3 ÍáÊ Œ ÍáÊ Á Œ ÍáÊÊ à ÍáÊ ÈŒëÿÃapple ÍáÊ Sÿ ÍáÊ ÊŒÊÿ ÍáÊ appleflêflá ÊcÿÃappleH A MONTHLY FOR THE PROPAGATION OF SPIRITUAL IDEAS AND LOVE FOR GOD Vol. 65 April 2020 No. 7 Subhå itam ŸŸË ã ÍÁ ø ÊqÔUflË ø ŸÊŒ Ÿ Ÿ Üø øòfl Ê UÊ Üø ŒÈ Ê H These fiveóthe mother, the motherland, the holy river Ga gå (Jåhnav ), God Kæ ƒa (Janårdana), and fifthly, oneís own fatheróare rarely met with in the world. All these five in Sanskrit begin with the letter.
4 C O N T E N T S 1. Subhå itam Maryådå Puru ottama Lord r Råma óbrahmalina Sri Jayadayal Goyandka Wisdom Lies in Accepting the Existence of God ónityalilalina Sri Hanumanprasad Poddar True HumanityóBrahmalina Swami Ramsukhdas Uniqueness of G tåókeshoram Aggarwal Is Liberation Possible in this Very Birth? óswami Chidananda Vow for Attaining Excellent Husband Merciful Gobinda Honours Devoteeís Love Question-AnsweróSwami Akhandananda Partaking Å valå Ushers into Supreme Abode Doctrine of Måyå and Divine Outlook ódivine Mother Sri Rama Devi Read and Digest Hanumån and His Son Save Råma Lak maƒa ór. Subrahmanian The God of Love is His Own Proof óswami Vivekananda Nature of the NatureóChilukuri Venkateswarlu Be Sincere in Your Spiritual GoalsóSri Daya Mata AsceticismóArthur E. Massey Conserve Energy Realize One Infinite Divine in All óswami Ranganathananda YogaóThe Saviour of Humanity ókavi-yogi Maharshi Shuddhananda Bharati The Man Who Leads to GodóD. S. Raghavan Glory of Pa caga gå ILLUSTRATIONS 1. r Måruti 2. Child Råma (Cover) Subscription Inlandó Abroadó Annual ` 140 Annual ` 1800 Air Mail US $ 30 Bank collection charges US $ 6 Extra websites: 1. www. kalyana-kalpataru.org gitapress.org EditoróKeshoram Aggarwal Printed and Published by Jagdish Prasad Jalan for Gobind Bhawan Karyalaya Gita Press, Gorakhpur (India)
5 Maryådå Puru ottama Lord r Råma óbrahmalina Sri Jayadayal Goyandka ŸÈ ÊŸ Ë Á UÃ È øê ÊŸ œ U UÊ Á Uÿ ªªŸ ß ŒÈ ßfl ÈU ŒÊ ÁŸ U Ê H ìmay the image of the Lord Råma with a bow and arrow in His hands along with the younger brother and Jånak j inhabit in my free from all desires heart forever like the moon in the firmament of the sky.î None like r Råmacandraj as the protector of decorum has ever been born, it will not be an exaggeration to say. r Råma was the manifestation of the Supreme Almighty God. He had incarnated for the protection of righteousness and emancipation of the worldly beings. Our mind is charmed and the waves of holy feelings begin to rise in the heart to hear, read and remember His ideal pastimes. His every action is extremely pious, charming to mind and worth following. It is childish for a man like me to write something about r Råma, the ocean of numberless virtues and merits; even then, I dare to write a little on the basis of åstras for my own amusement, may the men of letters should excuse me. r Råma was the embodiment of all the virtuous attributes. There was the queer mixture of all the highest merits of the virtues as truthfulness, selfless friendship of all beings, serenity, forgiveness, kindness, modesty, soft-heartedness, valiancy, patience, fearlessness, humility, peace, endurance, apathy, prudence, splendour, love, protectiveness of propriety, single wife-devotion, the pleasing attitude to the subjects, promptness in promise, well disposed towards Bråhmaƒa, devoted to mother, father
6 6 Kalyana-Kalpataru and preceptor, great love for the brothers, simplicity, sociability, affection for the shelter-seekers, sacrifice, helper of the saints and hermits, annihilation of the wickeds, the feeling of fraternity, free from hostility, friendliness and popularity etc., in r Råma. The combination of all the attributes, prospered in a single personality is impossible to be noticed in the whole universe. Remembering His ideal behaviour with mother-father, brother-friend, wife-son, the attendantsósubjects etc., our mind becomes ecstatic. The popularity like r Råmaís has been never seen till now. At that time, there was no being but Kaikey and Mantharå to remain escaped of being spell bound by His behaviour and love. In fact, even, Kaikey remained always charmed by r Råmaís loving attitude and His splendour. To hear about the coronation of r Råma, she had called Mantharå to give her gift. She had full confidence on the virtues of r Råma. At the time of Råmaís banishment, the hostile Kaikey becomes bound to express her spontaneous overflow of true feelingsó ÃÈê U UÊœ ÊappleªÈ ŸÁ U ÃÊÃÊ ŸŸË Ÿ œè ÈπŒÊÃÊ UÊ àÿ È Êapple ÈU U ÍU ÃÈê U Á ÃÈ ÊÃÈ øÿ UÃ U ÍUH ìyou are hardly capable of any offence, dear son, a source of delight that you are to your parents and brothers. What you say is all true. You are devoted to the words of your father and mother.î The unpleasant and harsh treatment of Kaikey to Råma was motivated by Godís will and the inspiration of Godís for the welfare of the human beings. This never proves that r Råma was not loving to Kaikey. r Råma was free from hostility to anyone, either human beings or animals and birds. Even the episodes that occur in connection with hostility and war with demons, destroyers of sacrifices and with Khara, Dµu aƒa, Tri irå, Råvaƒa, Kumbhakarƒa,
7 Maryådå Puru ottama Lord r Råma 7 Meghanåda etc., after lopping off the nose and ears of µurpaƒakhå, are also full of mystery. In fact, Råma had no hostile attitude in His mind towards them at all. Even the demons repeated His name in their mind with hostile attitude for their own as well as their familyís emancipation. The words of Råvaƒa and Mår ca reveal itó È U U Ÿ Ÿ Á U Ê UÊ ÊÒ ªfl Ã Ëã U flãê UÊH ÃÊÒ Ò Êß ÒL UÁ U U È U ÊŸ Ã apple fl Ã U H UÊappleßÁ U ŸÈ Ÿ ÃÊ Œapple UÊ Ÿ øÿ òê ŒÎ U UÊH ìif therefore, the Lord Himself, the delighters of the gods and the reliever of earthís burden has appeared on earth, I will go and resolutely fight with Him and cross the ocean of mundane existence by falling to His arrows. Devotion to God is out of question in this demoniac body, which is made up of the Tamas the principle of ignorance.î Råvaƒaó Ê apple U œ U œêflã œ apple U UÊ Ÿ ÊŸ Á» Á U Á» Á U ÈÁ U Á ÊappleÁ U U œãÿ Ÿ Êapple ÊŸH ìas He runs after me on the foot, carrying His bow and arrow, I shall again and again turn in order to get a sight of my Lord! No one else is so blessed as I am.î ómår ca It proves that in r Råmaís time, as was the ideal love of animate and inanimate beings to r Råma, such has neither been heard nor noticed for anyone till now. What a great ideal of r Råmaís devotion to His mother is! Not to mention His devotion to His own mother as well as other mothers; r Råma treated even Kaikey who behaved hard to him, with devotion and regard. The moment when Kaikey ordered r Råma for banishment, He said to her with due regardóëmother! Here, I am beneficient in all respectsó
8 8 Kalyana-Kalpataru ÈÁŸªŸ Á ŸÈ Á appleá Ÿ Á U Ê ÁÃ Á UÃ Êapple U ÃappleÁ U U Á ÃÈ Êÿ È ÈÁ U Ã ŸŸË ÃÊapple UH ìin the forest, I shall get more frequent opportunities of meeting hermits, which will be beneficial to me in everyway. On top of it I have my fatherís command and your approval to boot, mother.î r Råma said to his angry brother, Lak maƒaó ÿsÿê ŒÁ apple ÊÕapple ÊŸ Á UÃåÿÃapple ÊÃÊ Ÿ Ê ÿõê Ÿ SÿÊà Áfl ÊVÔUÊ ÃÕÊ È L H ÃSÿÊ ÊVÔUÊ ÿ ŒÈ π È ÍUÃ Á ŸÊappleà appleu ŸÁ ÁÃ ÊÃ ÊÒÁ òêapple U È appleáˇêãè H Ÿ ÈÁh ÍflZ ŸÊ Èh S UÊ Ë U ŒÊøŸ ÊÃÎÎáÊÊ flê Á ÃÈflÊ U Î Ã À ø ÁflÁ ÿ H (Vålm ki Råmåyaƒa II ó8) ìtake steps to ensure that that mother of ours viz., Kaikey, whose mind is greatly troubled over the question of my installation, is not filled with apprehension (that I may assume a revolting attitude and refuse to leave the capital). I cannot afford to ignore even for a while, O darling of Sumitrå, the agony in the form of apprehension aroused in her mind. I do not remember the least offence ever given by me consciously or unwittingly to my mothers or to my father in this life.î Thenafter, r Råmaj said to Bharataj while going back from the forestó Ê ÊmÊ ÃÊÃ Êapple ÊmÊ ÊòÊÊ ÃÈèÿÁ Œ Î Ã Ÿ Ãã ŸÁ Ã ÿ flìãã ÿ ø ÊÃÎflÃ H (Vålm ki Råmåyaƒa II ) ìo dear! No matter whether all this was wrought by your mother in your interest from affection for you or from greed of sovereignty through your installation as Prince- Regent, my darling, it should not be taken to heart by you
9 Maryådå Puru ottama Lord r Råma 9 and you should behave towards her as towards a mother.î It reveals Råmaís great devotion to His mothers. Once, in the forest, Lak maƒa said something condemning Kaikey. On this whatever the mother-devotee and lover of brothers r Råma said, is worth considering foreveró Ÿ Ãapple ê Ê äÿ Ê ÃÊÃ ªÌ UÃ ÿê ŒÊøŸ ÃÊ appleflappleˇflê È ŸÊÕSÿ UÃSÿ ÕÊ È L H (Vålm ki Råmåyaƒa III ) ìdear brother, Kaikey, our second mother, should never be condemned by you. Speak exclusively about that Bharata, the king of the Ik våkus.î Similarly His paternal devotion is also unique. To keep His fatherís words true what was left undone by r Råma? When r Råma, asked Kaikey the cause of his fatherís grief seeing him in grief, she saidóìthe king has something in his mind what he does not disclose to You due to Your fear. You are very dear to him. The words unpleasant to You, donít come out of his mouth, if You promise to obey the king, he may say, You must act upon for which he has given me his words.î In reply r Råma saidó UÊapple Áœæ U ŸÊ U apple ŒappleÁfl flq È Ê ËŒÎ Ê flø U Á U fløÿêº ÊôÊ Ãappleÿ Á Êfl apple H ˇÊÿappleÿ Áfl ÃËˇáÊ Ãappleÿ Á øêáê flapple (Vålm ki Råmåyaƒa II ) ìoh! How shameful it is for me to hear such words expressing doubt about my devotion to my father! You ought not to speak such words to me, O glorious lady! At the bidding of my father I am actually prepared to leap into fire. I might as well swallow deadly poison and take a plunge into the ocean.î Once, when Lak maƒa saidó ìit is immoral to obey such a passionate father.î r Råma,
10 10 Kalyana-Kalpataru quoting the example of the sons of Sagara and Para uråma etc., saidóìfather is the god apparently, what was the reason of his giving words, is not my matter of thought, I am not a thinker, I will obey my father at any cost.î r Råma had said clearly to His lamenting mother Kausalyåó ŸÊÁSÃ ÊÁQ Á ÃÈflÊ Äÿ ÁÃ Á ÃÈ ÊŒÿapple àflê Á Ê U Ê ªãÃÈÁ ë UÊêÿ U flÿ H (Vålm ki Råmåyaƒa II ) ìi have no courage to flout the command of my father and as such wish to proceed to the forest. I, therefore, solicit your favour in the form of leave to depart with my head bent low.î r Råmaís single-wife vow is an ideal, what a great love r Råma had for His wife S tå, is revealed on looking of the condition of r Råma after S tåís kidnapping. Being mad due to separation of S tå with tearful eyes, the great r Råma, famous for His endurance and vigour asks for the location of S tå from Kadamba, Bela, A oka etc., trees and deers. Here, Lord r Råma has, as it proved by His action and character, the words of the G tåó ÿapple ÿõê Ê lããapple ÃÊ SÃÕÒfl Êêÿ U (IV. 11) is true. ìarjuna, howsoever men seek Me, even so do I approach to them.î He wails bitterly, He makes delirious talk in lamentation, He becomes bereft of senses like a mad, He becomes unconscious and He happens to call ëo S tåí, ëo S tå.í r Råmaís love for his friends is also peerless. When His friendship with Sugr va is established He mentions the characteristics of friendshipó apple Ÿ Á òê ŒÈπ UÊapple U ŒÈπÊ UË ÁÃã UÁ U Á Êapple Ã ÊÃ Ê UËH ÁŸ ŒÈπ ÁªÁ U U Á U ÊŸÊ Á òê ŒÈπ U applel ÊŸÊH ŒappleÃ appleã Ÿ Ÿ œ Uß ŸÈ ÊŸ ŒÊ Á UÃ Uß H Á ÁÃ Ê U ÃªÈŸ Ÿapple UÊ üêèáã U Ã Á òê ªÈŸ UÊH
11 Maryådå Puru ottama Lord r Råma 11 ìone would incur great sin by the very sight of those who are not distressed to see the suffering a friend, in distress. A man should regard his own mountain-like troubles as of no more account than a mere grain of sand, while the troubles of a friend should appear to him like Mount Sumeru, though really they may be as trifling as a grain of sand. A friend should give and take things without any scruple and serve his friendís interest to the best of his ability and finding him in distress love him a hundred times more than ever. The Vedas declare these to be the qualities of a noble friend.î Again assuring him He saysó πê Êappleø àÿêª ÈU Êapple apple U Á Áœ ÉÊ U Ê Ò ÃÊapple apple UH ìrelying on my strength, dear friend, grieve no more, I will serve your cause in all possible ways to tide over all difficulties and also accomplish your goals.î Similarly, Råmaís love for His brother is also noncomparable. The ideal love of brotherhood what the Råmåyaƒa teaches us, is nowhere in the entire history of the universe. A great deep mutual love was there among the PåƒŒavas also. Our heart is melted to read the fables of their mutual love among all the five brothers and we start singing hymn in the praise of its glory but this love of brotherhood cannot be compared to the brotherhood-love of the Råmåyaƒa. The ideal of the brotherhood-love in the Mahåbhårata age was much more inferior to that of the Råmåyaƒa age. What is to talk of this age which is full of quarrels only even on the trifling matters and where the brothers are murdered for the insignificant enjoyments and comforts. Here, in this article the brotherhood-love of all the four brothers including r Råma is described as a birdís eye view.
12 Wisdom Lies in Accepting the Existence of God ónityalilalina Sri Hanumanprasad Poddar Remember: The existence of God, who is all truth, cannot be wiped out by your refusing to recognize or accept it. Of course, you will be deprived of the supreme gain that you could have directly derived through His adoration and worship by accepting His existence on your side. Similarly by your denying through your own conceit or by a majority of votes of misguided people the other world and the fruit of your own doings (to be reaped hereafter or in this very life) neither will the other world be wiped out of existence nor will you be able to escape the consequences of your own doings. Therefore, wisdom lies in accepting God, the other world and the inevitable fruit of your actions. Remember: Once you accept God you will perform good deeds in order to secure His help; on recognizing the other world and the fruit of your own actions you will abstain from sinful acts for fear of courting suffering as a consequence of such sins and engage in meritorious deeds. Even if God and the other world do not exist and oneís own actions do not yield their fruit you will only stand to gain thereby; for you will attain good reputation and prestige through your noble deeds, any harm whatsoever being altogether out of the question. If, on the other hand, you do not recognize these you will be deprived even of this gain. And if God and the other world exist and oneís actions yield their fruit you will turn out to be a libertine
13 Wisdom Lies...of God and evil-doer in consequence of your not recognizing these and thereby mar your prospects in this as well as in the other world and suffer a great loss. Remember: The fact of the matter is that God and the other world do exist and oneís actions too yield their fruit. By recognizing these and worshipping God and paying due honour to the other world and the fruits of your actions not only you will derive the highest gain but by your own conduct, life and example you will also be able to direct others towards that end, and by their exemplary conduct the latter will lead still others to that goal. In this way you will earn the merit and good fortune to become an effective instrument of propagating and spreading pure Godconsciousness. Remember: He who is himself engaged in the service of God and directs others to His service by his own example is highly fortunate and he alone is a true servant of the living creation. Remember: If you give anyone a dish on partaking of which he falls ill and dies, you do harm to and inflict suffering on him rather than do a good turn or render service to him. Sense-enjoyments are not only bereft of joy but are further an abode of sorrow and a source of miseries (of the attributes Èπ, ŒÈ πê ÿ and ŒÈ πÿêappleãêÿ used in the G tå). Hence whatever individuals, objects and circumstances divert a man from God, who is an embodiment of Supreme Bliss, and direct him towards sense-enjoyments prove to be instrumental in bringing about his downfall, inflicting terrible suffering on him, pushing him into hell and killing his soul, and thus play the role of an enemy to him. Therefore, if you turn anyone towards God, you do an act of greatest service to him; for thereby his future will be full of joy and good fortune, holy and exalted and he 13
14 14 Kalyana-Kalpataru will attain the immortal state. If, on the other hand, you divert him from God and turn him towards enjoyments, you commit a grave offence against him; for attachment to sense-enjoyments brings about oneís downfall in every way. Nay, even if you divert your own mind from God and turn it towards sense-enjoyments, you play the role of an enemy to your own self; for thereby you lead yourself on the path of degradation and ruin. Therefore, scrupulously conjuct yourself in such a way that instead of indulging in sense-enjoyments you may advance on the godward path and direct others too towards God. There lies your good fortune and true service of the world too consists in this alone. Remember: By accepting the true existence of God, the other world and the inevitable fruit of your own doings your mind will be able easily to dwell on God. Therefore, accepting these, derive benefit from them and bring your life to fruition. A powerful, sweet voice, knowledge of music, knowledge of astrology, astronomy, palmistry, art, etc., add to the personality of man. One should know how to behave and adjust himself with other people. You must talk sweetly and gently. This produces a tremendous impression. You must be polite, civil, courteous. You must treat others with respect and consideration. He who shows respect to others is respected in turn. Humility brings respect by itself. Humility is a virtue that subdues the hearts of others. A man of humility is a powerful magnet or loadstone. óswami Sivananda
15 True Humanity óbrahmalina Swami Ramsukhdas To be happy with oneís own happiness and sad with oneís own sadness is beastliness, while to be happy with othersí happiness and sad with othersí sadness is humanity. Therefore unless a man becomes happy and sad with othersí happiness and sadness, he does not deserve to be called a man. His appearance may be like a man but in fact he is not a man. So long as a man is happy and sad with his own happiness and sadness, it means that he has not developed humanity in him. He, who harms others with a selfish motive, does not deserve to be called a man. A man is he who, having renounced his selfishness, does good to others or at least does not harm them. We must learn the lesson that we should not in the least cause any suffering to anyone. Besides trying to relieve the people of their sufferings, we should aim at the welfare of others. ìremain engrossed in the welfare of othersî (G tå V. 25; XII. 4). We are responsible for the welfare of others according to the best of our ability, power and resources. No one can make everyone happy. Even all the men of the world cannot make a single man happy. The reason is that the more a manís desires for prosperity, pleasures, honour and praise etc., are satisfied, the more they are strengthened. In the Månasa it is mentioned, ìthe more a man gains, the more greedy he becomes.î An abundance of riches canít satisfy a man. When the entire universe canít make a man happy, how can then a man relieve all people of the world of their sufferings? But all persons, whether a brother or
16 16 Kalyana-Kalpataru a sister, young or old, rich or poor, can think of the welfare of all beings. No one is deprived of this right. He, who does good to others according to his power, God does good to him according to His power. If he applies all his power to do good to others God also applies all His power to do good to him. Then how can he remain unhappy? No one can make him unhappy; and such a person attains God. The Lord declaresóìthose who are engrossed in the welfare of all beings attain Meî (G tå XII. 4). We should wishó ìlet all be happy and free from diseases, and let all attain benediction and let no one suffer in the least.î He, who wishes everyone to be happy, healthy and totally free from all sufferings, deserves to be called a human being. Unless he shares the sufferings of others, he is not a man. Moreover he, who shares the sufferings of others, has not to suffer. But he, who does not share the joys and sorrows of others, has to suffer. He, who is a pleasure seeker, hankers after riches. But he, who is happy with the happiness of others, does not lock happiness. How? His desire for pleasures perishes. The desire for pleasure and prosperity is the main obstacle to God-realization. A person hankers after them because of his attachment to the body. So if a man is attached to the body, an effigy of bone and flesh, how can he attain spiritual enlightenment? But he, who is happy with the happiness of others, ceases to have the desire for happiness or pleasure, while he who is sad with the sadness of others ceases to have the desire for prosperity.
17 Uniqueness of G tå ókeshoram Aggarwal Bhagavadg tå contains 700 verses. Lord Kæ ƒa has said 574 verses, Arjuna 84 verses, Sa jaya 41 verses and Dhætarå ra only one verse. Arjuna in chapter II verse 7 surrenders himself to Lord Kæ ƒa and prays Him to give him instructions as what to do. It is real surrender. It is surrender only in words. There are only two issues, whether to fight the war or not to fight. In verse 9 of the same chapter Arjuna gives his own decision without waiting for the real teaching of Lord Kæ ƒa. He said that, ìi will not fight.î Is it real discipleship of Arjuna? Not at all. That is why Lord smiles while beginning to give His sermons. But the characteristic of Lord Kæ ƒa is that He kept pursuing Arjuna, kept coaxing and cajoling him ultimately brought him around. He accepted His unconditional surrendership then only Lord Kæ ƒa stopped His teachings. How compassionate Lord Kæ ƒa is that though Arjuna only surrendered himself in mere words but He got him fully surrendered. In the 565th verse of His teachings, He had to admonish him and asked him to ponder over all His teachings, given uptil now and in conclusion asked him to do as he liked. This last verse was a sort of warning to Arjuna. Arjuna got despondent as it were. He thought that I am not dear to Lord Kæ ƒa. Is He forsaking me? This verse cautioned Arjuna but he remained silent. Lord Kæ ƒa, who is inner controller of all, knows the mind of all, took compassion on Arjuna of his own accord and with the intention of bringing him to His unconditional surrender gave the quintessence of the whole teaching of the G tå
18 18 Kalyana-Kalpataru and said two verses. This is the uniqueness of G tå and the spiritual guide and teacher of Lord Kæ ƒa that knowing his mind that now he has really accepted his unconditional surrender, he will do as I would advise him only then he winds up the teachings of the G tå by comforting him in the words, ìmå uca îóìworry not.î This very fact Arjuna expressed in verse 73 of chapter XVIII on being enquired by the Lord that by your grace my delusion has gone and I have gained wisdom, I am free of all doubts and I will do your bidding. The other uniqueness is that G tåís purpose to bring salvation to all the mankind making Arjuna a mere representative. Before G tå a general understanding among the people was that if you have to attain Godhood or liberation, you need go to the forest, giving up all your possessions. Doing household efforts, you cannot attain God. Lord Kæ ƒa exploded this delusion. He advised that doing all your business activities or your family affairs or household chores, you can easily attain your salvation. It is not essential that you should adopt total renunciation and lead a monistic life. In verse 46 of XVIII chapter Lord Kæ ƒa says that a man can attain highest perfection by worshipping Him through his own natural duties from whom the tide of creations streamed forth and by whom all this universe is pervaded. Need too such worship of God is that you have to reform your attitude while doing your inborn duties of the Lord. Firstly we must sink deep in our heart that this world belongs to God. We are His. All our possessions are endowed to us for the good and service of the universe. Our aim is to serve God in the form of mankind. There should not be selfishness in our activities. We should expect nothing in return for our services or duties performed. It
19 Uniqueness of G tå 19 is God who is the creator, preserver and destroyer of this universe. It is he, who nourishes us and our dependents. We need not worry, if we worship God in such an unselfish way, what would happen to me and my family? The whole of this universe is His creation and it is He who has revealed Himself through His divine potency in the form of all human beings and the universe. God is the enjoyer of all acts. Realizing this with supreme faith and reverence and wholly giving up the feeling of mineness, attachment and the desire for fruit, he who serves the whole universe through the performance of his natural duties in accordance with the command of God and for the sake of His pleasure or in other words he who performs his duties in a selfless spirit in the above manner with a view to gratifying all living beings, is said to worship God through the performance of his inborn duties. Hence, that is a most easy way to get rid of the shackle of Karma and realize God. This is very easy way of realizing God while remaining engaged in our duties of the family affairs and business affairs, we have only to change our attitude, we need not go to total renunciation in the forest life. Another unique method of God-realization is given in verse 29 of chapter V. Mere knowing God in reality as the disinterested friend of all beings a man attains eternal peace. There is nothing in the whole world, which is unattained by God for which he may have any selfish relation with anyone. He is always fully self-sufficient. But being the very embodiment of compassion, He naturally provides for the well-being of all as an act of grace to all and appearing amidst us again and again performs such a variety of acts that man obtain redemption by merely chanting them. The good and welfare of all is involved in all His activities. He confers even a boon, even on those
20 20 Kalyana-Kalpataru whom he kills or chastises. His no dispensation is devoid of compassion and love. Hence, God is the selfless friend of all creatures. People do not know this secret that is why they rejoice and grieveon receiving what is agreeable and disagreeable respectively in the eyes of the world and that is why they have no peace of mind. He who comes to know and believes that God is his disinterested friend and lover and whatever he does, is conducive to his welfare, remains ever joyful. He regards everything that happens to us as a blessed endowment of the All-merciful Lord full of love and kindness. Hence he obtains everlasting peace. There remains no cause for his mental peace being disturbed, in anyway. If an ordinary man stands in the good grace of a high officer wielding great power and authority, some ruler or king and knows such men wish him well and are ready to protect him, he considers himself very lucky and feels much joy leaving all worries. They may not be quite unselfish nor All-powerful, with the kindness of such authority wielders, how much he feels peace at our hearts. When God, the Supreme of all, and quite unselfish, is our disinterested friend if we really believe in his kindness, our joy will know no bounds and our peace will be eternal. Just think over in G tå Lord Kæ ƒa has expressed such unique means of redemption space is limited otherwise I would have stated many other such means of attaining God, described in G tå. Lord Kæ ƒa how much compassionate He has been on mankind, making Arjuna a representative of mankind.
21 Is Liberation Possible in this Very Birth? óswami Chidananda Recently, I was in Delhi, and around midnight a phone call came from my hostís daughter. She is a well-educated person with a good position. She wanted her parents to ask me a question, but, as I was up, I said, ìlet me speak to her myself.î She said: ìswåm j, I can see that there is no real happiness to be found anywhere in this world. Please Swåm j, tell me, is it really possible to attain liberation in this very birth?î I answered her: ìit is possible if the intense desire to attain God, to attain liberation, occupies your heart as the first and foremost of all desires, all wishes, all that you long for, all that you yearn after.î If God, if liberation, is your top priority, and it fills your heart, mind and intellectóyour entire being, and you are consumed by that great longing and yearningóall other wishes come after it, they are secondary, not primaryó then nothing in this universe can prevent you from attaining liberation in this very life. This is for sure! Let us be practical. Does this mean that one should cease wishing or working for anything else? It is not absolutely necessary, and it is not absolutely possible either. As long as you are in this body, in this earth plane, you have to work for food, clothing and shelter, for the body has its hard demands. You have to keep yourself in reasonable comfort so that your body will not have a
22 22 Kalyana-Kalpataru breakdown in health and become an obstacle on the path. Because through the body alone you have to live and work out your liberation. So, taking care of the bodyís minimal wants and providing for its shelteróa place to do your Sådhanå, pursue your spiritual practicesóis a minimal requirement, which no one can afford to totally deny or ignore. If you inwardly give up everything, yet on the outer plane exert to attain what is essential to survive and work out your liberation, then the body does not become an obstacle. Rather, it becomes the boat to cross the ocean of transmigration. It becomes the chariot to take you to your destination along the right road of a divinely lived life. It becomes your instrument for liberation. Therefore, view it from this angle. Even the secular can be made part of the spiritual. The outer worldly life becomes a supplementary process to the inner spiritual life. It becomes an inevitable part of it; it becomes one with it. So, no part of your life is left outside the purview of your spiritual life. One hundred percent of your life, twentyfour hours of the day, becomes spiritual if viewed in the right way and lived in the right manner. It becomes an integral part of a comprehensive movement towards God, an ascent towards liberation. Thatís the way Gurudeva taught. Have no dichotomy. Make no separation. Feel that all your life is only meant for Sådhanå, for liberation, for an upward ascent towards illumination. If thus, with all your heart, mind and soul, you long for it, let me assure you that liberation is one hundred percent certain. No power on earth can prevent you from receiving what you deserve, what you have earned. For, by such a longing, you have earned it. A great Teacher, when He was asked what was the
23 Is Liberation Possible in this Very Birth? 23 greatest commandment of all, answered: ìlove the Supreme Being with all your heart, with your entire being. Set aside your little ëií, thinking not about yourself, but thinking of and loving Him alone with all your mind and all your heart. Then God does not sit in judgment of what you have been. He says, ìhere is one who is longing for Me with his entire being.î Then He becomes for you the divine, celestial wish-yielding tree. You go beneath the tree, wish for anything and instantaneously you have it. God is all this and more, and it is such a God that you are worshipping. He is not a judging, punishing, angry, displeased God. He is the Supreme Reality and He says: ìwhat you wish and long for with all your heart, that is yours. If you ask for Me, I am yours.î This is the real situation between the sincere seeking soul and its maker, support and fulfilment. Practise meditation everyday. The distracted state of mind is the source of all problems. When you practise concentration and meditation, you begin to educate the subconscious and unconscious depths of your mind. Instead of being confused by a problem, you allow your unconscious to work out a solution for you. You find that while a tense life brings more complexity to a problem, a relaxed life solves it as if it were a bursting bubble of illusion. óswami Jyotirmayananda
24 Vow for Attaining Excellent Husband Once the fairies of heaven said to the celestial sage Nårada, ìo celestial sage! You are the son of Brahmåj. We wish to have excellent husbands. Kindly suggest us a Vrata (holy practice) by observing which we can get Lord Nåråyaƒa as our husband.î Nåradaj replied, ìfor the well-being of all people, the general convention is that the questioner humbly bows before he asks the question; but you have not observed this rule because you are arrogant about being young in age. Still, you all chant the name of Lord Vi ƒu and request him to grant you a boon by saying, ìlord! Bless us with your mercy by becoming our husband.î There is no doubt that all your wishes will be fulfilled by doing so. I will tell you about one more Vrata (holy practice), the observance of which makes Lord r Hari eager to grant a boon. This Vrata (holy practice) should be observed on the twelfth day of the growing-moon phase in the months of Caitra and Vai åkha. In the night, worship r Hari according to the rules. Wise people should make a MaƒŒala of red flowers above the statue of Lord; they should stay awake all night while singing, dancing and playing instruments. Worship Lordís head, waist, arms, stomach and feet one after another while chanting, flêÿ Ÿ, ŸXÔUÊÿ Ÿ, Ê Êÿ Ÿ, È ÊÊSòÊÊÿ Ÿ, ã ÕÊÿ Ÿ and U Uÿapple Ÿ. After this, end the rite of waking through the night by bowing to the Lord and donate that statue (of Lord) to a Brahmin who has the knowledge of Veda and Vedå ga.
25 Vow for Attaining Excellent Husband 25 Fairies! By observing the Vrata (holy practice) in this manner, you will certainly attain, in accordance with your wishes, Lord Vi ƒu as your husband. Thereafter, worship that god of all deities with sacred juice and Jasmine flowers. Having spoken in this manner, the celestial sage Nåradaj immediately went away from there. Those fairies observed all the rules of the Vrata (holy practice). As a result, Lord r Hari was pleased and became their husband in his incarnation as Kæ ƒa. ÁflcáÊÈSÃÊappleòÊ ÊÊãÃÊ Ê U È ª ÊÿŸ kÿê È appleu Ê Áfl flêœê U ªªŸ ŒÎ Ê appleéêfláêz ÊÈ ÊXÔU ˇ Ë ÊãÃ ŸÿŸ ÿêappleáªá äÿê Ÿªêÿ flãœapple ÁflcáÊ È fl ÿ U U fl Êapple Ò ŸÊÕ H I adore Vi ƒu, the embodiment of Peace, who sleeps on the serpent, whose navel is the lotus (of the universe), who is the Lord of gods, who is the support of the universe, who is of the form of (the omnipresent) ether, whose colour resembles that of clouds, whose body is auspicious, who is the Lord of Lak m, whose eyes are like lotuses, who is attainable by Yog s through meditation, who is the destroyer of the fear of birth and death, and who is the One Lord of all the worlds.
26 Merciful Gobinda Honours Devoteeís Love ªÊappleÁ Œ ËÁÃ ÁŸ Ë ÊŸÃ Á Á U Á Á U Êß UÃ Ÿ appleflê, ãã U Ë ªÁÃ ÊŸÃH UË ÈU apple U ÃÁ, Ë appleu øêáπ, ªÊappleŒ Á U ÀÿÊß H Í UÁŸ Ë ÈU Ÿ ÊŸË, ë U Á Ã Êß H ÃÃ Q ËÃ Á UÃ Ê UË SÿÊ Á ŒÈ U Ò Ê H apple -Á, ÁÃ ÊŸ Œ U U œá U, Œ Ë-Á U È Ê πê H ÊÒ Ufl- Ê ø apple Á UÁ Ê Ÿ, Ê - òê È ÉÊÊ H Í UŒÊ L ŸÊ-ÁŸœÊŸ È, Èª Èª Q UÊ H (Sµura-Vinaya Patrikå 14) Govinda accepts everyoneís love. He responds to devotees in accordance with the emotion with which they serve Him; He knows the emotions in everyoneís heart. abar, after tasting each Jujube fruit, discarded the bitter fruits and brought the sweet ones collected in her lap. r Råma didnít care that the fruits were defiled but instead ate them very affectionately. yåmasundara, who has been the friend and well-wisher of devotees in all ages, came to Viduraís house; overcome by love and experiencing great joy in his heart, he ate banana peels. Once sage Durvåså went to the forest, on the entreaty of the Kauravas, to curse the PåƒŒavas; but by consuming a leaf of vegetable, the Lord satiated him (Durvåså). Sµuradåsaj says that the Lord is a treasure of compassion. In every age, He has ensured the upliftment of devotees.
27 Question-Answer óswami Akhandananda Question: Mahåråja r, why do we worship Gaƒe aj before starting any ubha Kårya (auspicious work)? Please enlighten us about the Svarµupa (essence; true form) of Gaƒapatij. Answer: You see, iva is J åna-svarµupa (the essence, or form of J åna). Umå is akti-svarµupå (the essence, in feminine form of power). If we wish to accomplish anything, we need the requisite knowledge and the capability to carry out the work to its satisfactory conclusion. How will you achieve this unless you have the necessary knowledge? And, how will this be done unless you have the abilityóthe power to complete it successfully? Work should be done with a combination of J åna and aktió iva and Umå! There is also a Vi e atå (special factor) of Vedånta in this. Gaƒe aj was not created by the Dhåtu (primary essence) of ivaj ís physical form. Umå created Gaƒe aj by herselfómeaning, the Åtmå, the Paramåtmå, is AkhaƒŒa (unfragmented; endless). It is the Nirvikåra (not subject to deterioration); and akti does everything with the Å raya (shelter; protection) of the Åtmå (Paramåtmå). Thus, Gaƒe a means the strength and knowledge that is a result of Samarasa (both essences in equal proportions) of iva and akti. Gaƒe a means the waraóthe ruler of the Gaƒa (troop of dependents), like the Indriya (five sense-organs and five organs of action), and the Manovætti-Gaƒa (the troop of
28 28 Kalyana-Kalpataru mental inclinations). Unless they are brought under one leadership, you will not be able to attain success. This is why Gaƒe a or Gaƒapati has been said to be the Swåm (Master) of both Riddhi (prosperity) and Siddhi (success). When Riddhi and Siddhi are present in the task you undertake, and their Swåm is also present, you are sure to succeed in your undertaking. The Indriyas must be controlled. Suppose you embark on a project and your world goes out of control. What will happen then? If you want to do some research or take on some task, but get involved in sensual indulgences, how will you accomplish the objective youíd set for yourself? If your mind is restless and wayward, how will you work? That is why Gaƒe aj is called Gaƒådh aóthe wara of the Gaƒas. That means, He is the Swåm of the Manovætti (Mana means the emotional mind, and Vætti means inclination). All work is done after doing the Pµujå (ritual worship) of Gaƒe aj. It is said that when the Samudra Manthana (the churning of the ocean) was done, everything went smoothly by Bhagawånís Kæpå (Grace). Bhagawån gave the right guidance. He lifted up the Mandaråcala Mountain and placed it. He held it firm from above and supported it from below. He sat in the hearts of the Devatås (divine powers) and Dånavas (demonic powers), and did the churning. In spite of all this, the Mandaråcala kept rising and sinking. Bhagawån said, ìwe must do the Gaƒapati Pµujå first, because unless all the forces are propitiated, some obstacle will come.î You can understand it this way: this is a Gaƒatantra (democracy). If the Tantra (system) does not cooperate, blockages will obstruct its functioning. Therefore, it is
29 Question-Answer 29 essential to ensure that the Devatås of Riddhi-Siddhi Gaƒapati to be favourable. Gaƒe aj ís face is the face of an elephant, created jointly by Umå and iva. His Pµujå should certainly be done before commencing any undertaking. This gives Ma gala (good fortune). SenderóMrs. Purnima L. Toolsidas A devotee has equal vision for all. He has no enmity for anybody. He has exemplary character. He has no attachment for anybody, place or thing. He has not got the idea of ìmineness.î He has a balanced state of mind in pain and pleasure, heat and cold, praise and censure. He regards money as pieces of stone. He has neither anger nor lust. He regards all ladies as his own sisters or mother. The name of Hari is always on his lips. He has always inner life or Antarmukha Vætti. He is full of ånti and Joy. ìthese blessed Bhaktas sometimes weep in loving memory of God, sometimes they laugh, sometimes rejoice, sometimes they talk mysterious things that are transcendental, sometimes they dance in divine ecstasy that is simply indescribable, sometimes they sing melodiously His praises and glory, sometimes they imitate the actions of Lord and sometimes they sit quiet and enjoy the highest bliss of the Self î ( r mad Bhågavata). óswami Sivananda
30 Partaking Å valå Ushers into Supreme Abode In ancient period, there lived a man of Pulkasa Jåti. He used to indulge in sinful actions all the time. One day, while hunting, he experienced great thirst and hunger. As he looked around to search food and water, he saw an Å valå tree which was laden with ripe Å valå fruits. He quenched his thirst and hunger by eating those thick, ripe and juicy Å valå fruits. He kept on climbing higher and higher on the tree. A branch of the tree broke accidentally and the man, holding some fruits, fell on the ground. He died immediately. Some ghosts used to live in that forest. They were well aware of the sins of the Pulkasa. They tried to assert their rights over him because sinners, after dying, come under control of ghosts. At the same time, the attendants of Yama came to assert their rights on the Pulkasa but they could not even see him, let alone touch him. No one could even look at him, let alone touch him because everyoneís eyes were dazzled by his (Pulkasaís) resplendence. Ghosts and attendants of Yama were bewildered. They asked the sages, ìgreat men! This Pulkasa was the leaders of sinners. Then, how did he gain so much virtue that we canít even see him?î The compassionate sages replied, ìlike Ga gå and Tulas, Å valå too has the purifying quality. All the sins of the Pulkasa have been destroyed by his contact with and consumption of Å valå and now he is full of virtue. Now he is beyond your control. Donít even think of
31 Partaking Å valå Ushers into Supreme Abode 31 coming near him or you will be beaten up by attendants of Vi ƒu. They will carry him to Vaikuƒ ha on a Vimåna. The ghosts said, ìif such a sinner can be liberated from his sins then our liberation is also possible. Kindly, spell out the way for our liberation.î The sages advised them to eat Å valå but the ghosts were not even capable of seeing a sacred object such as Å valå, how could they eat Å valå? This was the problem. Then, the compassionate sages, using their powers, showed and fed them Å valå fruits. At this point of time, a bright Vimåna landed there. That Pulkasa and the group of ghosts boarded that Vimåna and reached Vaikuƒ ha. Prohibited times for Å valå consumptionó Although Å valå is so sacred, there certain dates on which consumption of Å valå is forbidden. Eating Å valå on these dates is not prescribed. Å valå should not be eaten on Fridays, Sundays, Pratipadå, Sa h, Saptam, ukla Navam of Kårtika month; Navam of other months; Amåvasyå; and Sa krånti. More gain from less effortó The fruits that we get from going on pilgrimage and observing various penances, are attained merely by eating Å valå. Its consumption pleases all deities and makes even the evilest Daityas and Råk asas to quit their evilness. Planets and misfortune do not torment us. ópadmapuråƒa, Sæ ikhaƒœa (Ch. 62) It is better for him to die who lives for himself alone. One who dies for the good of humanity, becomes immortal. óswami Rama Tirtha
32 Doctrine of Måyå and Divine Outlook ódivine Mother Sri Rama Devi What is required today is a firm faith in the great Upanishadic dictum, ëall this is Brahmaní and a practical life as a demonstration of this faith. Immature minds, steeped in the idea of the grossness of the body and the concreteness of the visible sense-world, cannot understand the doctrine of Måyå. Many who claim to have understood it, understand it erroneously and interpret this doctrine in their lives in a way, which is contrary to the spirit of Vedantic wisdom. Doctrine of Måyå is only an affirmation of the ontological absoluteness of Brahman, which can be realized in a superior order of intuition and direct experience of identity with it. Måyå theory does not want you to run away from the field of your responsibilities, does not instruct you to turn your back on life itself, does not advocate a pessimistic view of life. It indeed demands from you a change of outlook about soul, world and God. It exposes the true value of all manifestations from standpoint of Ultimate Truth. It gives you a dignified, truth possessed way of life. It asks you to give up your clinging to the name and form and to approach every manifestation with a spirit of reverence to the Ultimate Godhead, which is the substratum for all manifestations including your ego. By a proper understanding of this doctrine, your love for the ego-self will go, your attachment to forms will be destroyed, your desires and fears will depart from you and a sense of completeness, a sense of freedom will permanently abide with you. You will regain the status of Divinity itself.
33 Doctrine of Måyå and Divine Outlook 33 Since you do not understand this doctrine in its true perspective. Mother tells you, do not worry about the intricacies of this doctrine, but practice purification of your vision by seeing everything, everyone, as Brahman Itself. Imagine for a while, what is it that gives you joy, the idea that the guests whom you welcome to your home, the husband with whom you are related for the entire life, the child who plays on your lap demanding your love, the society with whom you are in constant contact, are all illusory beings or the idea that they are all self-manifestations of Saccidånanda Himself? Your guest is not an illusory being, but your idea ëhe is my guestí is an illusion; your husband is not an illusory being, but your thought ëhe is my husbandí is an illusion; the child on your lap is not a product of Måyå; but the idea ëthis is my childí is surely Måyå; you are not an illusory being; but the ideas ëi am a woman, I am a mother, I am a wifeí are illusory. Your guests, your husband, your child and yourself are one and the same non-dual Brahman. This is the outlook of wisdom as well as the true import of the doctrine of Måyå also. The wise one sees not the changing form but sees only the formless perfection. Or in another sense, seeing the form, he sees not; seeing the world, he sees not the world. He sees only Brahman everywhere. The real and uninterrupted joy of life comes to you only when you secure the certitude in your intellect that Brahman alone is and that the tangible universe is nothing but Brahman. This is the philosophy of Divine existence, which the world requires today. My children, think of this truth always, dream of this truth, live this truth and realize this truth. Become one with this truth and let your lives become spontaneous expression of this truth. SenderóDeepak Patel
34 Read and Digest Religious tussels are caused only by those who do not practise their own religion in life. * * * Thousands of lives can be sacrificed for the man whose words and heart are one. * * * A religion does not teach to fight with others. The first principle of every religion is to know and feel Godís presence everywhere. * * * Wisdom is useless, even harmful, if we do not act upto it. * * * We should practise in our daily life, whatever good teachings we imbibe from our holy scriptures. * * * If the worldly temptations and enchantment cannot make your heart, you can inspire the world. * * * When you are all absorbed in God, you are nothing else but God.
35 Hanumån and His Son Save Råma Lak maƒa ór. Subrahmanian Having lost almost all the important warriors in the warfront, Råvaƒa was deeply engrossed in thoughts. He was reminded of his cousins Ahi and Mahi, proficient in sorcery and black magic. He thought about them and they materialised before him. He explained to them his penitently remorseful situation and asked them to take Råma-Lak maƒa by witchcraft to Påtåla and terminate them with their help at that time alone, he would escape from the yawning gulf of death and survival. They accepted to help him. During nights, Hanumån left Råma-Lak maƒa in the open on grassy land allowing Jåmbavån, Vibh aƒa, A gada for their service and made a concentric circle with his tail over all of them upto ten feet higher up and at the top of it he would seat himself for vigilance and protection. Past midnight Ahi Mahi arrived at the fort of tail and saw Råma and Lak maƒa inside along with Jåmbavån and Vibh aƒa. Soon they put on the feigned form of appearance of Vibh aƒa and Jåmbavån and got inside the fort of tail with the favourable assent of Hanumån. They soon rendered both Jåmbavån and Vibh aƒa unconscious. There arose a flash of light and soon Hanumån jumped inside to see Jåmbavån and Vibh aƒa rendered unconscious and that was a consummate black magic known only to Ahi Mahi Råvaƒa said Vibh aƒa. Hanumån proceeded to Påtåla and before that asked Vibh aƒa to engage the activities of war as the two princes had taken up to some austerities. Especially Råvaƒa should not scent this, Hanumån jumped
36 36 Kalyana-Kalpataru into sea preparatory to reaching Påtålaloka. Ahi Mahi brothers carried Råma Lak maƒa to Candrasenåís house for the keys of the Kali Koil were there with her. They took the keys and lodged Råma Lak maƒa in the Kali Koil and returned the keys to Candrasenå. Hanumån entered Påtåla La kå in the guise of an elderly person. A huge Vånara pulled Hanumånís tail from behind and enquired where he was upto. Hanumån said that he lost his way and why should he chide him and by the way who he was? The other Vånara said in a threatening voice that he was the son of Råmadµuta Hanumån. Hanumån said startlingly, Hanumånís son. A son to a confirmed Brahmacår. Can anyone believe this? Talk in all moderation. The other Vånara Makaradhwaja said, that when Hanumån proceeded on flight over the sea to La kå, he experienced the severe heat of the sunís rays and perspired greatly. He swept the sweat at his forehead by the hand and the drops of sweat fell on the yawning mouth of a fish. The young one of a Vånara had an advent in the fish and the fish was caught by the people of Ahi Mahi brothers and the Vånara child was reared by Candrasenå the confident of Ahi Mahi brothers by their orders. The grown up Vånara said that he was taken good care of by Candrasenå. He was mischievous and grew into an indefatigable warrior. Hanumån embraced Makaradhwaja with the affinity of a parent and said that he was that Hanumån. Makaradhwaja extended his tail enormously such that it pervaded the four corners of Påtålaga gå and cracked; Hanumånís tail also instantaneously extended often entangling Makaradhwajaís tail and they exploded in boisterous laughter. Hanumån explained in detail about the important work for which he had come there. Ahi Mahi Råvaƒas were going to sacrifice Råma Lak maƒa to Kali Koil that evening.