˙ ¬Íáʸ◊Œ— ¬ÍáʸÁ◊Œ¢ ¬ÍáÊʸà¬Íáʸ◊ÈŒëÿÖ ¬ÍáʸSÿ ¬Íáʸ◊ÊŒÊÿ ¬Íáʸ◊flÊflÁ‡ÊcÿÃH

A MONTHLY FOR THE PROPAGATION OF SPIRITUALIDEAS AND LOVE FOR GOD

Subhå¶itam

‚Èπ◊ʬÁÃâ ‚√ÿ¢ ŒÈ—π◊ʬÁÃâ ÃÕÊ–ø∑˝§flØ ¬Á⁄Ufløãà ŒÈ—πÊÁŸ ø ‚ÈπÊÁŸ øH

Happiness coming to our lot should be enjoyed andso also the distress that may befall us. For sorrows andjoys come and go revolving like a wheel.

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Vol. 64 April 2019 No. 7

C O N T E N T S1. Subhå¶itam ..... 32. How to Develop Divine Love

óBrahmalina Sri Jayadayal Goyandka ..... 53. God is Ever Ready to Redeem

óNityalilalina Sri Hanumanprasad Poddar ..... 84. Service to OthersóBrahmalina Swami Ramsukhdas ..... 115. Secret of KarmayogaóKeshoram Aggarwal ..... 146. Outside Joys and Inside Radiance ..... 187. Science of WorshipóSwami Sivananda ..... 208. A Monkís SongóR. R. Gandikota. ..... 269. True HappinessóSwami Chidananda ..... 29

10. An Unexpected GuestóDr. M. S. Manhas ..... 3511. Not Foreseeing our own Death We Foolishly

Lament for othersí Death ..... 4412. Read and Digest ..... 4913. The Girl, Who Saved Railway Passengers ..... 5014. Worship of ∫‹varaóSwami Krishnananda ..... 5215. Salutations ..... 5416. The Purpose of CreationóK. N. Ranga Rao ..... 5517. Story of AjåmilaóBireshwar Banerji ..... 6218. Sanåtana DharmaóDr. B. L. Tekriwal ..... 6319. Dear Readers ..... 66

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2. Bhagavån Sµurya (Cover)

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EditoróKeshoram Aggarwal Co-EditoróDr. Prem P. LakkarPrinted and Published by Jagdish Prasad Jalan for Gobind Bhawan Karyalaya

Gita Press, Gorakhpur (India)

websites: 1. www. kalyana-kalpataru.org 2. www.gitapress.orge-mail: booksales@ gitapress.org

How to Develop Divine LoveóBrahmalina Sri Jayadayal Goyandka

Divine love is a supernatural element. It is transcendental.Through discourse it cannot be expounded. It manifests inthe heart of those people, they only know its essence. Theirmind so extremely attracted, being overwhelmed, they staggerin this love when lover feels separation from God, Lovegrows. He ardently feels longing for union with God andbecomes keenly eager to have union with Him. God makethe lover extremely pining for His union, that is a strangehabit of God. At last God grants him His vision. Whenthe lover gets united with God how much blissful he is,it cannot be described with any analogy. If we say thatwhen a man is dying of hunger, at that time, he gets food,how happy he is, how joyful he is, but this joy is muchlesser that the bliss, which the lover enjoys when he getsunited with God. He is full of Bliss. There is no boundof bliss. The lover becomes an unmoving statue. He inreverie thinks whether I am meeting with God. There isno limit of His bliss. What a silly being am I? And onthe other hand how great God is. It is very strange thatworldly people revel in the world discarding God. Thereis none more foolish than those.

When a lover gets mental union with God, he feelsvery highly blissful, but much more blissful he is, whenhe gets apparent vision of God. That bliss is beyonddescription when he revels in God mentally, all his sensesand mind are obsessed with love. Even when a mandevelops exclusive love for God, how much blissful he

6 Kalyana-Kalpataru

is, even that bliss cannot be described. Who solely loveGod, having withdrawn their attachment from all forms ofenjoyments of the world and have bestowed their loveunshakably on God and to whom separation from God isunbearable, their thinking of God or his attributes, excellencesgoes on constantly without any break steeped in love hemakes lovely sports. He envisions God with eyes, he feelssuch joy, which is incomparable to any other joy. He feelsas if he is drinking nectar, He cannot shirk it. He is somuch maddened that he never feels sated. He touches thebody of God, itís so glimmering and gentle that the handslips away. He is so much absorbed in love, he cannotcontrol himself.

God is speaking in honeyed sweet tones. How wonderfulthe words are that ears gets charmed. Thus, through allhis senses the lover relishes God. Love is the mostimportant element, it is a holy one. By the influence ofsuch revelling in God, He manifests Himself. He is lovesolidified and the reward of all spiritual disciplines.

The Lover of God feels overwhelmed by renderingservices to God. Till there is no union, he mentally serves.He mentally has dialogue with Him, sings and dances andthus remains steeped in Him. He feels that the Lord isplaying on flute, meeting with Him, how much blissful hefeels himself with such moods of mind. When God playson flute, even the dry wood melts and oozes fluid. Thedead body becomes conscious. Persons who are hard athearts, even they start inculcate love. He is charmed withlove. When people of hard hearts develop love than whoare lovers themselves, what is to talks about them, whoget so much overwhelmed with love. Therefore, we shouldmentally remain absorbed in Godís love. We should keepconversing with God mentally and remain viewing mentally

7How to Develop Divine Love

all the limbs of His body and keep relishing such bliss.Even through ears we should enjoy this bliss. This wayif we develop love for God then God can manifest Himselfbefore us.

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Be contented and put a notice in your mind ìNoadmission of any desire.î The moment a desire arises,first reject it, sayóDesire! Get out! And then you willbegin to experience that the desired object comes by itselfto you. As long as you run after a thing, you cannotget it. The moment you turn away from a thing, it followsyou by itself. This is an eternal law.

óSwami Chidananda

God is Ever Ready to Redeem óNityalilalina Sri Hanumanprasad Poddar

Granted that the people of the world hold a goodopinion about you, that you have earned a great celebrity,that you are adored and honoured everywhere. But neverconclude from this alone that you have really become good.Good you will become only when your mind is purgedof all impurities, when not only no trace is left in yourmind of vicious thoughts and morbid feelings but it is filledwith sublime thoughts and noble feelings.

Remember : if you seek to cherish sublime thoughts andnoble feelings independently instead of rearing them on thesolid foundation of God, they will give rise to onestupendous evil in the shape of egotism, which will driveaway all good ideas and noble feelings.

Practise introspection, review the past and examine thepresent activities of your life; if you scrutinize your mind,you will clearly see that the extremely favourable opinionyou entertained about yourself on the basis of othersíreports was mistaken. You will find that the volume of eviland filth stored within you is so great that on detectingits presence, you will begin to feel the life of anyone elseas better than yours. A feeling of humility will appear inyou and then you will turn your eyes towards God, theholiest of the holy; nay, rolling at His feet, you will invokeHim piteously in timid accents.

Remember : you may have any number of viciousthoughts, evil traits and immoral habits in you, God willnever look at them. The Lord will look into the present

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state of your heart; He will hear your pathetic appeal.Remember : the moment you come to have faith in God,

exclusively in God, the moment you put your trust in theLordís unaccountable grace, His motiveless love, Hisbenignant disposition, your vicious thoughts, evil traits andimmoral habits will cease in the same way as the fearfuldarkness of a moonless night disappears the moment theday dawns.

Remember : God is unaccountably compassionate, Heis the disinterested friend of all who breathe; the portalsof His heart are ever open for all, you can fearlessly resortto His feet; but you are not doing so, precisely becauseyou have no hatred for your evil traits, vicious thoughtsand immoral habits. You have not only given them shelterin the sphere of your life but you love them, you recognizethem as your companions. Nay, you are anxious to cherishthem fondly and glory in their company.

Remember: the moment you begin to loathe them, themoment their association begins to prick you, their companyfar from being a source of pride, proves a great torture toyou and yet you find yourself unable to get rid of them,you will feel the necessity of a helpmate, of one who mayhelp you in getting rid of these dreadful enemies that havesettled with you, masquerading as friends. Your heart willwail; despairing of all, you will flee for protection to God,your only protector and cry out to Him, ìMy Master! thereis no one else than You who will accept as oneís owna depraved, sinful, dissolute and contemptible fellow likemeówho holds vicious thoughts and evil traits as his life-companions and has made them an essential part, a naturalcondition of his life, devoid of all virtues, forsaken by all.O merciful Lord! redeem me by Your natural kind-heartednessórid me of this evil company.î The moment

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10 Kalyana-Kalpataru

your appeal, addressed exclusively to Him, reaches Hisears, the divine grace will become manifest to you. TheLordís beneficent hand will appear before you and Hisdivine speech will be heard by you: ìBe not afraid, yoursins have been wiped out: your sins and agonies, evil traits,ignoble thoughts and immoral habits have all disappeared;you have become My devotee. You can never fall. Youare Mine and will continue to be Mine.î

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The divine man is concerned with his own rightbehaviour towards other peopleóìDo I give kindness,think kindness, speak kindness. Do I good in this world.îNo. Wherever he is, whatever he is, he wants only todo good. That individual is like the fragrant flower;devotee-bees gather around him.

óOnly Love

You try to avoid the man who comes to beg of you.Is it not so? In the same way God will also avoid you,if you go to Him, as a beggar. Go to meet Him withpurity of heart and devotion.

óSwami Rama Tirtha

Service to OthersóBrahmalina Swami Ramsukhdas

People are to be rendered service and beneficent useof material things is to be made.

* * *By directing actions to the service of others, actions

flow to the world and an aspirant becomes free from theties of action.

* * *One who always wants to feel oneness with all

pervasive God, must necessarily be devoted to the welfareof living beings.

* * *Making use of gross, subtle and causal forms of body,

in pilgrimage, fasting, charity, penance, reflection, meditationand Samådhi (trance) all good acts, in good faith selflesslydone for others, become ëSvadharmaí and these very actsdone with personal motive become ëParadharma.í

* * *The best use of a thing, is to use it for the good of

others.* * *

A great man is ever devoted to the good of others.* * *

Our life is not for ourselves, but for the good of others.* * *

The root of service, is to become unhappy with otherísunhappiness.

12 Kalyana-Kalpataru

* * *In doing good, we serve the society. Being free from

wrong, humanity is served. Being free from desire, oneserves oneself. In loving God, one serves God.

* * *One who takes the path of God wholeheartedly,

through him good comes to others automatically.* * *

A thing given by the world, is solely for the serviceof the world and not for anything else.

* * *Something may appeal to us, but it is not for our

enjoyment, but only for service.* * *

Man should do such things that are good for him aswell as for the world, would be good now and also resultin good.

* * *If you serve your body, then you would be linked with

the world. If you serve the world for the sake of God,then your relationship with God will strengthen.

* * *One who in his heart, feels good for all, he finds a

place in the heart of God.* * *

Spirituality has not deteriorated, but behaviour has andmust improve. Behaviour could improve by service toothers discarding self-interest and vanity.

* * *Whosoever with feelings for the good of others,

wherever he lives, would attain God there.* * *

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To turn towards God, we must turn away from theworld. For turning away from the world, we must serveothers, without thought of reward.

* * *In service to aspire for things, is a mistake. Whatever

thing has been granted, the same should be rightly usedin serving.

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Service to Others

A man becomes useful for himself when he becomesdesireless and free from sense of mineness.

We can never do good or ill to anybody else unlesswe ourselves become good or evil.

If you wish your own good or good of others, thenneither wish evil of others, nor consider anybody evil,nor hear evil of anybody, nor do ill to anybody.

Secret of KarmayogaóKeshoram Aggarwal

ªÃ‚XÔUSÿ ◊ÈQ§Sÿ ôÊÊŸÊflÁSÕÃø—–ÿôÊÊÿÊø⁄U× ∑§◊¸ ‚◊ª˝¢ ¬˝Áfl‹ËÿÃH

(G∂tåóIV.23)This verse is very important in G∂tå for the qualifications

of a Karmayog∂. It states that a Karmayog∂ who lives inhis life, the above mentioned qualifications as stated in theverse, incurs no bondage in his present actions. In additionto that all his past actions done in all his previous livesstored up in his mind in the form of latencies, melt awayi.e., they lose their capacity to cause any form of bondage.The actions of a Karmayog∂ mentioned above not only donot cause any bondage, but just as ignited grass throwninto a heap of grass is itself reduced to ashes and at thesame time reduces the heap to ashes, even so burnt in thefire of absence of attachment, desire for fruit and the feelingof possession melt away along with the whole stock ofpast Karmas and thereafter none of his actions can everbear fruits.

“ôÊÊŸÊflÁSÕÃø—” J¤ånåvasthitacetasa¨ stands for suchKarmayog∂ who identifies himself equally with the wholeworld, he looks upon all beings as oneís own self, thewhole universe gets transformed into his very self. Thereremains nothing in this world, which has a separate identitywith him. No one in this world would ever inflict the leastpain on one self in any form whatsoever. His knowledgethat all beings are oneís own self is so steady that he cannot

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think of causing any harm to any being. He works for thegood of all just as a man identifies himself equally withall the limbs of his body. The limbs have different shapesand different functions but he treats all equally as theybelong to himself as his own. He looks upon the pleasurableand painful experiences of all limbs with a similar eye andmakes his own efforts to make every part of the bodyhealthy and happy similarly this Karmayog∂ considering allthe beings as their own self, would never think of causingany pain to any being as he does never inflict the leastpain on any limb of his body. On the other hand he wouldmake every effort to look to the good of all. As a manis naturally engaged in unceasing and unremitting effortsto make himself happy and while doing so, he does notfeel that he has put himself under any obligation orconferred any burn on Himself, does not seek any gratitudein return; nor does take any pride in his being devotedto duty. He seeks to gratify himself only because he isduty-bound and it is ingrained in his nature to do so.

Man develops a natural attachment for the duties heperforms in the sacrifices, charity, penance and vocationalduties sanctioned by the scriptures, as well as such dutiesas are essential for keeping the body and soul together,so much so he cannot help doing them and he forgets Godand losses consciousness of all other things. To be freefrom such type of attachment, is what is meant by givingup attachment to actions by the term “ªÃ‚XÔUSÿ”.

The term “ÿôÊÊÿÊø⁄U×” means according to ›a∆karåcåryato perform all actions for the pleasure of Lord Vi¶ƒu meansdoing all duties for the sake of God. But most of othercommentators have taken the meaning that a man shouldperform actions for the sake of sacrifice or to do duty as

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16 Kalyana-Kalpataru

prescribed by the scriptures in a selfless way without anydesire for fruits when duty is performed for the performanceof the duty sake, it does not lead to bondage. On the otherhand, through selfless performance of duty, man attainspurity of heart and realizes God. With the exception ofactions, which are done for the sake of performance ofduty, all other actions lead to bondage. That means whatevergood or evil actions a man performs with an interestedmotive as a result of those actions, he perforce he has totake birth in various wombs in order to reap the fruits ofgood and evil actions that he performs with an interestedmotive, these repeated births and deaths constitute what isknown as bondage. Therefore, to attain liberation from thebondage of Karma man should perform actions prescribedby scriptures selflessly and only in the spirit of performinga duty. This is the actual meaning of the term “ÿôÊÊÿÊø⁄U×”.

Generally the word sacrifice is taken to mean only thereligious act of pouring clarified butter into the sacred firenor should be understood that it is an act contributory tothe performance of such a sacrifice. The word ëYaj¤aí i.e.sacrifice in this context signifies the duty, which has beenlaid down for an individual with due regard to his orderin society, stage in life and circumstances and working forthe Yaj¤a means the selfless performance of necessaryactions for the fulfilment of that duty and in the good ofthe worldly people.

The term “◊ÈQ§Sÿ” means that a Karmayog∂ is free fromthe spirit of possessiveness. He considers whatever he hasgot, it has been bestowed upon him by God for the selflessservice of the humankind. Nothing is his own. In verseeleventh of the fifth chapter of G∂tå it has been specificallymentioned by the word “∑§fl‹Ò—” that he has no sense of

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mineness for the senses. Not only the senses, his mind,intellect and body are also to be free from the sense ofmineness. A Karmayog∂ who has sense of mineness foranything at all cannot be a true Karmayog∂.

The Karmayog∂ who has qualifications as mentionedin the above verse becomes free for all current and pastrelations that is meant by stating that all actions of thisKarmayog∂ melt away. In other words they do not carryany impressions with them.

The latencies of action as are ripe to bear fruit in thecurrent life are called Prårabdha Karma. The Karmayog∂as having qualifications mentioned in the above versecomes to realise his aloofness from the mind, intellect andbody, these latter, even going through the experiencesbrought about by Prårabdha fail to produce any sense ofpain or pleasure like joy and grief on his mind. In thisway his Prårabdha Karmas also get extinct so far he isconcerned. That is why it is said that the totality of allactions of this Karmayog∂ do not affect this Karmayog∂,he is free from all sorts of bondage.

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I am content. I am satisfied. I thirst no more, forI am drinking unceasingly from a well that is endless.That is the wonderful state of desirelessness.

Secret of Karmayoga

Outside Joys and Inside Radiance(From the Divine Voice of ›r∂ Kå¤c∂ Mahåswåm∂)

›r∂ Ådi ›a∆karåcårya refers to a light placed inside apot with many holes projecting the rays of the light throughthe holes in His Hymn in praise of ›r∂ Dak¶iƒåmµurti. (verseNo. 4).

In the same analogy we can deduce that the bright soulfunctioning inside our body as the lamp the light of whichis let out as rays through the sense organs of the body,viz. eyes, ears, nose, etc. The objects on which these raysfall become perceptible. The sense organs act only as agentsof this reflection of the soulís glow on the objects. Theyfail to realise the source of the glow, the inner soul, bywhich the objects are understood. The organs take it thatthey enjoy the objects because of the objects only underthe effect of Måyå. They are also under the mistakenimpression that their perception of the outer objects is themeans to know the inner soulóÅtmå.

This can be explained by the example of a temporaryshed erected with thatched roof with gaps here and there.Sun rays beam through the gaps. A small boy thinks thatthe rays of light are coming from the roof, not knowingthe real source. i.e. the Sun. Our ignorance of the radiantsoul is just like that of the boy.

The roof cannot generate light. So also, the senseorgans or the body cannot emanate the glow enabling theperception of the objects. It is the effulgence of theNityånanda within the body which makes all perceptible.

When the shed is dismantled there are no gaping holes

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for the rays to pass through and there is sunlight all over.Similarly when the body or awareness of the body is lost,Åtmå remains in its effulgent wholeness, which is thesource of light and happiness to all, not anything else (body,senses or objects).

Happiness is a state of mind of J∂vaís imagination(Sa∆kalpa). The happiness derived from Sa∆kalpa cannotonly of short duration but causing more sorrow also. TheJ∂va unaware of its being Nityånada takes a waywardwandering in search of happiness just like the deer alluredby the smell of musk searching for it here and there, notknowing that the source of smell is within its own body.There is reference to the deer in the Advaita literature. Theordinary J∂va fails to adopt the state of mind capable ofrealising the Åtmånanda within.

óSender R. T. Nathan❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Outside Joys and Inside Radiance

We identify ourselves with our bodies that is quiteopposed to our discrimination. By accepting ourselvesas bodies, we become slave to material things andindividuals.

óManava Seva Sangha

Science of WorshipóSwami Sivananda

Man does not get full satisfaction from sensual pleasures.He always feels that he is in want of something. He isrestless and discontented. Then he longs to come intoconscious communion with the Lord of the Universe andto obtain immortality and everlasting peace. This ultimatecraving of a man finds its satisfaction in worship. Theindividual soul desires to unite himself with his father, theSupreme Soul. This is done through worship. Love anddevotion naturally rise up in his heart when he hears theglory and greatness of the Lord. An object of worship istherefore, necessary for man to pour forth his love anddevotion into. Worship helps spiritual evolution and eventuallybrings the devotee face to face with God. The formlessand infinite Nirguƒa Brahma, who cannot be comprehendedby the limited and finite human mind, assumes forms forthe pious worship of the devotees.

Worship is the expression of love and devotion by thedevotee to the Lord of extreme reverence towards Him,of keen longing to be in conscious communion with Him,of eager aspiration to be always at His feet, of intensecraving to be united with Him. The devotee feels the pangof his separation from the Lord, sheds profuse tears andsings His praise, glory, splendour and greatness. Worshipmay take the form of prayer, of praise, of meditation orof K∂rtana.

Worship differs according to the growth and evolutionof the individual. There is nature-worship. Parsees worshipthe element fire. We Hindus worship the Ganges, the cow,

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the A‹wattha (peepul) tree, ete. In the Vedas there arehymns to Indra, Varuƒa Agni and Våyu, who represent thevarious elements. There is hero-worship. Great heroes like›ivåj∂ and Napoleon are worshipped even now. In hero-worship the individual imbibes the virtues of the personwhom he worships. Birthday celebrations of great personsare forms of worship. Then there is relic-worship. Hairsand bones of departed souls are also worshipped. Thenthere is the Pitæ-worship or worship of forefathers.

There is worship of Gurus, §R¶is and Devatås. As manevolves, he passes from one stage of worship to another.The lower stages drop down by themselves. A man of ahigher stage should not condemn his brother who is in alower stage. One should not forget the underlying indwelling,interpenetrating one essence or Intelligence when he doesthe worship of any kind. The fundamental object in worshipis union with the Lord who pervades or permeates all thesenames and forms, by developing intense love. ∫‹wara hasdifferent aspects or forms such as Brahmå, Vi¶ƒu, ›iva,Råma, K涃a, Gaƒpati, Kårtikeya, Durgå, Lak¶m∂, Saraswat∂,Indra, Agni and so on; but, in whatever name and formwe worship Him, it is ∫‹wara who is adored. The devotiongoes to the Lord.

All are worshipping the one basic Reality, ∫‹wara. Thedifferences are only differences in name and form onaccount of differences in the worshippers. Worship of LordJesus or Lord Buddha or Lord Mahåv∂ra is really worshipof ∫‹wara only. There are all His forms.

ìHowever men approach Me, even so do I welcomethem; for the path men take from every side is Mine, OPårtha.î

(G∂tå IV. 11)ìAny devotee who seeketh to worship with faith any

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22 Kalyana-Kalpataru

such aspect, I verily bestow unswerving faith in respectof that aspect on that man.î

(G∂tå VII. 21)Ignorant, petty-minded people fight unnecessarily amongst

themselves and disturb the peace of the country. Theessentials of all religions are the same. Non-essentials mustdiffer. There is quarrel on these non-essentials only. ìOneshould attain salvation by right living, by speaking truth,by celibacy, by loving all, by developing virtuous qualities,by meditation, by devotion.î

The term Sådhanå comes from the root Sådh, whichmeans ëto exert, to endeavour to get a particular result orSiddhi.í He who does the attempt, is called a Sådhaka. Ifhe achieves the desired result, Siddhi, he is called a Siddha.A fully developed Siddha is one who has attained fullknowledge of Brahma. Self-realization or Dar‹ana of Godis not possible without Sådhanå. Any spirtitual practice iscalled Sådhanå. Sådhanå and Abhyåsa are synonymousterms. That which is obtained through Sådhanå is Sådhya(God or Brahma).

Upåsanå means worship. It means to sit near God. Onewho does Upåsanå is an Upåsaka. The object of worshipis Upåsya. Upåsanå is a broad term which includes allforms of worship. It includes meditation, Japa, dailySandhyå, prayer, recitation of Stotras or laudatory hymns.Upåsanå is of two kinds, viz. Aha≈graha Upåsanå ormeditation on Nirguƒa Niråkåra Brahma and SaguƒaUpåsanå or meditation on ∫‹wara (with form and attributes).The former is called Avyakta Upåsanå and the latterVyakta Upåsanå. Upåsanå is again either gross (Sthµula)or (Sµuk¶ma), according as the object of worship is concreteor abstract. He who worships a concrete image, rings bellsand offers sandal paste, flowers, etc., does gross form of

23

worship. Whereas he who visualizes the image of hisI¶¢adeva, meditates on it and offers mental offerings doessubtle form of worship. Månasa Pµujå is Sµuk¶ma Upåsanå.

Pµujå comes from the Sanskrit root pµuj, which meansëto worshipí Pµujå is a simple form of worship. A pictureor image is used for worship. Mantras are recited. Wateris poured over the image. Flowers are offered. Sandal pasteis applied. Naivedya (food) and Arghya (water for hands)are offered. Camphor and incense are burnt. The devoteepours forth his love and devotion to the Deity who ishidden in the picture or image. One important point is thathe who does Pµujå, must abandon the idea of ownershipof the articles of worship, etc., and must think that all thearticles and wealth belong to his I¶¢adeva and that he isonly their caretaker or custodian. Then only his worshipwill bring the desired result. Prostrations, offerings, etc., areouter worship. Meditation is inner worship.

Lord K涃a gives a description of worship to Uddhavain Book XI of ›r∂mad Bhågavata. ìThe Sun, fire, earthor clay, water, a Brahman, any image of Mine in theconcrete, clearly thought out as seated in the heart, maybe worshipped in My name sincerely with such articles ascould be obtained by him. The worship should be sincereand wholehearted and the devotee should imagine Me ashis preceptor. The devotee should perform My worship forobtaining My grace and not for any other object. Inordinary images, I should be invoked and released at everytime of worship. I can be pictured in the mind. The worshipof My image in the heart should be with accessoriespictured in the mind.

The image should be washed or bathed, cleaned andadorned with ornaments and marks. The devotee shouldnot rise in the midst of worship to get articles. Once seated

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24 Kalyana-Kalpataru

in worship, he must finish it before he rises for anything.He should be seated on Darbha grass or any other cleanseat. He must put My image facing north or east or musthimself sit facing north or east. He must sit facing Me orsideways. (The devotee must be facing the north while theimage is put facing the east). He should repeat the Mantrasfor purifying himself. He should clean his body by controlof breath. He should sit quiet and meditate on Me for sometime.

He should fancy Me as seated in a lotus with eightpetals, overflowing with fragrance and radiant with light.The emblems, viz., the Conch, Discus, Mace and Lotus,the gem known as Kaustubha, the necklace and the markor spot in the chest called ›r∂vatsa, should be imaginedat the proper places and worshipped. Sandal wood, saffron,camphor and other fragrant articles should be used. Puru¶a-Sµukta and other sacred literature should be repeated. Mydevotee may adorn Me with cloth, gems, sacred thread,sandal paste, flowers, saffron paste and scented unguents,etc. The devotee should give water for washing the feet( ¬Êl ) Åcamana (water to sip), sandal, words of greeting,invitation (•ÊflÊ„UŸ) and hospitality (SflʪÃ). He should alsoburn incense and camphor and wave lights at My altar.He can sing aloud hymns in My praise. He can sing songsdescribing my various deeds and achievements and dancein My shrine. He should seek My grace, prostrating himselfduly before Me. Placing his head on My feet, he shouldask for My grace to protect him and save him from thewheel of births and deaths.

The devotee should adorn himself with the flowers andsandal used in such worship. He may worship Me in anyform, in all objects or in himself in the manner that appealsmost to his mind and inclinations, as I am immanent in

25

all things. My devotee worshipping Me thus with rituals,Mantras or both attains not only bliss and Self-realizationbut also all things he desires. By building temples andaltars, etc., devotees attain power over all the worlds. Byworship of Me they attain Brahmaloka.

The devotee invokes the Deity into the image by whatare called the welcoming (Åvåhana) and life-infusing(Pråƒaprati¶¢hå) ceremonies. When the worship is over,he bids the Deity depart. This is called Visarjana. Theofferings of water, light, fragrance, sandal, flowers, etc.,to God are called Upacåra)

(To be continued)❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Science of Worship

Be thoughtful of one another, empathize with oneanother, do for one another. And while doing so, respectone another as images of God.

—Joy within you

A Monkís Song(Bhik¶u G∂tam)

óR. R. Gandikota.Once lived in UjjainA Prosperous BrahminPersonification of egotism,Embodiment of angerIrate in temper-Never spoke sweet withWife, children or relatives.Hated and deserted by all.Merits of his previous birthGot exhausted and wealth lost-Grabbed by relatives, looted by thieves,Property lost in conflagration of fire;Neglected, deserted and despised by all,Arose in his mind dispassionSung thus, as wisdom dawned.ìWealth and moneyDo not contribute happiness,Wealth leads to hell.Earning makes one more greedy,Uneasy, worried and desolate;Umpteen are dangers of being wealthy.The precious body gifted by God,An open door for heaven and liberationIs ignored, revelling in wealth-The storehouse of calamities,

27

What a spiritual suicide!Blessed am I, now at least,God has endowed on me with detachment-A boat to cross the ëSa≈såra-Sågara.îThus realising the truthThe Brahmin quit the house,Subjected his body to severe austeritiesAnd led the life of a monk;Wandering all over begging almsAnd was put to indignities and abuse.These atrocities did not affect the monk-Who is a realised soul by now.Endowed with equanimity;The monk sung further thus-ìThese tormenters are notCause of my sorrow, nor evenThe ëKarma-phalaí of my past birth,Nor the effect of ëNava-GrahasíNor even the curse of gods.Mind is the cause,Which runs the world;Happiness and sorrow-Mere mental modificationsOf our past conditioning ofLikes and dislikes-In a dream state do we enjoyThe pleasures and pains.The Self is pure-actionless,An eternal friend of the ëJ∂vaíProblem is the mind whichBelieves it is the ëEnjoyeríóthe BhoktåAnd gets attached to the ëlikesí,

A Monkís Song

28 Kalyana-Kalpataru

With an aversion to ëdislikes.íMind is the enemy number one,People who fail to conquer itIndulge in quarrellingBlaming others responsibleFor their own deeds and miseries.This ëbodyí is not ëMe,íPeople fail to realise this TruthAnd proclaim ìThis is IîThat is ëYou,íAnd that is ìSome one ElseîIn realityóìAll is manifestation of the Åtman;îWhen everything is ÅtmanWho is to blame?Self is SupremePure Perfect Parabrahma.î

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

True HappinessóSwami Chidananda

Desire and want which arise from the prime delusiondestroy all peace of mind. In a mind devoid of peace howcan there be happiness? Happiness depends upon peaceof mind. It is in a calm, tranquil state of mind alone thathappiness arises, for essential true happiness is your inwardspiritual state. Fortunately or unfortunately, the only mediathrough which, it can be expressed are the intellect and themind. If these two media are thrown into such a state ofagitation that they cannot serve as proper channels for thewelling up of this inner happiness, then their conditionbecomes unfit and unfavourable. It is only when there ispeace and serenity in the mind and intellect that innerhappiness makes itself felt. The robber of your peace andserenity is the sense of want and desire which arise outof your prime error that happiness depends upon objects.Try to evaluate objects as they really are. To lead a properlife here on earth, one has to assign a limited value toobjects. Certain objects are indispensable for the maintenanceof life. For that purpose and to that end they should beutilised, but let them not assume an undue prominence inyour life. A proper understanding and a right evaluationof objects as they are and for what they are worth, is ofprime concern for the human individual. ìThis far and nofurtherîóyou must say, when they try to invade the interiorkingdom of your life.

Simplicity of life is the true secret of happiness.Unhampered experience of joy which lies within, comesout of simplicity. Your life should never be complicated

30 Kalyana-Kalpataru

with too many things. Due to too many things, due to toomany desires, modern man unfortunately has missed this.Man has the key to happiness in simplicity. Have contentment.Have the capacity to derive joy out of whatever situationyou may find yourself in. Assert: ìThe situation has notthe power to alter my experience. My experience isalterable only to the degree to which I allow it to bealtered.î

A simple and contented life depends more upon God-made things than upon man-made objects. There arehundreds of things that can fill you with happiness if youonly have the eyes to see. When you get up in the morning,you can step out of your room and look at the dawn andbe happy. When the sun rises, still more happiness. Whenyou hear the birds warbling, even more happiness. Whenyou feel the cool breeze blowing, again happiness. Well,there is no end to happiness. Know the technique forderiving happiness from these simple things. If you discoverthis secret, there will be no end to your happiness.

Learn to experience joy from the happiness of others.Instead of envy, become filled with joy whenever you seeothers in happiness. Feel happy by beholding the happinessof others. Train yourself to derive happiness out of bringinghappiness into the lives of others. Learn the technique ofjoy by making others joyful. Your happiness will becomea thousandfold. At the present moment it is circumscribedby the experiences undergone by yourself alone. But if youbegin to get joy from all others, then perpetually you willbe happy. Everyoneís happiness will become a part of yourhappiness and will go to multiply and add to it.

Try to derive joy out of the beauty of all things, notonly from those things which you possess. In this way youwill develop an impersonal capacity for happiness. Without

31

touching a cent in your pocket you will realise an illimitabletreasury of happiness which lies strewn all around you andeverywhere about you. When we realise the things that Godhas given for which we have reason to be happy, the wholeday will not be long enough for us to be thanking Him.Untold treasure He has given. Just consider your own body,your own self. You have two sound eyes. Supposingsomeone says; ìAll right, give me one of your eyes andI will give you twenty thousand dollars.î Which personin a sane condition of mind would comply with such arequest! Supposing you are offered one hundred thousanddollars for your tongue, would you give it? So, that meansyou have things that are worth millions and millions ofdollars. If you simply reflect how much God has given,then your whole vision of life will become changed. Knowthese little secrets. They are little but they are veryimportant. They can mean the whole difference betweendarkness and light.

Learn to accept the experiences that come through life.There is no use fretting and fuming and making yourselfmiserable over them. You, perhaps, may just add moremisery to the misery which these experiences already bring.Have calm and wise resignation. There is one SupremeIntelligence that is guiding the lives of men here and theseexperiences that come from that Source, learn to acceptlike human beings. Endure the little troubles that comethrough life. If there is a little sorrow, endure it and learnto take away its sting. Thus you may enrich your life outof those very experiences which you find painful andunpleasant.

Be friendly to all. Towards your superiors, have anattitude of complaisance. Do not be full of fear and timidityand nervousness in their presence. That can also rob you

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32 Kalyana-Kalpataru

of your joy. Be serene. With your own equals, be friendly.Feel oneness with all. With those who are inferior to youin status, in health, in strength, in beauty, have an attitudeof kindness, love and compassion. To those who aretroublesome, wicked, unpleasant and nasty, be indifferent.Do not work yourself up into a state of irritation orannoyance or unfriendliness or hatred. Just ignore them.These four attitudes will provide you with a means of notbeing out of your happiness.

Above all, do not give way to anger. Anger, more thanany other single factor in this world, destroys happiness.It can totally wreck the entire happiness of a home. If onemember of the household has a temper and gives vent tohis anger, he can destroy the happiness of all members ofthe home; even the neighbours may affected.

Maintain a rational restraint over the senses. The urgetowards carnal enjoyment is the natural part of the humanbeing, but it pertains to the mental and physical part ofyour nature only. We have to recognise this as such.However, it is the prerogative of every individual, beingendowed with a high intelligence, to hold a reign over thesenses. By that way they cannot destroy happiness. If theyare allowed to hold a sway over you, then while you arethus unrestrained, you cannot have any happiness. This isthe Law of the Universe.

Base your life upon virtue, upon Truth and upon purity.If purity is always your guiding rule, guilt complexes andneuroses will go and psychiatrists would be unnecessaryfor you. Happiness fills those who base their lives uponvirtue. Virtue is a direct emanation from the Divine, justas happiness is the quality of the Divine. If you tell a lie,to support it you have to tell a chain of lies. Sticking tothe Truth takes away from you all anxiety and a thousand

33

pinpricks. A life of Truth and purity is a life devoid ofmany of the factors that contribute to the misery andunhappiness of the modern world.

Even more important, keep close to the Great InnerSource of all happiness, all joy, all bliss! Call it by whatevername you chooseóI do not want to give It a name. MakeThat the centre of your being. That is the Eternal Thingthat supports your life, which is your alpha and omega,your all-in-all, your supporting substratum and your destinationand goal. Keep close to it by developing love. Love theSupreme. Always remember the Supreme. Great Ones whohave immersed their lives and become absorbed forever inthe supreme blessed state of happiness and bliss, have toldus one great secret which provides us with an unfailingmethod of attaining happiness. The secret is the DivineName. They said: ìPractise the Divine Name. The Nameof the Supreme and the Supreme are not two but they areone. If you have the Divine Name within you, you havethe Supreme within you.î This is a great spiritual Truth.This is a great fact. If you remember this fact and try tomake the Divine Name your own, if you are alwaysrepeating the Divine Name, always invoking the DivineName, always filling yourself constantly with the currentof the Divine Name, then happiness and blessedness willbe present with you always.

Happiness, in the truest sense of the term, is thatchangeless experience right within you. It is that awarenesswhich being present, enables you to derive sweetness outof all other things and which being absent, deprives youof all sweetness from anything. This is the most importantfact.

Make God the most important and paramount thing inyour life. Then you will never be taken away from your

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34 Kalyana-Kalpataru

happiness even for a single second. No one will be ableto take you away from It, for you are yourself thathappiness. When a fish is taken out of a little bowl andreleased into the ocean, it swims about anywhere andalways remains in the vast ocean. So, out of the tiny bowlof deluded life where we have paid this undue attentionto external objects, let us lift ourselves out and enter intothat vast Truth. In God lies happiness and within me Heis, and He and I are one.

Within you lies the perennial fount of eternal happiness.May you live your life in this Truth. Then I assure youthat your life will become a stream of happiness. May yourlife thus flow forth not as a vale of tears but as a perennialstream of infinite happiness. This is my prayer. May Godgive you the strength and the inspiration to blossom outinto that simplicity and contentment, that shining andradiant virtue, the serene state of detachment, that friendlinesswith all beings, out of which this great gift that is waitingto be bestowed upon us will become our own. May yourlife become radiant with joy and happiness. SupernalHappinessómay That be yours.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Always remember; your Father loves youunconditionally. But, because He has given you freedomto go away from Him or approach Him, He is waitingfor you to express your desire for His love before Hecomes to you.

óSri Paramahansa Yogananda

An Unexpected GuestóDr. M. S. Manhas

After the expiry of the stipulated period of thirteen yearsexile, in which the last year was to be spent incognito,the P僌ava brothers demanded, the return of their Indraprasthakingdom from the Kauravas. Duryodhana the eldest of theKaurava brothers who had won the Indraprastha kingdomin a gambling match with Yudhi¶¢hira, refused to returnit. Negotiators from both sides were going back and forthwithout any resolution of the problem. Ultimately ›r∂ K涃awas sent by Yudhi¶¢hira to the Hastinapur court as a peaceambassador and a minister plenipotentiary to convinceDuryodhana and his father Dhætar嶢ra about the futility ofthe conflict between two groups of the same family andto solve this dispute amicably and peacefully. This coursewould be in the best interest of both parties.

Supporters of Yudhi¶¢hira were initially reluctant aboutthe success of such a peace overture. Draupad∂, wife ofthe P僌ava brothers, who was gravely insulted in theKaurava assembly, was unequivocally opposed to this Idea.She had been nursing her humiliation for the past 13 yearshoping to seek revenge some day. Eventually she waspersuaded to go along with the opinion of the majority aswar would result in unthinkable disaster for both sides inmen and materials.Peace Mission of ›r∂ K涃a Starts: When Dhætar嶢raheard about ›r∂ K涃aís peace mission, he ordered to setup artistically constructed and elegantly decorated resthouses on the way where ›r∂ K涃a could stay comfortably.›r∂ K涃a, however, by passed all of them and made his

36 Kalyana-Kalpataru

own arrangements for rest and stay during the long journeyfrom Upalavya (capital of På¤cåla country where P僌avaswere staying with their father-in-law) to Hastinapur (capitalof Kaurava kingdom). He managed to reach Hastinapurin the early morning hours.

King Dhætar嶢ra had planned to give a royal receptionto ›r∂ K涃a along with expensive gifts and a beautifulpalace to stay. He asked Vidura for advice and suggestionsin this regard. Vidura was the most experienced and a wisemember of his court. He dissuaded the King from doingsuch a thing. No amount of valuable gifts could affect ›r∂K涃aís loyalty for the P僌vas. Furthermore, such expensivegifts would be considered a bribe and this perceptionamongst the masses will not be good for the King. In caseyou really want to please Him then agree to His proposalsand gracefully settle this dispute. Whatever little I knowof ›r∂ K涃a, He will never move away from the path ofrighteousness no matter what inducement you may offer.

The Lord arrives in Hastinapur: On arrival atHastinapur. ›r∂ K涃a was received with great pomp andpageantry. Following the ceremonial reception, He proceededdirectly to the Kaurava court where He met with Kauravaelders, Bh∂¶ma Pitåmaha, Vidura, Droƒåcårya, Kæpåcårya,Karƒa, ›akun∂ and other nobles. After this He visited KingDhætar嶢ra and Queen Gåndhår∂ in their private chambersand apprised them of His peace mission. Then He paida courtesy call on Bh∂¶ma Pitåmaha, Gµurµu Droƒåcårya andMahårån∂ Kunt∂ (mother of the P僌ava princes). The nextstop was to see prince Duryodhana. ›akun∂, Du¨‹åsana.and Karƒa (Duryodhanaís closest advisors). They were allpresent togethere.

After this meeting, Duryodhana requested ›r∂ K涃a tojoin him for dinner. The Lord politely refused this offer

37

saying that since He was on a peace mission, He couldnot join him. He would accept the invitation only after asuccessful outcome of this mission. Duryodhana remindedHim that He was equally related to both sides and therewas no reason for this refusal. Furthermore, it was dinnertime and it would be appropriate to join us. The Lord thenemphatically told him that under normal circumstances aguest accepts the dinner invitation only if the host is a friendor the guest is hungry. You are neither My friend nor Iam hungry. Therefore, it would be inappropriate for Meto dine here and left for Viduraís residence.

The Unexpected Guest Arrives: Vidura was thewisest man in the Kaurava court and a great devotee of›r∂ K涃a. It is said that if one places the wisdom of theentire world in one pan of a balance and that of Viduraísalone in the other, the pan containing Viduras wisdom willbe found heavier, Vidura was the step brother of KingDhætar嶢ara. Both Vidura and his wife Sulabhå wereextremely pious in their conduct and ardent worshippersof ›r∂ K涃a. Sulbhåís greatest desire in life was to feed›r∂ Kæ¶na with her own hands and enjoy the sight of theLord eating in her kitchen. Vidura, however, tried todissuade her from entertaining such a fond hope as Hewould always be the guest of the high and the mighty.What do we have to offer? But love is blind and refusesto listen to reason. She always thought that she was feedingHim while daily offering oblations at His feet during Pµujå.Moreover, the scriptures say that God loves to receive evenmeager offering given with love and devotion rather thanthe most expensive gifts offered to display ostentation andshow.

After completing His preliminary obligations as a peaceemissary, the Lord then knocked at the door of Vidura.

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38 Kalyana-Kalpataru

Vidura and his wife, who were living in a modest house,were surprised to see the Lord in His Caturbhuja (fourarmed) form richly dressed with divine gems and silkenclothes. He immediately changed into His more familiarhuman form and desired to eat something as He wasfamished after dayís hectic activities. The couple was takenunawares. Sulabhå rushed inside to see what was availableas a left over since both of them had already finished theirdinner. The Lord was fed with some bread and Såga (leafyvegetable) with tender love and extreme devotion. TheLord appreciated this as the tastiest meal that He has hadin recent years and compared it with how mother Ya‹odåused to feed Him during His Vændåvan days. He oftentalked about Sulabhåís hospitality and the dainty dish thatHe enjoyed at her place while talking to Uddhava, oneof His illustrious devotees.

It is worth mentioning that the Lord is never hungry.He only eats to make His devotees happy. Even §Rgveda(I. 164. 20) mentions in one of its famous hymns abouttwo birds that were perched on the branch of a tree. Oneof them (individual Soul) was enjoying the sweet and sourfruits of the tree and suffered the consequences while theother (Universal Soul) sat there without eating but witnessedthe suffering of the first one. The Lord knew about thedevotion of Sulabhå. To make her happy, He feignedextreme hunger and greatly appreciated whatever sheserved. He fulfilled her long cherished desire of servingthe Lord with her own hands.

Vidura and Sulabhåís story is an integral part of whathappened during the peace mission of the Lord. It teachesan important lesson and highlights the fact that where thereis selfless and loving devotion and the devotee is constantlyabsorbed in His thoughts; the Lord will come knocking

39

at his/her door without notice. One should not lose faithand patience. Sulabhå was an innocent devotee, who haddeveloped intense faith in His grace. In spite of Viduraísadvice, that it is only a futile hope to expect the Lord tograce their humble home by His visit, she persisted in herexpectation that some day the Lord shall visit them.Ultimately the Lord had to relent. There are several otherinstances of this type. The case of young Nåmdeva, whoinsisted that Lord Vi¢hobå (K涃a) should accept his offerof food at the end of his Pµujå as his mother had suggested.The Lord had to comply when the young devotee wasabout to smash his head at the feet of His image. Prahlådawas similarly rescued from the tyranny of his father bythe Lord. Such a devotee automatically develops goodconduct, purity of mind and body, love and respect forall beings, truthfulness and absence of lust, anger, greed,jealousy, and attachment with terrestrial objects.

After dinner Vidura and the Lord sat down to discussthe purpose of His visit. After carefully listening the Lordísdiscourse, Vidura, remarked that those who matter wouldnot care for Your words of reason as Duryodhana and hishenchmen were bent upon a fight to destroy the P僌avaswith their military might. Duryodhana thought that withBh∂¶ma, Droƒåcårya, Kæpåcårya, Karƒa, Jaidratha, ›akuni,A‹watthåmå and other such military stalwarts on his side,no power on earth could dare to confront them. They wereinvincible and some of them even enjoyed divine powers.Furthermore, with Your refusal to accept his dinnerinvitation there was absolutely no chance now of hisaccepting Your advice. He is haughty, arrogant, self-centred, proud, conceited, cantankerous and unreasonable.His sole aim in life is to destroy the P僌avas by fair meansor foul. After listening to Viduraís reasoning, the Lord said

An Unexpected Guest

40 Kalyana-Kalpataru

that his mission as a peace emissary was to explain all thepros and cons of this dispute and to bring them to listento reason. It was up to them to accept or reject mysuggestions. Discussion of the situation continued till latenight when both of them retired to rest.

The next morning, after, completing Sa∆dhyå Vandana,Agnihotra, Sµurya Namaskåra and other obligatory rituals,the Lord got ready to attend the Kaurava assembly.Duryodhana and ›akuni came to escort the Lord to theassembly hall.

The Lord addresses the Kaurava Assembly: TheKaurava assembly hall was spacious, artistically designed,richly decorated and appeared as the replica of Indra Devatåíscourt in heaven. All the Kaurava elders, dignitaries, nobles,vassal kings, and several celestial beings were in attendance.They were eager to listen to what the Lord had to say.When King Dhætar嶢ra had taken his seat, the entry of›r∂ K涃a was announced. He walked in with a majesticgait while carefully scrutinizing the audience.

When ›r∂ K涃a entered the assembly hall, all theattendees rose in their seats to greet and show respect tothe celebrated guest. After paying respect to the King andother dignitaries, ›r∂ K涃a began to deliver His addressin a resonating voice, which was clearly audible throughoutthe large assembly hall. The gist of His speech is as under:

ëYour Majesty, all the facts about this case are wellknown to you and the audience. It is unnecessary to goover them once again. My mission is only to plead forpeace amongst the Kaurava and the P僌ava brothers,which is now in your hands and mine. You can commandthe Kauravas to listen to reason. The P僌avas will acceptto what I agree. There is no good alternative to peacebetween the two parties. If they amicably live together they

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have the wherewithal to bend the entire world to acceptyour suzerainty. None can stand before the combinedpower of Bh∂¶ma, Somadutta, Droƒåcårya, Kæpåcårya,Karƒa, A‹wathåmå, Jaidratha, the five P僌ava brother,Drupda, Dh涢adyumna, Såtyaki and others. I suggest thatthe kingdom of Indraprastha, which rightfully belongs tothe P僌avas be returned to them. They have faithfullyfulfilled the conditions imposed upon them after their defeatat the game of dice. Your sense of generosity and fairnesswill be remembered forever. However, if we miss thisopportunity to establish peace and amicably settle this case,all these warriors and their supporters will be killed in theholocaust that will follow. Sir, only you will be heldresponsible for the death and destruction that is inevitable.

Noting the reluctance of Duryodhana to accept thissuggestion, ›r∂ K涃a offered another proposal. He said thatthe P僌avas will be satisfied if you grant them only fivevillages; Avisthala, Vrksthala, Måkaƒd∂, Vårnåvata and anyother fifth village that you wish, so that the five brotherscan peacefully and honourably settle in their own land.Your Majesty, the P僌avas extend the hand of friendship.However, if this offer is also rejected then they are readyfor war as well. Now peace or war is in your hands.

Duryodhana did not agree to any of ›r∂ K涃aíssuggestions, scornfully declared that he would not give theP僌avas even as much land as is of the size of a needlepoint. One does not get a kingdom by begging and stormedout of the assembly Hall. Thus, the peace mission of theLord failed proving the truth of Viduraís prediction. Thedevastating Mahåbhårata war started soon thereafter inwhich Duryodhana lost all his friends, relatives, Kingdomand his life as well.

Epilogue: By and large human beings are replicas of

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42 Kalyana-Kalpataru

Duryodhana and Dhætar嶢ra. They want what others haveand try to grab whatever else they can. Treachery, rivalry,bribery nepotism, corruption, greed, and double talk aremanifestations of the same malady. They have no qualmsagainst using any or all of them. Duryodhana excelled inthis art and ultimately lost everything.

People in power have a tendency to surround themselveswith such counselours who express their views that are inresonance with the preconceived opinions of their masters.They constantly try to boost the morale of their superiorsirrespective of the consequences. This tendency may bepurely self serving or absolute hypocrisy. Duryodhana hadan inner circle of advisors who lost no chance to flatterhis ego that ultimately became the cause of their ruin.

Disastrous outcome is inevitable when good advice ofwell-wishers is spurned. Duryodhana did not listen to thegood, honest, sound and beneficial advice of his mother,great granduncle Bh∂¶ma, Gµuru Droƒåcårya, MahåtmåVidura and ›r∂ K涃a. It was unequivocally rejected withdisastrous results. He must have been aware of Hiraƒyaka‹ipu-Prahlåda, Råvaƒa-Vibh∂¶aƒa, Våli-Tårå and other similarepisodes reported in the spiritual literature, but fools havea tendency to persist in their folly.

Mahårån∂ Gåndhår∂ emerges as a very wise lady whoconstantly warned her husband to restrain the evil propensitiesof his own and those of Duryodhana and to keep awayfrom the wicked and immoral company of self servingadvisors. She refused to bless Duryodhana with victorybefore he left for war. She constantly reminded him andhis father that strife between two parties of the same familywill eventually devastate the family, and this is exactly whathappened. India has witnessed during its long history manysuch instances. A memorable instance is the historical

43

conflict between Pæthv∂råja Cauhåna and his cousin Jaicanda.It is particularly important in this context. This discord ledto Pæthv∂råja Cauhånís defeat and the occupation of theDelhi throne by a foreign power in 1193. As a result Indiahad to endure slavery for about nine centuries till 1947,when it finally achieved independence from the British aftera prolonged struggle and partition of the mother country.

Gambling, which became the immediate cause of theMahåbhårata war between the Kauravas and the P僌avasended in disaster. Many families have been ruined becauseof this addiction. Unfortunately, nowadays this practice isglorified under the name of state recognized bingo, lotteryand casino industry, and is being practised throughout theworld. Yudhi¶¢hira and Nalaís addiction to gamblingresulted in the ruin of their kingdoms. Even §Rg Veda (X.34. 13) condemns this practice. It saysó

Do not play with dice; cultivate Thy cornfields,Delight in the gain, thinking highly of it.There are Thy cattle, gambler, there is Thy wife;As the noble Savitæ himself told me.This verse, besides denouncing the gambling practice,

praises hard work and happy married life.❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

An Unexpected Guest

That which gives us happiness, will also give happinessto others. That which is painful to us, will also give painto others.

Not Foreseeing our own Death WeFoolishly Lament for othersí Death

In the U‹∂nara territory there lived an illustrious kingSuyaj¤a by name. He was killed by the enemies in a battleand his kith and kin sat around him even as he lay onthe field of battle, stained with blood and biting his lipsin anger, his jewelled armour smashed, his ornaments andwreaths of flowers fallen off (from his person), his heartpierced through with an arrow, his hair thrown about (indisorder), his eyes sunk deep, his lotus face covered withdust and his weapons and arms cut into pieces.

Closely observing their husband, the lord of theU‹∂naras, reduced to such a pitiable plight by Providence,the queens felt much distressed. Violently beating theirbreast with their hands again and again and exclaimingìWe are lost. O lord!î They dropped down beside his feet.Weeping loudly and bathing the lotus-feet of their belovedhusband with their tears, tinted reddish with the saffronpaste on their breasts and causing grief in the heart of men,the ladies wailed piteously, their locks and jewels loosenedand displaced: ìAlas, by the pitiless Providence, O lord,you have been reduced to a state of existence beyond therange of our sight! Once the life-giver (support) of theU‹∂naras (the inhabitants of this land), you have now beenmade by Him the augmenter of their woes. How can we,O ruler of the earth, live without you our dearest friend,who were disposed to appreciate whatever was done toyou by way of service? Therefore, permit us, servants ofyour feet, O brave one, to follow you to the place where

45

you will go.î While they lamented as aforesaid, clutchingtheir dead husband and unwilling to have him carried outfor cremation, the sun actually sank below the horizon. Onhearing the lament of the relations of the deceased monarch,it is said, Yama (the god or retribution) himself appearedthere in the form of a child and addressed them as follows.

Yama said: Oh the infatuation of these, my superiorsin age, who clearly perceive the course of the world (theinevitability of death for everyone that is born)! Thoughthemselves alike in nature (equally mortal), they bewailin vain the man who has returned to the source (theUnmanifest) whence he came! Ah, most blessed are wethat have no anxiety (whatsoever) and who are not beingdevoured by wolves and other carnivorous animals, thoughweak and forsaken here in this world full of woes by ourparents (who were recognized as responsible for ourprotection)! For, He alone is the protector (everywhere),who protects us in the motherís womb (where there isnobody to look after us excepting the Lord). The wise,O ladies, call the animate and inanimate creation a (mere)plaything in the hands of that very Lord who creates itby sheer will, who alone, all-powerful as He is, protectsit and who, though imperishable (Himself) destroys it. Healone is competent to maintain and dissolve it. A thingprotected by destiny, remains intact even though droppedon the road; while that, which is consigned to destructionby (an evil) fate perishes even though staying at home.A forlorn creature watched over by Providence, survives(even) in the forest: while he whose doom is decreed byProvidence, will not survive though guarded at home.

The bodies of living beings of every description comeinto being and perish at the appointed time due to a varietyof Karmas determining their species. The spirit, however,

Not Foreseeing...........othersí Death

46 Kalyana-Kalpataru

which is altogether different from the body, is not boundby the laws relating to the body even though dwelling init. This body is born as something identical with the spiritdue to the ignorance of the J∂va though as a matter offact it is different from the J∂va because it is perceived assuch and is material too as a house. Like an object madeup of aqueous, earthy or fiery atoms, the body, which ismade up of the atoms of water, earth and fire put togethergets transformed in course of time and (ultimately) perishes.Just as fire though existing in pieces of wood, is observedto be distinct from them as having the capacity to burnand illuminate things, nay, even as the air, though existingeverywhere in the body, appears as existing separately inthe different parts of the body such as the mouth andnostrils and (just) as ether, though pervading everywhere,does not cling to any substance, so the spirit, which is thefoundation of all products of matter such as the body andthe senses, is distinct from them.

Indeed, O fools, here lies the body called Suyaj¤a, thatyou lament. He (however) who was the hearer and thespeaker in this body could never be seen even before. Noris the great vital principleó(which inspires all the Indriyasand) which is therefore said to be the foremostóthe heareror the speaker. As for the soul, which (while remaining)in a body is endowed with the senses (perceives the varioussense-objects through the different senses), is altogetherdifferent from the (said) vital principle as well as from thebody (both of which are devoid of consciousness). The(aforementioned) all-pervading spirit, that is different fromthe body, accepts as identical with it bodies of variouskindsó(both) high and low and characterized by the fivesubtle elements, the Indriyas (the five senses of perceptionand the five organs of action) and the mind and (in the

47

long run) even actually gives up such identification by forceof its own discrimination. Action proves to be a sourceof bondage only so long as the soul stands identified witha subtle body. From such identification follow the perversionof the (all-blissful) soul and the attendant misery, whichare (however both) conceived in illusion and not real. Tolook upon the three Guƒas (their products in the shape ofpleasure and pain arising from the contact of the senseswith their objects) or speak of them as realóthis is a falseprepossession. Like a fanciful conception or a dream, everysensuous pleasure is unreal. Hence the knowers of Truthgrieve neither for that, which is abiding nor for that, whichis transient in this world. Nor can the nature of those whoare given to grieving be changed.

A certain fowler, who had been created by God as averitable death (as it were) for birds, spread his net in aforest and employing all sorts of allurements, caught themwherever he could. A pair of fork-tailed shrikes was seenmoving about there. Of them the female bird was precipitatelyallured by the fowler. Subject to the control of Time, thesaid female bird got entangled in the meshes of the net.Sore afflicted to see her thus, involved in (mortal) danger,yet incapable of doing anything, the helpless male birdbewailed (the lot of) his miserable mate out of affectionas followsóìOh, what will the mighty yet mercilessProvidence do with my wretched wife, pitiable in everywayand grieving for my miserable self ? Rather let the Deitytake me (as well); (for) what is the use to me of thiswretched half body, surviving miserably and dragging adesolate existence when the other half in the form of mymate has been snatched away by Him?

My youngs of poor luck (keenly) await in the nest (thereturn of) their mother. How shall I be able to nourish

Not Foreseeing...........othersí Death

48 Kalyana-Kalpataru

those motherless little ones still unfledged?î Hidden closeby and impelled by Death, the same fowler pierced withan arrow the male shrike (too), sore with separation fromits beloved mate and wailing thus, its throat choked withtears. Not foreseeing your own death and lamenting yourhusband in this way, you foolish women will not be ableto get him back even in hundreds of years.

Hiraƒyaka‹ipu went on: While the child was thusdiscoursing, all the relations of king Suyaj¤a felt astonishedand realized everything as transient and unreal. Havingnarrated this (legend), Yama (the god of retribution)disappeared on that very spot. The relations of Suyaj¤a tooperformed what was conducive to his future (other-worldly)good. Hence donít you grieve for another nor even foryourselves. Apart from the preconceived notion, distinguishingoneís own self from another, which is nothing but ignorance,what distinction is there between oneís own self andanother or again between oneís own possession and thatbelonging to another in the eyes of embodied souls in thisworld? (Bhågavata VII. 2. 28ó60).

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Accept blames, criticism and accusation silently andwithout retaliation, even though untrue and unjustified.

óSt. Francis of Assisi

Read and Digest

God has no favourites in this world; He loves eachof us as much as He loves the greatest saints.

* * *Never be afraid of God, no matter what mistakes you

have made in the past. Donít repeat them. He loves usunconditionally as His children.

* * *Be honest with yourself and with God.

* * *Resentment is a cousin of hatred. Afflicted with

resentment in that instant, you lose your awareness of God.Eliminate it from your consciousness as often as it triesto enter, throw it out.

* * *Empty the heart of wrong feelings; let it be loving and

forgiving.* * *

Donít worry so much about what other people do. Beconcerned more with how you treat others than with howthey treat you. This is the mature attitude, the right attitude.

* * *To live free of delusion and its dark qualities is the

only way to live in this world.❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Girl, Who Saved Railway Passengers

Near a village, there was a railway bridge over a rivulet.Near the bridge in a hut, a girl lived with her parents. Inthe rainy season one day in the evening, sitting by thewindow, she was waiting for her father. Then she saw thetrain running towards the bridge. She ran with a light inher hand and saw that the bridge was broken and the engineand the compartments had fallen into the rivulet. Shethought that the next train would arrive and the passengersof that train would also meet the same fate. Therefore, shemust make efforts to save that train. With the firm resolve,that brave girl started for the station. The station was ata distance of one mile from that bridge. In between thisbridge and the railway station there was another narrowwooden bridge. In such a stormy dark night, it was verydangerous to move along that narrow bridge. She crossedthat bridge very slowly, kneeling down and moving likea monkey, staking her life. Then she ran very fast. Herclothes got entangled in thorny bushes and were torn andshe was also drenched. Even then somehow or the othershe reached the station as quickly as she could. She wasbadly panting. She said only ìStop the train, stop the train.îShe could utter no more words and being deadly fatigued,she fell on the ground. The train had already started butthen the signal was given to stop the train. If she had notinformed, all the passengers must have been killed.

Having conveyed the message, she saved the lives ofhundreds of passengers. They were very much grateful to

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her. We can just imagine, how much the passengers, whowere saved, must have rejoiced and how much happy thegirl must have been.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Girl, Who Saved Railway Passengers

I am working for God alone. Earth has no illusionfor me; I have seen through them all. You should realizethat you are visiting this earth only temporarily; you arehere solely to learn necessary lessons and to help all whocross your path. You do not know why you have beencast in a particular role, so you must learn what Godexpects if you donít harbour personal desires, your onlydesire should be to follow the Lordís will and to liveand work for Him.

óSri Paramahansa Yogananda

God does not vindictively punish man for humanmistakes. He is very kind, forgiving and loving Lord.Never harbour a fear of Him.

Worship of ∫‹varaóSwami Krishnananda

The nature of oneís aspiration for the ultimate realisationthrough Yoga is perhaps the most important conditioningfactor in the practice. This is clearly stressed by Pata¤jaliin one of his Sµutras. If the aspiration is lukewarm and notintense enough, there would be a corresponding dampeningof the speed with which one progresses towards therealisation of the goal. The greatest Sådhanå or practiceis the longing of the soul for God, the pressure which onefeels from within oneís self in the direction of the supremeattainment. To cite an analogy: In the case of a river, thegreater the force of the waters of the river, the quicker doesthe river reach its destination. But, if the same river mellowsand moves stagnantly and reluctantly, as it were, it willreach its end only after a long period. In the same way;quick success in the practice of Yoga can be had only ifthe aspiration is intense and burning inside. ìT∂vra-sa≈veganamasanna¨î: Quick is the result of Yoga immediate is ëtherealisation, if the ëSa≈vegaí or the aspiration of the soul,is very strong and burningly intense. The word used inthe Sµutra is ëSa≈vega,í a term which has its own peculiarsignificance. The words we normally use such as desire,longing, aspiration and devotion, are inadequate to expresswhat is implied in the term ëSa≈vega.í We have to stretchour imagination a little bit to understand the significanceof the meaning hidden in the word ëSa≈vega.í It is ashaking up of the whole personality of ours from top tobottom, by the very roots, as it were, where our personality

53

gets devastated by the urge of the spirit for ultimateperfection. Sa≈vega is truly devastating. ëDevastatingí isthe only word which brings out the meaning of the termëSa≈vegaí. When Sa≈vega arises in us for the greatperfection, it breaks our personality to pieces, shatters usto shreds. It is difficult to translate this word Sa≈vega, butits implied meaning should by now be reasonably clear.It is not the little devotion that we try to show to Godin our daily routines of practice. It is not the so-calledreligiosity of approach. It is something unthinkable, ananguish of the spirit, a surge of the soul, a raining of theentire personality out of its essence. We are never in thisposition at any time of our life. Such Sa≈vega never takespossession of us. We may be devoted people, but eventhen, our devotion is mostly half-hearted, reluctant andlukewarm. Such lukewarm devotion cannot bring in successand certainly not quick success.

Even in Sa≈vega, Pata¤jali mentions three degreesóMædu, Madhya and Adhimåtra. Soft aspiration is Mædu,middling; a little more intense than that is Madhya; but,flaming like a conflagration of fire and unquenchable inits intensity is the aspiratior called Adhimåtra Vairågya andAdhimåtra Sa≈vega. People in our present-day worldcannot imagine what this sort of Sa≈vega could be. Aperson who does not feel the need for God, cannot askfor Him and a need is felt only when the world cracksunder oneís feet and not before that. A time comes ineveryoneís life when such an experience is encountered.No one can escape this situation. It may be today; it maybe tomorrow. And until that eventuality occurs, our soulwill not actually cry from its bottom for that, which itactually longs for.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Worship of ∫‹vara

Salutations

Ÿ◊Ê Áfl‡flSflM§¬Êÿ Áfl‡flÁSÕàÿãÄUÃfl–Áfl‡fl‡fl⁄UÊÿ Áfl‡flÊÿ ªÊÁflãŒÊÿ Ÿ◊Ê Ÿ◊—H

Salutations to Govinda, who is all-formed, who isresponsible for the maintenance and dissolution of theuniverse, who is the Lord of the universe, nay, who isthe universe itself.

Ÿ◊Ê ÁflôÊÊŸM§¬Êÿ ¬⁄U◊ÊŸãŒM§Á¬áÊ–∑ΧcáÊÊÿ ªÊ¬ËŸÊÕÊÿ ªÊÁflãŒÊÿ Ÿ◊Ê Ÿ◊—H

Salutations to ›r∂ K涃a, the Divine Cowherd, the Lordof Gop∂s, who is knowledge itself and is an embodimentof Supreme Bliss.

Ÿ◊— ∑§◊‹ŸòÊÊÿ Ÿ◊— ∑§◊‹◊ÊÁ‹Ÿ–Ÿ◊— ∑§◊‹ŸÊèÊÊÿ ∑§◊‹Ê¬Ãÿ Ÿ◊—H

Salutations to the lotus-eyed Lord of Lak¶m∂ (Goddessof Fortune) who wears a wreath of lotus flowers roundHis neck and who has a lotus sprung from His navel.

’„Uʸ¬Ë«UÊÁ÷⁄UÊ◊Êÿ ⁄UÊ◊ÊÿÊ∑ȧá∆U◊œ‚–⁄U◊Ê◊ÊŸ‚„¢U‚Êÿ ªÊÁflãŒÊÿ Ÿ◊Ê Ÿ◊—H

Salutations to Govinda, the delighter of men, whoattracts the eye by the crest of peacock-feathers on Hishead, who has an unobstructed intelligence and who residesin the heart of Lak¶m∂.

óGopålapµurvatåpin∂ Upani¶ad❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

The Purpose of CreationóK. N. Ranga Rao

What is the purpose in creating this world?We are all born without our knowledge or consent and

undergo pleasures and sorrows over most of which, we haveno control. Is this world merely a chapter of accidentsbrought about by a super agency without any set purposeor plan or does it follow a definite purpose? For whosebenefit is all this apparently ununderstandable activity?

This is a basic and age-old question, which is at theroot of many other important problems or philosophies. Itwill therefore, be interesting and profitable to give somethought to understand this problem.

There are several religions existing in this wide worldand the prophets or leaders of each one of these religionshave thought fit to offer solutions to this problem in theirown way to satisfy the immediate viewpoint of their schoolof philosophy. There is a great deal of anxiety amongstthe people of today and it may easily be stated that thereis a crisis in our moral standards all over the world. Thetraditions and the very foundations on which the humanconduct has been based for centuries, are being shaken byso many contradictory forces at work; and on account ofthe miseries, destruction, frustration etc., brought about bythe various wars of human behaviour in peace time, thewhole world is looking forward to re-appraisal of thevalues. The world is at the cross-roads formed by differentlines of thought, the chief of which, may broadly be classifiedas (1) whether to go back to the moral standards basedon the existence of divinity, (2) to choose social or merely

56 Kalyana-Kalpataru

moral laws without recognizing the divinity or (3) merelyto get on as best as they can with the materialistic progressin the world.

The final destination of man depends upon the purposewith which, the world was created. It is therefore, necessaryto examine briefly this problem before proceeding further.It has long been suggested that the world is purely anaccidental happening or mere chance working of certainmaterials and forces over which, nobody has any controland that things go on in a haphazard fashion, every minutebeing a surprise. There is no explanation for the cause ofright and wrong, good and evil, pain and pleasure and alsofor any scheme or design for orderly behaviour of theelements or living beings.

In practice, however, we see that things in nature dofollow in a large way a particular procedure or system.The whole universe is vast and complicated but still followsa regular and precise scheme of things. Perhaps, it is onlythe human behaviour that does not appear to follow anyparticular plan. There is of course at present great developmentin the science of psychology, which claims to predict thebehaviour of man or his mental working by causes externalto him and of his own thinking and making. History andGeography also have their own influence in shaping things.It is not necessary to go here into details justifying theexistence of supernatural forces controlling the fate of manin this world (nor is this required by the question referredto above itself). We may presume the existence of a Godto bring about directly or indirectly the order and shapeof things called this universe; otherwise there would becomplete chaos and nobody would be responsible foranything and no object would be served by discussing thepurpose of creation under such uncertain conditions.

57

Now proceeding to discuss the creation of this universeby some intelligent being, we may examine what theessential qualifications of such a creator should be and whatshould be the conditions or circumstances necessitatingsuch a creation. First of all, the creator must be an all-powerful, perfect being free from faults and withoutbeginning or end. If this person is imperfect in respect ofexistence or powers or if there is more than one such being,there would be conflicts and there would be no purpose,system or object in this creation.

There must also be some beings who are imperfect andwho are suffering from pain (and pleasure). They wouldrequire help and guidance from a powerful and impartialbeing to improve and lift them from this suffering.They should have a certain amount of discrimination tochoose between right and wrong. The quality of thisdiscrimination would depend on the stage of the animalin the scale of evolution or different grades of the creatures.

There are religions and schools of philosophy whichstate that the world was created out of nothing or that thiswhole world consisting of matter and living beings in it,is an illusion or the manifestation or projection or modificationof God in His entirety or in parts of His L∂lå or Play. Thereare also philosophies which propound both the existenceof God and His non existence, e.g., Se‹wara Så∆khya andNir∂‹wara Så∆khya.

In the opionion of the writer, any system wherein asupreme or super force or intelligence undergoes modificationswholly or in part to become the ëcreationí or subordinateto forces like Avidyå or Måyå cannot explain the purposeof this world, as God by definition or presumption is aperfect being with no desires to be satisfied for his ownbenefit. (“•Ê#∑§Ê◊Sÿ ∑§Ê S¬Î„UÊ”). He is Sat, Cit and Ånanda.

The Purpose of Creation

58 Kalyana-Kalpataru

We have to look elsewhere for an explanation for thiscreation; and in the opinion of the writer, the philosophyof ›r∂ Madhwåcårya, who lived in the thirteenth century,gives a fully satisfactory explanation of the problem.

The following brief outline explains the purpose ofcreation according to this school of philosophy. The mainand cardinal principle of this system is the existence of onlyone self-existing, eternal, supreme, transcendental, immanentand perfect being full of good or auspicious qualities likekindness etc., and free from defects like imperfection,cruelty, partiality suffering etc. He governs and pervadesall the world of matter and Souls as Antaryåm∂, TheNårasi≈ha Avatåra is to demonstrate that He exists evenin inanimate matter like stone.

There are a large number of souls or J∂vas, dividedbroadly into three classes, which are in different stages ofdevelopment. Each soul has its own proportion of goodand bad quilities, viz, Sattva, Tamas, Rajas and featuresin common between God and the soul are eternal beingand no change in the innate nature or Swarµupa. The J∂vaor soul suffers from loss of physical bodies and alsoexperiences pain and griefs from which God is free.

This conception may offer some doubts as being againstso many conventional theories: but there is no reason whythis should present such difficulties once we conceive orpostulate an everlasting God not created by anybody. Therecan be equally other non-created entities or J∂vas but ofa lesser order. These J∂vas have their own characteristicsexpressed in their appreciation of good and evil, sweet andbitter, right and wrong or capable of different ways ofthinking and deriving satisfaction of different amounts andqualities. This may be illustrated by a familiar example.In a feast, after taking the food several persons express

59

their full satisfaction. But each has derived this fullsatisfaction in his own way. One person may have obtainedthis by eating a large quantity of a particular sweetmeatwhereas another person may have derived the same fullsatisfaction by eating a smaller quantity of the samesweetmeat or some other one or even an article of differenttaste; but all would subscribe to the common feeling ofhaving attained their full satisfaction. Similarly each J∂vais striving to attain the realization of his tastes or innatedesires. To this extent it is miserable till it attains itssatisfaction. These souls have various capacities and functionsaccording to their innate abilities under the general controlof God.

God in His infinite mercy and kindness wishes to helpthe souls to realize the fulfilment of their Swarµupa orSwabhåva tendencies, which is their ultimate salvation; butthis has to be worked out by themselves by their consciousefforts. To enable them to do so He creates the world orSådhanå K¶etra in all its variety and gives them a suitableor appropriate body to enjoy and suffer pleasure and painand partake in the activities of the world. The body andthe stage in which, the J∂va is put in the world, dependsupon the Karma of his previous lives and has to undergothe pain and pleasure due to it. He is also placed in anenvironment, i.e. amongst material circumstances, relativesetc., the total or joint effect of which, acts upon him andhe, in his turn acts on them. Thus, although he may tryto achieve some objects or desires, the results will not bein his hands as there are so many other forces actingsimultaneously. But he is judged solely by his intentionsand choice of good or bad and not by the actual results.Devotion and gratefulness to his Supreme creator for thebenefits conferred on him, is the most important factor in

The Purpose of Creation

60 Kalyana-Kalpataru

his behaviour or progress through this creation, which isindicated by his attitude towards God and towards hisfellow creatures, in whom he would see the God andpurpose of his creation. He should willingly play the partassigned to him by God in His scheme of things, i. e.Nimitta Karma.

Now this process of attaining the ultimate end is a longone. It may be different for different souls and it wouldnot ordinarily be possible to attain the end in one life. Godis not so cruel or inconsiderate as to give everlastingpunishment for the misdeeds or rewards of everlastinghappiness for the good deeds done in one life. So severallives or opportunities are given to each soul to attain thisend. Some souls may have such high intrinsic good(virtuous) qualities (Sattva) that they attain their end orMok¶a in one or a few lives. Others at the other end ofthe scale, being predominantly Tamasic, may be so perverseor evil in their intentions towards God that they bycommitting acts in direct opposition to God may attain acondition in which, they will be thrown into eternal hell.In between these two extremes, there is, as should be thecase, a large body of souls, which cannot attain either ofthese ultimate states but keep on vacillating between thesetwo extremes and are continuously in creation either slowlyimproving or slowly deteriorating or even moving up andslipping down. They, of course have equal considerationfrom God and are governed by their own innate capacitiesor nature. This is equivalent to a judge awarding punishmentíor rewards on the merit of each ease. On account of this,he is called Sama, as he looks upon everything with equalgrace or considerationó “©UŒÊ⁄UªÈáʇÊË‹Sÿ ‚Êêÿ¢ ‚fl¸òÊ flÒ Ãfl”.

On the whole, there is control and guidance from Godas an Antaryåm∂ and in the shape of Vedas and other sacred

61

literature for the correct behaviour of the J∂va.In conclusion the purpose of the creation would be to

give ample opportunities to the various souls in differentstages of development to realize their salvation.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

They who inflict pain on others even on attainingthe human body, have to suffer the terrible pangs of birthand death, dominated by infatuation and devoted to theirselfish interest, men commit various sins and thereby ruintheir prospects in the next world.

óRåmåyaƒa

The man having been blessed with discriminativefaculty and willpower fails to cross the ocean ofmetempsychosis is ungrateful and dull-witted and meetsthe fate of a suicider.

The Purpose of Creation

Story of AjåmilaóBireshwar Banerji

Until his youth Ajåmila remained pure and virtuous,but all at once he developed a criminal passion for a ›µudrawoman by whom he had ten sons, the last being namedNåråyaƒa, the delight and solace of his old age. In hiseighty-eighth year death approached and he saw with hisinner eye there grisly and repulsive looking attendants ofYama waiting by his bedside ready to seize him. Distractedwith terror, anguish and despair he caught sight of hisdarling boy Nåråyaƒa at play in the courtyard below andshrieked out his name.

And now a dramatic incident happened. Scarcely hadAjåmila ceased uttering the Name ëNåråyaƒaí when fourmessengers of Vi¶ƒu dropped from the sky and stoodbefore him. As the attendants of Yama proceeded to layhand on Ajåmila and bind him preparatory to marching himoff to their masterís abode, they were courteously but firmlytold by the messengers of Vi¶ƒu to forbear. Immediatelythere ensued between the two parties a debate relating tothe mysteries of Dharma. In the sequel, it was admittedby the emissaries of Yama that the Name ëNåråyaƒaí takenby the dying man whose ostensible motive was to call uponhis dear son, had, had the effect of completely absolvinghim from all his sin.

Ajåmila now escaped death. His sins having beenwashed off, his eyes opened to a new light. The stark andinsensate reprobate in him was changed into the resoluteascetic. By a life of sustained and arduous Tapasyå he wonMukti and was enrolled among the personal attendants ofNåråyaƒa.

❑❑❑❑❑ ❑ ❑ ❑ ❑ ❑

Sanåtana DharmaóDr. B. L. Tekriwal

Sanåtana Dharma (Eternal Righteousness) is the onlyorganic religion of the world which is endlessóno beginningnor end. It is embedded with Vedic principles like Kæƒavantovi‹wa≈ åryam i.e. make the universe noble and Vasud-haiva Ku¢umbakam i.e. world is family. It epitomize thespirit of ›aiva in ›iva, Nara in Nåråyaƒa and Månava inMådhava. It believes in universal brotherhood, universalgood, universal peace, universal welfare, right is might andnon-violence. It transcends all cultures and countries.

This being the eternal religion, is above the cosmiccycleócreation, sustenance, destruction and recreation. Itis a divine creation without any prophet and animates theliving and permeates the whole universe. It promotes thepositive thinking and creates a fine balance betweenmaterial and spiritual life. It teaches how to face adversitywith courage and thereby bring sunshine to the lives ofthe people.

Sanåtana Dharma represents much more than just areligion; rather, it provides its followers with an entireworld-view, way of life and with a coherent and rationalview of reality.

It being the benevolent Dharma, it promotes cohesion,coexistence, compassion, love, forgiveness, kindness,community peace, harmony and selfless service, that makesthe better world. It supports supremacy of moral values to livethe life of high values and righteousness and uplift society.It overtakes the vicissitudes of modern life, materialism and

64 Kalyana-Kalpataru

consumerism, lust, rage, greed, attachment, hatred and ego.Its eight important pillars are rebirth, salvation, principle

of non-duality, destiny, tolerance and acceptance, fourA‹ramas, equanimity and Avatåras (reincarnation). It illuminatesthe inner world which enlightens the world as Loka forÅloka.

India being the largest democracy, second most populouscountry, a nuclear force, fastest growing economy and astrong army, navy and air force, is a great force to bereckoned with, is blessed with this Dharma. It has notinvaded any country in the world in the last 10,000 years.Its culture is Vedic Culture, which has inter-alia, followingutopian motos:

1. Kæƒvanto vi‹wa≈ åryamómake the universe noble.2. Vasudhaiva Ku¢umbakamóWorld is family. 3. Aha≈BrahmåsmióI am the God manifest or universe is withinme. 4. Tat tva≈ asióYou are that (Brahma). 5. Eka≈ sat,viprå¨ bahudå vadantióTruth is one but spoken differently.6. Sarva dharma samabhåvaóReligious tolerance. 7.Sarve bhavantu, sukhina¨ sarve santu niråmayå¨óBe allhappy and healthy. 8. Hari byåpaka sarbatra samånåóGod is everywhere in same form. 9. Sarva hitåya sarvasukhåyaóBe all happy. 10. Na manu¶åt paro dharmaóThere is no greater religion than humanity. 11. Åtmavata¨sarva bhute¶u hite hridayeóOne should serve others likeownselfs. 12. Siyå-Råmamaya saba jaga jån∂ I karaunpraƒåma jori juga pån∂ IIóThe entire world is replete withLord Råma and S∂tå. 13. Sukh∂ base sa≈såra saba dukhiyårahe na ko∂, ye abhilå¶å hum sabak∂ bhagawån pur∂hoyaóWe all should be happy and no one should haveany sufferings. 14. Para hita sarisa dharma nahin bhå∂I Para p∂Œå sama nahin adhamåy∂ IIódoing good to othersis virtue and harming others is sin. 15. Yathå piƒŒe tathå

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braham僌eóWhatever is in the body is in the universe.16. Soíham: I am HeóUnity in duality or duality in unityin the existential realm. 17. Tamaso må jyotirgamayaóMake your life a mass of divine radiance. 18. Pa¤ca‹∂laóFive principles to maintain the sovereignty of the nation.19. God is supremeóThou art the only refuge, Thou artthe only one to be desired; Thou art the sole protector ofthe universe; Thou art self-revealed; Thou art the solecreator, preserver and destroyer of the universe; Thou aloneart supreme, immovable, unchangeable and 20. God and∫‹wara eka haióG (Generator) Brahma, O (Operator)Vi¶ƒu and D (Destroyer), ›a∆kara G.O.D.: Gracious, Omniand Divinity. Thus, Omni standing for: Omnifarious (allforms), Omnipotent (All powerful), Omnipresent (allpervasive), Omniscient (all knowing), Omniglobal (allembracing) and Omni-benevolent (all helpful).

It has its base in Gandhian principlesónon-violenceand Truth is God. The largest numbers of mosque, church,Gurudwara, Jain temple, Buddha temple and synagogue arein India. It is lighthouse for the world. In the present timesof strife and war-torn situation, India can be a great helpin maintaining world peace and promote humanity andhuman welfare.

Yajurveda prescribes a peace prayer (›ånti På¢ha) foruniversal peace.

May the celestial regions grant us peace.May the firemen and the earth grant us the peace.May the waters, herbs and vegetables grant us peace.May the Divine Powers grant us peace.May the infinite cosmos and all grant us peace.May there be peace and only peace that may enhancemy peace. (Y. V. 36. 17)

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Sanåtana Dharma

Dear Readers,

Nåråyaƒ∂yam is a condensed version of the Bhågavata.It is very popular particularly in south India. The authorof this great text is Meppathur Nåråyaƒa Bha¢¢atiri. Thework is known by this particular name for two reasonsóone, that it deals with the glories of Nåråyaƒa, the SupremeBeing who is the ultimate resting place of all J∂vas (Naras)and the other that it is the composition by the poet andGod-devotee Nåråyaƒa Bha¢¢atiri. It is a work consistingof 1036 verses in 100 cantos. Every canto ending witha prayer to the God to cure the poet-devotee of his ailmentslike Kåma, Krodha etc., so that he may devote himselfwholeheartedly to the devotion to God.

This work deals with all the ten incarnations of Godmainly with the sports and exploits of Lord K涃a. Thepoet-devotee who composed it with such a sincere heartand loving way that God appeared in four-handed formbefore him while he ended with its last 100th canto. Thepoet ends the last canto with blessing words that the reader,reciter and ruminator of this work may be blessed withlongevity, health, happiness, devotion, immortality, enlight-enment and Bliss with a view that the readers of this textmay be blessed with a devotion to God. Kalyana-Kalpataruis publishing the Special Issue in October, 2019 asNåråyaƒ∂yam. An introduction to the text will throw morelight on the virtue of this text. The image of the Lord beforewhom the poet-devotee composed approximately 10 (ten)verses daily, is installed in the Guruvåyµura temple inKerala.

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