Saturday, November 8, 2014

Satsang Bhavan Lectures, Message 15

Satsang Bhavan Lectures of Swami Sivananda
33. Glory of Sanyasins / 34. Advice to Sanyasins / 35. The Sanyasin's Duty / 36. Renunciation: The Door to Moksha / 37. A Sanyasin: A Spiritual Power
Sanyasa is the fourth order of life. After completing the Brahmacharya Ashrama, wherein one practises self-discipline, control of indriyas and the mind, and study of Vedas, he enters the Grihastha Ashrama. In this ashram he procreates, educates his children, develops the virtues that are peculiar to this ashram, such as tolerance, generosity, compassion, and takes to vanaprastha life. Vanaprastha Ashram is a preparation for sanyasa. After entering the Sanyasa Ashram one meditates on one's self and attains self-realisation. 
Sanyasa is resting in one's own satchidanada swarupa. Sanyasa is self-realisation. 
Our forefathers, our gurus, were Sanak, Sanandana, Sanatana and Sanatkumara—the four Kumaras, the mentally born sons of Brahma. Brahma asked them to lead the life of householders but they refused, because they knew the worth of this samsaric life. So they at once entered the nivritti order. They were our sanyasins' forefathers. The sanyasins are the children of Sri Sankara, Gaudapada, Dattatreya, glorious divine personages who had knowledge of Brahman and who shone with divine ­splendour having attained oneness with the Paramatma, the supreme soul. 
Sanyasa is a life of self-restraint and renunciation—renunciation not only of external objects and worldly activities, but renunciation, of egoism, cravings, vasanas, kartritwa buddhi (the feeling that I am the doer) and bheda buddhi (the intellect that differentiates one from the other), which instead of producing homogeneity produces heterogeneity. External sanyasa is renunciation of objects and selfish activities. It is also necessary, but internal sanyasa is more important, more vital. 
A sanyasi is an Atma-samrat, a self king. He is a guide for politicians. He gives advice as to how to rule the country, how to establish dharma. He is the adviser to kings, statesmen and ministers. He is not a parasite. A sadhu or sanyasin is one who has knowledge of God, who has controlled his indriyas, who is compassionate to all, who has equal vision and balanced mind, and who is a friend to everybody. A cosmic benefactor is the sanyasin. For the sake of one or two breads he disseminates the knowledge of Brahman from door to door and brings peace and comfort to the householders, to the people of the world at large. A sanyasin is a veritable God on earth. 
Sakshat narayano bhavet. An orange coloured man is Lord Vishnu himself. He is to be worshipped. He should be adored. All sorts of pujas should be done to him. In return he will bless you. He will bless the householders. He goes to the householders for biksha only to purify them. He elevates them, gives them advice how to lead the life divine, how to control the mind, how to cultivate virtues, how to remove dehadhyasa and how to identify oneself with the all-pervading Atma. He uplifts the worldly people, raises them to the status of Brahman­hood and makes them shine with divine splendour and pristine purity.  
A sanyasin is not a parasite as some people think. He is a king of the world, he is the emperor of the three worlds. Even the very sight of him will destroy one's sins. Every religion has got this band of anchorites. Buddhism has got Buddhist monks. Jainism has got digambaras and swetambaras. Islam and Sufism have got fakirs. These anchorites are the glory of every religion. They have disciplined themselves. If you remove these people, there is no essence in religion. These people glorify the religions.  
Some people bring the charge that a sadhu or sanyasin is unproductive, is a parasite, is a burden on this earth. They say that there are sixty lakhs of sadhus. This is a false census report. There may be one thousand or two thousand good sanyasins. People lying on the roadside in Bombay, Calcutta and Delhi have been considered as sanyasins by the census reporters, and thus they have given their report to the Government. 
The sanyasins write articles. They give lectures. They hold classes. They impart instructions to the men of the world. They do work. They are not parasites. The whole world is maintained by the glory of the sanyasins. They serve them in a variety of ways. Their very existence is a glory, and splendour on the earth. When people are in distress, and when they do not know what to do, these sanyasins speak one word. This one word elevates them, removes their sufferings. The very sight of sanyasins destroys one's sufferings. Such is the glory of sanyasins. 
Once a patient was about to be operated for stone in the kidney. He came across a sadhu and he gave him a herb, patrikata, which dissolves stone in the bladder or the kidney. In a few hours the stone was dissolved. He was about to be operated and had been brought to the operation table, but the herb saved him from undergoing the opera­tion. Such is the glory of the herb. The Himalayan herbs are in the custody of the sadhus and sanyasins. Even now when big officers suffer, and when their case is pronounced as hopeless, they want sadhu bhooti. When their children are suffering, they want sadhu bhooti. They go to Himalayas. 
There are many hidden sanyasins in the Himalayas. They are sending their thought vibrations to the world. It is not necessary that a sanyasin should come on the platform and give lectures and interpret the Gita and the Upanishads, they can purify the whole world by their thoughts. Such is the glory of sanyasins. 
Sanyasins have established ashrams. They are helping people. They hold vedantic conferences. Recently Prem Puriji held a conference in Bombay for five days. There are Divine Life Conferences in Salem, Venkatagiri, Calcutta, Copenhagen. These are all productive. 
People expect that sadhus and sanyasins should go to the agricultural field and plough the field and produce so many maunds of rice and go to mills and weave so many yards of cloth. They think that only he who produces fifty yards of cloth, or he who goes to the dairy farm and makes so many maunds of butter, or ploughs the field and raises so many maunds of paddy is productive. To train people in Brahma Vidya, in knowledge of the self, in self-discipline, in disciplining the mind and the senses, and in attaining discrimination is productive. Ignorant people have no idea of spiritual things. They see only the external objects. They are ignorant of transcendental things. Samadhi, ritambara prajna, dharma megha, are unknown to them. Their knowledge is limited to material things such as sweetmeats, jaleppis, etc. 
The Ramakrishna Mission is doing social work, flood relief. They run colleges, distribute medicines, maintain hospitals, impart training to people and send them abroad in foreign countries as presidents of maths. Swami Nikhilananda in America has done wonderful work. He gives lectures, writes books. The Ramakrishna Mission has brought out the translation of many Sanskrit works in English. 
Mahamandaleswar Swami Vidyananda went to Africa and Europe with Sri Mavalankar, the late speaker of the Loka Sabha, and gave lectures. He has given a number of lectures on Gita and has also written a book on Gita. He has built a number of Gita Mandirs to propagate the message of the Gita.  
Swami Rajeswarananda runs an ashram. He has written several books. He trains students. He has produced a brilliant scholar in Dr. T. M. P. Mahadevan, the head of the Department of Philosophy in the Madras University. He runs a magazine, 'Call Divine'. 
Swami Madhava Tirtha of Ahmedabad has written quite a number of illuminating books in English and Gujaratti. He conducts spiritual conferences. 
Swami Chidbhavananda of Ramakrishna Tapovan has written many good books. He runs a school and a magazine 'Dharma Chakram' in Tamil. He delivers discourses on Gita. 
Swami Ramdas of Kanhangad runs an Ashram. He trains Sadhaks. 'Vision' is his monthly magazine. He has made lecture tours to foreign countries.  
Swami Narayanananda of Khela serves the people with his sweet, ecstatic, inspiring kirtans. He founded the Bapu Vidyalaya College in Ashkot. He renders inestimable service to pilgrims to Kailas.  
Maha Mandaleswar Swami Vishnudevananda of Kailas Ashram, Rishikesh, trains sanyasins and lay disciples. He conducts classes. 
Swami Purushottamananda of Vasishta Guha runs a charitable school and imparts instructions to devotees. 
Swami Tapovanji of Uttarakasi has written many Sanskrit works. He has made a great contribution to the spread of Sanskrit learning. 
Swami Sukadevananda is famous for his dynamic service. He runs two ashrams located in different places. He trains brahmacharins in the study of scriptures in the ancient way. He conducts kathas and gives lectures. 
Swami Omkarananda of Waltair has two ashrams and he runs two magazines, 'Peace' and 'Santi'. He has toured America, giving lectures. 
Yogi Raj Suddhananda Bharati has written several inspiring and illuminating books in Tamil and English. He has made lecture tours to foreign countries. He has an ashram in Vadalur. 
Malayalam Swamigal, Erpedu, runs an ashram. He has initiated several ladies also into sanyasa and trained them in the study of Vedas. He is the author of several books on vedanta. 
Swami Sivananda Satchidananda runs the Sivananda Tapovanam in Trincomalee, Ceylon, where yoga-vedanta classes are conducted. 
Srila Sri Subramania Desika Jnanasambanda Paramachariar Avl. Dharmapuram Adheenam, is doing wonderful service for the spread of theism by distributing leaflets with the help of mobile vans, giving speeches, writing books and starting patasalas in different places. 
Sri Jagatguru Sankaracharya of Kumbhakonam, is the spiritual head for a vast section of people in the South. He guides aspirants, distributes leaflets, delivers lectures and is the author of some books. 
Sri Jagatguru Sankaracharya of Sringeri has established Veda Patasalas in Sringeri, Mysore, etc. and he encourages study of Vedas and Sanskrit. He guides aspirants and is one of the spiritual heads in South India. 
Swami Paramahamsa Yogananda founded the Self-Realisation Fellowship in California, and started a magazine, 'Self-Realisation'. A branch of this institution is in Ranchi, Bihar. He commands a wide following in the West as well as in the East. 
Sanyasins have worked in the political field also. Swami Ramananda worked hard in the political field and dedicated his life to the cause of politics. 
Now people want that sanyasins should work in the field of prohibition. They should stop drinking and smoking­ among the people. The government is not able to remove untouchability. They want the sadhus to work in this field also. They want that the sanyasins should bring home to the people the benefit of giving up alcohol. Such kind of work the sanyasins are already doing. They are giving lectures, writing books. Each society, each institution, every sanyasi is doing this work. 
Recently there was a meeting of the Bharat Sadhu Samaj. It is a welcome idea that all the various kinds of institutions such as Nirmalas, Vairagis, Dhatupantis, Kabirpantis, Naths, sadhus and sanyasins will unite and work together to spread the knowledge of the Vedas and bring more peace and goodwill and spiritual regeneration. It is a very good idea, but it is a hard task. They may have four or five meetings, they may pass resolutions, but the task is very difficult, though it is not impossible. Even in the West many institutions like the Methodist Church are working independently. To co-operate and co-ordinate them is difficult. Every Christian mission is working in its own way, doing hospital work, educational work, etc. 
So let us all join together and work for the solidarity of the world in all directions, physical, mental, educational, cultural, and do more good and bring more peace to this world. Let everybody become a sanyasin at heart. Sanyasa is a mental state, a state of indifference to sensual enjoyments of this world, a state wherein man is trying to melt his mind in its source, the satchidanada Parabrahman. Mental sanyasin is equally good as the sanyasins who live in Uttar Khand, wearing the orange robe. But some people say, without the qualification for sanyasa, that they will give mental gerua. Though there are cases of people like Gandhi and Malaviaji, who were equal to sanyasins of sanyasa order, a sanyasin alone can cut off completely himself from the world. Now also there is an old man, in Kodakanellur. He gets up at 3 o'clock, goes to Tamravarni for bath, studies Bhagavat, meditates, and he has not seen the sun for several years. Such people lead the life of sanyasins. It is not necessary for them to renounce the world and come to Rishikesh or Muni-Ki-Reti. They can devote their life in study of books and contempla­tion. But only a sanyasin can cut off all moha for the world. A man in the world will have a touch of moha. To completely destroy moha, one should take sanyasa. Otherwise what is the use of the sanyasa order? Why did this order come into existence? Why did Sankara take sanyasa? There is a purpose. There is a benefit. Sanyasa destroys completely the moha. You may have heard about Narayanaswami. He has related his experiences. He says, "I practised devotion. I attained a certain stage in bhakti, but for completing my evolution, I had to renounce. I found I cannot progress further in the house." This is his experience, and this will be the experience of many others also. If one's children are fixed up in life, and his daughters are married and if he has no dependants, and if he has discharged his duties, it is a sin for him to remain in the house. To remain in the house is adharma for him. This is what the Sastras say. He may say that he has become a mental sanyasin. But, it is better if he takes up formal sanyasa. His daughters are married, his sons are fixed up in life, and on account of vasanas and moha he says that he is a mental sanyasin. So let us become true sanyasins. Let up develop the true spirit of sanyas and devote ourselves to study, meditation and selfless service and shine as Sankara, Hasthamalaka, Sanaka, Sanandana, Sanatana, Sanatkumara, and attain self-realisation and divine wisdom and radiate peace and wisdom to all people who come in contact with us. 
Glory to Sankara! Glory to sanyasins! Glory to ashrams where sanyasins stay, and study Brahma Sutras and Upanishads, and meditate on the self and attain the summum bonum of life, viz: God-realisation and resting in one's own satchidananda swarup.  

There are four mahavakyas or great sentences. They are: Prajnanam Brahma, Aham Brahmasmi, Tatwamasi, Ayam Atma Brahma. Prajnanam Brahma is lakshana vakya. Brahman is pure consciousness. Brahman is not the physi­cal or mental consciousness. The consciousness by which the intellect, mind, prana and the senses function, the conscious­ness where there is no sankalpa or vikalpa is Parabrahman. Aham Brahmasmi is the anusandhana vakya. I am the all pervading Brahman, akasavat sarvagatah—all-pervading like the ether. A student of vedanta meditates on this formula, negating the koshas—the annamaya kosha, pranamaya kosha, manomaya kosha, vijnanamaya kosha and anandamaya kosha. He separates himself from these koshas and identifies himself with the essence, the Atman. Just as you take the pith from the munja grass, you take out Atman by meditation on the pranava, OM, and the great sentences (mahavakyas). You are in essence satchidananda, existence-knowledge-bliss absolute.  
Tatwamasi is the upadesha vakya. The teacher instructs the disciple, 'Thou art That'. The disciple practises meditation on the mahavakyas and realises that he is Brahman, Ayam Atma Brahma—'This Atman is Brahman'. This is sakshatkara vakya. Your essential nature is satchidananda. So do not fight with anybody. Do not ask for tea or coffee. You have no rights, because you are essentially Brahman. You are chinmaya, full of conscious­ness and bliss. 
You have taken the vow to give protection to all creatures. So do not take up a stone and hit monkeys. There is no body for you. Your body has been burnt. That is the significance of the ochre robe. Sanyasa is a sterner stuff. Do not think that sanyasa is meant for getting respect, people will say, "Aiye, Swamiji Maharaj." Even if a man cuts your throat, you should say, "I am not this body," soham. You should remain unperturbed. Any man can do anything for you. He can cut your throat. But you should keep quiet. 
You have repeated the mantra: Om bhuh sanyastam maya, Om bhuvah sanyastam maya, Om swah sanyastam maya Om bhurbhuvah swah sanyastam maya. It means, 'I have renounced the pleasures of the three worlds, bhuloka bhuvarloka, and swarga'. All the devatas now tremble be­fore you. Such is the glory of a sanyasin. According to the government census report there are about fifty lakhs of sanyasins. You four sanyasins should not be a mere addition to that number. You should be real sanyasins.  
Service is your motto. Serve, love, give. When you see an old woman carrying a bundle of fuel with difficulty, at once you must take the bundle and help her. That is sanyasa. Service of the poor and the sick is called sanyasa—not only going to Vrindavan and other places. 
Do not put anything in the savings bank account. There is no tomorrow for you, no storing for you. God or Prakriti will provide everything for you. You should share whatever you have, physical, mental or spiritual. If you have a cup of milk and if you find a man starving, you must run to him at once and give him that milk. Sanyasa does not mean quoting quotations. Your body and mind are at the disposal of the country, at the disposal of the Bharat Sadhu Samaj. Join the Bharat Sadhu Samaj and serve in a variety of ways. They have got so many aims, sadachar, right conduct, etc. So serve the Bharat Sadhu Samaj. If you find a sick man on the roadside, you should at once lift him and take him to a hospital. You should be ever ready to serve poor people. You should live, sharing. whatever you have with others, ever meditating, controlling: the senses, disciplining the mind, and ever resting in your own self, feeling—Brahma satyam, jaganmitya—Brahman is real, the world is unreal. But that does not mean that there is no world. It only means that the world is not so­ real as Brahman. It does not mean that the world does not exist in the three periods of time like the barren woman's son or the horns of a hare. 
You should serve feeling always that you are Brahman and the whole world is Brahman. You should not hurt others' feelings. You should get up at 4 o'clock and meditate, and rest in your swaroopa. You may fall again and again, but rise up again and again and proceed, though with faltering steps. Perishable thing is not Atman. Ajo nitya saswatoyam purano, na hanyate, hanyamane sareere. The Atman is unborn, eternal, imperishable, ancient. He is not destroyed when the body is destroyed. You should meditate on this formula. It will give you strength and free you from birth and death and the bonds of karma. You will become a jivanmukta, not in the unknown future, but right now in this very second. 
You should feel that the whole world is your body, the whole universe is your body. Do kirtan, japa, prayer. Serve other people and rest in your own Swaroopa. You are not this body. You are the supreme Being, full of knowledge, full of bliss, full of wisdom. Yo vai bhuma tat sukham na alpe sukhamasti. Happiness is only in the unconditioned. In the finite there is no happiness. There is one Atma which is untouched by hunger and thirst, sorrow and pain. It is satchidananda. That is why every one should realise the Atman, for there alone you will find eternal bliss. 
Nirmamo nirahamkarah sa santim adhigachchati. He who has no mineness, no egoism, no desires, attains peace. Sraddhavan labhate jnanam tatparah samyatendriyah. He who has faith, who ever meditates on the Atman, and who has controlled all his senses, attains knowledge of the self. Jnanam labdhwa param santim achirena adhigachchati. After attaining knowledge of the self, he enjoys supreme peace. The happiness that you get in a dak bungalow is not real. Some thief may steal your things, and you feel pain. Eternal bliss is in your own self. In deep sleep there is no car, or bungalow; there is no attraction or distraction. You experience bliss, because you are nearer Atman. That bliss where there is no object, no play of organs, where mind does not function, intellect does not function, that you should attempt to achieve.
Vasanakshaya, manonasa and tatwa jnana are the three stages. When the vasanas, the vrittis of the mind are destroyed, the mind is thinned out and then Brahmajnana or knowledge of the self dawns. So may you all try to enjoy the atmic bliss within. 
If a man is sick, do not say, "It is your prarabda, I will not care, I am Brahman." Do not bring this philosophy. No doubt, you are Brahman, but he is also Brahman. So serve him. If you serve for three hours, it is equal to meditation for three days. Devaki Kutty is a jivanmukta, Chellamma is a jivanmukta. They have plunged themselves in service of Brahman. Let them not meditate. No meditation is necessary. The world is in need of karma yogins, not Jnanis who simply say, "Brahman is real, the world is unreal." We want dynamic self­less karma yogins. But you can combine service with a little meditation. Seva bhavis are needed. 
A sanyasi should repeat pranava (OM) daily 21,000 times. Along with this he can do his ishta mantra also (saguna upasana), like 'Om Namah Sivaya', 'Om Sri Ramaya Namah', etc.
May you shine as karma yogins. May God bless you with health, long life, peace, bliss and immortality.  

Swamiji's instructions to new initiates. 
You are all swamis now. 'Swami' means God. So you should possess at least some of the attributes of God. You should manifest divine virtues—cosmic love, tolerance, service, purity, compassion, nobility, equanimity, serenity, humility, these virtues you should manifest. You should not hate anyone. You should embrace the whole world. That is sanyasa. The whole world is your body. 
Putreshana, vitteshana, lokeshana—desire for progeny, desire for wealth, desire for fame—all these three ishanas you have renounced. The three: kas-kamini, kanchana, kirti (lust, gold and fame) you have renounced. It is very difficult to renounce them, but you have taken the vow that you have renounced them, before the fire. You are now ready to serve the whole world. You have burnt all desires. That is the meaning of the gerua, ochre robe. And you have also burnt the body. All the panchakoshas you have burnt—annamaya kosha, pranamaya kosha, manomaya kosha, vijnamaya kosha, anandamaya kosha—and only Parabrahman remains in you. All the illusory vehicles have gone now. You are nitya-suddha-buddha Atma (eternal, pure consciousness)—santam, sivam adwaitam. This is the significance of sanyasa. 
A glutton is not fit for sanyasa. A little you can eat. If rasagullas come, one or two or three you can take, but not more. People fall at your feet thinking that you are God. At least you must try to possess some of the divine qualities. Anger, hatred, malice should go away, and a feeling of oneness, love and unity must come. This is called sanyasa. 
You must pray to God, to Dattatreya, Sanak, Sanadana, Sanatkumara, Sankara, Padmapada, Hasthamalaka. We are children of these people. Sanyasin's life is a glorious life. People honour the sanyasins and offer arghya. 
A sanyasin should not fight with the porters or with the coolies or with the kitchen-in-charge. Maya's centre­ is the kitchen. That is the place where fights and quarrels occur. "He has not given me sugar." "He has not given me milk." You should not come down upon others. Serenity, devotion, dispassion, discrimination, aspiration, renunciation, meditation, all these you must practise. You must study the Prasthanatraya—Gita, Upanishads and Brahma-sutras—and live in Brahman. 
There is no world for you. In deep sleep there is no world for you. Only when there is mind, there is world. Mind is nothing but a bundle of vasanas and samskaras. If you remove these through meditation, there will be no world. It is mind that causes bondage. Mind with desires for objects leads to bondage. Mind without these desires ­is paripoorna, all-blissful. The wealth of the whole world belongs to you, if you have renounced all desires. You need not require a cheque book. Nature will meet your require­ments wherever you go. Materials will come by them­selves. You should possess all divine virtues and radiate peace, bliss, brahmic brilliance or tejas. Every one will then invite you. The whole world is your home. There is no such thing as 'stranger'. Everything is Parabrah­man. Satyam, jnanam, anantam. Prajnanam Brahma. Satchidananda is Brahman. Brahman means great, knowledge, bliss. Brahman is Paripoorna. If you attain Brahman, you attain everything. Here, everything is apoorna. If you take jaleppi, again the desire comes to have more jaleppi. 
All devas prostrate before you; you can command nature; you can command elements; the fire burns on account of the tejas of a Brahmin. Such is the glory of a sanyasin.  
You should control anger. You should have cosmic love. You should not use flit over insects. You can use flit after driving the insects away. Gently pray for the bugs to go away. You should not commit a bit of himsa. You must maintain perfect ahimsa. That is called sanyasa. 
You should not have any attraction for the objects of the world. The Atman is the Whole. Within that there is a vibration. The world is that vibration. Where is infinity and where is Asia? If you think of this it is grand. Where is Hindustan or Pakistan in Brahman? For a sanyasin there is no Hindustan or Pakistan. The world is a footprint of a calf. You are infinity. Satyam, jnanam, anantam Brahma. Here there is a little happiness, but in Brahman there is undecaying bliss which is not mixed with pain, which is ever-lasting. In the world man is happy for five minutes, and he weeps for the next five minutes. That is the nature of the world. But here every one is happy. Nobody can imitate the sadhu's bliss­ful smile. 
Everybody must become a sanyasin one day or other. Every one is moving towards Brahman. Where is happiness? You should find out. Deep sleep state gives you the clue that you are one with Brahman, but there is a veil of igno­rance. Destroy this veil through satsang, discrimination, dharma megha samadhi, etc.  
Do not become angry. Practise kshama or forgiveness. Even if anger manifests in the mind, do not give expression to it, nor act upon it. Though this is difficult, for a sincere aspirant, the grace of the Lord comes and he becomes established in forgiveness. Remember you have given fearlessness, abhayam, to all beings. 
You must share whatever you have. Do not keep any money in the savings bank account. Your pension should not go to your sons, but it must go to the poor people, it must go to the whole world. A sanyasin has no body. He is the Atma of all beings. That means he possesses every­thing. When you say: ayamatma nirakarah sarvavyapi swabhavatah—you should feel that you are all-pervading Atma. You should assert, Prajnanam Brahma—'Pure consciousness is Brahman'. The teacher says, 'Thou art That', one indwelling consciousness. Like butter in milk, like fire in wood, like electricity in the insulated wire—this Atma pervades all forms. 
Every one wants unalloyed bliss. Every one desires to exist for ever. Every one wants unlimited knowledge. These show that you are in essence Parabrahman. Again and again meditate on this formula. Reduce your thirst for worldly objects. Daily spend some time in meditation. All difficulties and tribulations will terminate even if you think once ayamatma nirakara sarva-vyapi swabhava­tah. Even if you are a king, you may be beaten and taken away by your enemies. You are Atma samrat. No dacoit can take away this wealth. Ayamatma nirakarah—This Atman is without form. You should have the strength born of discrimination. You should have the strength born of atmic realisation, and not the strength born of position, or bank balance or any property. Kowpeenavan­ta khalu bhagyavantah, says Sankara. Such is the glory of sanyasins. 
A little japa, a little meditation, a little study of Upanishads, a little control of anger—all these you should practise. Anger will come, but try to control it. Leave the place at once. Gradually you will gain strength. If you control anger and annoyance, you will have plenty of energy. If the anger is controlled, you can move the world. You­ will have ojas sakti which is very useful for meditation and awakening kundalini. A man who leads a Brahmic life is not afraid of anything. Let any government come, what is it for you? It is only attachment that causes fear.  
Veetaragabhayakroddhah. From attachment spring fear and anger. If anyone disturbs you or takes your things, you get angry, because you are attached to conditions and things. He who has controlled bhaya and krodha, is established in equanimity. We should get establis­hed in equanimity. Ayamatma nirakarah sarva vyapi swabhavatah. 
We should have mental strength, moral strength and spiritual strength. A little word makes your blood hot. You must keep quiet if one abuses you. A little wealth, a little position, a little strength, fattens your egoism. Be like the Ujjain saint. If you study Bhagavatam you will find his story. He was driven away by relatives. People tied his legs and hands, spat on him and mocked at him. But he laughed at them. That is the strength we want. Mental strength is quite different from physical strength. Do japa, kirtan. Meditate that you are Infinite bliss, infinite strength. Money gives you a little pleasure, but the Atman is an embodiment of bliss. You do not want anything. Practise vichara. Do not get angry at least today, or at least for one week. If a man beats you, think and feel that you are the Atman. 
Om bhuh sanyastham maya, Om bhuvah sanyastham maya, Om swah sanyastham maya, Om bhurbhuvaswah sanyastham maya. I have renounced the pleasures of this world, the other world and heaven also. Every day when you take bath you should recite this mantra. Even the Sun trembles before him who repeats this mantra. Do not desire to go to heaven and enjoy the milk of Kamadhenu. All ideas of enjoyment in heaven you have given up. You have burnt all desires. Nothing can attract you, Nothing can tempt you. Such is the glory of the sanyasin who has recited this mantra.  

Swamiji's speech on 31st July 1956 on the eve of Swami Swaroopanananda's departure from the Ashram. 
Now western people are taking sanyasa. Here we have got a sadhu belonging to the Self-Realisation Fellowship. We have got Alexander, I.M.F., who was in Lucknow General Hospital. He has also embraced sanyasa and is now living in uttara-vrindavan. We have got Swami Krishna Prem, whose previous name was Nixon. Many Americans have taken sanyasa and joined the Ramakrishna Mission. It is only lndians living in the land of nivritti marga who are hesitating. They are sunk in worldliness. It is gratifying to note that western people are coming to India to take sanyasa and live a life of yoga and meditation. 
Renunciation is the only means for attaining self-realisation. 
     na karmana na prajaya dhanena 
     tyagenekena amritatwamanasuh.          
          (Kaivalya Upanishad, Verse 3) 
Not by works, not by progeny, not by wealth, but by renunciation alone one attains immortality. Through sanyasa alone we can entirely cut off moha for property and relatives. sanyasa is very necessary. The glory of sanyasa, the fruit of sanyasa, is indescribable. 
Swami Swaroopananda remained here for six months and practised rigorous sadhana. He used to get up at three or sometimes even at two o'clock and practise five or six hours of continuous japa and meditation, and he attained some achievements in yoga, samadhi, awareness, consciousness. He is a yogi full of humility, renunciation, spirit of service and aspiration. He will disseminate the message of unity, oneness, of yoga and vedanta in Europe. He will translate some of the books on yoga and vedanta. He is a journalist and will bring home to the westerners the underlying secrets of yoga and the depth of vedanta. We all wish him all success in his undertaking. He will be a harbinger of peace in Europe, and a spiritual ambassador of divine life. 
He has done great sadhana here. He went to Amarnath. He was very thin. He was practising austerity. Now after remaining in Kashmir he has picked up his health.  
We all wish him health, long life, peace, bliss, pros­perity, vidya, tushti, pushti, and success in his undertaking. This is our fervent prayer.  

Swamiji's speech at the All India Sadhu Samaj meeting. 
Param Pujyapada Maha Mandaleshwar, Sant Maharajs and all those assembled here, salutations and prostrations. 
We are glad, we rejoice now. On the bank of Bhagirati, where rishis dwelt before, where Vyasa arranged the Vedas, where even now you will find Tapovan and Vasishta Guha, we are having the first conference of the Bharat Sadhu Samaj, which will work for the upliftment of Bharat and the whole world. I was in correspondence with Sri. B. G. Kher. He wanted to organise the sadhus and mahatmas, but he was transferred to London as High Commissioner. The same spirit has now entered into Sri Nandaji. Through the pious endeavours of Nanda Maharaj this work will prosper. 
Organisation is very necessary for advancement and progress of any institution. Where there is sanghasakti, all cooperate and work for the unity, well being and solidarity of the world at large. Sadhus and sanyasins are potent powers, eternal storehouse of energy they have got­ through tyag, through renunciation, through vairagya and meditation. Meditation is the key to open the door of Elysian bliss. Renunciation is the first step, and vairagya is the passport to enter into the kingdom of eternal bliss. ­Our mahatmas are a storehouse of energy and power. They are whole time aspirants and when they utilise their energy, we can easily effect the moral and spiritual regeneration not only of India, but of the whole world at large. At the proper time we have formed the Bharat Sadhu Samaj. We require the co-operation of the sadhus and sanyasins for ­the moral uplift of the people and for their spiritual advancement. Their instructions will penetrate the heart. They are selfless people, endowed with viveka and vairagya. The time has come for the moral uplift and spiritual uplift of the people. India is already a spiritual country, and this will react on the West and they also will be uplifted. Now it is the time for all sadhus to co-operate and give their advice, energy and time for the uplift of the country, for helping the Bharat Sadhu Samaj. This is the thing which will give real peace to the world. It is only the sadhus who can contribute to the wellbeing of the country. 
The yoga of synthesis is most suitable at the present time. Man is a triune being. He thinks, feels and wills. So one should practise the yoga of synthesis—karma yoga, bhakti yoga and jnana yoga—for integral development and perfection. Those who have got karmic tendencies, who have got leisure, can work in the world, for one cannot meditate for twenty-four hours. They can spend some time for doing good to the world at large. There must also be some sanyasins who can devote themselves to whole time meditation. We have got medical research institutes, scientific research institutes, and various other researches.­ We must also have people who devote their time to concentration and meditation and bring out the atmic pearl. There must be some people who devote their whole time for atmic research. It is these people who can contribute to the moral and spiritual uplift of the whole world at large. May this Sadhu Samaj prosper gloriously, doing good to the people in all fields, economic, political, moral and spiritual.  
I declare open the Sadhu Samaj conference. May it prosper gloriously and bring peace to the whole world at large. May it contribute to the well being, economic, political, moral and spiritual, of the whole world is my fervent prayer.