Inspiring Talks of Gurudev Sivananda
3rd
June, 1950
IN THE ASHRAM OF THE INFINITE?
‘You are
coming after a long time. Ten years?’ said Siva as Major-General A.N. Sharma
bowed to him.
‘Physically
yes, Swamiji. I came here in 1942 last time. But, you are always with me. I see
you daily. I am never separate from you, Swamiji. This I have actually
experienced through your unbounded grace.’
‘You are
very busy in the service of the nation. That is also good. It is also service
of the Lord.’
‘But,
Swamiji, that is no service at all. Service in the Government is like machines
working when the switch is put on. There is no life in such service. These
people who are near you are luckier than I. I envy them. They are doing real
service to humanity and to the Lord, under your saintly guidance. This is my
last year of service, Swamiji. Next April I will surely be here.’
‘Such a
good officer like you, the Government would like to retain. They cannot always
find an officer with your integrity, nobility, sincerity, spirit of service,
and God-fearing nature. An honest officer like you is an asset to the
Government of the country.’
‘No, no
Swamiji. I am only trying in my humble way to follow your teachings. I am
trying to adopt your teachings in my work and daily life. I can be completely
satisfied only if I come here and dedicate my life to your holy cause.’
Then
Siva introduced several Ashramites, one by one, and described how each one was
an expert in his own way, young men of great intelligence, education and
culture.
‘You are
a mighty magnet, Swamiji. So, it is no wonder that you have attracted so many
needles to you. You are the All here. You are the Spirit or the soul of the
Ashram. They are all inspired by your rays only. To me only you exist in the
Ashram.’
The
General said to his daughter: ‘Kamala, look, what a single man has been able to
do—and that, too, in such a short time. Many people complain, ‘I am alone. What
can a lonely man do? Look at Swamiji. He came to Rishikesh alone. He had to
take his Bhiksha from the Kshetra and work. Look how he has converted a jungle
into a city. Look what a lot of service is being rendered by him to humanity
through this institution. You can also do that, Kamala, if you apply yourself
to the task.’
We were
coming round the temple. Several Yatris and Sadhus were lying on the temple
verandah.
‘Who are
these?’ ask Siva.
‘Yatris,
Swamiji.’
‘All
sorts of people come here. Sadhus, Yatris, young boys who renounce the world;
people who wish to take Sanyas; who wish to practise Yoga; people who have had
failures in the world; people with incurable diseases—literally all sorts of
people come here. I think this is more an asylum than an Ashram.’
‘This is
a real Ashram, Swamiji, in every sense of the term,’ said the General.
‘Everyone
comes here and takes food in the kitchen. I do not even ask from where the man
is coming. He is free to remain here as long as he likes. During his stay here,
whatever be the reason for his coming here, he is trained in service, Kirtan,
Yoga Asanas, etc. And even if he leaves the Ashram later, he is a transformed
personality. All people requiring mental solace and peace come here.’
Then
Siva said: ‘You should see Swami Chidanandaji. He is a saint He is a genius. He
is a powerful speaker, writer, and there is no one like him in service. Lepers
and cholera patients, even dogs and birds receive the kindest treatment at his
hands. He takes the greatest delight in service. He is an able doctor by
experience. I saw one day an aged Sadhu who was suffering from leprosy, lying
on the roadside. I had some milk and food given to him. A little later C.
personally went to the patient, led him to the Ashram, and is attending on him
day in and day out. The case is so advanced that all his fingers and toes have
been eaten away by the disease. The bones are sticking out in the hands. The
sores are raw. No one would even dare to go near him. But C. daily dresses him,
feeds him and takes motherly care of the patient. I will show you the patient.
‘There was
a dog here which was suffering from an ulcer. It emitted an unbearable foul
smell. C. dressed the dog daily without feeling the least Ghrina or discomfort.
He found a parrot lying paralysed in the jungle. He picked it up and provided a
beautiful bed, pillow and cover, and fed it and nursed it nicely. It is very
rare to find a heart like his. He is a saint truly.’
They all
went into the studio. The General and his daughter were wonderstruck. Kamala
asked: ‘How many photos have you taken so far?’ And, even before Padmanabhanji
could reply, the General said: ‘Infinite number. In the Ashram of the Infinite,
everything is infinite.’ P. then showed
them the albums containing some of the photographs taken by him so far. When
they had finished with one album, the General exclaimed: ‘It is enough for
someone to write a book of the history of the institution.’ And, he looked
aghast when six more albums were produced before him: ‘No no, you can write
seven books of the history of the Society. Marvellous.’
4th
June, 1950
GENERAL SHARMA
This
I.A.S. probationers accompanied Siva when he took General Sharma round the
Ashram this morning. Afterwards they said: ‘Swamiji, we shall take leave of you
now. We are going to Garuda Chatty now, and on our return we shall leave for
Delhi.’
‘Come
here again,’ began Siva, ‘and spend a week or a month. Recharge yourself with
fresh spiritual energy. That will stand you in good stead in your work, nay in
your entire life.
‘Here is
General Sharma who makes a Yoga of his office work. He has understood the
secret of Karma Yoga. He has studied Gita, Upanishads and Ramayana. He takes a
real interest in his official duties. He discharges them well. He thereby earns
great merit here, purifies his mind and qualifies himself for the descent of divine
knowledge, too.
‘You
should all follow his noble example. Do not take your office work as a mere
routine work imposed upon you by the government. Do not work merely in order to
earn your living. Feel all the time that in your way and within your allotted
sphere of work, you are serving the Lord’s children.
‘You are
the embodiments of wisdom. You will, each one of you, rule over your district
for the protection of whose population you are responsible. You are, therefore,
the Amsa of Vishnu. Remember this point very well when you discharge your
normal official duties. Therefore, feel that you are but an instrument in the
hands of Lord Vishnu, and that He is doing His work of Preservation through
you. That is the proper attitude of a Karma Yogi.
‘To be a
perfect Karma Yogi, you should develop in yourself many virtues—the Deivi
Sampath enumerated by the Lord in the Gita: Amanitwam, Adeambhitwam, Ahimsa,
etc. You must be honest, truthful, loving, forgiving, humble and simple. You
must be ideal citizens. You must set an example to the people over whose
destinies you preside. Then and then alone will you have really justified the
Lord’s choice of you for this distinguished service.
‘Please
be regular in your study of the Gita. Try diligently to put into practice the
Lord’s teachings in the Gita. Then you will not only win the love of the people
and the government, but you will also become a saint revered and respected all
over the world. You will attain Moksha in this very birth.
General
Sharma added a few words: ‘India needs honest administrators. That is what she
lacks now. You remember the beautiful song in English which Swamiji sang last
night—the ‘Song of Eighteen Ities’? If you bear that in mind always and strive
in every way to practise the Eighteen Ities in your daily life, you would have
achieved what Swamiji wants you to achieve.’
When,
later, we went to the Gita Bhavan, Siva himself (in the fashion of a guide!)
explained the main features of the Gita Bhavan to General Sharma.
‘In
every room there is a painting of the Lord. Along the verandahs and everywhere
in the building, you will find Gita Slokas inscribed in various forms on the
walls. On this verandah, there are eighteen pictures on the walls, representing
the most important theme of the eighteen chapters of the Gita. In the Hall
upstairs you will find marble slabs on which the entire
Gita is
inscribed, etc. etc.’
Jayadayalji
wanted that Siva should give Darshan to an ailing devotee there. Siva let the
General and his daughter examine him. ‘Diabetes,’ said the General: ‘He should
take a course of insulin injections.’
‘Swamiji,’
said Sri Hanuman Prasad Poddar, ‘these orthodox people have strange sentiments
about taking medicines. They think it is against the Sastras.’
‘No, no.
That is wrong. Medicines are also God’s gifts to man. And, especially when they
are not of animal-origin, why should he not take them? Human life is precious.
Let him take insulin. It is not against the Sastras.’
The
devotee, who was so adamant all throughout his illness which had already kept
him in bed for the past nearly two months, now yielded and agreed to take the
injection.
Siva at
once closed his eyes and said: ‘Let us do Kirtan now,’ and sang the Maha Mantra
thrice, and he was followed by the people around. The entire place was filled
with the vibrations of the Maha Mantra. Then Siva repeated the Maha Mrityunjaya
Mantra also.
He then
said to the patient: ‘Repeat the Maha Mantra and the Mrityunjaya Mantra also.
You will be all right. You will be in a position to go to the Satsang tomorrow.
The Lord’s Omnipotent Shakti fills these Mantras.’
In the
afternoon, General Sharma had expressed the desire to meditate in Siva’s Kutir
for a few minutes. He had promised to come at 2.30. At 2.25 Siva noticed that
the General had not come and so got out of his Kutir, ready to wake up the
General, if necessary. ‘When I have something to do, I cannot even take rest. I
am anxious not to miss even a little opportunity to be of service. Please call
Sharmaji.’ As Siva said this, he noticed Sharmaji coming down the hill. Siva
gave the General a military salute which the General reciprocated in proper
form.
A little
later….the car’s engine hummed OM….or was it only the echo of Siva’s loud
OM….and the General and his daughter took leave of Siva, Ganga and the
Himalayas with folded palms, which they waved again and again.
12th
June, 1950
BASTI AND VAMANA DHAUTI
Sri
Somareswar of Muzafarnagar performed the Jala Basti this morning. S. got into
the Ganges. When the water had reached his knees, he sat down. After a complete
expulsion of the breath, he did Uddiyana Bandha. All the wind in the intestines
is now expelled. He released the Bandha, and did the Nauli Kriya. A vacuum is
automatically created in the colon. Naturally water is drawn into the colon. S.
later expelled this water. He had been able to draw a couple of pints of water,
and the expelled water, too, was clean, denoting that the large colon was
already clean.
Siva
explained the technique and the advantage of the Kriya, to the assembled
Sadhaks. ‘This will keep your intestines clean and thus promote your general
health. You will never suffer from constipation. You will be free from disease.
You will enjoy radiant health. Not only this: all your Nadis will be purified.
The Prana will pervade your entire body. You will have peace of mind and
spiritual progress also. All of you should practise Basti and do it
occasionally.’
S. said:
‘It is all due to your grace only, Swamiji. I learnt this from your book only.
I used to practice Uddiyana. One day when I did Uddiyana while yet in the
water, I found that I had automatically drawn some water also in. Then I
regularised the practise with the help of your book.’
Then S.
and Sri Swami Satchidanandaji performed the Jala Dhauti. They drank water—five
or six glassfuls—and then tickled their throat with the help of their fingers.
All the water was immediately vomited, and with it phlegm and bile, too. Swami
S. was able to do the Dhauti without the help of the fingers.
Siva
greatly eulogised the proficiency of the two adepts and described the glory of
Jala Dhauti: ‘What Basti is for the lower parts of the alimentary canal, Dhauti
is for the upper part. The stomach is cleaned with the help of the Dhauti. You
do not need to use the stomach-tube. You will not suffer from indigestion or
biliousness or from phlegm-trouble. You will have good digestion, and a clear
brain. Initially you will have to take the help of your fingers to bring out
the water from the stomach. By gradual practice the water will be ejected from
the stomach merely by the practice of the Uddiyana Bandha.
‘Our
ancients were practising these Kriyas as a matter of course. They used to
cleanse their alimentary canal
frequently through the Dhauti and the Basti. Therefore, they were healthy and
they enjoyed long life. If you also regularly practise these exercises and
Kriyas you will also enjoy radiant health and long life. May God bless you
all.’
One
remarkable feature during the whole performance was that when S., after
performing Uddiyana inside the water, came out to eject the water from within,
Siva encouraged him to perform the act, too, right in front of him, practically
with his back to Siva; and Siva’s countenance did not register the least
disgust to witness this none too pleasant a sight.
S. was shy
in the beginning to pull his cloth up to his waist. But, Siva quickly
encouraged him:
‘Why do
you feel shy? Throw away the cloth. All are endowed with the same organs. Just
because we have been hiding them for a long time, we feel shy to expose them now.
If we had from childhood hidden our face also from public view, we would feel
shy to expose it to the public.’
14th
June, 1950
INTELLECT AND YOGA
Srimathi
K. Saberwal, Professor of Philosophy in the Lucknow University, has come. As
soon as she came in to have Siva’s Darshan, Siva handed her a copy of his
commentary on the Brahma Sutras. A discussion ensued.
‘Swamiji,
how was it possible for Sri Sankaracharya to have devotion to Sakara Murti when
he was an Adwaitin and his philosophical treatises prove that he believed in
the nameless and the formless?’
‘It was
because Jnana and Bhakti are essentially the same. Look at the Stotras that he
has composed. They indicate clearly that he had developed devotion to a very
high degree. Atma-Nivedan or self-surrender leads to Jnana—and Jnana is
synonymous with Para-Bhakti.
‘People
nowadays condemn Bhakti and think that it is inferior to Jnana. They have no
understanding of Bhakti. They think that they can jump at once to Jnana Yoga
Sadhana. They have really no faith in God. They just acquire some intellectual
conception of God. This does not serve them. Jnana Yoga without the necessary
preparation is of no use.’
‘Then,
Swamiji, who is fit for Jnana Yoga Sadhana?’
‘When
there is only the veil of ignorance, when there is no Mala (impurity) in the
mind and when there is no Vikshepa (vascillation) in the mind, then one can
proceed to Jnana Yoga Sadhana. Mala can be removed only through Nishkamya Karma
Yoga and Vikshepa through Bhakti. In the case of the vast majority of persons,
all the three Yogas are necessary: Karma Yoga, Bhakti Yoga and Jnana Yoga.’
‘That is
perfectly true, Swamiji. Your Yoga of Synthesis alone can enable Sadhaks
nowadays to advance on the spiritual path. But, nowadays we have unfortunately
developed the intellect which proves a hindrance at every stage. It does not
allow us to have faith in God or to practise devotion. It questions and
doubts.’
‘Intellect
ought not to be allowed to put obstacles in our way. Intellect ought to be
trained in such a way that it should help us in our faith in God and Bhakti.’
‘Yes,
Swamiji. That way I think our grandmothers were better off than we are.’
Siva
laughed.
‘Meditate
early in the morning and in the evening also. Do Vichar. Intellect may or may
not believe in a thing which is beyond the senses and the mind. Intellect may
not believe in bliss apart from objects. But, the state of deep sleep proves
that bliss is, in reality, not in the objects or in the contact of senses with
the objects.
‘By
bliss is not meant pleasure! Pleasure is the other side of pain. Pleasure and
pain are inseparable. Our goal is not this pleasure. Our goal is the Absolute
Bliss. Brahmin or the Atman alone can be that Bliss. For in the Awareness of
Brahman there is no duality; there is oneness. That is Truth. That is
Consciousness also. And, in that Consciousness of Truth alone is there Bliss.
‘That
Bliss is indescribable. Even the deep sleep bliss is indescribable. You wake up
and say: ‘I had a delightful sleep.’ But, when you are asleep you are not able
to describe the experience of sleep. It is like the state of a man who had lost
a ring in a pond, dives into the pond, finds the ring, but is unable to say: ‘I
have found the ring,’ and is able to say this only on coming to the surface of
the water. Each one of us has to experience this bliss for oneself.’
‘What a
blessed thing it would be for one to realise this, Swamiji. I am tired of
theory, theory, theory. I have to teach philosophy to my students. I know
Vedanta in theory only. I tell them what the books contain. But, I have no
knowledge of the Reality. It is a miserable state. I feel like throwing away
everything and coming here and spending the rest of my life in meditation.’
‘Theory
is good. For it elevates your thought and brings up the ideal again and again
before you. It stimulates Atma-Vichara. Gradually, the Truth will dawn on you.
‘Meditate.
Meditate regularly. You will understand everything.’
Then
Srimathi Saberwal informed Siva that she was repeating Gayatri also.
‘That is
wonderful. Gayatri is a great Mantra which nicely combines Saguna and Nirguna.
Now you have yourself admitted that you do combine Jnana Yoga Sadhana with
Bhakti. You cannot separate them. And, besides, you are working in the
University and teaching philosophy to thousands of girls. That is very great
service. You are moulding their character and you are placing before them the
high ideals of Vedanta. That is Nishkamya Karma Yoga of a very high degree. At
the same time try to feel, ‘I am Akarta. I am Abhokta. I am Sakshi. I am
Satchidananda.’ Then you will progress rapidly on the path of practical
Sadhana.’
‘That is
the difficulty always, Swamiji. We do work, but we do not do it in the spirit
of selfless service. We work for money or to fulfil our earthly ambitions.’
‘It is
true. But, by repeatedly trying to raise up the Vedantic feeling, it will one
day be possible to get established in the idea. You may fail a thousand times.
That need not bother you. But after each failure, when you rise up, you will
rise up stronger than you were before. Nothing is lost. Every effort takes you
nearer the goal. When you get a few days’ leave, come here and spend the
vacation in silent contemplation and intense Sadhana. Once the mind realises
that there is bliss in Sadhana and meditation, it will not leave it. You will
then be established in Yoga. May God bless you.’
15th
June, 1950
NATURE CURE PROFESSOR
Sri
Kameswara Sarma, son of the famous Sri K. Lakshmana Sarma of Pudukotah, the
father of Nature Cure in India, has come. He was cordially received by Siva who
quickly entered into a discussion with him on Naturopathy. This is Siva’s
secret of success with men of all types, temperaments and talents: everyone
becomes his at first sight, for Siva with his versatile personality is at once
able to engage them in their own fond game, stimulate them in their own pet
topic, and make them feel that ‘Here is an appreciative listener into whose
ears I can pour my knowledge without being contradicted.’ This is a great
consolation when they do not get a friendly ear anywhere else in the world
where vanity rules.
At the
conclusion of a series of lectures by Sri Sarma at the Ashram, today, Siva gave
the following talk:
‘We are
all thankful, not only thankful, but highly grateful to Sri Kameswara Sarmaji
for delivering this series of lectures on the sacred science of naturopathy.
‘Nature
is our kind and all-powerful mother. She protects us all in every way. She
provides our food, and she gives us disease also to cleanse our system.
‘All the
animals obey the laws of nature. It is only man with his little vain intellect,
with his little knowledge, who violates the laws of nature and then suffers.
Man is endowed with discrimination. He should be the first to obey the laws of
nature and enjoy eternal life.
‘Health
is most essential for a Sadhaka. Without good health, you cannot do Sadhana.
Therefore,
it is all the more important that all of you should take the lessons that Sri
Sarmaji has taught you to heart, and put them into practice. Then only will you
realise its full benefit.
‘Sri
Sarmaji has been good enough to deliver his most illuminating lectures during
the past three days. It is a great service to you all. He has rendered a
service which you cannot easily repay. The only way you can pay your homage to
him is to follow his precepts, and derive the maximum benefit from his
lectures.
‘I am
his foremost disciple here. I have been keenly listening to his lectures with
very great interest. I have taken notes of his talks. How many of you have done
so? You must at once take notes of all the lectures that you attend. Then you
should put all the good ideas into actual practice. Then only will you be
benefited.
‘Sri
Kameswara Sarma and his revered father Lakshmana Sarma, as also his brothers,
are all doing great service to the humanity. Even though they are leading the
household life, they are in fact Sanyasins only. Sri Lakshmana Sarma is
rendering pure selfless service unto humanity. He does not demand fees from his
patients. He effects a radical cure: and more than anything else, he leads the
patients forever after along the path of life natural.
‘Only if
all of you who live here practice naturopathy diligently will Sri Sarma be
encouraged to come here again and again. You should take good naturopathic
resolves, stick to them, and you should, when he comes here next time, show him
that you have been true followers of naturopathy.
‘Be true
to yourself. That is the most essential thing. All other forms of creation are
true to themselves; the elements are true to themselves. But it is only this
self-willed, egoistic man who falls an easy victim to cunningness, crookedness
and falsehood. Habits like keeping a pinch of salt hidden in the pocket when
there is saltless diet in the Ashram (on Ekadashi day) are dangerous. That
shows that you have no control over your tongue. True spiritual progress is not
possible without the strictest control over the senses.
‘The
mind craves for certain kinds of Rajasic and Tamasic food only because you have
not trained it to enjoy Satvic food. Once you experience the bliss of fasting,
you will long for the day when you can fast. You will look eagerly forward to
Ekadashi. You will look eagerly forward to the saltless diet on Sunday, if you
realise what incalculable benefits such a diet bestows on you.
‘Fasting
is, besides being a potent curative agent, a beautiful Sadhana also. Watch:
what a peaceful mind you have on the fasting day. Real prayerful mood will come
only when the stomach is empty. You will meditate more peacefully and for a longer
period on the day you fast.
‘It is
not possible for anyone to convince you of the efficacy of fasting, or of
water-cure, or of the glory of Satvic diet. You will have to practise and
experience the results for yourself.
‘May you
all lead the life natural and attain health and longevity. May Lord bless Sri
Lakshmana Sarma and Sri Kamesvara Sarma and brothers with health, long life,
peace, prosperity and Atma-Jnana.’
22nd
June, 1950
SIVANANDA MANDIR: FOUNDATION
STONE LAID
At 10
a.m. we all assembled near the Viswanath Mandir. The happy function fixed for
today then began. Chidanandaji led the Kirtan. Krishnanandaji chanted Shanti
Patha. ‘Sat-Guru Maharaj ki Jai’—a powerful Jaya Jay kar rose from twelve feet
beneath earth’s surface, where the devotees of Siva were witnessing Sri
Narayanaswamiji lay the foundation stone for the Sivananda Mandir.
Sri
Swami Chidanandaji then explained the significance of the great event in an
eloquent speech full of divine emotion.
‘Every
external ritual has got its corresponding inner significance. In what we are
doing today the ritual is a very simple one: but the meaning that lies hidden
in it is profound. We lay the foundation for a Mandir in which our revered
Gurudev will be immortalised. At the same time, we take upon ourselves the vow
that we shall perpetuate for all time to come the great mission which he has
espoused, of which he has been the founder: the mission of Sadhana, the mission
of awakening man to the purpose of life, the mission of awakening the latent
divinity in man. We undertake that we shall, till the last breath lasts in us,
devote our entire life to this great cause. Thus, we shall make our Gurudev
live in our heart forever and ever.’
THE GREATER ASHRAM
The
Parliament Member, Sri Tirumala Rao, is at Ananda Kutir again, on a flying
visit. Sincere believers, once they taste the joy of a saint’s proximity, will
never miss a chance of drinking again and again at the fountain-source of
peace.
As Sri
T. and party were taking their meals, Sri R. Ramakrishna of the New Delhi
Secretariat, mentioned that he was acquainted with Siva since 1939, when he
first visited the modest four-roomed tenement in a jungle. He admired this
phenomenal growth of Siva’s work.
‘This is
nothing,’ said Sri T. ‘Think of the world-wide spread of Swamiji’s teachings.
Just think of the millions of people who have been brought nearer to God, in
whom the moral-conscience has been awakened by Swamiji’s message. That is far
more magnificent work than this one of building up a big Ashram, a great
achievement though it is.’
Then T.
turned to the several young Sanyasins who were serving him, and said: ‘Look at
the number of young and able men that he has drawn towards himself, and whom he
is leading along the holy path.’
ASHRAMS AND FOUNDERS
A
devotee said that a certain Ashram, after the passing away of the founder, had
lost its ‘spiritual atmosphere’.
Siva at
once grew grim and serene. ‘The responsibility for placing his mission on sound
basis lies with the saint who founds an Ashram or institution, as well as his
disciples. The saint must so train his disciples that they will, on his
departure from the earth-plane, be able to take over the mission from him and
run it with equal efficiency.’
‘At the
same time, it is the duty of every true disciple to follow the footsteps of his
Guru, to endeavour to grow into his likeness—to become like the Guru. He should
then develop a great zeal to carry on the Guru’s mission. Then and then alone
will the mission be successfully carried on for all time. Look at the way the
Ramakrishna Mission is organised and run.’