Vicharasethu July 2012

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Geeta Tattva Sameeksha 2012 : Poojya Swamiji arriving at the venue
Vicharasethu July 2012
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Na r a y a n a s h r a ma Ta p o v a n a m
Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur.
Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363
email: ashram1@gmail.com
Website: http://www.SwamiBhoomanandaTirtha.org
Contents
Science of Inner Redemption 38
Silence of the Enlightened 02
Verses for Introspection
21. Nurturing a Family of Virtues M Gurupriy 10
Prabhta-rami
196. Is Man Helpless under the Forces of Nature?
13
Correspondence
On the Theory of Re-birth 16
Inspiring Value-orientation in Young minds
One-day Camp for students Sumesh 21
Back to Eternity
Swami Sankarananda 23
News & Notes 25
-- |-- + <- -- +
-- +|- -+. - ++
Gurugt 2.63
By meditating on the Guru always, one gets inundated by Brahman.
Wherever he may live, he remains free. There is no doubt in this.
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Recording of the discourse series
for television (Samadhi Mandir)
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Science of Inner Redemption 38
(Series on Yoga-vsiha, Nirva-prakaraa)
Silence of the Enlightened
Sage Vasiha said:
------- -+- |--|-|-- +
+----|--+-----+ ++ (6p.68.1)
Rma, be sleep-like silent, shunning minds indulgences, free from
the slush of imaginational vagaries, abiding firmly in that supreme
abode.
Rma asked:
z----- - +- -- - +-- +
---- -- <-| |+--- ++ (6p.68.2)
O lord of spiritual silence, I know oral-silence, eye-silence, sensory-
silence. O Brahman, tell me what is called sleep-like silence.
Austerity through silence
Sage Vasiha introduces here the concept of suupta-mounam, sleep-
like spiritual silence. Mouna or silence is very common in spiritual and
religious parlance. It generally denotes the practice of avoiding articulation
of all kinds. Even loud recitation or chanting of any hymn or mantra is
given up. By its very nature, such oral abstinence for any extended period
of days or weeks is not easy.
Silence forms an important part of religious and spiritual austerity.
Everyone is given to speaking. Without oral interaction, it is difficult to
co-exist. So, to refrain from speaking altogether is rather strange and
difficult, no doubt. Also, some ascetics observe silence to avoid interaction
with worldly people.
But in actual spiritual pursuit, especially in the context of the discussion
Vicharasethu July 2012
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Vasihadeva is having with Sri Rama, does such
silence count at all? Is not the focus far deeper,
involving mind, intelligence and ego? That is why,
he elaborates on the concept of silence, its content
and effectiveness. The discussion is quite revealing
to seekers, especially those given to truthful
introspection.
Sage Vasihas words are penetrating and immensely relevant: Be silent
like one asleep. The seeker can be so, if he sternly shuns all undue
indulgences the mind habitually is given to. Leave all anxieties, which
the preferential and prejudicial thoughts and leanings bring about. And
rest peacefully on the Subjectude within, as in sleep.
Just as the wakefulness dawns in one, it also sets. Both dawning and
setting take place within the individual body. This becomes evident when
one feels tired and sleeps off at the end of the day. If thus the sleep
withdrawal is possible for the mind, the sleep-like wakefulness also must
be possible. That is what Vasihadeva explains to the prince of Ayodhya,
as a redress for all his agitations and anxieties. To arise and awake, and
equally to recede and rest, are possible for the Consciousness within
oneself. The potential and possibility for both are there.
Austerity physical & spiritual
Sage Vasiha said:
|s| t-- - -|--|-|+
+ +--- ----+--++
-|- + | a|-- +
-----::- -|- -+---++
--|-+ + -|-----|- -+
-+--.|- ---.-- -+-|- --++
(6p.68.3-5)
Rest peacefully
on the
Subjectude
within, as in
sleep.
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O Rama, revered spiritual thinkers say that the silent ascetic is of
two kinds: one is immobile like a log, and the other liberated
while alive (jeevanmukta).
The wood-like ascetic is steeped in rigorous dry rituals, without
reflecting upon their hollowness and inefficacy. He tries to control
his senses forcefully, not caring to sublimate the mind, which alone
employs the senses.
On the other hand, he is considered liberated, who discerns, by
spiritual reflection, the transitoriness of the world. He is stably
seated in his own inner Self. Though he is seemingly like secular
people, his contentment is from within.
To advance in any field of understanding, your
thoughts should become subtler and loftier. And
this will be possible only when the right
concepts and postulates are presented before
you. Like climbing a hill step by step, take to
one concept after another sequentially.
Vasihadeva is laying down such a process of
ascension and advancement.
Sage Vasiha says that silence is of two kinds. One is the hard core
silence, admitting no leniency or reconciliation. It is rigid like a dry log,
not flexible at all. He refers to those who abandon speech altogether for
a long period. It is mere oral silence, superficial. Our body itself is inert.
It is the mind and intelligence that employ the body. How can then the
silence of one part of the body, namely the mouth or tongue, be the true
inner spiritual silence?
Vasihadeva explains that the wood-like ascetic is given to rigorous
rituals and ceremonies, scrupulously attending to all the details with
regard to the materials and place used, as also the manner of employing
them ceremoniously. At the same time, being ignorant and hence deluded
To advance in any
field of
understanding, your
thoughts should
become subtler and
loftier.
Vicharasethu July 2012
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about the effectiveness of these practices, he does not understand that
the ultimate goal of human life cannot be attained through these.
These hard-core ritualists, given only to external control of senses, fail to
recognize that every sensory activity begins at the bid of the inner mind,
and its outcome also is in the mind. Thus what needs to be silenced, is
the inner mind. That alone is worth seeking.
Four types of silence
--t+-- -- --|+ -- +
z----- - +- --- - ++
z-- - -|+-:|-: +
-- -|--- +--+- ++ (6p.68.7-8)
Knowers of spiritual silence say that there are four kinds of silence.
Oral silence, sensory silence, wood-like silence and sleep-like
silence.
Restraining speech is oral silence. Controlling senses is sensory
silence. Abandoning activities and performance is the wood-like
silence.
(Three of the four types of silence are mentioned here, as the fourth,
the silence of the Knower, is discussed subsequently.)
---- -~-- - ---- +---+
- ---- ---+.--|-++
| --| | +---+
---- - -+++
z-- --|----a --- -- |+-+
-|-- -- - +---++ (6p.68.9-11)
There is a fifth kind of silence, mental silence, in the austere wood-
like ascetic. The profound sleep-like silence is inner and attitudinal.
It is cherished and pursued by the one liberated while alive. (This
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inner silence is induced by the right knowledge of the non-active
Self, which is like the centre of the circle.)
In all the three kinds of silence, the subject is the wood-like austere
seeker. Sleep-like silence is the fourth state, the turya, occurring
to one liberated while alive.
Non-speaking is said to be silence, but in it the mind remains
active and impure, conducing to bondage of the soul. The wood-
like ascetic is given to rejoicing in it.
Enumerating different types of silence as oral, sensory, wood-like and
sleep-like, Vasihadeva declares that the first three are wood-like in
effect. There is no spiritual sublimity or elevation to be gained by their
practice. The mind, being active like earlier, continues to remain impure.
Out of ignorance, the wood-like ascetic perhaps revels in such inner
mental turbulence and cyclone. The bondage in the form of inner
constriction and rigidity does not abate. So the seeker has to judiciously
eschew them and strive for suupta-mounam, sleep-like silence, which
leads to and results from true spiritual enlightenment.
Enlightened inner silence
t+---+------- ---+
--- -|--- - -------++
--+-------- |+-+
-- +|- -- --- +--- - ++
s+ ---- - ---+|-|- --+
------ --- --++ (6p.68.13-15)
In all the three kinds of silence, mind displays its witchcraft. Those
who practise these are silent, but are not Knowers of Truth. They
only indulge and sport in spiritual fantasies.
In these three silences, there is no touch of spiritual wisdom at
Vicharasethu July 2012
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all. I referred to them as silence and silent ascetics, in a lighter
vein. Let the Knowers be angry at me or not.
But this enlightened inner silence, which is otherwise called the
state of liberation while alive, leads to cessation of all further birth.
Listen to my description about it, delightful to hear.
Vasihadeva refers to three or four kinds of silence, but disposes them
of calling them inert, immobile and wood-like. The comparison and
contrast are more to evaluate real inner spiritual silence, and actualize it
with all fondness, concern and attunement.
Sleepy wakefulness and wakeful sleep are concepts we have discussed
well in the book Quietitude of the Mind, an abridged version of Upaama
Prakaraa. The three states wakefulness, sleep and dream repeatedly
emerge and subside every day in the individual. Each of these gets
replaced by the other, making the seeker wonder how such recurrence is
possible in all order, without confusion of any kind.
Because each state invalidates the rest, and the three occur in cycle, there
must be a source to enable the three. This source has to be distinct and
independent. It is here that the scriptures point out the fourth, the Subject
of all these object states, the pure Consciousness, the Self.
Seeker must be able to grasp the sleep-like spiritual silence, and hence
the ceaseless abidance of the fourth factor, turya, distinctly and
confidently. Thereupon, when he is able to rest inwardly in that, the
recurring three object states will irresistibly lose their distinctness and
dominance.
Think of a revolving firebrand. The circle of fire seen is verily not there.
It is just a stick, a firebrand. But eyes are not able to detect the motion of
the stick, because of its fast revolution. They spot only the circle of fire.
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Once the truth is comprehended, the distinctness of the three states
together with all that goes with them, will sink into insignificance,
unreality, and will cease to cause agitation, confusion or delusion. As in
sleep, one will be able to abide in the pure Consciousness and its
subjectivity, without feeling the least movement, vibration or the resultant
agitation and distraction.
Abiding in pure Consciousness is the true silence
|---- +------+
-.------ -----++
--|-+ + ---|--+
---+ -- --- --++ (6p.68.18-19)
The resting on the beginningless and endless inner Subject,
fostering no divisions or differences, free from any rigid practice,
meditating or not meditating, is said to be the sleep-like silence.
Knowing the manifoldness called the world to be illusory and
unfounded, being freed from all the agitations therefrom without
any doubt or oscillation, to be naturally poised in oneself, is the
famed sleep-like spiritual silence.
Throughout our life we are ceaselessly interacting with objects. It instantly
implies a clear division of subject and object. In our within, we constantly
host objects, though in the form of mental imprints. As a result, desire,
hatred, fear and their multiples begin to prey our mind and intelligence.
This leads to a variety of ripples, waves and breakers, each with its distinct
place in the mind.
The singular Consciousness loses its singular nature and virtually becomes
manifold, although all are truly imaginational and are within its (the
Consciousnesss) own domain. Knowing this truth, the Knower abides
in Consciousness, the Subject. He thus frees himself of all objective
impacts, processes and outcomes.
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This kind of inward restfulness in homogenous
Consciousness constitutes the essence of sleep-
like silence. The cognition of Consciousness
with its endless magnitude, and the restfulness
it affords are so profound and wholesome, that
he does not feel the least sense of division or
multiplicity any time. It is like waves of water
in the sea. Neither are waves the least affected by sea, nor is the sea
affected by waves. In fact, there is no wave-sea distinction at all. Likewise,
for the Knower, it is all one homogeneity, whether inside or outside.
- |--- --|----+-+
- |+|- -|- ------++
--++||---+
|+ +------ -- |+++
--|+- --|++-- +-+
---- -- -------++
|--+----+-
- - - --|- --|+- --+
- |- s- |+----
--- |-+-++-+|--++
(6p.68.22,23,27,31)
To be resting on the full void, having no external dependence or
support, experiencing quietly the fullness of wisdom, which is
neither real nor unreal, is the true sleep-like spiritual silence.
To be resting in supreme Consciousness, which is bereft of all
attributes like existence and non-existence, as well as illusory
projection, is the supreme sleep-like spiritual silence.
As Consciousness alone is, where is the question of any other
perception or imagination? The endless sleep-likeness irresistibly
extends its silence everywhere.
Inward restfulness
in homogenous
Consciousness
constitutes the
essence of sleep-like
silence.
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Yes, O Rma, eschew all the desires born of the world and be
restful on the singular Om. For, the supreme Truth is that neither
are you, nor am I, nor is another different and divergent. All here
are but the sole display of the inner spiritual brilliance. Be the
endless expanse of the sentient sky, and dwell within its fold.
As Krishna puts it in Bhagavadgeet, the asat (unreal) has no existence
and expression at all. And the sat (real) cannot cease to exist (2.16). This
leaves us with no option at all. Sat and asat cannot together be. When
this principle is applied, it becomes evident that Consciousness, the ever-
present, alone is, at all times. The object phenomena get invalidated. This
is what the Sage describes in these concluding verses.
All the objects around dissolve into mere imprints in the inner
consciousness of the perceiver, where objectivity cannot in reality be at
all. Objective ideas are themselves subjective alone. The Subject Self is
capable of bringing about such divisive outlook like subject and object,
subtle and gross and the like.
(to be continued)
++-:-+|- ----- +
------ ---|- |- ++
Time and place bound routines and practices are only for the
preservation of institutionalism. All these manifold rules and
procedures are there only to instill remembrance and reflection of
Truth.
tmnubhti, loka 47
(Poojya Swamijis Composition)
* * *
Vicharasethu July 2012
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Verses for Introspection - 21
Nurturing a Family of Virtues
|-- - - --- --- |-
- - + - -|- - --- +
-|--- |+.|- - ---- ---
- +-- + +-+ - |- ++
dhairya yasya pit kam ca janan nticira gehin
satya snuraya day ca bhagin bhrt mana-sayama ,
ayy bhmitala diopi vasana jnmta bhojana
ete yasya kuumbina vada sakhe kasmd bhaya yogina .
Subhitam
A Yogi for whom composure is his father, forbearance his mother,
calmness of mind his wife, truth his son, compassion his sister,
control of mind his brother, and for whom this earth is the bed,
the directions the attire and the nectarine knowledge the food
for whom all these are members of his family, tell me O friend,
from what would such a Yogi fear?
Points for Introspection
Any seeker or an ascetic or a yogi must have such qualities that strengthen
him in his path of seeking the supreme Truth. He should imbibe qualities,
which are harmonious with seeking, and reject those which are not.
Human beings have a strong bond with parents, brothers, sisters, wife/
husband, and children. In every circumstance good or bad ones most
near and dear ones always give support and strength. They always wish
his welfare and try to protect him from all odds and dangers. Even if
one happens to be separated by time and distance, he is never disowned
by the relatives.
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However, man has always a fear of losing the near and dear ones. For,
how long will the family members remain? It may happen that none of
the family members is there for support. Such a situation or even the
thought of such a situation generally would make one fearful.
But not so for a Yogi. He has nothing to fear because he has nothing to
lose. Instead of depending upon family members born of blood and
matrimony, he embraces a new family where composure is his father,
forbearance is his mother, constant peace is his wife, truthfulness is his
son, compassion the sister and mental-discipline the brother.
These qualities are his constant companion, and
will remain with him forever giving him
strength and support. The Yogi also has the
excellent quality to adjust anywhere for his
minimum daily needs like shelter, clothes and
food. He considers the whole of earth to be his
bed and is not tormented if he has to sleep on
the bare ground; he considers the directions to
be his dress covering him from all sides; and even if he does not get
food, he is never afflicted because he is always satiated with the nectarine
Knowledge of Truth.
When a Yogi has such a family of beautiful qualities, he never suffers
any lack. None of these qualities can be taken away from him any time.
So, from whom or what will he have fear? One has fear when there is a
possibility of losing something. The Yogi does not depend on perishable
members of his family. Being protected by the eternal qualities as his
family members, he has no fear from anybody whatsoever. He moves
about fearlessly.
When we chant this loka we imbibe these qualities. Fearlessness adorns
our mind.
Being protected by
the eternal qualities
as his family
members, the yogi
has no fear from
anybody
whatsoever.
Vicharasethu July 2012
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Word Meaning
(dhairya) = composure; (yasya) = whose; |-- (pit) =
father; - (kam) = forbearance; - (ca) = and; --- (janan) =
mother; -- (nti) = calmness of mind; |- (cira) = at all
times; |- (gehin) = wife; - (satya) = truth; - (snu)
= son; (aya) = this; + (day) = compassion; - (ca) =
and; -|- (bhagin) = sister; - (bhrt) = brother; -- -
(mana-sayama) = mind-discipline; (ayy) = bed; - |---
(bhmitala) = surface of the earth; |+ (dia:) = directions; |-
(api) = also; - (vasana) = dress; --- - (jnmta) =
nectarine knowledge; - -- (bhojana)= food; - (ete) = these;
(yasya) = whose; + -- (kuumbina) = members of the
family; + (vada)= tell; (sakhe) = O friend; +-+ (kasmd)
= from what; - (bhaya) = fear; |- (yogina) = for a Yogi;
- Prose Order
v {i, I S () Vxx, S xi: () Mx, i () +
x:, n S () Mx, x:: () i, i () , n:
+{ () x, Yxi () Vx, Bi E]x: n J (i)
Mx: Ei *
dhairya yasya pit, kam ca (yasya) janan, cira nti (yasya) gehin,
satya (yasya) aya snu, day ca (yasya) bhagin, mana-sayama
(yasya) bhrt, bhmitala (yasya) ayy, dia: api (yasya) vasana,
jnmta (yasya) bhojana, yasya ete kuumbina vada sakhe (tasya)
yogina kasmt bhayam.

* * *
Vicharasethu July 2012
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Getting Graced by Values
Every seeker must understand that Brahmavidy is the supreme
dharma. The very entry into Brahmavidy, not to speak of ones
progress and fulfillment in it, will be possible only when one is
graced with values and their enrichment. Values undoubtedly have
to relate to sensory, oral, mental and intelligential levels.
Nevertheless, they revolve around the Soul, which is the core of
our personality, as well as of the universe.
Swamiji
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Prabhata-rasmih
Morning rays
196 Is Man Helpless
under the Forces of Nature?
05 July 2008
Hari Om Tat Sat. Jai Guru. Yesterday Binita wanted me to explain an
important verse in the 3rd chapter of Bhagavadgeet. I think she was
referring to Krishnas answer to Arjunas enquiry as to why man commits
wrongs and undesirable acts although he does not like to do so.
+- t+. -- -|- - +
|--e|- -|+ |-|-- ++
Bhagavadgeet (3.36)
Propelled by what, does man commit sin, O Krishna? He does so
even against his own volition, as if goaded by some alien force!
Arjuna is saying that even though a person doesnt like to commit any
sin, he seems impelled by something to do it. It is as though he gets
yoked by an external power. What is the reason? See how Arjuna presents
it. The emphasis is on that seeming external influence, on which one has
no control, being helpless under its compelling power.
Is it really so? Krishna gives a beautiful answer. He says it is not like
that.
+- --+- +
-- ---- |+-|- |- ++
Bhagavadgeet (3.37)
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It is desire (passion); it is hatred (intolerance) born of rajo-gua. It
is a mighty consumer and a powerful sinner. Know it to be the
stark enemy in this world.
There is no external force compelling anybody to act against his will. It
is all an internal creation. It is called kma, desire; it is called krodha,
anger. Understand that neither kma nor krodha is external it is in
ones own mind.
Why does he say that it is kma and also
krodha? The reason is that when kma is
hindered, it gives rise to krodha, hatred. It is
not that the two are different. It is the same
force that appears as passion at one time and
prejudice at another time. Immense are the ill-
effects of this rajo-gua. Kma is said to be a
mahana a mighty consumer, like fire. It is insatiable. Be careful, is the
caution pronounced.
Since this kma is lying coiled up, deeply ingrained in the psychological
system, man finds it difficult to detect and remove it. Dont say that
there is an external force. The problem is within the mind itself.
Using three similes, Krishna explains how desires are coiled up in ones
personality.
--|:- r-+ --- - +
--- -- --+--- ++
Bhagavadgeet (3.38)
As fire remains covered by smoke, the mirror by dirt, and the
foetus by amnion, so does the knowledge of man remain shrouded
by desire.
When you burn firewood, because of moisture and oil content in it, the
firewood will produce smoke. Actually the fire by itself produces no
smoke. But fire is not available independently except through a medium,
There is no external
force compelling
anybody to act
against his will. It
is all an internal
creation.
Vicharasethu July 2012
19
in this case, the firewood. Impurities of the medium prevent brilliance of
the fire from getting manifested. After some time, with impurities
moisture and oil removed, it will give smokeless fire.
In the same manner, when the mind expresses itself, you will find it
contaminated with passion and prejudice. It is because of rajo-gua. Mind
is made of three guas sattva, rajas and tamas. With sattva becoming
predominant, mind gets purified. Then it will manifest its brilliance. In
its pure form it is not called mind; it is called uddha sattva.
Krishna gives another example. When you put a
mirror on the wall, over a few days, it collects
some dust and moisture. You have to wipe it and
clean it regularly. So too, the wiping process of
the mind is absolutely necessary. It cannot be
avoided. You may clean your mind today; but
dont expect it to be equally clean tomorrow morning. Just as when you
stand in front of a mirror and start looking at your own face and adorn
it, you will find the very breath soiling the mirror surface, so too in your
interactions with the world, the objects of the world will put up their
own impure imprints and notes on the mind. It is part of your activity
and interaction. The message is: clean the mind and keep it clean all the
time.
Think of the growth of a foetus in the womb of the mother. While the
foetus develops, the placenta also gets formed. The placenta is for the
protection of the foetus. When the child comes out after some time, the
placenta keeps away. In the same manner, the impurity called passion
will also keep away at one time, with the proper application of spiritual
wisdom.
When the mind undergoes abundant measure of purity, it results in
passion and prejudice getting evaporated. In that state of uddha-sattva,
the Self will shine in its brilliant form giving out delight, joy and
quietitude. Just as placenta becomes separated from the foetus at the
You may clean
your mind today;
but dont expect
it to be equally
clean tomorrow.
Vicharasethu July 2012
20
time of birth, so too the spiritually illumined person will find his mind
completely freed of defects.
Now, with respect to all of you who are inmates here, who have come
here as seekers, I have something additional to say in this matter. I would
like you to understand that you are not like the ordinary people. There
is something good and great in you. What is that? You have left your
home. You have left your relations and you have come to the Ashram.
This is a place for seekers and seeking alone transpires here. In having
left your desires for acquiring worldly objects, positions and prestige,
you have ascended an important step in spiritual life. It is a great thing.
You should understand and appreciate this great value. Whenever you
think of your stay in the Ashram, feel blessed. That itself designates you
as far different from others.
It does not mean you should claim any superiority over others. However,
the note should infuse in you confidence, courage and a sense of
fulfillment for having chosen the right path. You have been able to break
a very difficult cord and identify yourselves with the Ashram. Your stay
here should be elevating and empowering to the Ashram. Equally, it
should be enriching to you.
Make sure that in purity levels you dont come down. Examine your
inner notes, and try to remove traces of jealousy, competition and self-
centredness. As your mind becomes more and more pure and light, you
will discover proportionate increase in joy and fulfillment.
These verses of Bhagavadgeet abundantly speak
of human inner personality and how a seeker can
find his way to his fulfillment by removing from
his mind notes of passion and prejudice. They
explain that man is not helpless under the
influence of Nature he has the option and also scope to look after his
mind and make it pure.
Hari Om Tat Sat. Jai Guru.
Man has the
option and also
scope to look
after his mind
and make it pure.
Vicharasethu July 2012
21
Correspondence
On the Theory of Re-birth
16 January 1999
Poojya Swamiji:
Sdar Pram. I am in Jakarta for the last one month. I will be here for
another two weeks. My wife and children are in Hyderabad. They will
be coming to the Ashram around 23rd of this month to seek Swamijis
blessings.
I have been doing my mantra-japa fairly regularly. I hope to be more
regular. Also, I read one or two lokas from Bhagavadgeet every day. I
used to do this even earlier. But somehow I had stopped it in between
and have resumed it now. I am writing this letter to seek Swamijis
guidance on matters related to these.
1. When I sit for meditation, I am able to keep my body still. As I
progressively concentrate more on the mantra, I notice that my head tilts
to one side (without any effort on my part) and my body slouches a bit.
My mind is active (when it should be still) I know that I am awake and
not asleep. But I want to know from Swamiji whether I am on the right
path. Should I consciously try to keep the head and body straight? I feel
that when I do this my focus is on the bodys state and posture and not
on the mantra. If I regularly try to rectify the posture I can hardly claim
to be even trying to meditate. Please guide me.
2. The second point is about the concept of re-birth. I want to understand
how the concept of re-birth explains the fact that the population of the
world, especially that of India, China etc. is growing. I do not understand
how population increase and rebirth can be reconciled. I would expect
constant population. Is it that the plants and animals destroyed by man
are taking rebirth as humans?
Vicharasethu July 2012
22
I was reading an interpretation of loka 13, in Chapter 2 of Bhagavadgeet
(Dehinosmin-yatha dehe.......). In the interpretation, the writer says: the
common misunderstanding is that tm discards one body and takes up
another. He says that tm being omnipresent and not mobile, does not
go from body to body. It is the mind-intellect component from the body-
mind-intellect combine (of which man is made of) that moves from one
body to another to fulfill the vsanas that are still to be fulfilled. Is this
interpretation correct?
Yours respectfully, K
* * *
25 January 1999
Dear and blessed K:
Hari Om Tat Sat. Your loving letter of 16th came in time. Your wife
with children and parents came here two days back. This time the children
are happier and are moving around. They swing in the cradle well. Seem
to like it too.
I am happy that you are doing the sdhan. Sdhan implies more than
mantra japa. The mantra is only a symbolic effort. Through that the tma-
akti is to be invoked, employed, and realized. Think in these lines.
1. When the initiate takes to meditation, depending upon his sincerity
and wholesomeness, he is sure to have some experiences. These will be
absorptional in nature. The depth of absorption can vary. Whenever there
is absorption that will have a loosening effect on the body. The body
cannot be fully erect. There will be some natural relaxation. So if the
neck tilts to a side, by itself it does not denote sleep. When you get up
from sleep, some drowsiness will be there. From meditative absorption,
such drowsiness will not be. This is a sure test.
It is enough if you sit alert and be sensitive. No forceful preservation of
any pose is needed. Be natural and restful.
Vicharasethu July 2012
23
2. Birth and death belong only to the body. In fact, part of the body is
dying every day, and that part is being filled by fresh birth. The other
death is the full death of the body.
But this does not affect the Soul at all. It is birth-
less and death-less. If the Soul is not born and
hence does not die, there is no relevance to rebirth
also. When the present birth itself ceases to be true,
how can rebirth be thought of? The focus should
be to realize the Soul as birth-free and death-free.
But, instead of striving to realize the Soul, people still wish to loiter in
the bodily states and considerations. They enquire about after death,
and they are told that there is further birth. The reality is: the Soul does
not die. One does not die but will continue to live this is the truth!
Yet, under delusion, man wishes to know what will happen to the soul
after death. He must be told something, to give him hope and reliance.
Like diluting milk with water to make it digestible to the child, the truth
of indestructibility of the Soul is watered down by the theory of rebirth.
What will get born again? If not the body, and also not the Soul, then
what will?
Any theory on this account is welcome. But it is not at all true that in
between the Soul and the body, there is a transportable subtle complex,
like mind-intelligence-ego, and that it moves and takes birth. But
people speak such things and many believe them also. Blind leading the
blind, as the Upanishads put it.
Birth and death are purely and solely biological extensions. A body is
born from another body, for bodily reasons and sequences. In this whole
process Soul has nothing to do, neither it is added to or subtracted from.
If TV sets increase in number or decrease, does it in any way affect the
telecast, as such? If more waves rise on the sea or they become less, or
When the present
birth itself ceases
to be true, how
can rebirth be
thought of?
Vicharasethu July 2012
24
even all subside for a period, does it mean anything to the singular sea?
Biological processes alone result in birth and death
too. Let this be. Mind and intelligence form only
after the childs body is born. It is also found that
on advanced age, these faculties get impaired. The
impairment is evidently due to damage or decline
taking place in the body. What does it prove? Mind
and intelligence are parts of the biological process alone, and do not
form parts of the Soul. In fact, the Soul is part-less, single and all-
permeating, alone.
Number of births as well as the differences in those born, are purely a
physical phenomenon. Like a mango tree bearing 500 fruits more a year
and much less another year. In some countries where many have died
due to war, the authorities give incentives to have more children, whereas
in some others where the population is excess, people are induced and
rewarded to the contrary. To have more or less children is within mans
option.
Even this example is not right, as no simile is all-fold in its illustration.
Dear K, it is a question of whether you view the matter of rebirth on the
basis of the Soul. Then the Soul is only One, and bodies alone are many.
Soul is the subtlest level of materiality, where materiality itself is
transcended. These days they say that every matter becomes finally a
particle. Sometimes the same thing appears to be a wave. And finally
both become indistinct, impossible to be perceived. Before the observer,
things earlier seen and felt, become no more so. This means in the final
level of a substance, it is no more a substance.
This is the truth about your personality. From the body you go to the
mind, which makes the body felt. On delving further, you find that the
same mind can make the body unfelt, as in deep sleep. Go further
Mind and
intelligence are
parts of the
biological process
alone, not of the
Soul.
Vicharasethu July 2012
25
deeper. You will discover the Consciousness, which is One, single, alone,
on which all other things exist as mere appearances, like mirage-water
while you drive on a hot day.
There are many dilutions in the theory, to suit people who have many
delusions and expectations. All this talk is mere illusion. You can say
anything about the pre-birth and post-death situations, because they are
non-verifiable. The Soul alone is to be touched, discovered and verified
by sdhan and experience. The more you progress in sdhan, the more
clear the concepts will be. This clarity itself is the last outcome of spiritual
sdhan.
So go ahead. Find out yourself what the Soul is, whether it has a mind
and other things or not. Leave the doubtful and speculative propositions.
And fix yourself to the experiential proposition, for which the sdhan is
the means.
Go ahead faithfully. Get into the depths of your being
and find out matters yourself. Doubts, desires,
expectations and fears trap the mind, and many things
are said to lead the mind out of these. Heaven, hell,
rebirth, karma, bandhana (bondage), etc. are thus
understood as intermediate notions and theories, eventually to be
discarded.
Nutan Swamiji and M send their loving good wishes.
Love and ivis, Swamiji
Get into the
depths of your
being and find
out matters
yourself.
* * *
Vicharasethu July 2012
26
Inspiring Value-orientation in Young Minds
One-day Camp for Students
[Translated into English from Vicharasarani]
Sumesh
A one-day camp for the students of the Sunday Cultural Heritage Class
was conducted in the Ashram on May 27. Fifty-two students of different
age groups were selected to attend the programme. It was the first of its
kind for the Cultural Heritage Class, which has been going on for over
twelve years now.
At 9.30 a.m. the programme commenced with Poojya Swamijis address.
Swamiji spoke about the rich cultural heritage of our land, and on the
importance of cultivating values in life. Swamiji also explained how camps
like this will help students mould and develop their personality.
Poojya Swamiji addressing the Children
Vicharasethu July 2012
27
The programme was designed to stimulate creative thinking and
expression of hidden talents in the children. The story of how our Ashram
was founded and flourished under Swamiji, and how M and Nutan
Swamiji incorporated devotion-oriented routines in the Ashram, was
narrated through slide-show. It was quite an enlightening exposure for
the students to see various facets of the Ashram and its growth unfold
through invaluable pictures captured over a span of five decades.
Children watched a short animation film (in Malayalam) on the spiritual
bond between Narendran and Sri Ramakrishna Paramahamsa Dev, and
how the bond led the former to evolve as Swami Vivekananda. It was
both informative and educative.
All the sessions were interactive. By asking questions and enquiring about
their opinions during the course of various programmes, the teachers
Slide presentation on the evolution of the Ashram
Vicharasethu July 2012
28
and volunteers were able to make the children attentive and reflective.
The quiz program conducted before lunch was quite exciting for the
children. They were grouped into teams called Kam, Satya, raddh,
uddhi, Sneha, Dhairya and Day. They responded with enthusiasm
to the questions based on pictorial presentation of the cultural heritage
of our country.
Bhakti-bhojana, with their favourite items like pyasam and pappadam,
was gratifying for the children. M and Nutan Swamiji themselves were
present to supervise the serving.
The next item was a drawing competition. The seven groups were asked
to draw pictures within the specified time, on various themes like Unity,
Pollution-free Thrissur, Helping others, Dna, Temple worship, etc.
The onlookers were quite enthralled by the engaging discussions between
Children in the Annakshetra
Vicharasethu July 2012
29
the team members to decide the scene that would represent the theme
given to them, and also their scramble and haste to finish the pictures in
time. The drawings were quite imaginative. The sight of children filling
in colours, with warm team spirit, was very endearing. Poojya Swamiji,
M, Nutan Swamiji, teachers and volunteers were constantly inspiring
and encouraging the children to do more and better.
A debate on whether mobile phones are necessary for students, was the
next event. Two teams spoke for and against mobile phones. One of the
students remarked spontaneously: What if there is a traffic jam on the
way home? There are no coin-box phones in the bus! Swamiji thereafter
made his observations on the various points brought forth by the students,
and reminded them of a few deleterious effects mobile phones have on
children.
Drawing in Groups
Vicharasethu July 2012
30
In the concluding session, Swamiji explained to the children how
Bhagavadgeet and other scriptures help ingrain values and confidence
in our mind. Children were then asked to express their suggestions and
opinions on the days programme. They expressed their joy hoping for
more such events in future.
By 4.30 p.m., the camp drew to a close. After tea, children received
prasda from Swamiji. A group photo was also taken. They went back
home with happy memories of a day that would inspire a new vision of
life.
Jai Guru!
* * *
Participants of the Cultural Heritage Camp with
Poojya Swamiji, Nutan Swamiji, M, teachers and volunteers (27 May)
Vicharasethu July 2012
31
Back to Eternity
Swami Sankarananda, Coimbatore
I have written under this title on many a
close devotees, seekers and disciples, when
they shed the body. But Sankaran of
Coimbatore strikes a unique note amongst
all these. His association with me and the
Ashram began in 1971 from Jamshedpur.
His last words to me were to give him
sannysa, just before he was going to the
hospital in Coimbatore, where he shed his
body on 31st May 12.35 pm. I am happy
that his last wish was fulfilled.
I remember how Sri Krishnaswamy of Jamshedpur introduced Sankaran
to me: A very pious youngster, earnest to follow spiritual path. I gave
him Brahmavidy dk before long.
He moved to Coimbatore to work as a trusted officer under Sri
Mahalingam, the founder leader of the Sakti group of Industries. For
some years now, Sankaran was working for Sri Rajkumar of the same
Industrial family, who took exceptional care when a couple of years back
Sankaran had to be flown from Coimbatore hospital in a chartered flight
to Apollo Hospital in Chennai. Sankaran came back after protracted
hospital care, and resumed his official routine.
Nonetheless the bodily distress did not relent. Dr. TP Shanmuga
Sundaram diagnosed the trouble and operated on him, saying it was far
more complicated than a heart surgery. I wrote to Sri Rajkumar and Dr.
TP Shanmuga Sundaram appreciating their care and benevolence.
Sankarans wife suddenly departed when he was still critical in the
Vicharasethu July 2012
32
hospital. Weeks later, his daughter Sudha wanted me to break the news
to him. I then wrote a letter to him disclosing what had transpired.
Thereafter, Sankaran had no desire to live, the two daughters being away
with their families. I told him: As the body was born, it would also fall
one day. Let us not interfere with Natures course.
With the body again driven to a distressing plight, finding medical care
ineffective, he felt helpless and gulped a handful of tablets and 3 bottles
of Hit, surprisingly to no effect. The distress, however, ceased. He wanted
to take up sannysa.
As sannysa and professional service would not go together, I agreed to
his becoming a sdhu, the step before sannysa, giving him the all-white
dress for the purpose. I told him not to use his emoluments for his own
purpose. He became Sadhu Sankaran, planning to take sannysa on 13th
May 2013.
Apparently the body put him to further distress. He felt very
uncomfortable. The aspiration he had from young age took over and he
telephoned me: Please give me pat-sannysa; I dont want to go to
office any more.
I agreed and said, You are now Swami Sankarananda, calling him by
that name three times. Despite his unwillingness, I asked him to go to
the hospital without delay, where he was admitted to the ICU. Sudha,
the second daughter, arrived from Germany, and Gayatri, the first
daughter, from Chennai. Both could speak to their father to hear his last
words.
Sankaran had written a spiritual will on 6th February 2011, the last portion
of which reads: In the event my desire to embrace sannysa gets fulfilled,
when my body falls, it shall be disposed of according to the procedure
applicable to sannysins. The body may be cremated, not buried. No rite
applicable to the householder should be performed.
Vicharasethu July 2012
33
Even if the body falls before my taking up sannysa, no ritual need be
performed. I am the immortal Atman. The body consisting of the five
elements will go back to them when fire consumes it. A saffron cloth
may be placed on the body. The head should be placed towards the
northern side and the body rendered to flames.
Immediately after the body falls, my Guruji Sri Swami Bhoomananda
Tirtha may be contacted, and he will give the proper guidance in the
matter. No annual rddha ceremony need be performed. If my family
members so desire, they may perform a devotional pooj on the
anniversary day.
Sudha, who was keeping in touch with me right from Germany, has
done well, and so too her sister Gayatri, and their husbands.
Sankaran was a sober person. He had enough affinity to our scriptures
and he used to hear Vedic recitation fondly. His discussion often revealed
his flair for true spiritual wisdom.
He will continue to live in my heart as before. I wish the family to cherish
Swami Sankaranandas spiritual affinity and aspiration. May the lineage
display sufficient spiritual attunement, some reflecting affinity for
renunciation and ascetic life.
Swamiji
* * *
Vicharasethu July 2012
34
Jna Yaja in Malaysia: Poojya Swamiji along with M will be in
Malaysia between Aug 15 and Sep 04. Br Prasanna Swaroopa will travel
along with them. They will stay at the Society for Inner Resources
Development (SIRD), Petaling Jaya, near Kuala Lumpur.
Programme details appear in the table on page 27. Regular morning classes and
satsangs will be held at SIRD, when no other public programme is there.
Contact: Sri Unnikrishnan 603-5635 8539, 6019 231 2204 (M), Sri
Jeyabalasingham 6012 316 9533 (M); Sri Jayasekar (Seremban) 606-762
6888; 6013 380 4803, SIRD-Malaysia 603-7781 6110 (during Jna Yaja).
Jna-Yaja in USA: Poojya Swamiji along with M will leave for USA on
Sep 18 and return to India on Oct 12. Brni. Namrat Swaroop will accompany
them. Tentative programme schedules are:
Northern Virginia (Fairfax County): Sep 23 to 25; South California (Orange
County): Sep 27 to Oct 01; return to Northern Virginia (Fairfax County): Oct
04 to 09. The programme will also feature Viu-sahasranma Saarvajanika
Yaja in Virginia. Further details will be published next month.
Contact: Sri Pankaj Bhatia 703-615-1564; Sri Bharat Govindani 703-861-4230;
Smt. Shanthi Narayanan 949-529-4756; Sri Natarajan 949-529-4760.
Annual Anna Vastra Dna Satram, jointly conducted by Narayanashrama
Tapovanam and Hind Navotthana Pratishtan is entering its 27th year.
Started with limited resources in 1986, the intention was to reach a few poor
families having no means of income during the heavy monsoon months of
Kerala. During the past 26 years, with hearty participation of devotees and
seekers all around the world, we could extend this holy event beyond Kerala.
In 2010, the event reached Delhi and Jamshedpur, through our Centres. Last
News & Notes
Vicharasethu July 2012
35
year the beneficiaries were 25000 families in Kerala, 1500 from the road-
side slums in Ghaziabad (UP), and 1250 tribal families around Hata village
off Jamshedpur.
This year, the distribution will begin on June 30 from Omkarashram,
Deshamangalam, followed by the event in the Ashram on July 09. Vyasa
Tapovanam event will be on July 19.
Dna dharma, as understood generally, bestows great blessings to the giver.
But to the spiritual seeker, its value and impact are far greater and loftier.
Dna brings spiritual expansion and elevation to the mind of the giver,
becoming a cherished culture and heritage of the family and lineage. Any
wealth, to be a worthy treasure to possess and bequeath, must be purified by
dna dharma.
Parents generally bequeath wealth to their children, but unless the bequest is
graced by characteral wealth and value-treasure, it is likely to bring more
harm than good. Liberal dna is the only tangible safeguard in this regard.
Thus, the purpose of the mission is to instill and grow cultural fraternity in
the society, making it stronger and more cohesive, enriching one and all
with greater blessedness and elevation.
It is heartening to see that many in the villages around fondly look forward to
this as a holy and festive event. Equally so, devotees from far and near
earnestly send their offerings in advance. Perhaps, this is an indication of
the resultant culture growing over the years.
May 27: Children of the Cultural Heritage Class had a full-day educational
camp in the Ashram. They had close interaction with Poojya Swamiji, Nutan
Swamiji and M. They took part in cultural quiz, theme-drawing, debate
and other events, designed to stimulate creative thinking and expression. A
short report of the day appears on page 21.
Vicharasethu July 2012
36
Add Slola
Date
Aug 16
Aug 18
Aug 19
Aug
21-23
Aug 24
Aug 26
Aug 27
Aug 28
Aug 31
Sep 01
Time
6.30pm
9.00am-
1.00pm
10.30am-
1.00pm
8.00-
9.15pm
7.30-
8.45pm
5.00-
7.00pm
7.30-
8.45pm
7.30-
8.45pm
10.30am-
1.00pm
9.30am-
1.00pm
Venue
SIRD Malaysia
Sri Kandaswamy
Temple, No. 3,
Lorong Scott,Off Jln
Tun Sambanthan,
(Brickfields), K.L.
Ipoh [Contact SIRD
for details]
Sri Sithi Vinayagar
Temple, Jln Selangor,
46050 P.J.
Sri
Balathandayuthapani
Temple, Jalan Yam
Tuan, Seremban
P.H. Hendry Hall,
Buddhist MahaVihara,
123, Jalan Berhala,
Brickfields, K.L.
Ramakrishna Mission,
Lot 36, Jalan 10/7,
Taman Jaya, P.J.
Ramakrishna Mission,
Lot 36, Jalan 10/7,
Taman Jaya, P.J.
Ramakrishna Society
Negeri Sembilan, 481,
Jln. Rasah, 70300
Seremban
Dewan Institut
Latihan Kakitangan
DBKL, Cheras,
K. Lumpur
Programme
Pda Pooj
Seminar & Web
casting to Asia;
Topic: Secret of
Success in
Meditation
Practices For
Spiritual Growth
3-Day Discourse:
Spiritual Practices -
The Key to Lasting
Happiness (based on
Bhagavadgeet)
The Aim of Life
(Tamil)
Youth, Lead Yourself
to Lead Others
Swami
Vivekanandas
Contribution to
Vedanta - Talk by
Poojya Swamiji
Self-reliance For
Women According to
Swami Vivekananda
- Talk by
M Gurupriy
Practices For
Spiritual Growth
Role of Temple in
Community
Development
Jna Yaja in Malaysia
Programme Details
Vicharasethu July 2012
37
Gurupoorima & Retreat: As announced earlier, Gurupoorima will be
observed on July 03, followed by the 6-day spiritual retreat.
5-week Experiential Vedanta course was held at Narayanashrama
Tapovanam from 21st May 2012 to 23rd June 2012. The participants (in the
age-group 20 to 45 years) were from Bangalore, Mumbai, Jamshedpur, Delhi
and United States. The programme was designed to provide a comprehensive
insight into the essence of Vedanta, and to help the participants take back
with them an experience valuable in moulding their life.
Keeping this vision in mind, Poojya Swamiji took classes on: Vedanta and its
Relevance to our life based on Bhagavadgeet. M discussed Qualities of a
Seeker citing verses from Viveka-cmai, reemad Bhgavatam and
Yogavsiha Rmyaa. Nutan Swamiji focused on What is Spiritual
Sdhan, revealing to them the profound message of the Upanishads. The
discourses and the presence of a cohesive, vibrant group of studious
participants was quite harmonious with the atmosphere of study and
knowledge-orientation in the Ashram.

Power of Dna
+- - - -|- --- +- - | - -- -- +
-.|- ----|- +- +- | -|- -- ++
Subhitam
By dna (liberal giving), one conquers the beings around; by dna
are exterminated all animosities. By the power of dna, even
strangers become close friends. Dna eradicates all kinds of
affliction.
Vicharasethu July 2012
38
Nma-sakeertana during the
Jayanti Function (Vijna Bhavan, 13 May 2012)