisation of the One without a second.
 CHAATURMASYAM OF SANYASINS
Every aasrama has its special dharma or duty. It has been enjoined
that a sanyasi should not remain in one place for any length of lime.
He has to be a parivraajaka or wandering mendicant. The idea is that
he should be moving from place to place, coming into contact with his
lay disciples, ministering to their spiritual needs, and guiding them to
regulate their lives according to the sastras. This may be likened to
"mass contact", a term familiar in politics. If a sanyasi remains in one
place for a long time, there is the danger of his contracting
"attachments", or getting involved in local controversies. There is also
the adage, "familiarity breeds contempt", and, perhaps, that is one of
the reasons why a sanyasi is prohibited from staying long at any one.

This constant movement from place to place may prevent a sanyasi

from devoting sufficient time to meditation and other spiritual
practices, and to the acquisition of aatmajnanam leading to the
realisation of the Ultimate Truth. Therefore, he is permitted to remain
in one place during the chaatur maasya period, commencing from the
full moon in the month of Aani. This period also coincides with the
rainy season, known as praavrt season.

There is a reason behind the selection of this praavrt period for

chaatur maasya. The sanyaasa aasrama is essentially one of ahimsa �
causing no harm to any living being. That is why a sanyasi has to travel
on foot. Even if one were to tread unwittingly on an insect while
walking, there is every chance of one not causing its death, because the
feet are so shaped that the insect can easily wriggle out through the
gaps and curves. During the rainy season, numerous insects spring to
life and infest pathways. Any travel, during this period, will inevitably
lead to himsa, causing pain or injury, to these insects. In fact, while
making the sankalpa for chaatur maasya, a sanyasi has to tell the
assembled devotees that the praavrt period is on, that he sees a host
of insect life (praani sankulam) everywhere, and that if it is not
inconvenient for them, he proposes to observe chaaturmaasyam in
that place. The devotees, who feel honoured by the opportunity for
this kainkarya (service), in their turn, request him to remain in their
midst comfortably, and assure him that they will serve him to the best
of their ability.

Making the chaaturmaasya sankalpa, the sanyasi says:

Praayena pravrishi
praani sankulam
varlma drsyate

Atasleshaam
ahimsaarttham
pakshaavai
srutichoditaan

Stthaasyaamaschaluro
maasaan airaivaasati
baadhake.
On hearing this the devotees reply :

Nivasantu sukhenaatra gamishyaamah krtaartthataam

Yathaa sakti cha susrooshaam karishyaamo vayam mudaa.

It is to enable sanyasins to adhere to the principle of ahimsa that they

are prohibited from cooking their own food. In the process of cooking,
insects that may happen to be in water, firewood, vegetables, etc., will
be destroyed besides the germinating part of the grain. Therefore
sanyasins are enjoined to rest content with what householders give
them as alms. They are also not permitted to pluck green leaves. That
will be himsa to the plant, which has also life. In fact, there is no agni,
(fire), for the sanyaasa aasrama. That is why they do not perform any
homa (sacrifice in fire).
The chaaturmaasya observance is a common feature of Hinduism,
Buddhism, and Jainism. The Ashokan edicts, which are about 2,000
years old, show that chaaturmaasya was observed for four months, as
the term indicated. It is not clear when the period came to be reduced
to two months. Probably the rule that a maasa (month) is synonymous
with paksha (fortnight)- pakshovai maasah, - came to be applied, and
chaaturmaasya limited to four pakshaas or two months. This year,
chaaturmaasya will last three months, on account of the occurrence
of the Adhika Sraavana month. (The difference in the number of days
that go to make a solar year and a lunar year get periodically adjusted
by having an additional lunar month whenever two new moons
happen to fall in a solar month.)

There is a reference to chaaturmaasya in Srimad Bhagavatam also. It

is recorded that when Sage Narada was asked how he became a great
jnani, he replied that in his boyhood a number of sanyasins happened
to observe chaaturmaasya at the place where he lived with his mother,
and that jnana dawned on him, as a result of eating the remnants of
the food partaken by those great men.

A sanyasi takes the resolve to observe chaaturmaasya after

performing Vyasa Pooja. This pooja is as important to sanyasins as
Upaakarma is to those who belong to the other aasramas. As
custodians of the Vedas, it is our duty to preserve them in their
pristine purity and effectiveness. The danda (stick), carried by a
brahmachari, is symbolic of his determination to protect the Vedas at
any cost. The object of Upaakarma is to revitalise the Vedic mantraas,
should their efficacy be impaired, through causes like faulty
pronunciation. The Vedas are recited on that day, after invoking the
grace of Sri Veda Vyasa, who perceived, through his spiritual powers,
the Vedas and transmitted them for the benefit of the world, and
invoking the grace of the rishis, who propagated the various
khaandaas of the Vedas. The presence of Sri Veda Vyasa is invoked in
a pot of water and worshipped. The Sama Vedins invoke the presence
of Khaanda Rishis in balls of earth, or in arecanuts and worship them.
Similarly the sanyasins invoke the grace of Sri Veda Vyasa and other
preceptors of aatma jnaana, before commencing their discipline of
meditation, yoga, and aatmavichaara. The aavahana of the
preceptors is done in lime fruits. Householders perform both pooja and
homa in Upaakarma, whereas sanyasins perform only pooja on Vyasa
Pooja day, as they have no right to do homa.

It is not Veda Vyasa alone who is worshipped on Vyasa Pooja day. Six
groups of preceptors (moola purushas) of jnana, each group consisting
of five preceptors are worshipped. The first group is called Krishna
Panchaka and consists of Sri Krishna, Vaasudeva, Pradyumna,
Anirudha and Sankarshana. The five groups, besides the Sri
Krishnapanchaka mentioned above, are: (1) The Vyasa Panchaka,
consisting of Sri Vyasa, Sri Paila, Sri Vaisampayana, Sri Jaimini, and
Sri Sumantu; (2) The Bhagavatpada Panchaka, consisting of Sri
Sankara Bhagavatpada, Sri Padmapaadaacharya, Sri
Sureswaraachaarya, Sri Hastaamalakaacharya, and Sri
Totakaachaarya; (3) The Sanaka Panchaka, consisting of Sri Sanaka,
Sri Sanandana, Sri Sanaatana, Sri Sanat Kumara, and Sri
Sanatsujaata; (4) The Dravida Panchaka, consisting of Sri
Dravidaacharya, Sri Gaudaapadaacharya, Sri Govinda
Bhagavatpaadaacharya, Sri Sankshepakaacharya, and Sri
Vivaranaacharya; and (5) The Guru Panchaka, consisting of the Guru,
the Parama Guru, the Parameshti Guru, and the Paraapara Guru of
the sanyasins, and other promulgators of the sampradaya (anye
brahmavidyaa sampradaaya kartaarah guravah). Worship is also
offered to Sri Suka, Sri Narada, Sri Durga, Sri Ganapati, the
Kshetrapaalaas, Sri Saraswati, and the ten guardians of the directions,
beginning with Indra. Finally pooja is offered 10 Suddha Chaitanya,
whose aavaahana is made in the Saaligramah and omnibus worship
(samashti pooja) is performed at the end.
The seniority of a sanyasi is determined, not by his age, but by the
number of Vyasa Poojas he has performed. It may happen that a
young sanyasi has performed more Vyasa Poojas than an aged one. In
that case, the aged sanyasi will have to do obeisance to the young one.
This practice is similar to the practice among householders of a person
prostrating before a lady younger than himself should the husband of
that lady be senior to him.

What is known as Vyasa Poornima in the South is known as Guru

Poornima in the North. On that day, every person makes it a point to
make offerings to all those who occupy the position of teacher to him.
This custom is followed in the R.S.S. organisation. Its members pay no
subscription, but make a cash offering on the Guru Poornima day. For
the Smartha sanyasins, the chaaturmaasya begins with Vyasa Pooja
and ends with Viswaroopa Yatra. The Vaishnavas commence
chaaturmaasya with sankalpam and end with utthaanam.

Sri Krishna is called the lord of cows. Sri Krishna being the central
figure in Vyasa Pooja, 1 desire to give you the message of
gosamrakshanam (cow protection). It is an irony that in the land
where the cow is worshipped, cows are found in an emaciated
condition. In lands where cow-slaughter is not regarded as a sin, the
cattle yield more milk per head, and are better looked after. In India,
the peasant is perpetually indebted and his cattle are mere skin and
bones. In the past, this neglect was trotted out as an excuse for not
bringing in legislation to prevent cow slaughter. The Government, as
well as the public, owe a duty to attend to the cattle the wealth of a
country. In the ancient days the village had a common pasture called
meichal tarai. These pasture lands have got assigned to private
individuals. The Government should take steps to acquire these
pasture lands for the benefit of the cattle. They should also include the
maintenance of common village tanks, known as mantaikarai kulam
under their minor irrigation works. So far as the public is concerned,
each house should keep a vessel or a bucket for collecting the water
with which rice is washed for cooking, as well as kanji and kitchen
garbage, like discarded portions of vegetables, skins of fruits, plantain
leaves, etc. Arrangements should be made to feed cows with this
collection. If every house-holder takes care of one cow in this manner,
the cattle wealth of the country will improve in no time.

Importance of Bhakti
Advaita, Visishtadvaita, and Dvaita are one in the emphasis on Bhakti
to obtain God's grace. The fact that man alone, among the creatures
of the world, grows vertically, where as the other creatures grow
horizontally, indicates that he should also strive to grow taller in
spiritual stature. Such an eminence in stature comes from Jnana
which alone gives abiding peace or saanti. Man undergoes troubles and
pains in a greater measure than other animals; but that is
compensated for by this capacity to acquire Jnana, which makes for
the realisation of Truth and the experiencing of Aananda or Supreme
Saanti. Jnana itself begets Aananda and Jnanaananda is Parama
mangalam. Isvara is of the nature of this Jnanaananda. He is the
Paramataman in whom all auspicious qualities are fully affirmed in a
superlative measure. Even as the ocean is the repository of all waters,
Isvara is fullness, the All. There is no other to him. He is the All with
out a second. That is Advaita. Idam Sarvam Purusha Eva, all this is the
Paramatman, says the Sruti. Sri Sankara expounds this truth with
Yukti(logic) and Anubhava(experience).

But mere intellectual comprohension of it is not enough. It must be

realised as a fact in one's own experience. For such realisation grace of
God is a pre-requisite. Isvaraanugrahaadeva Pumsaam Advaita
Vaasana. We begin with a feeling of distinctness from God. The
predicament of worship is one of duality of Deity and Devotee. But
even then the devotee does not feel that God is external to him and to
the Universe; He has the consciousness that God is imminent in himself
and in every particle of the world, in-dwelling every where and in
everything, how ever minute. Our duty is worship Him in this way
with devotion, and if we do so, He reveals His true nature to us.
Bhagavan says :

BHAKTYAA MAM ABHIJANAATI YAAVAAN YASCHAAMI

TATVATAH

The word, BHAKTYAA, meaning through devotion, shows that

bhakthi is the means for the realisation of the truth of God's nature.
Advaita, Visishtadvaita, and Dvaita are one in this emphasis on Bhakti
to obtain God's grace. To whatever school we belong, we should invoke
that grace through Bhakti, leaving it to Him to reavel the truth of His
nature. All Achaaryas have stressed this need for Bhakti.

This devotion must evidence itself in fulfilling God's commands in

observing the duties laid on us in the Vedaas. To say 'I have devotion
to God', and not to act upto His commands is meaningless.
Performance of prescribed duties, Vihitikara-maanushtaana, is the
sign of true devotion. Doing one's Karma, one should dedicate it to God.
Obligatory duties are Nitya and Naimittika. Vaishnavites significantly
refer to them as Aajna Kainkarya. Such performance of Karmas as
detailed in the Vedaas is true Isvara Aaradhana. They not only bring
about personal merit, but also secure the welfare of the whole world.
Thus Karma, Bhakti, and Jnana do constitute the scheme of salvation.

October 16, 1957.

The Age of Vedas

The sacred books of Buddhism, Christianity and Islam have definite
historical dates assigned to them. The Tripitakas are said to have been
written about the time of Asoka , though the Buddha's date ,
according to some puranas, went further back by several centuries.
The Koran, which is the word of God conveyed to the Prophet, is about
1,200 years old. The New Testament of the Bible is about 2,00 years
old. Though no one can assign any definite date to the Vedas,
Oreintalists are anxious to discover when they were "composed". Some
of them say that it was done about 1,500 BC; other suggest that it
may have about 3,000 years. Tilak fixes the date as 6,000 BC But
modern Orientalists are inclined to bring the date nearer.

If the Buddha was born 2,500 years ago , and if in the Buddha's time
it was not known when the Vedas came into existence, then the date
of Vedas should be long anterior to this time. But the truth of the
matter is that the Vedas are Anaadi and Nitya, with out beginning
and with out end and eternal , like sound. They manifest themselves
after each Pralaya (deluge). Pralaya and srshti (deluge and creation)
alternate The Old Testament speaks of the creation of the present
world. According to Hindu Scriptures, there have been many creations
before, and also Pralayas. The period of each Srshti and each Pralaya
spreads over aeons , infinitely beyond human calculation. The findings
of geology, which traces the history of the earth to a period long before
the time referred to in the Book of Genesis, confirm this view of cycles
of creation and deluge. In fact, the more and the deeper the
researchers of modern science, the greater the confirmation for the
declarations in our Hindu scriptures. I t is futile, as it will be foolish, to
discard these declarations at any time , on the ground that they do
not accord with the discoveries of science known till then. For, fresh
light thrown by later scientific discoveries provide startling
confirmation for many of these declarations.

Orientalists also attempt to fix the date of the Vedas on the basis of
certain internal evidence about the relation between the Sun and the
stars, etc. The Hindu theory of cycles , however, refers to several
creations an d so, the same astronomical coincidences and deviations
may have occurred during the period of some past Srstis also. We do
not know how many such Pralayas and Srshtis have gone before.

Another method adopted for fixing the age of the Vedas is to go by the
changes in the style of Hindu scriptures, from the Rik Samhita down
to the Kaavya literature. In the case of spoken languages , it has been
computed that gradual mutations took place with the passage of every
200 years. For example, the Tamil language to-day is different from
the Tamil of the Sangam age. It is far cry from modern English to old
English. American English is different from the orthodox English in use
in Britain. On this method of appraisal, it has been suggested that the
Vedas should have come into existence 1,500 years ago.

It is common knowledge and experience that if a thing is in constant

use, it will wear out and bear marks of such use and wear, and that
a thing rarely used . the same is true of languages also. English, Tamil
and Hindi have changed in from through the centuries and undergone
even distortions by usage. But the language of the Vedas remains
to-day the same in form and feature as it was at time out of memory.
The reason for this absence of distortion or deterioration is that Vedic
chanting has been so carefully guarded, as not to allow any possibility
of a lapse from its pristine form. Of the innumerable Veda Saakhaas,
we know now only of one out of the 21 branches of the Rig Veda, three
out of the 101 branches of the Yajur Veda, two or possibly three out
of 1,000 branches of the Saama Veda, and on e only out of 11
branches of Atharva Veda, one will have to devote to its learning about
eight years, night and day.

There are various methods in Vedhaadhyayana (memorising the Veda

mantras) which help to preserve the number an d the order of the
words and letters of each Veda Mantra. There are specifications
regarding the time interval (matra) for the utterance of each letter in
a word; the part of the body from which each of the sounds in the
word should emanate by the exhalation of the breath in an
appropriate manner ; the affinities between the Swaraas in the Vedas
and the Swaraas in Sangeeta (music) and the affinities of both (Veda
Swaraas and Sangeeta Swaraas) to the natural Swaraas in the sounds
produced by animals , birds, etc. These methods of memorising the
Veda Mantras are known as Vaakya, Pada, Krama, Ghana, Jata,
Swara,etc.

The Vedas are not like the sounds of common speech to undergo
periodical changes by usage; on the other hand, they have been
meticulously preserved as a result of being protected by definite
prescriptions and indices relating to the sound measures, their nature,
sequence, manner of utterance, etc., which have been preserved by
oral transmission from generation to generation. The injunctions
relating to the persons who should do the Adhyayana, and the
Aachaaraas such persons should observe, are intended to promote this
objective. To approach the study of the Vedas with out a clear
knowledge of all ramifications and to adopt rough and ready methods
for estimating their age will amount to proceeding on a basis which
has no bearing on the subject of the study.

ADVAITA VEDANTA
The school of thought or sidhaanta expounded by Sri Adi Sankara, is
known as Advaita. Greater thinkers who lived before the time of
Acharya have also dealt with it. Wise men who came after Shri
Acharya have also written profusely about Advaita pouring into their
writings their own experience (Swaanubhava), of the Advaitic truth.
There are such works not only in English, but also in Tamil, Kannada,
Telugu, Marathi and Hindi. Some of them are original works of
Advaita. Persons belonging to other schools of Hindu religious thought
and persons professing other religions have also written on Advaita,
out of the abundance of their rich spiritual experience. Some of the
names that come to mind are Tattvaraya Swami, A Madhava, Mastan
Saheb, a Muslim and Vedanayagam Pillai, a Christian. In recent times
we have the example of the late A.V. Gopalacharya, who has written
a number of treatises and essays on Advaita.

It is worthy of note that whatever their mutual differences may be, all
thinkers belonging to schools other than Advaita, are one in their
attack on Sri Adi Sankara's views. This should be regarded as a tribute
paid by them to Sri Sankara Bhagavatpada. Each of them singled out
Advaita, as expounded by Sri Acharya, as the only system worthy of
taking notice of for the purpose of criticising. According to Advaita,
the ultimate bliss is the experience of non-difference between the
Jivatma and the Paramatma. Acharyas of other schools of thought
would wish to have at least a tract of distinction between the two so
that the Jivatma, standing apart, may be able to enjoy the realisation
of the Paramatma. Thus the difference between the several systems of
Hindu religious thought is slight, as all are agreed upon the ultimate
realisation of the Supreme. But when it comes to a question of
expounding each system, this difference got magnified to the point of
violent opposition. And yet we find that in their ultimate reaches, all
of them speak the language of Advaita. This shows that the expansive
heart of Sri Adi Sankara accommodated all views of the ultimate
reality and all approaches to it. Though other systems quarrel with
Advaita, Advaita has no quarrel with any.

The catholicity of Advaita is also evident from the fact that

pronounced Advaitins like Vachaspati Misra, who lived about one
thousand years ago, Vidyaranya and Appayya Dikshitar wrote
encyclopedic works on other systems with the fidelity of exposition
rarely equaled and much less excelled by the protagonists of those
systems themselves. Appayya Dikshitar says that as God's grace is
required to reach the Ultimate Reality, and as that grace can be
obtained only through Bhakti, he was expounding the other systems
which promoted this Isvara-bhakti.

According to Shri Adi Sankara, no school of thought is foreign to

Advaita. In the scheme of the path to realise Adviataanubhava, every
system contributes an essential step and so Shri Sankara used the
truths of each of them and pressed them into his service. By its very
name, Advaita negates duality and dissension and comprehends every
warring sect and system into its all-embracing unit. In fact, the
survival of Hinduism is itself due to this Advaitic temper, which sees no
distinction between Saivam, Vaishnavam and other denominations.
Shri Adi Sankara underlined the essential unity of all Sampradaayas
and sects and saved Hinduism from disruption. All denominations
have the common Vedic basis. By bringing to our minds all the great
Acharyas, we can acquire that peaceful frame of mind and develop
that catholic temper and universal accommodation characteristic of
Shri Adi Sankara and of the Advaita Vedanta he expounded, which
will enable us to live in peace and amity, so essential for securing
universal welfare.

Adherence to the Sastras

According to our tradition, there are fourteen branches of knowledge
which are common to both general education and dharma. They are
described as the sources of vidya and dharma. (Vedaah sthaanaani
vidyaanaam dharmasyacha chaturdasa - the fourteen (chaturdasa
vidyaas are, the four Vedas, the six Vedaangaas and the four
Upaangaas. The six angaas (limbs) of the Vedas are: siksha
vyaakaranam, cchandas, niruktam, jyotisham and kalpam). The
Tamil expression, sadangu is derived from shadanga or six angaas. The
four Upaangaas are: the puraanaas, which illustrate Vedic truths
through stories-projecting the truths as if through a magnifying
lens-nyaaya, meemaamsa and the smritis. The smritis deal with the
Dharma Saastra portion of the Vedas. Between the vedaangaas and
the Upaangaas, almost all branches of knowledge are covered. The
jyotisha saastra, one of the Vedaangaas, covers the entire field of
astronomy, astrology and the technique of prediction. A detailed
study of this saastra will prove that our ancient Rishis had perfected
what is now known as higher mathematics, long before the science of
mathematics, was developed in the West. The Tamil expression
saangopaangamaha i.e., with angaas and upaangaas, used to denote a
work well done, is very significant. It coveys to us the idea that a job
has been done correctly and well, without forgetting even the
minutest details.
From the travel records written by Fa Hian and Huen Tsang, from the
various records available in China and from archaeological excavations,
we know the manner in which the ancient universities of Taxila and
Nalanda had been functioning. It is seen that though these universities
flourished in the heydays of Buddhism, all students were required to
study first the chaturdasa vidyaas which included the Vedas also.
Studies pertaining to Buddhism, of course, followed. I am mentioning
this to show how these fourteen branches of knowledge have been
regarded as basic for any education worth its name and for dharma.

Besides these chaturdasa vidyaas, there are four other branches of

knowledge, known as upavedas, in the scheme of general education.
Thus the number of branches of knowledge included for study in the
scheme of general education becomes eighteen. These upavedas are:
Ayurveda, science of medicine and surgery, which is stated to have
originated from the Rig Veda; Dhanurveda, including physical culture
and military science, originating from the Atharva Veda; Gandharva
Veda, which is a term used for all fine arts, including music, dancing,
painting, and sculpture, originating from the Sama Veda; and Artha
Sastra: the science of politics and administration, having its origin in
Yajur Veda.

Sri Harsha, in his Naishadha, has punned on the word, chaturdasa,

when describing the education of Nala. He says:
Adhiti bodha aacharana prachaaranaih
Dasaaschatasrah pranayan upaadhibhih
Chaturdasastvam kritavaan kutasvayam
Navedmi vidyaasu chaturdasasvayam

The poet says in this verse that Nala made the chaturdasa vidyas into
chaturdasa. Dasa, in the second chaturdasa, has to be given the
meaning, "stage". The verse says that Nala's education in all the
fourteen branches of knowledge was in four stages, namely adhiti
(study), bodhah - (understanding), aachaarana- (adoption or
practical use), and praacharana- (propagation). Pracharana, in this
context, does not mean propaganda, as that word is ordinarily
understood. It means, giving knowledge to person or persons tested
and found fit to receive instruction. Propaganda is pressed into service
mostly when the result aimed at is reaching a large number, for
statistical purposes. In proselytisation, for example, the emphasis is on
the number of converts, and not on the fact that conversion was
secured only after those who were converted had understood, believed,
and accepted particular tenets preached to them. In this process the
truth of what we wish to propagate may be lost sight of. Our ancients
were particular that truth and right understanding should be
preserved. So, they were against propaganda in respect of both
religion and knowledge. They believed that the seed of knowledge
should germinate only in proper soil, in order that the fruit that it will
yield later may be good and not forbidden fruit. Therefore, they laid
down that the person receiving knowledge must be proved pakvi, fit
to receive it and benefit from it. This was specially necessary in the
case of mantras, whose literal meaning was "protects by repetition"
mananaat traayate. As physical exercises strengthen the muscles by
constant practice, mantraas strengthen the internal nerves by
constant repetition. In the process, the mind is cleansed, so that the
residence of God within us becomes pure. Mantraas can be studied and
repeated beneficially and preserved only by those who are found fit for
such study by their conduct and daily anushtaanaas.

When a person, by his study, observation and experience, comes to

certain conclusions on problems which he considers beneficial to all, it
is desirable that he should either record those conclusions in writing,
or communicate them to those who are capable of appreciating the
same, so that the benefit of his opinion may not be lost to the world.
It may be that some of his views are not accepted immediately, or
acted upon. But if it benefits even one kindred soul, it will be enough.
Bhavabhuti dealing with this points sasys:

Ye naama kechidiha nah prathayanti avajnaam

Jaananti te kimapi taan pratinaisha yatnah
Utpatsyatesti mama kopi samaana dharmaa
Kaalohyayam niravadhih vipulaa cha prithvee

The substance of this verse is: "Time is eternal and the world is wide.
Some where or at some time a kindred soul may be born who will
appreciate what I have written, even though, for the moment, some
may deride it as useless".

I was reminded of this verse when I read Mr. Hilton Brown's article in
The Hindu wherein he has given the answer to the question, "why do
I live in India". Here is a foreigner who is appreciative of the Hindu
dharmic ideals and practices and finds in this country a peace and
satisfaction which he could not obtain elsewhere.

We must realise the basic principles expounded by our saastraas and

model our lives accordingly. The only lasting thing is our endeavor for
the elevation of soul. Realising this, let us conduct ourselves in the
proper manner.

Acquisition of Jnana
All of us should strive to acquire Jnana. It is only then that we shall be
able to endure any kind of suffering. No man can escape suffering in
some form or other. Each of us has his or her share of suffering. We
may think that a wealthy person, or a highly placed in life, is free from
cares and anxieties, and, so thinking may covet that wealth or that
status in the belief that we can thereby get rid of our worries. But if
you ask those persons, they will unburden to you their tale of woes. In
fact, every man thinks that his suffering is the greatest, even as he
thinks that he is the most handsome or the most wise. No person dares
to express the latter two feelings openly; but each person thinks that
his sufferings are greater than the sufferings of others and likes to
parade them with a view to eliciting sympathy from others. In a sense,
suffering seems to be our birth-right. Suffering is the fruit of our
actions in previous births. So when we came into the world in the
present birth, we came with the seeds of suffering deeply implanted
into our being. There is no escaping from suffering.

But it is in us to blunt the edge of suffering. An idiot or a lunatic, a

Jada an Unmatta, does not "suffer" as we do. He becomes impervious
to suffering. But when this man is cured of his idiocy or lunacy, as the
case may be, and he is normal like us, he becomes aware of suffering
and begins to suffer as we do. Sleep is the soothing balm for all
suffering. We are oblivious to suffering in dreamless sleep or Sushupti.
The consciousness of suffering in waking life is negated in sleep. But we
relapse into this consciousness when we wake up from sleep. The Jnani
"sleeps to suffering" even when he is awake. It is not that he does not
suffer in body ; but it is that he does not suffer in mind. A heavy log
of wood is not easily lifted or shifted ; it requires a number of hands
to do so. If the same log is immersed in water, it becomes light and
even a child can move it without effort. Similarly, if we learn to
immerse our load of suffering in the water of Jnana, it will become
extremely light and we can make light of our suffering.

What is this Jnana that can lighten our suffering? It is knowing a thing
as it really is. That is the quest of all scientists, namely, to arrive at the
core of the truth of things. And we know that a scientist, engrossed in
his research, loses himself in his pursuit and is undisturbed by any
difficulty or distress. The pursuit of his research and the joy resulting
from the knowledge he thereby acquires, far out weigh his personal
suffering, which becomes very nearly non-existent to him.

We seek a Vaidya or a Mantravaadi to cure our ills. But whatever relief

either can give will only be temporary. The remedy they prescribe will
not drive out suffering from our system root and branch. The Jnani,
however, is able to get our sufferings, because he develops a sense of
imperviousness to it. Time is a great healer. Thirty years hence, our
present woes, viewed in retrospect, will appear insignificant. We are
also not afflicted by sufferings of people in a distant place, as we are
by the sufferings of people close to us. In the face of present and
proximate sufferings also we must develop such a detachment. When
a person who has acquired such a detachment is commiserated with
for any loss or bereavement he has suffered, his reaction to the offer
of sympathy will be : " It is not anything of much consequence. It came
of its own accord and it went".

How much greater will be sense of equanimity in the face of suffering

when absolute Jnana dawns in the mind? To a Jnani there is no
distinction such as friend or foe. He looks on all as the Paramatma. He
allows nothing to irritate him. He detaches himself from his
environment. He is not afflicted by sorrow or elated by joy. Such a
sense of indifference and equanimity can come only from the
knowledge of the Ultimate Truth. This knowledge must be acquired
gradually by intense meditation or Tapas, as detailed in the Bhrigu
Valli of the Taittiriya Upanishad. Asking the question what is the
purpose and purport of life (kim samsare saaram), Sri Sankara
Bhagavatpada answers, in his Prashnotharamaalika, that it is intense
meditation on this question itself (Bahavopi Vichintyamaanam Idam
Eva).

The Jnana that ensues from such meditation alone will teach us to
make light of our own sufferings and also prompt us to go to help of
others in distress, as a matter of duty. Engaging oneself in the acts of
public benevolence and devotion to God produce Chitta Suddhi,
cleansing of heart, so necessary for meditation and Jnana. Such
service is not for show or fame; but for chastening one's own mind. In
fact, one ought not to expect gratitude for the service one renders. The
ingratitude of the other person is a test of one's purity of motive and
constancy of service. Rarely does the beneficiary feel benefited by the
help rendered to him. By such service one does not help the other man
so much as one helps oneself to have Chitta Suddhi.

A true Jnani creates an atmosphere of detachment and holiness

around him and draws innumerable people towards him. Such great
Jnanis have arisen in the world, from time to time, no matter
whatever religion they professed. All this prophets and saints
proclaimed the same Truth, each in his own way, and if they
happened to come back to life now and meet together, there will be
perfect unity in their messages. It is the followers that have put into
their mouths more than what they said and wrangle with others,
freezing the original teachings, mangled in their hands into
institutional forms, which foster narrowness and bigotry.
The test of a Jnani is whether all troubles and tribulations of life
appear light to him. This attitude of the Jnani is the sure solvent for
all our ills. To that end we should all strive, doing good deeds and
entertaining devotion to God both of which will be futile unless
oriented to that goal.