Page sized inspirational teaching from the writings of Swami Sivananda, compiled by Swami Venkatesananda. These teachings are content progressive and cover the entire width of Yoga and Vedanta in a practical and easy to follow format. Messages are sent daily for the next day to accommodate different time zones.
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
33. GLORY OF SANYASINS
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
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
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,
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
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
Maha Mandaleswar Swami Vishnudevananda of
Kailas Ashram, Rishikesh, trains sanyasins and lay disciples. He conducts
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
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,
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
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
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
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.
34. ADVICE TO SANYASINS
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,
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.
35. THE SANYASIN'S DUTY
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
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
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.
36. RENUNCIATION: THE DOOR
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
Renunciation is the only means for
na karmana na prajaya dhanena
(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
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.
37. THE SANYASIN: A
Swamiji's speech at the All India Sadhu
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
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
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.