ffi

sTR tr€6fr tqauqqqrqtii q dfeiuq

Sal-qaft{rr&qr q rtffiq aweftg;q€qr
fatqrsrq {T{r}rqwriiiirr*toqftd gr.
w q-8.oqrffi66.U i{rqrf; sfiqfeq il

That Truth,
whi'ch forms the substratum for the great truth-decraration,
"l o,rnBrahrnan",
bg the eonstant worship o! u:hich Truth,
through the right method,s;
the powerJul delusions :
the adorabte GiUhn o! De.ttg-worshipping,
and the mad She-deui,t oJ ptlgjrimage-ui,sr,ti,ng,
trsith no fear of they eaer risi,ng up again _
to that Supreme Truth, the Lord o! Lakshmi,
who.dwells on the banks o! Alakanand,a Riuer,
mg prostrati,ons, my prostrati,ons I

Hgmn to Badrinath
Sectbn N, Stanza 20, eurudeo Thapooanam

VoLrV APRrLl, 1966 No. 4

PDF processed with CutePDF evaluation edition www.CutePDF.co
 Swamiji's Programme
March 30 to Aprit tt Gsana Yasno.-
;:f:?"Geeta
Geeta Chapter XV (evenings) / Narada Bhakti Sutm (rnornings)
Adtlress:
JanakiN. tvtenfirhffiilfft Nivas",Dirvan'sRoad,

April 1l-Cochin Expressto Madras / April l2-Train to Calcutta

April l4-Calcutta / April l5-F-ly to Rourkela

Aprzl 1"5to 29-757th Geeta Ggana Yagna-Rourkela

Geeta Chapter XIII (evenings)/ Bhaia Govindam (mornings)
Address: P. H. Vaidyanathan, Chief Engineer,
Hindustan Steel Ltd.. Rourkela

April 30-Fly to Calcutta

April30, Mag 7 b 2-Three Talks-Sangeeth Kala Mandi,r
15, India Exchange Pl., Calcutta I

Mag 3 to 6-Bombag / Mag 7-Calcutta

CONTENTS

l. Chinmaya Lahari Cooer 12. USHA 44

o Prayer I r3. Parivrachakakala of
o. Swamiji's Programme 2 Swarniji 48
4. Editorial 3 L4. Kerala Stucly Progranme 5I
D, Vishnusahasranama ID. Sunday at Sandeepany
-Swami Chinmagananda 5 Sadhanalaya 52
6. Appeal to Hindus of India 1 6 . God Realization
-P. R, Rama Varma Raia I -Acharya Varmaji
,7 55
Chinmaya Ponders L7
Swamiji &
8. The Guru
lndustry-Baroda
-5. Sriniaasan, reporter l8 58
9. Atma Bodh 18. Where Sages Meet
-A, Parthasarathg 2:1, -A, Parthasarathg 60
10. Kuala Lumpur Report 19. Interesting Letters 62
-Suarniii b Sulochana 29 20. Mission News 65
11, What is a Yagna 2r. Call of the Monk
-N. Harihara luet 4l -Yioekanand,a Cooer

Terovaw PMsaD
 Editorial
-

OURSACRED
WEALTH
ritual ha.sa philosop-hysupporting it. When the
_,-,,_Tr"I{
pnuosopnrcal aspect is lost sight of, ritualism degenerates
me,{e suioerstition. This seems to be the ord6r of
lo the
cay all over the world and our country has also
prey to it. fallen a
'
The cattle were always considered. sacred and were
worship_pedin every Hindti home. They have f""" t""ai"S
the vitais of our nation both materi"riv b"a spiritualrv.
provi9jng afptq j ustifi cation for conside"i"ei-t"- ihus
;6;rd;_
rul. uut with the corroding effect of time,lhe significance
behindthis reverencewasfo"go1io"";E "iti1"_.i,^3"}ri,t"_
superstitious absurdity only to be laughed at.' To_
:1T9,"
qav rnese sacred animals have not only lost their sanctity
but are also considered a tn"tt""u-to th6 general werrare-ot
mankind !
Th.e milk of the co,w,for instanee, is a universal food.
besides,a spe,cialvalue in ifre tropical climate;i;"
-L;;"
It__!n:,
country. Even modern science, which has taken
strides in the field of nutrition in the f"ri """t""J,'""i"3t
claim to have.produeed.an-equivatenito this rooa "wn-i"r,
lr,
at once, nutritious to the healthy and the sick. the
vounp
";;i"E
and the old. the rr,ch_and the p6or_in i;";;-l;
' ;h;
humanity all round the globe.

?? !e;id.es, the- cow represents to the Hindu the Ereat

upanrshads and her milk is the Bhagavad Geeta. It"con_
-
sumetsgrass and water and producesivholesome milk.
So
too the -upanishads have diawn their material from
the
ter-seand insipid experiences in life and given out triu sutiie
philosonhy o_fvedanta. The quintessenie of
their phiiosol
qhy ig.tfre_BhagavadGeeta. H"r"u, K"i;il; ;ilr;;";""
spTrg was portraye_d as a cowherd boy who ii ac_
:-9.t-9:llr,t
romplrshect rn the art of milking. The cow wis therefore
not.eonsidered by the devout Hindu as a mere animal
but
an rdol representing the highest Ideal that man can
ever
aspire to reach.

_ And so is the bull-not the less useful or sacred. Like

the cow, the bull is another being *fri"f, takes for itseffifre
minimum and sacrifices the ma*Ymum for the #i;;.:
;;;
conduct conflicts with the present tiena- oJ"th"-ii;*;;

APBIL I, 1966
kind-minimum work for maximum profit. (No wonder
why this innocent creature is scorned by the modernist).
The bull is still the great friend of the agriculturist. Me-
chanisation can claim to have replaced only a thousandth
fraction of the ploughs in India.
A bull works ceaselesslyand strenuously in our fields
and all its toil is only for the welfare of humanity. It has
no selfish interest whatever in its work. It accepts with all
humility some dry hay and water for its bare subsistence.
In the spirit of service demonstrated by these animals, the
Rishis saw an Ideal for humanity at large-the celebrated
doctrine of Nishkama Karma. Karma Yoga is work dedi-
cated to a higher Altar without any egocentric desires of
the past or anxietf for the enjoyment of the fruits thereof.
It has been the secret formula for right living which has
built the high tradition and culture of the Hindus. This
technique, however, has gradually fallen into disuse. It
now becomes the bounden duty of every citizen to imbibe
this spirit of service once again and rejuvenate our sacred
culture.
The country is facing a serious problem. The famine
affects both the people and the cattle. The people are be-
ing provided for by the Government and the international
aid but the cattle have no throats to strain nor organization
to cry for more. The cattle are the most precious wealth
and the country needs them badly. But few among us recog-
nize the significance and importance of theit' economie and
spiritual role in our ancient land. The need of the hour de-
mands every citizen to contribute his little might either
directly or indirectly through the various organizations set
up for-the purpose to meet the famine situation which
seems to threaten the very existence of these dumb crea'
tures of the Lord.
Above all, let us not forget that the cattle in the coun'
try were never a problem but, perhaps, an answer to our
problems.

*******{<rkt(**************{<{<*X******t(** **t(****t<>F**

TAPOVAN PRASAD 6.t

Rs. 5
Annual Subseri.pti,on IAIIDEEPAIY
ltl SADHAIAIAYA
FoRErcN $/
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Terovex PBASAq
 UISHNU SAHASBATTAMA
(Continued Jrom preuzous issue)
Commentorgr: Swami Chinmayananda,
Stanzo 46

iltarq: tsrrr(! t{Trgf qffi fiqqaqqq I

srefrsaeilq€r*{i r€rftii q€rqr: tl
V istar ah sthau arah sthanuh prqrnanarl beeja_maugaAarn
Artho anartho mahakoso mahabhogho mahadhanih-
426. Vistarah: ( f?mR: The extension. The Lord is
)
named thus because in the tiine of pralaga, in Him the en_
tire universe of names and forms comes to reside with
ample accommodation for all of them. The term vistarah
can also mean "manifestation"; since the Lord manifests in
Himself all the universe.
427. Sthaaarah-sthanuh: ( twa<erg, The firm and the
)
motionless. The Firm (achanchato) indicates that He has
no movements, becauseHe is All pervading. Stanuh (mo_
tionless) means that He is fixed like "the pillars that de-
note the frontiers of a country,, (Stanuh). The terms here
used are as one-word becausethe Lord is both these at one
and the same time. He is not only All_pervading, and
therefore no movements in Him (Staaarah), but heis also
without any locomotion (stanuh). Both these terms indi-
cate the All-pervasiveness of Lord Vishnu.
428. Pram,anam: ( wrrq
) The proof; He is the un-
derlying principle of all intellectual arguments and for all
scientific methodology, since He is the very consciousness
behind all discussions. Lord Narayana is the very autho-
rity behind alL Dharmas and hence He becomes the essen_
tial Reality behind all (pramana).
429. Beeja-maugaAarn: ( etwand ,,The
) Immutable
Seed". Since the whole world has spiung from Him, He
is the indestructable and changelesscause of the world. It

Apnrl I, 1966
 'lthat without which the world can never
can also mean
be"r Hence He is the undecaying root of all things.
430. Arthah: ( e{.i: ) One who is worshipped by all;
invoked by everyone. Lord Narayana is desired by all as
He is the Paramatman who is of the nature of bliss. Even
the sensuous man running after the sense-objects is seeking
the Lord in as much as he is searching for bliss which is
the nature of the Self.
431' Anarthah: ( ar<ti:) one to whom there is noth-
ing that is yet to be fulfilled. This means one who has no
desires, as He has fulfilled all His desires. So long as vasa-
nas exist desires manifest. Where vasanas have ended
there cannot be any desires and that state is the State of
Self-realization.
432. Mahakosah: ( aqr*ilt: 1 One who has got around
him great sheaths. Thd Self iri us functions through the
five-sheaths such as the food-sheath, etc. Sri Narayana
is one who, as the Lord of the Universe (Jagadeeswarah),
is conditioned by the macrocosmic sheaths of the universe,
and therefore, the great Iswara is here indicated as
Mahakosah.
433. Mahabhogh: ( qAqlr:) One who is of the nature
of enjoyment (bhogh), He being of the nature of bliss. Also
He is the one from whom the greatest bliss (bhogh) can be
gained by the seekers. In short, the term indicates Him as
one who gives the greatest happiness to all those who are
devoted to Him.
-
434. Mahadhanah: ( r6rm: ) One who is supremely
rich with the wealth of bliss whibh he can give to His de-
votees. Vishnu is one from whom His devotees gain great
weialth.
Stanza 47
etftGluqreft*sqffiq1 qqtrqf I
aqrdifr"n{rd q{qf Qjnqr efttar ll
Anir ainnah sthauishto-bhoodharma'g oopo maha-makhah
N akshatr ane etnir nakshatr ee kshomah kshaamah
sameehanoh.

Tlpovlx Puslp
 435. Aniruinnah: ( ufiffwr: ) One who has no ninreda
( nft ) This term nirubd,a mearis ,,the sense of disinteres-
tedness that comes to the bosom of one who could not ful-
filI his passionate desires in life.,, The Lord is one who is
griefless as He has no desires to fulfill. rn His fullness
and
perfection, He has no more any d.esiresto fulfill, and
there_
fore, sri Hari has no occasion to suffer from tire sense
of
niraeda.
436. Stauishthah: ( gii$: One who is supremely
)
gross. The entire cosmosbeing Iiis form, He Himself is
thl
universe, and as such in His total manifestation, He is su-
premely gross. Geeta says@r (Chapter XI_20) that
the Lord
spreads Himself covering the whore world and the atmos-
p,here. The Upanishad (Mundaka I-4)62 also says how ,,the
sky forms His head, the sun and the moon are His eyes".
437. A-bhhoh
I ( ur.f, ) One who has no birth, or
the one, having realiseb wliom, the seeker will no more
have births. Some people dissolve the line Stavishtahf
Bhooh. In that case instead. of.A-bhooh they give the lord
the name, 'Bhooh', meaning 'earth'. Just as-the earth is
the stage upon which the entire drama of life is being play_
ed, Sri Narayana is the substratum upon which tfre entire
world of experiences is playing about.

438. Dharma-goopah t ( s{tc, yoopoh is the name

)
given to the post to which trri saclintial animal is
tied in a
gaga. The Lord is the very post to which all Dharmas
(righteousness) are tied to. This means He
is the very
essencebehind all righteousness.

439. Maha-makhoh : ( qArqq: ) The Great Sacrificer.

Because the sacrifices dediiated to Him confer total libera-

6t. " qlqqf@1iiffi<t € "qr* qi*a Rstq sci, r

rhisspaceo"'*"""":3'fi
*Ttr:i:"l"li"*:?€JJ*ru-"tJl*u,'
@2." e{fi( qst qg$ w{qd fiqr: ryl?qrf,fizap *Et:,,
Heaven (sky) is His Head; His eyes the sun and the
moon: tlee
"is ears;Hisspeech' declared'Vedas'
?"#l"iXTjf,T"ffi;5'i::i:fi
Arnru l, 1966
 tion-(Niruana"h). Also in the Geeta we were told, ,,offered
is Brahman, what is offered is Brahman, the fire is Brah_
man, the offerer is Brahman and the goal reached is also
Brahman."@1
440. Nakshatranemih: ( qqqifi: ) The Nave of the
stars. One who is the nave aroirnd whi6h alt the stars and
the planets including the sun, moon and other planets al_
ways move around. For this brilliant glowing wheel of
Light, Sri Narayana is the very Axle.
447. Nakshatree: ( cqql ) One who is the Lord of
the stars. Lord of the stbrs is the moon. Geeta savs
"among
the stars I am the moon".@2
442. Kshamah: ( Qrt:
) One who is supremely effi-
cient in all undertakings. one who has extreme patience
with all the stupidities of his devotees.
443. Kshaamah: ( qrq:) One who ever remains with-
9ut any scarcity-(kshdamaj. During the final deluge all
things in the world dissolve and perish away but "rr"r, th"o
the Lord remains untouched by alr distinction and hence
He is called kshaamah.
444. Satneehanah, ( sqiAq:) One whose desires are
auspicious. The Lord is consid.eredas ,,Well_desiring', in
as much as he desires the wel-being of ail His creatuies at
all times. He knows how to control and regulate His power
of desiring (lcho,-sakti) and thus He is extremely erfrcient
in His creative activity.@3

@r. ffircti qa qfisilre*r{gutt gflq I

sA{ Ac q;16dsemfsqliifir rr ( Geeta IV-24 ).
" e{rfuqrilqt
@2. iEgfrfu r{itgcrE
qttfiiqnqRcr{drqnq€mlt " (Geeta X-21 ).
" rr Wishingwell.
@3. Rrqrff{i ffr Sftfl:

T.lpovaru PResan
 An Appealto the Hindusof lndia
Hindus have nothing binding in common today; no in-
stitutions, no organisations, no society, no ideals and no
ideas on a community basis. It is impossible to organise
and consolidate the disintegrated and far flung masses of
people, without first centering their interest in a common
institution and without creating a stake for which the com_
munity, as a whole, should work devotedly. What could be
that common institution, where the Hindus could become
one and from where their activities could be broadcasted
and expanded? Surely the temple, and temple alone. The
temple has never been meant only for performing puja to
the deities. It was meant to be a centre for religioui tea"n-
ing, centre for congregation, centre for conducting Homams,

f ***X***X*X,k*X**********************************
*
f Sri
S"i Rama
nu-a Varma
Varma Raia-
Raja, the
the srrfhor
author nf
of +hic orlinfa
this article, ," {
- .)f
is a
)e :t"gl"\ dy_namicguai.dian of Hindu Culture a"d Soci"ty .r(
J( in Kerala. He woiks hard
in bringing an integrated sense ,(
)e oj greatnessi1 t_heHindu heart, a"ndis very fratcm"flo, .r
)F J+
)e the weHare of the Community. Swamiii his a great ad- +(-
,(
)e miration for this silent worker with origihal ideas"and who ,f
J(

J(
,+ is progressive and deep in h'is visions.
)€ )e
************************************xxxxxx*xxxxl
Yagnas, religious festivals and cultural exhibitions, centres
from which reforms in society were effected by learned
people, where Sanyasins and yogins found welcome and
shelter and where social changes and community plans took
shape. Any Hindu from any part of the country has full
right of entry and association in temples. Hindu pilgrims
and devotees from all parts of the world eontribute to the
regular revenue of the temples. There are very wealthy
and prosperous temples in all parts of India and if a com-
mon central organisation is instituted on an all-India basis
to supervise and guide their management and policy on a
co-ordinated and constructive plan, Hindus in India will
have one common institution, and one stake, for which they
could work with devotion, in retur:a for benifices to all.

Arntr, l, 1966
 We should understand that it is Religion that really up-
holds mankind and civilisation; reveals divinity in creation
and offers hope and solace for future. New discoveries and
new scientific inventions only prove the immensity of
power and energy that pervade the universe. The Atom and
Hydrogen bombs manifest constructive and destructive ca-
pacities that could be utilised from the power inherent in
nature, but it is religion that saves humanity by persuading
man to choose a constructive line. Religion has grown in
its need and faith with the prospects of cataclysmic destruc-
tions following new inventions, and everywhere, including
the communist countries, religion rises up more and more
to the surface. In India, Hinduism alone, sufrers. Hinduism
is a religion most scientific, rational and satisfying all hu-
man needs. If free India cannot take care of Hinduism
and give it a new resurgence from disintegration that has
affected it through ages of ignorance and neglect, India
cannot hope to gain a position of status and power in the
world. Temples are the only institutions that could be
made use of, to unite Hindus and organise them at present.
To understand the need for temples one should know
the basic principle on which Hinduism is built up and how
the temple could safeguard and preserve the principle. Un-
like Confucianism, Buddhism, Christianity and Mohamme-
danism, Hinduism is not connected with any prominent
personality. It is based on a conception of eternal truth.
What is this eternal Truth? Vedas and scriptures name it
as Dharma. There are certain definitions which would help
one to understand the idea of this eternal Dharma. flwrrl
wf furgt stii qt(qfe cst: t That which supports, that which
holds together the creative energy of the universe, that is
Dharma. qrtqlr uftftiqqFsRi,qd':csfifra:lqqroistr€-e qa{qf qre i{i*1
The word Dharmo is derived from the root "Dhri,ti," mean-
ing Dharana, which is Mahat (the highest Tatwom). That
which is opposed to Dha,rma, and Mahat is Adharma. This
is further explained by the following stanzas: s-slrcr|G qe1q
-i
{H rqri nfrqq: I aT1-6rArd s il-i qFrqtq6qiffffiq n qqrtrrts q rt*
EqftEFrqiEc'€I

PRASaD I
l0 Tlpovlr.r
 There are four parts to Dharma and they ate Jnana,
Dhgana, Sarno and Dama. Jnana is realisation of the know-
ledge of Atma; Dhgana is uninterrupted contemplation on
Adhgatma phasis which leads to the final realisation of
Atma. Sama is steadiness of mind which alone could en-
able uninterrupted contemplation, and Dama is control over
senses which gives one steadiness of mind. Creative en-
erg'y or life starts from this Dharma and is finally absorbed
by it. That is true science and that is eternal truth. Hin-
duism explains this in a variety of ways, elaborates this
with innumerable examples and illustrations and trains the
people to realise it. Thus, Dharma, in one word, is the
basic principle of Hinduism.
Vedas, Puranas and other scriptures explain this and
this alone. The training starts from the most elementary
lessons and that too, according to the tastes and surround-
ings of each individual. In the evolution of soul, it passes
through various phases in life acquiring knowledge and
experiences, which contribute greatly to its progress to-
wards the final Mukti i.e., absorption in Dharma. Many
rituals and paths are intended as antidotes to evil inclina-
tions in man, which tempt human beings to stray away
from the right path. And they are never too many, as
human varieties and their various conceptions are equally
innumerable qf ciarq.qntGrffsi AqC qqr r Like medicines
for various diseases, religious prescriptions also are vari-
ous, according to the needs and diseases of mind.
Vedas are the results of experiments and researches in
the realm of Dharma. Ithihasas and Puranas also deal in
this line, and explain to the common people all the aspects
of Dharma arld Adharma with stories, illustrations and ex-
amples. Many are the methods that have been tried and
found successful, according to the inclinations, capacities
and variations in the human structure, in the matter of
realisation of Jnana. Thus Jnana yoga, Karma yoga, and
Bhakti Yoga, with their innumerable branches and sections
are described in the texts. "There are two tendencies in
human nature, one to harmonise the ideal with the life and
the other to elevate the life to the ideal,,, says Swami

Apnu, I, 1966 il
Vivekananda. First we learn to harmonise the ideal with
the life and then train ourselves to elevate the life to the
ideal. Belief in soul is the fundamental basis to begin with.
Vivekananda says further,,"Not believing in the glory of
our soul is what the Vedanta calls atheism. Vedanta re-
cognisesno sin but only error. The greatest error is to say
that you are weak, a sinner and that you have no power."
Jnana method is for the most determined and intellectual
type of people. Karma Yoga is for the rational, intelligent
and practical type of people. Bhakti works through love,
and devotion and is meant for emotional and mystic type
of people. But all lead to the one goal and those, who have
realised Dharma, declare that all are equally beneficial and
the difference is only psychological.
For all types of people, the elementary basis for spiri-
tual study is the recognition, that there exists a force intel-
ligent, logical, scientific, powerful and universal, which
manifests in the idea conceived in the name God. The life
is a spark that detaches itself from this force in the proeess
of creation and this life could only have one scientific solu-
tion in its course of evolution; the final absorption in the
same force which created it. To understand this force and
how to achieve this absorption is, thus, the natural object
of life. Just as a child begins its lessons with the alpha-
bets, so too, human beings have first to undergo certain ele-
mentary education both theoretical and practical, which
reveal their natural inclinations to adopt suitable lines for
higher studies. It is here the temples are useful in many
ways. They are necessarily educational institutions, which
promise promotions to higher and higher classes and pro-
vide higher understanding and knowledge. The lessons
begin with Dama and then a curriculum is unfolded to give
training in Sama, Dhgana and Jnana. The conception of
God and worship mentioned in the Vedas has only been ela-
borated in temples. For practising control of senses,steadi-
ness of mind, and for Dhyana which ultimately gives Jnana,
there must be some object or symbol to rely upon, some text
to begin with q4anii +q qrfr sTrtniq frtt cr : r ksnsq qrfli
ii<rdRc t {q: u smRqfiffirt arqi tsqis € r

12 TlpovaN Pnlsan l

I
I
 How can man travel through void without a mediump
There is enjoyment in serving something concrete ahd no
feeling could be inspired in invoking mere emptiness.
Understanding the One, with the form, will enable the
devotee to realise the one, beyond form. iir+d flis-*t mi
fii+d fltci I qkdl} qi nti aircs( scqcr gf,: How could one
form an idea about a formless, lifeless, feelingless, limitless,
stainless, indistinguishable and sky-like abstract principle?
q'qffit G qfi€:<i iqqRrsr.qi r It is very difficult for ordi-
nary people to travel along undefined paths. euality is
adhered to substance
'The and it is through substancethe quality
is understood. temples offer surroundings, atmoslhere,
a defined path and the goal according to Dharmic princi-
ples. Idols and other objects for worship represent prc-
kri,tt,, Ji,ua and Brahman. Prakrzti, is Sat, Ji,aa is Sat and
Chit and Brahman is Sot, Chit and Ananda. Thus Dhyanas
in prescribed forms and postures denote certain definite
conceptions about the Dharmic ideals and their progress to
the goal. The prescribed form of the Deva should be con-
templated even in performing Homams. dflqigqEcqq
R6qI.
,ru.(\d t rcdqca qq{ei iqsr} sEr grr l The wise man,
in performing Homams, should contemplate God, as shin-
ing Iike red-hot gold, adorned with divine ornaments ano
glowing in the midst of the flames of the fire. To suit the
needs and yearnings, different objects could be utilised for
consecrating divine presence, at all places and times.
6-d
Slsqa fls+qcfrqrqi frrtnsi srdelrqlrfrogi sTRc+cmdf)ffir: For a real
devotee, God could be worshipped in the heart, in the fire,
in idols and symbols, in the Sun and in the galagramasila.
aq crRdfi*tc qce] qqcldi r {saiogtwr qir iisiqiitii : r The
conception of the mind of the existence of the external '
objects must be removed from the mind by the knowledge
of their non-existence. If this process is completely accom-
plished, it secures Ntruana, freedom from bondage. The
rope is mistaken for a snake in the darkness, but when
true knowledge comes through light, the snake vanishes.
So also in the words of Swami Vivekananda, ,,when we see
phenomenon and phenomenon only around us, the noume-

Apnrr l. 1966 13
lion has vanished, but when w€ see houmenon, the uu-
changeable, it naturally follows the phenomenon has
vanished.t'
The freedom to worship on different objects and any-
where, enables a Hindu to forsake the ten'rples; and the
temples have ceased to be community centres long, Iong
ago. There is, therefore, no insisience for Hindus on
having temples, wherever they settle dolvn. This has made
the Hindus individualists, made them ignorant of collective
work and collective strength, has left them without organi-
sation or discipline and has sapped their constructive
inducements for community preservation. Finally, reiigion
has not become necessary to them, in their life.
Take an example. There are many Hindus in Europe,
Africa, America and other places. How many of them are
observing socio-reiigious ceremonies in those parts? Does
any Hindu know the significance and meaning of these
ceremonies? How could they do them, even if they want
them to be performed? Could anybody there get a priest
or place to solemnise the ceremonies? When all people of
other religions get their ceremonies solemnised in churches,
mosques and other centres of worship, Hindus alone cannot
hope to get any comfort and consolation from some divine
and religious blessings in their life. In the present hectic
activity of the world, it cannot be expected that all people
should learn religion, rituals and ceremonies. There should
be qualified priests made available in proper institutions,
wherever Hindus settle down so that they can learn about
their religion and live according to the llindu ways and
ideals of life. What institutions could serve these purposes
better than the templesP Congregational prayers, religious
.studies,festivals and community programmes could be con-
ducted here.
A temple should be the rendezvous for all Hindus, even
if worshipping deities, installed there, is not compulsory.
Big temples are more often associatedwith famous Thirthas
or Pilgrim centres and into such places converge the spiri-
tual flow from all parts of India. They attract and shelter
great spiritual luminaries and it is true that Benares,
Haridwar, Somnath, Puri, Thirupathy, Srirangam, Rame-

l4 T,rpovenPntTAD

I
 sWaiam and others s€tve io uphold their sacred charactef
and fame. Amernath, Badrinath and such other remote
centres also beckon all types of religious men, from the
highest Sanyasins to the credulous and pious house-holders.
Temples should be centres, which will satisfy the various
spiritual cravings of different sets of believers and make
them see the Dharmic unity in the seemingly optional diver_
sity. It is true, that almost all the temples have now dete_
riorated to the one single aspect of idol worship and that,
too, on a commercial level. This has to be rectified.
Extensive and rich endowments offered.to the temples,
Mutts and charities were not meant to conduct rituals rior".
All activities and responsibilities for spiritual and temporal
progress of the Hindus were the legitimate duties of the
temples, especially in south India. There are instances of
temples, punishing even rulers, if they happen to err
against the religion and community. As rigidity set in the
caste system, as segregations developed in the community,
as certain types of priests slowly usurped and appropriateo
the management and control of temples and. as rituils and
superstitions superseded real knowledge and ethics of reli_
gion, the original aim was forgotten and the responsibility
was given up. The temples are the safeguards and resour_
ces the Hindu community has built up through ages, and
throughout India, on the basis of common proprielorship.
They are the only institutions now, through which, the
Hindu could be organised and consolidated.
For this purpose, temples, Mutts and charities should
not remain, any longer, detached and separate. An organi_
sation on all-India basis should be established to control
them and direct them. A proper constitution to preserve
the organisation purely as a religious and social body and
devoted to the progress of the community, should be fiamed
and accepted. Only well-recognised spiritual dignitaries
should be qualified to be the Heads and controlling body, in
this organisation. If all the wealthy temples, Mutti and cha_
rities are thus united and functioned properly under a com_
mon head, the existing differences, segregations, and un_
healthy rivalries could be eliminated; and a prosperous and
growing community could be built up.

Apntr I, 1966 l5
 The existing various Hindu organisations, in all parts
of India, should join together immediately and exert their
mightiest influence in initiating a move to create an organi-
sation as mentioned above. The great Acharyas of
Sankara and other Mutts, the holy Sanyasins, the Sadhus,
the various trustees and controlling agencies of temples,
Mutts and charities should come forward to lead the Hindus
in this great attempt. But the duty is equally binding on
such well-known organisations as Arya Samaj, Brahmo
Samaj, the Hindu Maha Sabha, the R.S.S.,the Ramakrishna
Mission and other various All-India organisations, in join-
rng hands to tackle this great question. Here all must meet
on a common platform. If all these independent institutions
could work in coordination and co-operation with a Cen-
tral Organisation, the present helplessness of the Hindus
will vanish immediately. Vedic universities could be esta-
blished zonal-wise, training centres could be put up all over
India to produce qualified priests and other officiating func-
tionaries. New temples, Mutts, asramams and other neces-
sary institutions could be built up wherever Hindus settle
down. The disabilities and needs of Hindus could be at-
tended to in all parts of the world. The community could
be induced to work without differences and in a disciplined
manner, and a dynamic resurgence of Hinduism could be
accomplished in the world.
I request that you may kindly consider the above
things and suggest ways and means for achieving this great
object and also take the initiative, in arranging a meeting
of all the leading Hindu institutions and personalities of
India to consider the matter and make a move in the right
direction.
To-day India wants, for its preservation, a Hindu Com-
munity completely united, free from castism and all com-
plexes of superiority and inferiority, professing uniform
samskaras and with a well-knit social structure. We have
to initiate a new move for eliminating differences and in-
equalities, at the same time avoiding abuse and faultfind-
ing, and for creating a feeling of common brotherhood and
nationality.
Jai llind
- P. R. Rama Varrna Raja.
16 ---:0:---
lI
{
ChinmayaPonders
.SPLIT-CREATING"
FOREIGN WRITERS
"Sikh Religion",Vol. I (f909)
by Max A. Maculiffe.
In its Introduction, the ugly pen oI
the pervertedAuthor scribbles:

"India
containS a population
who profess many religions. It
would be a great mista[e to put
them all on'the same footihg.
'^ Some make for loyalty '^oi anil
others what we call
independence. Some religior'rs
aDDear to reouire state sunnort
ani others hive sufficient'vita-
lity to dispense with it.
Islam has spread in many lands and does not solicit or re-
quire su_chsuport from temforal porver. Many members of
dther religions' believing that they'are direct ernanations from
Heaven nily not suDpor-ithat tlrev recuire state countenance or
support but the student of compai'ativ6 theology must be allow-
ed to entertain a different opinion. To enumeraie a few instances.
When Constantine, the Rohan Emrreror of the West after his
conversion to Christianity, withdrew'his support from the ancient
religion of his country it rapidly declined,'then vanished.
Truly wonderful are the strength and vitalitv of Hinduism.
It is like tlre Boa Constrictor of the'indian forest.'When a pretty
enemy appears to rvorry it, it winds itself round its oppilnent,
crushes it in its folds and finally calrses it to disappebi in its
capacious interior. In this rvvay,manv centuries ago Hinduism
on its ow! qrounds disposed of Buddhism which #as larqely a
Hindu reformation. In'this way it has converted unedu'caled
Islam in India into a semipaganism and in this wav'Baba it is disnos-
ing of the reformed and <ince hopeful religion of Nairak.
Hinduism has embraced Sikhism in its folds; the still com,para-
tivelv yorrng religion is making a vigorous struggle for life.'Not-
withstinding the- Sikh Gurus''powerful denuiiiation of Brah-
mins, secular sikhs now rarely do anything without their assis-
tance. The Brahmins help th6m to be borii, help them to wed.
help them to die and help their souls after debth to obtain ;
state of bliss. With all the'deftness of Roman Catholic missiona-
ries in Protestant countries, have partially succeeded in.persuad-
ing the sikhs to restore to their niches fhe images of Devi, the
Queen of Heaven and of the saints and Gods oT ancient faith."
These Quotations Speak For Themselves.
 THE GUFU
"For Peace I seek,
but uhere
can Peace be tound?
Whence haue I come?
Whither shall I go?" Guru is
indeed one who not only puts a seeker on the rails of en-
quiry but al:\o pushes him towards the goal of right dis-
crimination between what is Real and unreal. Tlie Guru
first makes the student appreciate the existence of deeper
reg]o-nsin,him which until then had been left unexploied,
gn{ he- helps the student discover these regions. Then it
is for the student not to misusd or abuse the facultv of dis-
crimination which he has gained as a result of hii evolu-
tion as a human being through millions of births. It would
be. becoming of him only if he used this faculty of discri-
mination in knowing what was Real from what was unreal.
Each man is essentially divine, and, therefore, nothing
1e9d_be imported into him. It is only through ignorance-,
this divine Bliss and Perfection have been forgotten. Guru
is that someone who comes to point out the possibility in
him,_as per the nAaAa of 'So-agim Deuadattah,; or else inan
would never come tb recognize his essential nature.
The word 'Guru' has been used only to indicate the
S-piritual Teacher who removes the ignorahce of the seeker
about himself. Apart from this meaning, the word ,Guru
is only sparingly referred to in the Shastras. The words.
'Upadhyiya' a*nl 'Acharya'
havs blen "r"a-to a;;"i;;;;
who initiated a poy into the alphabets of a language and
one who trained him in specialisedtemporal knowledge res-
pectively.
'Guru' is constituted
of two letters: 'Gu' and ,ru,. ,Gu'
stands fot'andharkara' ot darkness; 'ru' stands for one who
counteracts it or destroys it. Whoever destroys the igno-
rance of man is considered to be the ,Guru'.- Thus this
word 'Guru' is used only for a spiritual master who trans-
lor1ns an ordinary man into a divine being. For none else
is this used.
Guru's work is practically over when he has pointed
out to the disciple, 'That Thou Art'. Whether the student
gets immediately the experience ef the Self or not would

l8 Taroyau Pneseo
depend on the fitness of the student. If the s_tudentis r-iPe
and he lras been prepared to receive t},:'eMahauakga, that
moment it is pointed out, he immediately realises: _Yes,
I am that' (Aham Brahmasmi). It becomes an immediate
experience becauseit is not a thing to be acquired by effort.
It is not a thing that is to be gained through time because
it is already there nearer than the thought of ,seeking._All
to be done is to drop the search, drop the seeking, and for
this, no time is essential. For a man to fall from a precipice,
no time is required. He only loosens his hold, and he is
down below in the valley. So no time is lost in the journey
to the Timeless Region. .
We are not going through the process of time' There
is no transition through fime. We leave this. We gain that.
Between the arrival of the light and the disappearance of
the darkness, how many minutes are lost? The darkness
goes and the light comes. The moment I wake up, sleep has
ended. The moment I go into sleep. of course, the waking
and the dream have ended. These are two different levels
altogether, and therefore, the Reality has to be gained not
through efforts; it is by dropping all our efforts that it is
gained.
All longings muSt stop. AII desires have to end. There
'I must get that, I-must
ought to be 6nly one longing in me:
gef that'. When this desire has grown up 9n me and con-
iumed my entire personality, at that time when the teacher
says: 'Wliat is that you are searching or seekilg? Drgp_lhe
"That
seeking. Is there anything to be gained by effort?
Thou Art",' I understand that the seeking itself is a barrier,
an obstacle, and drop it, and become That. The Guru does
not help further. He has given all that has to be given.
The Guru has to point out, otherwise, I will never sus-
pect that there is an Atman other than mys4f. 'Aham'
means 'I', which everyone knows intimately. But no one
suspectsa different 'Aham'in himself, until the tepcher or
srulhi points it out. A pramano is, therefore, essential.
After liaving heard tlne Mahauakga throtsgh Gurumukhg,
one has to contemplate and realise. If the seeker is already
evolved, one statement is enotrgh. If he is not evolved, until
the statement becomestrue, the Guru goes on padding, giv-
"Tat Tusam
ing more and more padding to the statement,
Asi,".
In the beginning, it is the Guru's problem to kindle the
conviction in the heart of the student, since it was he, the

Arnu, I, 1966 19
 $urg, who had realised the higher possibility of Bliss and
Perfection in him and not the student. A solution is availa-
ble only for a man who has a problem. The student did not
suspect a higher possibility in himself or that he was in
sorrow. He took the life with sorrow for granted, and there-
fore, a Guru had to come and point out tLat the'life he had
been leading was not the right one and that he had not been
searching for the right thing in the right way. Until the
student realised he was a Samsari and that he must get out
of it, the problem remained with the Guru.
Though a student be learned and well versed in the
Scriptures, a Master's presence and guidance are absolutely
necessary to effect total renunciation in him, which alon-e
enrl-sthe veil of ignorance and enables him to recognise his
real nature.
^ _ The story of Kin-g Janaka illustrates this. Janaka, King
of Mythila, was erudite and well versed in the Vedic lore-.
But his knowledge and erudition could not effect the expe-
rience pointed out in the Scriptures. So, the wise King ip-
proached the great Sage,Ashtavakra, and expressed hii d-e-
sire for-knowledge. The compassionateSage asked the King
as dakshina at the outset to give him three things: his kingl
dom, his body and his mind. Janaka readily agreed to this
and surrendered them saying, 'Dattam, dat[am, dattam; na
mama, na mama, na mama'. The Sage sat silent, a Master
Idler as he was, and the disciple King also sat anxiously
waiting _to hear him. Hours rolled by. Still nothing
lrqppened. Frustrated, the King ventured to remind th6
Master. 'The Sage thundered back: 'Didn't you surrender to
me all that I wante9?' The King replied:-'Yes, Maharaj.,
Ashtavakra said: 'Then by whose permission did vou ule
the mind you'have surrendered, to frame a thought and
eTpress it by the tongue which also you have surrendered?'
This was enough for the great King Janaka to be choked
into Samadhi^ The King had renounced everything -out and
was well learned. But still something was left in him
and the Guru had to point it out to him saying, ,Renounce
that bv which you have renounced everything else,, (yena
tgajasi tat tgaja).
Renunciation must be complete, then everything
clicks naturally. _He is indeed the Guru who hauls-us u[
and leaves us at the summit. It is left to us to knock at thb
door and enter'
-A Talk of swami Davananda in Madras:
from the notes of S. Srinivasan.

20 Tlpov,c,N Pn.lseo
 ATilA B O DH A
(Conttnued, trom the preuious issue,)

STANZA 37
qri ficarrczr€il a*qrcfrfe .rrcFil |
E<ffiqrR{qt{ (mq rqtqilq rl
Eu am-Nt rantara- Abhg asta Brahmai.ua-Asmi-Iti-V asana
H aratg a-Aaidg a-Vikshepan Rogani.ua Rasayanam
q{q : thus, iit;e<rsqrot : practisedconstantly, rdmfte :,I am
Brahman,' {d : thus, ET€{T: impression, {G - destroys
qiiqrReicR ignorance and agiration ( caused by Avidya ),
t nq - disease, {.1 : like, {slqc( - medicine.
The impresston'l am Brahman' thus created, bg con-
stant practice destroys i,gnorance and agi,tation, just as n1,e-
dt ctne destrogs disease.

In Stanza 2 Sankara declares that knowledge alone can

destroy ignorance and provide liberty for man. Again, in
Stanza 5 he indicates how this knowledge can be obtained
through Ggana Abhagasa, the details of which have been
fully dealt with in the preceding six stanzas. Here, the
Acharya summarizes the Art of Meditation by concluding
that the last impression, 'I am Brahman,' ereated by con-
stant practice, destroys ignorance and mental agitation.

The impression 'I am Brahman' is established in an

individual only through continuous assertion. He has be-
lieved himself to be the limited individuality-Perceiver-
Feeler-Thinker-for a long period of time which includes
his past incarnations. When, however, he begins to negate
his body, mind and intellect and constantly suggests to him-
self that he is nothing other than the Pure Consciousness
functioning through these equipments, the impression ,I am
the Consciousness'becomes slowly established within him.
When this process is intensified, the latter destroys all other
mental impressions and in the ultimate end it gets dissolv-

Apnn l, i966 2L
 ed. lVhat rernains thereafter is the impressionless Pufd
Brahman, which is his real nature.
The example used to illustrate this phenomena is me-
dicine destroying disease. Heaith is man,s original nature
an.d so is his pure Self. The visitation of disease coirtami-
nates his boCy and takes away his health. Wi-;en medicine
is administered it destroys the disease gradually and to-
wards the end it gets absorbed into the system. As a re-
sult of this process his original health is regained. Simi-
larly, Ggana Abhyasa can serve only to remove the veiling
of matter and thereby unfold the already-existing SeIf
within.
STANZA38
fiRm$ qrClif mrrr) friwirQa' I
{TlqtAfiqriq|f dqilasffqritr ll
V i,aikt a-d esa-A seeno V ir ago-V i,git en dr i,gaha
Bhauaget-Ekam-Atmanam T am-Anantam- AnanA0"- Dheehi,.
iaAcqn : in a solitary place, eilftc: : seated, ii{In: : 1r.,
from desire, fiGhF{C: - controlling the senses, r{niq -
meditate, d - that, {t$ - One, efkBti : the Self, gfi<i fl
boundless, elfizfdt : with unswervingattention.
Seated in a soli,targ place, freeing the mind from d,e-
stres and controlling the senses,one should meditate wi,th
u,nsweruing attention on the Atman whi,ch is one uttthout
o second,
Having indicated one's divine nature and the technique
of discovering It in the last stanza, Sankara now describes
the preparation for and the process of meditation to enable
one to discover and become the real Self.
TIle Atman is the innermost core lying beyond the
matter layers. In order to reach It, one has to penetrate
deep within by a conscious withdrawal of each of the mat-
ter sheaths enveloping It. The disturbances of the terres-
trial realm which veil the transcendental Truth are four-
fold and they have to be surmounted in order to experience

22 Tarovelr PRASAD

,
-JT
l
the Truth. These <iisturbances, which ciraw one,s attentibrr
away from Self within, are the gross external objects of
the world, the physical body and its demands, the mind
and its feelings and lastly the intellect and its d.esires.

In the choice of his words and expressions the genius

of Sankara describes not only the modus operandi of medi
tation, but also the reason and logic behind such a proce-
dure. Firstly, the meditator is asked to choose ,a solitary
place'for his meditation. By doing so, disturbances caused
by the external world are at least temporarily avoided.
Solitude need not necessarily mean retirement to a place far
from human habitation, but only implies a choice of en-
vironment which is relatively free from outer noise and
distraction. Thus, even in a crowded city or in the midst
of a large family one can find quietude by choosing a pro-
per time for meditation even though a proper place is not
available. For example, an early hour in the morning be_
fore the rest of the world is awake will be suitable toi the
purpose. '

Having chosen a solitary place, he is to be .seated'.

which indicates that his physical body is not indulging in
any activity. Also, by preparing himself in the proper pos_
ture for meditation, his body is completely relaxed. By
this practice the attention of the individual ii released frorir
tension in any part of the body as also from bodily func_
tions.
The next source of disturbance is the mind. Even
though a person sits in a quiet place for meditation, his
mind may run to the various fields of sensuality which he
has hitherto been enjoying. This disturbance eaused in the
subtler realm of the mind, is overcome by a conscious con_
trol over the turbulent senses, at least for the period of
meditation. The last of the impediments, viz. desires arising
in the intellect, are quietened by directing the attention to
a higher ideal. When the meditator keeps his mind fixed
in the quietude thus created to his higher ideal to the exclu_
sion of all other. thoughts, he is gradually ushered into the
realm of the transcendental experience.

Arnn l, 1966 23
STANZA 39
3{ricdqrfrt aEqcRarqqFrrrrgui. r
iilatfqql;fli iidamru*tt{t tl
Atmang eua-Akhilam Dn sgam Praailapy a-Dhig a Suilheeht
Bhau aged-Ekam-Atmanam N irrnal-Akasau at Sada.
gilil|;Aq : in the Atman alone, sTffi :
entire, €i4 : ysr16
of objects, qr?6pq: merging, ftqr : ( by his ) inteltigence,
3fr: : wise man, rTlqi( - should think. gd - one, qt(qli :
thc Self, fqfomnrE( : like the stainlessor ( pure ) sky, qEI :
constantly.
The ui.se one uho intelligentlg nxerges the entire
uorld-ot-objects in the Atman alone and constantlg medt-
tates upon the Self, is euer-uncontami,nated,as the skg.
The intellect is of two kinds, viz. the grosser which is
used in the discrimination and analysis of the external
world of objects and the subtler which recognizes the dis-
tinction between the Real and Unreal, the Changeless and
changing, the Permanent and the impermanent. Here the
individual is advised to direct his subtle intellect to investi-
gate into his world of perceptions, emotions and thoughts
(dri,shyam), withdraw his attention from the same and focus
it on the Consciousness which enables him to experience
them. Thus, by constant reflection and contemplation upon
the Self, the world of plurality gets merged into It since
its intellect is no longer available for external application
and the attention is withdrawn totally from the pluralistic
phenomena.
The idea is applicable even in the dream world. When
the dreamer finds his identity with the waking mind, the
entire world of the dream constituted of the dream percep-
tions, emotions and thoughts, is absorbed into the one mind.
Similarly by constantly negating the world of objects and
asserting the Self within, one gets permanently established
in that immaculate Reality.

The Truth is compared to the sky, or space. Space is

that which accommodates everything in it without getting
i
24 Tlpovlw Pnlseo
contaminated by anything. So too, the Atman is that
which activizes the human equipments while It remains
ever-pure and unaffected by their activities. This idea gives
one food for subtle contemplation upon the nature of the
Self. In the context of the modern world the Atman may
be likened to the light of the arc lamp in the cinema which
causesthe multiple projections on the screen though it re-
mains ever serene and undisturbed. The wise one is he
who maintains, through intelligent discrimination, a con-
stant vision of the arc light even as the pluralistic manifes-
tations appear on the screen.

STANZA 40

wqEti?* e{ Eerq q{crliRq rr

c

Roopa-Varna-Adzkam Sartam V ihag a P aramartha-V it

Pari.poorna Chi,t-Ananda Suar oopena-Auatishtathe
FqEqlRii : form, colour, etc., €,i : everything, ia{fq
discarding, C(CfEiR - on€ who has realised the Supreme,
rftqfifiqqtqefiiul : as an embodimentof the Infinite Conscious-
'
nessand Bliss, qqiagi : becomes( remains).
He uho has realtsed the Supreme di,scardsthe object
of f.orm, colour etc. and becornes an embodiment of the
lnfintte Consciousnessond Bliss.
While the last stanza dealt with the technique of esta-
blishing oneself in the experience of the Reality, this stanza
explains the result of such experience. When an individual
realizes the CauselessCause of the entire panorama of the
terrestrial, he becomes one with It. Therefore, the world
of multiple names and forms have no independent exis-
tence; they merge with the whole just as the dream obje0ts
and experiences get absorbed into the waker's mind when
the dreamer realizes and becomes the.waker.
Becoming one with the Reality indicates one's total
identification with the pure Consciousnesswithin which is
the one and the same in the infinite variety of livihg crea-

ApnIr I, 1966 25
 tures and which enabres eaeh of them to be conscious
of its
own world. The Self is described here as
being of the na_
ture of the infinite Bliss. Bliss is the experience
gained
through cessation of agitation in the mind.
In the &puii_
ence of the Self, themind is completely transcended,
which
necessarily means that the individuai experiences
a total
tranquiiity within and this is the state of
ibsolute Bliss.
STANZA 41

flUara*rriqr qi arqfr fiqi r

itqratqcwErqtcqt €q.iEr it il
G Aatr -GAana-Gg eg a Bh ectah p ar e N a-Atmani
V id.gat e
Chi,dananda-Eka-Roopattuad,_D eepgate Swag amei a_Hi
- {r;t : Knowledge, i+ :
ItJ : 51"*er, OU.lect of Knowledge
qt; ( these) differences, qt : Supreme, iI -
not, Efliqh :
in the Self, i?ai : ;r, fqqrqreq €qi4r( : because of ( the
being) of the nature of Knowledgeand Bliss,
{ttqa : shines,
HC{. : by Itself, (4 - alone, fi : verilv.
O? account oJ It bei,ng oJ the nature oJ the
_ _ On+Know-
Iedge-Bltss,there are no distinctions of kniuer,
kno,*n, oid
knouledge in the Supreme Setf. It bg ltsell
shinesalone.
When one has realized Brahman and merged his
iden_
tity with It, the individuality is lost in that peisonality
perience. The erstwhile experiencer, ex_
who all along" was
experiencing the world of objects, becomes the
Brahman
himself. Therefore, there are no distinctions
as the experi_
encer, the experienced and the experiencing which
,". th"
three essential constituents of a tJrrestrial experience.
AII knowledges are known to man through his
three
equipments of the body, the mind and the intellect.
Func_
tioning through these equipments, he gains the status
of
the knower of his perceptions, emotions and thoughts.
But,
when he transcends his equipments and establishes
his
identity with the pure Consciousness,there no longer
exists
any perceptions, emotions and thoughts; consequently
he
looses his very status as the knower. What ""*iir*
there-
after is the one pure Infinite Knowledge or Bliss.

26 T.rpovat Pn+sau
 All distinctions or differences in the world fall under
three categories: Sajcrteega( qcrffaT1 Vijatee,ga ( ifira?cf )
and Stnagata ( taue ) Saiateega is the difference existing
in the same species, like two cbws of different colours or
two men of different builds. In the second category
Vi,jateeya, there is difference in the very species, for exam-
ple, a cow and a stone. Swagata refers to different aspeets
of the same single entity like the differences appertaining
to in the head, trunk and limbs of a person. The indica-
tion in the stnnza is that the Brahman has none of these dis'
tinctions and, therefore, is infinite and unlimited.
When the transcendental experience is described as
being beyond the human equipments and their functions,
one wonders how, and with what equipment, one can ex-
perience the Tr'.th. To clarify this doubt, the latter part
of the Stanaa e:<plains that the, Truth is self-illuminating.
It is the pure Consciousnesswhich makes every living be-
ing consciousof its perceptions, emotions and thoughts'but,
when these are eliminated, the consciousness knows Itself
by ltself. Being Pure Knowledge, It does not need the
help of anything else to'know Itself. It may be likened to
a lamp which illumines the objects in a dark room. To
see the object the light of the lamp is necessary, but to see
the lamp iiself, no other light is required. So too, the su-
preme Setf which lies beyond all matter vestures illumines
Itself by ltself.
STANZA 42 I

qq{1;qRsfttqTr?qqaqfti se I
eqiqd;q{ qgq u
sRatsrrftsdror
Eoam- Atma-Ar anou Dhg ana Mathane Saatatam-Ktite
IJ di,tatagati,h-Juala Saroa-Agg ano-Ind'hanam Dahet.
-
$ : thus, 3fifi + aiqlT : in the Arani of the Self, qlaqeri
churning in the form of contemplation, Sad : constantly,
Si : when done, e?atqqia: - knowledgewhich is born,
s{r€I - rhe flame, qiEitr1+eE all the fuei of ignorarce
qRT : shallburn.

Amn l, 1966 27
 Tlr,us ushen the htgher and. the lotner aspects
of the
SelJ a.re constantlg churned" through conteiptat
on, ln"
fi1e.o1knouledge is burnt and,it buris d,ousnthl entire
of i,gnorance. fuet

The word Eacnn (

taq; means ,thus, which indicates
a conclusion after aeiting'at length with the
subject of
meditation.
'churning
_ The metaphor of the of knowledge, is taken
from the Kaivalyopanishad. In the Vedic period,
fire was
invoked for the performance of rituals by turning ,
*ooJun
rod, which used to be held tightly by two other
wooden
pieces scooped out to receive the ends
of the rod. when
the rod was turned in both directions, the resurtant friction
generated heat and fire. The fire thus
created is only a
manifestation of its unmanifested form existing
in ifre
wood. It was used to ignite and consume the entire
fuel in
the trough prepared for the ritual.
The fuel represents the individual Vasanas or ignor_
ance of the Self; the upper wooden block, the Atmaniand
the lower, the Ego. When the two are connected together
by contemplation and meditation and churned by asslertion
" (I-am-the-Atman) and negation (I-am_not-the_conditioning
equipment), the knowledge of the rear self is burned. when
more and more of this knowledge is kindled, the meditator
gains absolute knowledge, in the light of which,
the non_
apprehension (ignorance of the Self) and the misapprehen_
sion of the pluralistic world are totalry eradicatJ
rhis
state of perfection is the real dignity and glory of
man
which he declares to the world by smearing Vibhitt (ashes)
of the burned fuel on his forehead.
Cornmentarg z A. Parthasarathy

qr i qfl: mre)q;g ia€a:

Let Noble Thoughts Come to Us from Every Side.
Rigveda I-89-i.

28 Tapoven PRaseo
 The Yagna Goes Abroad

"Kuala Lumpur
heflectiont,ig j j Swamlji
ffiefeVSIA, the only Country that stood bv us in the recent
cl,oll"lconfrontation, is iirdeed syinpathetic towards India, hold-
ing our Country in high esteem and great regard.
The Government is supremely tolerant. Throuqh its sub-
stantial contributions,every-Hindd Temple is being"renovated.
Millions, or more, of dollirs are being'spent for ,fhis pumose
4lone. India today, in this aspect,m"ust^shamefullyhang'her
head for our Government,in a misinterpretationof'sepulirism,
caricatures its role of benevolence.

Apnn I, 1966 29
 , There is a large population of Indians here, who have been
and are contributing_to the growth and development of the
N,Ialayanprogress,aid they ap-pearto have fully ill;;tiff"J-*itf,
the d-estinivoI N,Iaiavrtu.

. The Nlalayansare c-omiggup in education, technical stu&es,

agnculture and rn social weltare activities. The roads are new
traffc up-t-o-date. Gardens beautiful and *"tt-inta,- o"-ool.i
cfean and tully consciousof their civic responsibilities.- Th'ey
declare, not through a cheap, tame, slavisfr press or tlrrousir
Governrnentcontrolled radio and-TV, but by tlieir very self co"n-
ffdent stride in their activities that ihey are o., the'March to
Progress. They_have not been much lielped by foreien b;r;.
'lheretore_they
have a rightful pride in t-ireirface, an? a'self_
assuring,dignity in their behavio.r - which only a self-reliant
nation alone can acquire. The contrastwith the sloprrv.dead-
ened attitude of the Indian is painfully strikinq to dr6." There
is no voice of dissentionhea.rd_ inywheie. The"poriceare alert,
sryqrt, efficient and yet withal, cheerful and helpful. Mod"rr,
e&ficesare,replacingtlre old buildings ;,rt;;;ttlri"g h;;"il;;
so beautrtullyplanned.

The Officers here work hard, are conscientiousand noble.

NIr. Mahesan,with whom I am staying here, is out on meetin,ss
and dinnersalmost4 days of the weekland he returns onlv afiEr
lle.+. on these day-s. He meets with foreign consulta'nts,oi
ofticialsof difterent departmentsto discussan.-devolve common
policies,or he is at Cohferences,Seminars,etc. Altogether both
the people and their Governors move on a self-proirctti"g "tii-
tude of progressiveplanning and efficient execufionl

The Prime Minister, Tengku Abdul Rahman, with whom I

wjtt pg meeting,,ir_r"ry poptr]aa highly esteemei by th" i"a-
of ministers,civil offcers anil the gen-eraimasses.priire Nlinister
Rahmanhas been for the last ll"years in the Chair. Ho is the
l31ge-heart"ed,
_true .inspiration behind all the progro, i"rl.
l.le-ctronot a King, from.among the_variousKings, ibmes once
rn-D years._ rhe peopte have great loyalty towards the power_
rul, elected King. He never interferes with the administration
but keeps a watchful eye-over- the enactments and laws, etc.
The off-cials and the pei,ple talk of tt'," it ro"" with true devo-
tion, love and respect.

. In theseJ l years of their Independence,and it is an educa-

tion to_watch their growth during these years, the Malavan
states have federated and the country has well advancedin
its march to prosperity, integrity; efficirincy and a tolerant, bui

30 TApov,lH PRas.ap
 at once, meaningful national consciousness.Evervwhere their
industry and conTinuousefiorts declare what thev'have alreadv
achieved. Unlike India, their plans are not mere rolls of visions
nor are tlrl a^ccomplishments he-re,like ours, pictures
"wastages of false
promises,,half-done effo_rts,resulting in huge
-persons. in the
works and exaggeratedlusts in the
No doubt they are rich; tin, timber and rubber are their
main wealth. Industries are coming up fast. In the next 5
years they are planning an assernblin"gc6mplex and in l0 years
a motor manulacturing plant. . . and l feel they will succeed
well if given the quiet fime to concentrate and work hard at
tleir really creative plans.
There is no population problem here - in fact thev want a
2/o increaseto bring all th'e rich land (g inch top ^assoil) under
frrll utilisatiop Thgugh not as phenomerially rich Indonesia,
where topsoil reaches6 feet, thbre is more proqresshere as the
people w-orkand the government helps. N6 adult thev should.
nevertheless,learn to work harder fr&n the Indian farm6rs. Thev
work harder than any other people in Asia, but intelligent aeri-
cultural planrylg has not yet begun in India, and ther:efore,i"e
are still not able to prodrice whit we need.-
When people have no work, and they are mentallv deiected.
their eficienry finds no conducive ffeld,'they escapeitori tt eii
moral dejections and silent despairs in induigence'- hence the
population boom. If we have-a more intelFgent plan of asri-
cultural development, and a team of dedicate? selhesswork"ers
on the top, the famished face of India, the starvinq industries.
the ailing market, the tottering fi_nance,and the dy'ing culturai
integrity can certainly be revived.
India_is resiliant; Hindus can still react well; only ,the head
must be dynamic and intelligent. Will we ever qive'our nation
the right lead? Will we throw up the rieht leidershio? We
will, I arn sure. Amidst the progresiing StaIesin Asia, Iridia has
a great responsibility of coming up to p"resideas the most ancient
atiil tevere? Nation.

For the dailg reports trom Kuala Lumpur, please;turn the

page.

Apnrr I, 1966 31
FIRST YAG]TAOTI FOREIG]TSOIL
WORK IN MALAYSIA - KUALA LUMPUR
' by Miss Sulochana
8th March:

On Bth March, with the break of dawn, Swamiii started ofi

from Bombay on his secondforeign trip, this time io Vlalaysian
States. After a non-stopsmoothaight] we arrived at Bangkok
at ll a.m.. Sri Padrnanlbhan,the r-ndian High Commissio*ner,
met us at the airport. Sri Swamili met the lon on 8th, when
he had but left liis Mother, Smt. Revathi Amma, at Tellicherry
only on the 5th. Sri Padmanabhanis the son of Smt. Revathi
Amma who was the liberal hostessto Swamiii and his devotee
questsfrom Kerala and Mysore during the 'felliclrerry Yagna.
Xs our cable from Bombay reached Bangkok only at'10 a"rn.,
Sri Padmanabhanhad to ieave a con-fer6nceancl rush to the
airport to reach there just in time.
Our flight for Kuala Lumpur was at 3:30 p.m., so Swamiii
and I werelaken to his resid6ncein the city ivhere we had a
Kerala lunch. Some of his friends, who had occasionto listen
to Swamiji talk when last he passedthrough Bangkok on his
world tour, came to meet him; all of thern-were'not able to
reach as the information could not be sent to all within such a
short interval. After lunch we had a discussion for one and
a half hours. Thev were arxious that Swamiii should spare at
least a day for Banekok while returning. So bromisine ihat he
"Bangkok,
would try to fly ba-ck to Bombay via we lEft. The
flight to iKualaiumpur was also'srnooth,eicepi for about 100
to"200 miles approichine the landine tttip'cloudy
i"h"r" we were
rocked and I w'ai quite riiserable. It"was there when
we landed.
As the plane came to a stop, we were received,at the air-
port, by Mi. and NIrs. Mahesan, Swamiii's hosts in Kuala
Lumpui with some 15 other members of tlie Yagna organizing
committee. They, too, received our cable late,aut how littl6
they knew that we received the P-form, etc., sanctioned from
Delhi, only at I a.m. Monday, when we were to leave on
Tuesday ai +-SOa.m_.-That is but the story of our general effi-
ciencv.- Never mind! ...
9th March:
On 9th evening, a meeting
"- was arranged at the Selangor
Girl-Guides Association Hall a Public Reception to the

32 TApov,c,N
Pusao
Swamiji garlandedby Dato V. T, Sambanthan,Minister of Posts,Works
& Tel6griphs, who presidedover the Chinmaya Receptionmeeting held
on the 9th of March in Kuala Lumpur.

Yagna-Adhyaksha,
'ihe and this served as an introduction of Swamiji
to p,t6lic before the actual Yaqna session started, The
function began with a prayer the lfdy members of the Kuala
-andby-Recreational
Lurnpur Hi-ndu Cutuial Association. N{rs.
Mah6san, the President of the Yagna Organising Committee
welcomedSwamili
welcomed Swamiii on
on behalf
behalf of ,theYagna
of ,the ttee, the Asso-
Yasna Committee.
ciation and the pirblic as the Yaqna wIs sponsored by them. It
was presided over by Dato V."T. Samb'antham, Minister for
Posts,Works & Teleforaphs.
'Man,
Swamili spoke on his Relationship to God and
Nature'. We hhd a fairly good crowd, including somefrom the
various foreiqn embassi6s'hnda couple of you"ngBhikus. The
Public Truste"ethanked the Swami, and he, r'iho c<iuldreach the
hall only in time, for thanks-givingdue to his other.engage-
ments. honestlv confessedthat he did not hear the Swami as
he came late li And vet he stood up to thank ! - how grateful
in nature "." ,o-" fr"n. Howevei, he had, it seemslheard
the Swami in Bombay at ,the Oval Grounds and at Madras
recbntly.
That night, Mrs Devi Menon of Trichur with her sister,
Dr. (Mrs.)LelelaMenon of Ipoh cameto meet Sri Swamiii. They

Apnrr l, 1966 33
 lrant_cd Swamiji to address the Ipoh public one day and it was
decided to give them one day a[ Ipoir, 22nd eveniirg.
l0th March:

- _ In the morning Mrs. Devi Menon came and spent a counle

of hours until her terribly'possessive'sister, Dr. Lebh, ""*e drrd
fiickedher_awayat t2'nobn - ul*ort 6i T";"", ilr;{'ii i"t
physlcat. tlowever we were grateful that thev drove uo all
the way from Ipoh only to meet us on the Nlalayan soil.
'Sakti
_ In the evening, a talk on Worship' was arranged at
the ilIariamman Temple. Swamiii was receivcd at the T6rnole
gate in the traditional style with Poornakumbam and Na&a_
swaram and was taken round the Temple under the Temnle
'io
rrmbrella. A good crowd had collectdd there to listen
S_wamiii.The Chief Trustee introduced him to the public. After
this lecture Swamiji had to rush back to get ready fbr his yagna
inauguration
The Geeta lectures were arranged in the Vivekananda
Ashram Hall. At the entrance Swdmiii was received with
Poornakumbam and Swamiji watched the hoisting of the sacred
Om flag marking the com,rnencementof the yasia. From the
first day itself, Swamiji straightaway entered the'subject matter
as he had to prepare the crowd with sufficient introduction be_
fore taking up the tex,t proper.
The Ashram Hall wa-s
{ull qhe very ffrst day itself. It was
a meagre hall, just enough for 500 devbtees to sit knee to knee.
"That
is all that was to be expected", they told us. Swamiii was
optimistic and conffdent that it will qrow. He insisted thit the
Hall is not sufficient. Swamiii went and inspected and fotrnd
'the
that the outside Courtyard of Ashram muit be made ready.
The Secretary of the Yagna Committee is a verv efficient" 16-
sourceful and a dedicated worker. He made all'arrangements
as suggested by Swamiii and we started the talk in tir'e onen
under the Malaysian skies. It was good, for the crowds'did
increase day by day. The audience ieemed to be very intelli-
gent, interested and enthusiastic
llth March:

- In the- eve_ningat 5:30, a talk was arranged under the aus-

picies of the Selangor Theosophical Lodqe.- The subiect was
'YIy "
Path to God'. _'It was well attended. At 7 p.-. the Geeta
discotrrse continued. That night fuIr. Kripal Sinsh, president of
Selangor Theosophical Lodgii invited S.iryamiii'for Bhiksha to
his residence. N,Ir. Singh ii a well-read, devoted nlan verv
much interested in spiritrial literature and life. He has a privati:

34 T,lpovlx Pn^lslo
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 spiritual books and it is open to all to come and make
librarv of"V"rv
;;" ;i. *utv great saints dnd sagesfrom all over the
world had come to-hii reception room",-he said.
12th March:
This evening the Vivekananda A1hrry1, under,its auspicies,
arranged a meet'ittq at the Vivekananda School Hall' The topic
'Work'.
*ru'ijhilorophv
'came of For each of these outside meetings
new neople along with the others and once having tasted
the Chinhaya mrrsic, tliey were compelled to follow tlre Swami
;h";J;; h,J t"k*a.' Dally the Geet'atalks are getting swelled
up.
13th March:
Dav bv dav as the in'terest and enthusiasm of the public
increasdd,iome of them requestedSwamiji to take a mornir-lg
sessionas well. As Swarniii was only too eager tq impart the
maximum possiblc knowledge in the minimum time he is in
ii;;il i;;tt;r. he readilv igreed to take Kenopanishad in the
mornings from
"were 6 to 7 a'rir. Thus from l3th onrvards, niorning
classes also started.
Also in the morning at 10:15there was a talk by the Swami
on'Techniquesof Self Development',under the auspiciesof the
Divine Life SocietY'
Evening at 5 p'm. the talk was arranged at the Sivananda
Ashram at Eatu Cbves about 6 miles away from the-town' It
*", " o"i"i and sereneplace and the very atm,osphereitself
heloed ihe Swami to poirr out his recollections of -the great
'lvly
il;!t*, ni tf," iopic of that evening was Recollections of
Swami Sivananda'.
In the night lvlr' Murthy, general managerof Indian Over-
seas Bank in"Kuala Lumpur,'invited Swamiji for Bhiksha at
his residence.
l4th March:
The morning class has come to stay' Ycsterday, b-eing
Sundav.we had i rretv large crowd, but today being a working
dav. f6i the 6-7 a.m' Class,'therewere fewer people' Yet it-was
en'6uragingly large enough for a foreign country, and we have
besides'itte'Hind"s,mariy men and women' of ' other creeds'
fft" a"t"tiption of the Gu'ru and Sishya,the deeper meaning of
the Upanishads,its style, and the theme of the Upanishadswere
all given out in this 6lass.
"Meditation-Art"pY Swamiji
At 5-30 p.m. we had a talk on
at the local Sri Saradasangam. swamiji startedwith a promise
that Meditation carruot be'-explainedin an hour, and so all that

38 Tnpovex Pusen
he will be talking be, at best, the preparations to
will only-and
"Detach which is
meditation. from attach to", is-thit
achieved for the mind by meditation' In a peculiarly enchant-
inq atmosphere, we spent the evening in the spacious reception
ndlt of the Minister Simbanthan in wlose residence the Sangam
met. Some 100 invitees and their friends attended' The
Sangam presented Swamili with a small purse, and Swamiii
whiii: thanking them deminded a list of names and addresses
of all the doiors. Datin Sambanthan has promised to give
Swamiji such a list soon.
Drove straight to the Vivekananda Hall Courtyard after- a
bath in the Minister's own home, and reached there at the
stroke of 7 p.m. A refreshed, bright and noble Swamiii was
on the platforrn lifting the jam-pacl{ed
^XII crowd with the id'eas in
the opening 4 verses"of G6eta Chapter. From tomorrow
otr*aids, Swamiii declared that the lectures would extend up
to 9-30 p.m. inasmuch as we should have meditation classesalso
in Kuala Lumpur.
l5th March:
The morning class found us in the Shanti-pat and the first
stanza. Swamiii l6ft them to wonder'what is thal which prompts
the mind to land upon the obiects?' In the evening at Sri
Kandaswamy Koil, we had a beautiful meeting in their new
"Worship
Kalvana-Mahdir-Hall. on of Lord Muruqa". Swami
Pranavananda, resident here, introducinq Swamiii, said that this
is the first pnblic meeting they were liiving in that Marriaqe
Hall, and that 9 marriagii had already bee"n conducted ther-e,
"this
and ihat may be cbnsidered the lbth marriage of the two
Swarnis". Swamiii rose up to explain the Shanmdkha-form and
the signiffcance of the rituals in Temples; he introduced the
"This
subieid with a humorous preface. He- said: may be, as
the President sald, the l0th marriage here of two Swamis, but
I mav tell vou I had never been ionsulted in this wedding."
(Laughter) '/But whatever it be before marriage, let us have ttre
'Worifiip
of r\,Iuruga'. Later on, if you can-catch me on my
daih to'the next platform, you
' can conduct the forced marriage
also!" (Laughter -'roaring).
Literally dashing to be in time for the usual Geeta Yagna
platform exictly at the stroke of 7 P.M., Swamiii was in'his
ieat, In Kuala-Lumpur an unusual weather is prdvailing. Day-
'extremely
time it is wet - hot, sultry, but in thd eveningllmost
for the Iast 3 days there is a short 6ut refreshing rain, between
4-30 - 5-30 p.rir. This is very welcome, and" tJre cemented
courtyard of ihe Ashram gets iooled down and washed ready
by th" sky to receive the'thousand and odd men and womeir

Arnrr, I, 1966 39
 eloquence' Today
devoteeswho fock to listen to the- 9qS.t" also'
'pl""iui i"tki on lvleditation
;;;;ii'i;;l;d-il;
l6th March:
day we h'ad'so
must say today was the,most.crowded
"ir"oi'
We
f"r. r#t;"'#t thoppi"g,
u""" ti[rti-seeing, 3t,^l*:1p
day of concentrated worK
iri""a.t ,*a devotees' It was- a'iolid Kenopanishad
morning-ciass on
and nlanned actions' eit"t tft"
to thc t"ti;;;";;here som.e Hindu friends' some
we rettrrnetl their It is
i"'';il,i|u"ylr,"i;;;;i;i";ite swamilito Dlace.
that oti 24th when
cnroutcto Singapor"H:';'il-w"as+;t'td"d place' meet the
at thcir
driving to Singapor;.;; *1tt a'op-itt were liappy and have
n'blic and have "r;;iy'i,,""ft-'fUey
[;#i":;t"ua tn" t'"*t ittto their interior areas'
'pink' of Kuala
when the
We had a Rotary lunch-meeting t'o the thunder-
LumDur attended"# fi*""d.i;-pi"AtPP'silence In appreciation
i#'iffi;i;;;p"# o"iii"-.s"Jr"t of work".
.ttre ovati<irithat the
of speech,rh"y';;;;"d;#ii"ti"-lo"o"'tin i(uala Lumpur' They
RotarvClub -C-rrrh""i"-of
ever^""K;;4 il'ti'L.49t
eipri"iotion which entitlesthe re-
;;J:'i#;
ceiver to recervet;';;'; iiurnal of their's free ! !
met an Englishman
There in the Rotary -meeting Swamiii at Ernakulam'
t'otfr"-town bollege
who was the Princip"aiot fti't illustrious
iif his
ff""r'^l"otl-i;;J 6';i-o,, swamili'."one
'I
it'*ii"' uT itilt in close contact with
students,"along wiih'f
-"# i'l;;;-of from T' C' Sankara
India", said he, the Swami
It was a happy meeting
Menon and others i;"* E;;"k"i;'"
for Swamili
vacation so Swamiii
Tlre Universitieshere are closedJor have promised to
could not address ft;:" il ![ .pmcials
of Talks to the students'
call him soon to gi""!'t"ti"s
of devoteesassembled
In the eveninghe addressed-acrowd Sri Dandazthapanni
at sentul in a hail ;;dil;"i;1h"-i^*o.rr conductinq pooias' etc'
Temple. lt is a ""ii,1p*i"us-Temple
tJ felt"there. It is
J#r""=ff,'l"i tfrtr""fr r"tirryi"g'Pr"r".,"" "phy Religiol?"
'r"i b,- a Trustee"ibtt"tii*t'--
run rttJtopi" -w1s'
iil" r"a"et"i"a'*fttf"tome
'chffiii;Ti-N"ti"", gto*th and development ot--any
it is ruit sufficient that each member
worked hii best, b;;ih;; qttt b" a co.ordinationand harmoni-
tttg Communitv to bring out
sation of emotion ;;J';h;Ghi;j" ploduqe a sp'ectaiular
of them " ""d",,""'li;il;il;fi[i""i.1" this' Srvamiii argued
result of pea""f,'I, ;;i'u;;fi;;;;'---{i''
to prove, nothing it'* ;nlpiiiog u' Beligion' A few in the
(Please turn to Paee 69)

Tepovar.l Pnls.lo
40
 WHATIS A YACIIA
The Sruti says "Yagna means only the worship ot
lishnu the all-pervading eternal Brahman."
,qil A fttg:,{ft gA,
This Brahman is the "Antargorni" in every individual
and is termed Esutora. His worship is done by the saeri-
fice of all material desires and impure worldly vasanas.
"Every religious act directed towards the annihilation of
one's own sins constitute in fact what is known as the wor-
ship of Eswara". " qfigq1 irrrqir arcffii giia6{r "
The removal of the out-going impure tendencies of the
mind so as to make it pirre and fit for the meditation of the
"Antaryami" or Eswara within, is the object of a Yagn_a'
A Yagna is therefore the preliminary process that quali
fies one for taking up the meditation of the eternal tsrah-
man, by t}rre destruciion'of. all tendencies of the mind that
obstruct coneentration of thought upon It. It is in this
sense alone that a Yagna is called a sacrifice. It is a ne-
gative process and it is detailed in the Karma Kanda of
ihe Veiias as various Sastras and Yagnas to be performed,
"Chitha
their object being the purification of the mind or
Suddhi'i It should be borne in mind in this connection
that the Karma Kanda is only a scientific concretisation of
the abstract philosophy of the Gnana Kanda of the Vedas
which is saidlo consisf of 1180 Upanishads according to the
'Muktikopanishad.' Unless therefore the philosophy of
Hinduism popularly known as Vedanta that is contained in
the Upaniihads is properly grasped and correctly under-
stood hrst, the various Vedic karn'las or rituals prescribed
in the Karma Kanda cannot be sensibly interpreted and
rationally explained so as to be utilised for the practic_eof
Hindu Religion. It is on account of this fundamental ig-
norance thal western scholars have not been able to make
in the
any sense out of the various vedic rituals described 'mean-
Karma Kanda, and consequently condemn them as
ingless, mechanical sacerdotalisms'. On the other hand the
explanations for these yagnas and sastras are to be found
inlhe legitimate commentaries of the Vedas, viz. the Iti-
hasas and Puranas which are now wrongly understood as
legendary histories, the result being the loss of valuable ex-
planations and additional informations conveyed through
them, about our philosophy and religion contained in the
Vedas.

Apnrr I, 1966 4l
 ' +E ql3riqiE '
EftEr€Igtton+qi
The meaning as well as the purpose of a Yagna, has
been beautifully explained by our ancients in the Anu
Geeta, Asttsamedha parDa of the well-known Itihasa, Maha-
bharata. The original Sanskrit quotations referring to them
and their translations are to be found in pages 633 to 641 oL
Part 2, Volume II of the 'Permanent History of Bharata
Varsha" by Sri K. Narayana Iyer of Trivandrum, which
may be gone through leisurely by those who desire fuller
and detailed information. But for the purpose of this arti-
cle I give the translation only, of the relevant quotation as
given by the above author in his book "Vilified Vedas Vin-
dicated" :-
"The five Gnana-Indriyas, Manas
and Buddhi are the
seven t^onggegof the Agni named Vaistnanara. The objects
of the five Indriyas, Manas and Buddhi are the seven sa-mits
o-r fuel (referring to the 'Ahutis'). The basic principles or
the conceqtions of the SeIf underlying the fi-ve Indriyas,
Manas and Buddhi are the seven Ritwics or sacrific-ers.
When the wise sacrifice through the seven Ritwics, the
seven samits,- into the seven tongues of Agni, they come
out purified through the seven yonis. They merge in the
same Agni at the time of final emancipation. The seven
yonis are the five subtle elements, Manas and Buddhi.
Hav_ing remained in the Agni for some time they re-appear
ilr th_eir p-urified forms as Sabda, Sparsa, Roopa, Easa,
Gandha, Samkalpa and Nishtc. These are the sbven Jan-
mas or births. This is the process by which our forefathers
performed complete sacrifice and thereby filled themselves
with light or knowledge".
This is the true nature and purpose of the Yagnas as
prescribed i_n t!r-e Vedas, and it must be distinctly under-
stood that the Vedas which proclaim that ,'Al-u,mio is the
supreme Dharma" can never countenance, much less or-
dain, the killing of any poor dumb, living creature for a
"re_ligious sacrifice". In
I?-gna _or fact such facts are pro-
hibited as Adharmo and condemned as such.
'
Rqqrd'gdqtirqfi e fig{vr: '
Further, a Hindu is defined in the Meru Tantra as ,,one
who feels aggrieved at the very thought of ahimsa".
Rerqi (qe qsrq R€ftsftffi'
. - Ashtanga y-ogq details the ordained process for the ac-
tual practice of Hindu religion. As th-e name itself im-

42 TapovlN Pn,ls.lo
 plie-q, this yoga which points to the method by which the
ordinary jiva can- become the Eswara, consi-sts of eight
Angas or parts. The first Anga is Yama which consists-of
ten duties, and the second, Niyarna, which also consists of
ten duties. These twenty duties exhaust all human acts
that can be termed mgral by any exacting standard of
ethics in this world. - The third Anga is Asina; the fourth,
P.ranagama,' the fiJth, Pratgaharal or introspection; the
sixth Dharano,, or the percepiion of Brahman in everyihing
pelceived; the seventh, Dhgana; and the last and finai engi
is Sarnail,hi,,the- goal to be attained as a result of the pra-c-
tice of the previous seven Angas. Of the ten duties ii ttre
very first Apga qamgd Yama, the very first duty is Ahimsa.
Ahimsa is thus the bedrock upon which the edifice of Hin-
duism is raised. Hinduism, therefore, d.oes not stand in
need of borrowing the doctrine of Ahimsa from Buddhism
or any other religion. When, therefore,-the Vedas make
mentiol oI Yagnas they mean thereby only the sacrifice in
the "Fire" of Gnana, of one's worldlv passions and sensual
desires and not the cruel killing of any-innocent animals.
Thus in an Asuamedho, the aswa or horse that has to
be sacrificed,_symbolizes the "ephemeral jagat or the mind
with the totality of its cosmological concdptlons.,,
' rq:Grg rrqii q€rrE
a datRe{snrq{i dq:
Likewise the "Aja" to be sacrificed is not the poor help-
l.tss gloat, but the unborn unsprouted seeds of tht vasanis
of past karmas".
'ffi
{|qft eni ir q€q€ar'
In the above line there is also the stern warning that no
living goat should be killed.
From the above it can easily be inferred that in a true
yagn!, ordained_by the Vedas, no harm to any living crea-
ture is contemplated and the sole purpose ol the various
ty.pes of Yagna_sof which tle significance of only two are
given here, is but the purification of one's mind (Chltna-
suddhi) by-the d-est-ruction of its impure worldly vasanas
so as to make it fit for concentrated meditation o-n Vishnu,
, the all-pervading Antaryami or Brahman within. And so
long as the modern Gnana Yagnas are intended to foster
the achievement of this sublime objective, they can be call-
9d yaqnap.in the true sense of the word as Lxphined by
Swami Chinmayananda in his editorial in the 1gO5Deceni-
ber issue of "Tapovan
Prasad".
N. Harihara lyer.

Apnrr I, 1966 43

ij.;.i;:gi-;,.a;ii:r.Ti -:i., --. - -:.:l

a:, :,-:::.:-:ttt;t:--
 USHA

A YAGNA IN
PICTURES
o
TELLICHERRY

155th Geeta Gyana Yagna

'Thiruvangad
Here at the Yagna Sala, the -premises of the
S.i R;;; S*o*y T?mplg,on Fedruary 20, Sree C-lil:
1t".""*
"'5;iliii wrrs receivcd with Po<'rnraKumbham at the lemple
mrrvanandaii
;il. it "" had' darsan at the Temple' In^ the calm-
fi"s of twilieht, tlic Om fag futtered to the tqp -ot tlre statt'
raised bv the?residelt Dr' K: T' P. Nambiar' Melodiotts prayers
rhe
besan the first meeting of tlie l55th Gceta Gyana Ya,gna'
to Swarniji'hnd other g,uests was given by brr r'
*di"o*"
Nuruyo"u" Nambial, the Mission Vice-President'
in the Inauqural addrcss, Sri K. P' Kesava lvlenon stressed
th" ;;;J?;;i""fr iir u'isclomto teacnthe world the greatvllue;
of the sacredVed:tsand Upanishads, a-sSwamijiis doing'.Sucn
teachings must be ,r balance to the destructive tendencresoi
-ii
il;;;;Sni oe" *itlt its dangers to the world from nuclear rvea-
it o"tttypcople like"swamiji who can shorv the correct
;;;i
irath and guide us to the goal.
The iresident of the evenin$, Sri P'-Sadasiva-n, Dis-trict and
S"rrio"s t"ag", Tellicherry and
'After a-great devotee of Sri Narayana'
b;;;;;fiuihen spoke. hi"sstirring words, Swamiji.rose'
and with his usual magnificenteloquencega-ve!9 the audrence
lh" "rr"t "" of the third Chapter of Geeta,the Yagna text'
Sri P. Chirukandan spokl for everyone in his concluding
messageof thanks.
There was an unusualatmosphereof love and spontaneorrs
spiritual feeling all during Swamiji'sstay-here'swamlJrs.owlr
rbmark evidenied it when lre complimentedthe'mce entnlrsrasm,
ift" gt"ut people and the good 6rganization"
-Mrs. Janaki Menon, Calicut'
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 "at Home" March 5-8
LEELA KREEDA
OFSWAMIJI
PARIVRACHAKAKALA
(, WnfuUll returned to Sandeepany Sadhanaiaya from Telli-
6p crrerry, but there was a difference, a big difference. He was
obviously enjoying a role, its drama' its disorder, its repose'
As usual, he gathered all his family to him in the Reception
Hall soon after ariival. The accustomed dispassionateconcern.of
plaintive
ln. Cu..t for his children was warmed by a rather
to them, to their f,uture - mentally he seemed
i"itr"ttv affinity
i.-f""."ppini plans for their development' He worried a bit
poor, he
uLout tt "ir t.itr, ttt"ir marks . . . Why were the tests so
pl"O"."al ..Vedanta is easy to understand, but that other element
--itti"g,
'Anubhaoa', how to get that experience?" ' Polish'
i* '(Jpasana'' ' '.Even. the
p"fitft,- f.Elp polishing against the stone,
fira ritti"g on the p"t"ft it constantly nudging into its wings'
pr*ti"i iti"lf, making ready for-fli{ht : ' 'Two 'Upasana" wings are ,needed
because
io, tt e Rigtrt into meJitation ' ' ' Students need
oneself firmly until perfectly established in the
one can,t-hold
sett . . . The two wings must be fully spread for the flight ' t ' w-hat
you? .. 'lh" gurn which iticks the little bird's feet
ir-tt"iai"g
the gum of
li"ppirrg f,i- l, comparable to the vasanas which are
is catching you' So a perscln with many vasanas
samsar"which
he's gone into
*fr"r-tr" sits in meditatiJn goes into sleep, because
Get up and act dfnamically in selfless, dedicated service
;;;;;";.
new ones. Then when
and exhaust the vasanas without creating he
consciousness from the BMI' immediately
o.r" *itna."ws the
the natural state . . . Therefore
goes into"u"ta"tt [Jpasan,a is- n-ecessary'
?"L"i" frurt, and one finds so much bluff in the
and Keno-
Upl"itn"at, so muctr tipo'ono, e'g', in-Prasnopanishad
u" I im bluffing to allow more time
;r;id*e. rhev uluif, iutt
iJ.'iii?i;"".-ritrtv i. I irorsenot fedpure srams'but gramsmixed
get from eating
indig'estion
with sand and stone? Becausehe will
With this io,.igtt matter he wllt have to take more time
too fast.
to chew and digest."
role came out ' ' At
Then a little later,, the inspiration for his
nrranru P;;;";t Swimiji was holding Satsangh' Several
o pru".ln seated on the
hid come and were
H;1" p.opi" ft.t" ;;;-;iilages Swamiji were
audience in thJ room' Those close to
;;;;;;ii;" "q.r"riiorrr, Suddenly
involved-tft"in serious' good discussion'
;t?ift "!ss k1s\4/"'
"utitt laughter, of
-delighted a child'
from one corner - "that
look on his face'
Swamiji said with Jl-lUuiouttv your ears can't resist'
""pti"lir"e g"v t""gitt"t of a'child- that
when iust as suddenlv
Mv mind *u, pr"u,?itiv altiu"t"a by-it- few
;'il;tb; *"'e ;t;;i'ildt ;'t issuedforth' rhen after a
Tlpov,cN PnnsaP
48
seconds the same wonderful laughter came up again. This went
on for some time, the alternating laughter with tlat terrible crying.
The laughter I actually enjoyed, but the crying did disturb rn6.
Gradually people began looking around for the iourc" of the dis-
turbance and there we saw it in the corner of the room . . . There
were those devotees who were ready to send the disturbers out,
but I said, 'No, that woman has almost become my Guru'. Foi
there in the corner sat a village woman with a small, little child
in front of her. You know, she had only come for darshan and
when that was over, the child became restless. To amuse the
child, she let her hair fall all over her face completely covering
it. Then shaking her head, her wild hair dancing with no face
showing, the frightened child roared out in tears. The mother
threw back her hair and, with sweet cooing sounds, revealed her
face to the child, who, so happy now on recognizing its mother
and being free from the fright of the hair, screamed out in joyous
laughter. Again and again the mother played, tossing her hair
front, her face vanishing beliind its mass, the child Crying and
howling."
As Swamiji went on telling the story, he became the mother,
her hair, and her play. He sometimesused his cloth to hide him-
self from view, heartily reveling in the disheveling of his hair and
person. "So" Swamifi continued, "Lord lets his hair fall over
His face and we are frightened, crying out like that child at His
samsar. Actually the darker the mother's hair, the more beautiful
it is, but the darker the samsar, the louder we scream, because
we are still little children and do not recognize that the hair is
also mother, nof only her face. As soon as we realize the same
consciousness is her hair, we are free. No more do we get
frightened at samsar. And like the child, we even give the hair
a good pull, showing we have no fear whatever, saying, 'Oh" ho, ho,
I know you, that's ybur hair'."
Hiding himself again with his saffron cloth, Swamiji
stressedthat "temporarily we identify with the mask, and,not with
what is behind the mask. The mask can only be seen by the BMI
in .you. Once you recognize what's behind, you have no more
doubts. That's *hy .the man of realization who knows the .hair'
as Brahman, he gives a loud roar of laughter."
And Swamiji with his own la,ghter enjoyed the role he played
so well the whole weekend long. Somehow he appeared as that
'hair' evbn after bath early in
.diso;ded the mornings and, as he
repeated the story for Sunday Satsangh and Monday classl The
:expression on his face was declaring: 'don't look here for Swamiji;
he's gone . . .Only see this mask of the hair and know this, too,
is Swamiji, this mask of samsar is Brahman.'
(Continued next page).

Apnn l, 1966 49
 Nagarik S:tq SyiF:
On Marc; 6, Swamiji tnauguratedthe Chem$r4
In his speech betore tne
A Social Dorvrcet'gu-*-;J"-at' "i.',:"",:"l"lf
cnenibur.'
:?".Y;
Lioop,"*-,,,rl'"1'ry.::l,Tii*i"X,'*'#"Jf
iiiH:?f
r'
r'nu"""''j'
il? ffi"il; bv"sii
3hi:jiiiil"?,t"a""X.fr"i,i
Bombav'Bran91t"f"-ry1^S:
On Nlarch 7, the Chinmaya-Nlission' inauguratedilre Ulrnrcwnrcn $
ChinrnayaLlrttrc.rn untiLop*'' S1v1ryjr
oo""i6J by Sri KesavSrngh l)warakadasKapadra'-
rrr a burlding
house<l
to .the ' tsonrbay 'Vegetarian SocieLY' tat
I'rorn there, Swamiji wetrt nrs
Kr'<la-\e-'tdra' uiiovrpairy' 'rn
wirich he was to presrd;; ";;.rirrla
ut: 1:-"t t""i;,,"lil?'""'l.ilfit"':l
y*t1"li emphasrzecl
address,
pr-"i^J"nt"r there was a drstrnc
io u"g"ioir""tsrr, sLatrng ulat sard that tliere rs no
the toocl we taKe on ure mental conclrtron' ''It .bwamiir
a nerso' oi high trinking
otner problem e*cept,tnai"ii'frJ:;;;;;, all. hrs proDtems' rt ls
v$ron wul o" uuf" to iolve -inuredrate
and clearer but the rnental rnovements
clear ulat it $ not 'n"'itii"ttut-*ovements'
social-economrc-polrtical''etc''Ihe'suba-
whrch can solve all o* p'oll"t"" beconresn$ thinkrng...vegetallaD
ler the tood a person tJ*Ji-tn"' r"utler to higher thinking'-'
{ood nas been proved tJU*"'*oi"-"onducive "Prani Mitra"
the title of
Sri Jayantilal Mankar, who recentlY-:,eceired Indra' was felicitated on the
(Friend or tne Anrmaoi'ty tt'" Presroent ot
occasron'
Union' England' lvlarquis
The President of the International Vegetarian to swanitjirelerred'to
i'ii'"ii'.;;tfi t"i rery-ects
-explaimng
au st1"r"""ii""tl'lp,ir.i, Uloti"' that now he had tound a
his commentary oo *" Tt*" ttteg trrur through nlrnd lor 'qurte a
;fi;c" nti
new trrend rn Swamiji,
wtrrle.rn terhne,ot t,f i;;'il{i "1,{l*3,1 ify:l':",lit,Ht"fj
sagesalrd.saints,.lte Sygtgd.wrth-pleasu
wrs<.tom, 'electncrty'
'space' and
ffitJ exalitples oI
Syallii to.preside' Ii \99::3tjt
ln the Welcome.address requesting
tr""iitt"!i"g=it,."9f thlt^Yegetarrans"Itwere decreasmg
Somani said it was Gerrlrany'. l.nray^rsaY,,so'
U.K. and.
in Inclia ond io"r"a.*gi;;^UT;..' qounffy.- we are great exporters ot rdeas'
this nas been the t "g"iv ot-onr
form oJ Indran numerals' anct tne
We gave to the-worlc in"l"t"tnuttonai We also gave ule
Indranogenrus'
synrbol Zero.reflects ;A;;;;iy-the but Euddlusm which we consider
worlcl not oily nrnouriur'as a iel'g'on'
transto.'ation ot ;il&it*;;;rng adequate stress to hy3ruta1111m
as a exportedo11lTs"
;iffi';;];""i. rni, "-ai" " Eo*'ioatty-whichwecountrres' In recent
frroo*Jalil-**a' and other
scale to Ceyloni -Chrna
reflects the svmbol Zero
years, we i'u"r'teo,"o"-?ift#;ffi1fi;;:t:l* touch in the torm oI
*o'"'*oJ"in-
aqam. but oru porrucrans gave it u but in essence"'all
t""fi"t'tv o' ooo-al'g""tlttt'
I-lynanric or Posrtrve th"t is' to respect and adore
these drive * o,," pu'tii'il-ar-a?ection ?tld,
i..' *i"t";;;lorur it could be.- human' animal or even
iil;;;;;"i to this cause of vegetarianism'
plant. In other *o,o,, io i" *ito *q wedded
it"has got to be mace ;;;;ilJi Ui" oi "o*pussion towards all creaUors
ol nature'
Secretary'
tqmn4d45 H' Moorjani' JL
(Concluded, nert Page)

| ( Also in Ghatkopar, Swamiji lngugurated the Children's Clinic of

Dr.'Sarej R. Parekh, Ianuary Eth'-Ed')'

Tlpoven PRAsao
60
 . On il.{arcfr 8, just a ye", and a day since Swamiji left India for fils
Global Torrr, he was again departing for foreign soil, this time to Kuala
'lVother's
Lttmpur, Ipoh, Penang, Singapore, His weekencl mood of the
hair' was transcendedwhen he arrived at Santa Cruz airnort at 4.30 A.lvl.
The wind swept the folds of his llipa and cloth, their yellow matching the
kumkum of hG tilak. No Vibhobfi streaked his smooth solden foreiiead.
B'rt even he, hrimself, ioked at the airport about the addition of 'Upadhis',
"At "I
his clothes. Porvai" he said. have less Uoadhi and none at all at
Uttarkasi!" Then with Miss Sulochana, Swamiji [oarded the plane, ofi on
another Pariwachakakala.
-->s-.ts< --->1!-+-<

Bhaia Govindam.. English, Malayalam

Hymn to Badrinath..... .....English

W a n d e r i n g si n l l i m a l a y a s . . . . ......English

Mandukyopanishadwith Karika . .. .. .f,trindi,

Telegu, English (in press).
The above and all Books by
Chinrnayananda.. . . are available at j
SandeepanySadhanalaya,Tara Cultural Trust, Sakhi Vihar
Road, Fowai, Bombay?0.
'Chinmaya Publication Trust, 175 Rasappachetty Street,
Madras 3. (For all orders by i'ost).
All shopsof M/s. Harrai Desai & Co 193,BazargateSt.,
Fort Bombay l.
M/s. Kamdar Private Ltd., Churchgate, Bombay l.

CHINMAYA MISSION, KERALA UNIT

April Programme of Lectures by Chinmaya Mission
Kerala Pracharak, Sbri T. F. N. Pisharodi
KOZHIKODE - April 3 to 21
Mundakopanishad& Geeta Chapters VIII & IX
MOKKAM - April 22 to 30
Isavasyopanishad& Geeta Chapter XII
Mornings: Members only. Evening: Public/ open air.

Arnn,l, 1966 [1
 S
U
N
D
A
Y
ATSANDEEPANY
SADHANALAYA
TIie fans wlrirrcd clverlicad,hreaking the quiet pause in the
Sunday Satsangh in Saraswati Nilaya." Swairili iras leaning
against a cuslrion engrossed in tlte passing meditative moment;
"Swamiii,
tlten a voice from the back of the-lrall was askinq:
would you explain Chitta as compareC with lntelleltP What is
its frrni.tion id tlre Antakarana, the inner equipments?"
'How
lucky for me to hear this ansrver', another visitor in
the hall was thinking; for iust the day before he listened to
some students at the Ashrah grrrpple with tlris qrrestion only
to ]eave it unresolved. He noteil it'down as Swam'iii explained:
"The
inner equipmcnts, Antahkarana, consist of the Eg-o, Intel-
lect, Mind an-d eliitta. The outer eqrripments are tlte I0 organs
of action which express our responses [o the world outside.*But
in order to functiofi they must hive the sU-btleinner equipments,
These function in 4 ways and have 4 difierent namei We can
describe these 4 functions by means of a triangle."
Swamiii leisurely strode to the blackboard and drew a tri-
angle. On the left, oi'side 1 of the triangle, he wrote Mind,
'Indecision'.
Manas, saying it was characterized by- On the right
or side C bf Ihe triangle, he wrote Intellect, Buddhi, wh6se
'DecisJon'.
characteristic is Then across the bottorn, or side 3 of
the triangle, he wrote Ego, Ahamkara, clraracterized by-centrethe atti-
tude, I r.lill do if. ThEn Swamiii chalked out tlre of
the triangle, saying this is the Chii.
"Now
sides I, 2, 3 are different functions of the mincl. Just
as you are at one time the son of your Father, the nepirew of

52 TlpoveN Pn,c.sAD
 your Uncle and the father of your Son. Suppose, unluckily,
you break your hip. Three people will reporlthe accident air
"My "My
son
"My broke his-hip." nephew is iri bed with a broken
hip." father's hip is broken."
"Similarly,
all the above are nothinq but thoughts with vari-
ous functions, the indecision, the decisib'nand the"'I'. The Chit
is that Consciousnessplaying upon these functions making me
consciousat all times of mv inilecision. or doubt of mv riind.
the decision ofl*y itrt"ii;';d 'Ml
th; r;;r;-"f
"Now,
how are you seeing Swamiii standing here? By
sunlight. Sunlight may be deibribed ai lisht aviilable upoir
the obiects in a'ioom. Sunlight is ventilation"when conditioired
bv 4 ri'alls and a roof. And sunlisht in a room without the
c6nditioning of a roof and walls is fure sunlight.
"So
the pure Self when conditioned by mind, ego and in-
tellect is called Chitta. When I pull down these 3 ri,alls, Chit
is again seen as or recognizedto be pure Consciousness."
Enioying the logical play at the blackboard, Swarniii cover-
ed and-r6-covered the grbund making certain erreryorreunder-
stood. And as he settledhimself once"moreagainstihe bushion,
he left no doubts for anvond as he concludedl-"Now. how will
you pull down the walli? The Mind is controlled'or 'pullec.
dpwn' by devotion, Bhakti Yoga. The Intellect gets 'irulled
down' or controlled by discrimination, Gyana Yog-a: an? the
Ego is'pulled down'by selfessaction, Kaima Yogi. We need
not do all three simultaneously.Any one will do. for when one
wall is weakened, the others'iarill alio easilv crumble. If I oull
down or control iust one of these functions, the others "t" dott-
trolled because it is all thoughts in their various moods. And
when.we have pulled down ihese walls there is left only that
pure light, Chit, pure Consciousness.
Satsanghwas over. Many visitors were moving along the
walk-ways 6f the Ashram grounds. One of them hilted, Eapti-
vated by the sinqing of a liftle bell susrrendedhish above.lvfren
a Brahmacharistop"pedand stoodbesidehim, thi: visitor recited:
"The
whole bodA is the mouth hanging in the ah;
It is unconcerneil which oag the wind, blows,
' East or West; North or South;
Wilhout disti,nction it gioes out its oun sefinon on the Prajrn:
Ti ting tung, ti ting tung, anil again
Ti ting tung."
The visitor and student moved on together, contemplating
the philosophy of the little poem. Just'ihen, the larg-e bell,
annoulcing the- time for Bhiksha, summoned anothei stanza
frorn the visitor's memory:

' APnrt,l, 1966 53

 "In
eadg rnorntng tt uakes one ftom a long ntghfs slumber'
enoebPeil iV clauds ol ignorance;
At close ol dag it makes one tutn touarils the perfect moon
of Truth,
shining in the skg ol oast emptiness;
where there is nothing heard, rwthing taught, nothing done anil ilning.
The booming bell goeson filling the ait shoking up the
entire Brahnw heaoen'"
"That boomine bell," the visitor added, 'hung in the Ha'll of
the Eve of the.-RightDharma of a ]apanesemonastery'Above
its do6r was this sloka :"
".Birth
and. d'eath h the gyaoe eoent
Hou traisient is life !
Eaerg minute is to be begrudgeil
Impermo.nencg will be here too soon,
Time waits for no one I
A rare eaent it k to be born as human beings
. And. 1Deare nou) born as such;
It is not eW to be abl.e to listen to the Budilha's teaching'
, And. ue hae nou listened to it.
This being so, if ue do twt attain emoncipation in thi's life,
' In uhat llfe do we ercpectto emancipate outselnes?' \
"I
lived in that monastery,the visitor rvent on; something I read
in a book there has helpbd me all my life" :
'When
Dots are moved toqether, friction is inevitable . ' ' also, to
clap, it'takes two hands." Thus let everyone say whatever-he
widhes.iust endure it all quietly. That will prevent misunder-
standings. You will have to b6 a little humble. You will have
io ru"riff"" a little. You have dedicated your body, rnind and
soul to the Master's work. You have renounced everything
for his sake, You will have to do this much also for his work.
How will his work go on if you all do not live at peace in.one
olace? Suchmisunderstandings cannot torrch your inner self -
ih"y "o*" and go, becausethe'main obiectiveof your life,is the
reaiization of G<jd. Such petty matters as attachment and aver-
sion cannot deeply afiect'you. The vi'ork you do is purifying
vour mind day by dav. Yori have renouncedeverythingin order
io be Sadhus. Yo,tr ideal is to remain unafiectedby praise or
blame; to be silent and contented with a little. Yori should be
absorbed in God. What does it matter to you what people say
about vou?'

Hari Orn, Tat Sat.

54 T*oveu Pnesro
 l .

GCDD R,E!A-I.lIu..A1tl.r(oN
Autobiography of H.If. Swami Tapovan Maharai
(Chapter Nine concludes wlth the fascinating pilgrimage to
plages associa-ted
with Lord Krishna, made by'tlti y6uhtful, as.
piring Chidvilasa, later to become the great Swami Tapovanii).

, On his way |rome from Haridwar, Chidvilasa visited Delhi-

the ancient Indraprastha, where he was reminded of the sweet
Pauranic associationsof the place. Here. too. he took a dio in
the River Jamuna. But now he was saddenedby the raioduna
atmosphereof the City-orwhose senseenioyments could hivE no
attraction for himself other sattqriclnrinded mahatm,as. In
such an environment there would be very few who were spirL
tuall,y inclined and leading a virtuous lif6 as the Vedas ordairi.
Most people of the City were eagerlv pursuing eniovments of
various senseobiectsor indulging in tho.sethev-had'alreadvac-
quired. Apart.from them it wai'dificult to ffnd anyo.reitrt"t-
ested in spiritual matters or in hearing discoursei on God.
amongstthem the ultimate values of tif"-*ut" "fi;;t nit H;;;
everything was artiffcial, no natural beautv at all. There was
nothing conducive for mental inteqration' and concentration,
while'the attractionswhich causedisintegrationand dissipation
were many. But in spite of it all, Chidvilasa spent nearlv two
days in this City observinq its westernised wai of life. Then
!"_"yi"-gDelhi hd went to Agta to see that great'wonder, the Taj
Mahal..
Chidvilasa's next pilgrimage was to Mathura, the famous
'There,
birth place of Lo-rd Krishna. in the Rivir lamuna, he
was wonder-struckto see huqe furtles, grown fat, lMnq on'the
food offerings of devotees who go ther6. After a. bath in the
River, he worshipped at the various temdles and visited some
of the mahatmas.- He devotedly worshippbd'wasKrishna at the spot
where the prison in which Sri Krishna born to Devaki is
supposedto have been located.
To Brindavan, Chidvilasa then proceeded,to ihe Dlace con-
sidered as the terrestrial Vaikunta ind as holv'as thL celestial
one becauseof its associationwith Sri Krishna'and his.bovhood
s-ports, Here in this famous spot the purest form of devotion to
the Lord found its supreme expressio'n. In this holv place the
Lord of the Universe, the Brahrian Absolute, in His ieil nature,
embodied Himself in the form of a mere cowherd bov totallv
charming the hearts of human beings. Chidvilasa's heart wai
overwhelmed with pure devotion as h"evisited the various places
on the Jamuna banks associatedwith the childhood sporti and

Arlu, I, 1966 op

,,. ..,-r..
,-1,.
,
 'i7

)
l
I

some dust sanctiffed

nranks of Sri Krishna' IIe then picked yP theriverbankand
#iil#*i;iiilrr"rv?i""i"i'.K;irhr" frbm I
Having visited 3lt t\
nlacedit on his r,""o'{"i'ih"i;t;-;T i;t' wo-rshin
i"*e the necessary 6nd salutingalt
itft',il*i;igilit' Brindavan rvith a ioy'
thi Krishna-intoxicatei';;ff;;; il ieft
ous heart' .Pu-shkara',:?'"'i;
Next he went to the site of a lake.called
--thit'J""p
lake rvasfull of
dereda holv snotbv';ii ;ilH;;' half-moonshapedgo-ld
silt-headffsh;thosep"l"f;[t?""t 1ut1". Chidvilasa visiteda temple'
il;il;!"ft;" "y.iri"ei["r " U"t6,
W'i1tit-.t1'" temple *^
a shortdistancefr"Jih;ilk": there are it!4t^".9
verv tew
th; ff;;i B;attmu' u"titte Siva-andVishnu' At last Chidvilasil
placesin India *r,"r"Er"ii1r"u ir'*otrt1ipp"d.'
startedhis
paid his respectst" ifti'*a"i t-att"t- li'i'ing here and
" pto"" previouslv visited'
ffi;;;"di;;"t'
andthent939ll-
On his rvavhe passedthroughAhamedabad sha'ma u'hereChid-
si;"i'oth
"a ni-'"'"s;;:' ii'5il;;" -"f-i.fi teautiful sardensof flowers
vilasa staviid was ttl ffiala"ily
litl'"1"1"uj"t.-si"i""trt Sharmawas.a t'ttib man devotedto
for manv wise and
God and his houseij"l'*!'"i""tr"e:pt""f friend' Chid-
-i"
learnedmen. At t#:;;o"trti"" "itiis senerous
a"vt Bh-^'"n"q"'. to r6tover from. the-we-ari-
;:ilffi #:{ t*" of this great man wno
""rr .i ifi" io.trney.-'Withthe-blessings
was verv mature ;" "g"' ;'*;il "t-i" "[itaom and'tapas' he then
took leave and proceeded to Sudamapurr'
not be fflled with srad-
Is there any Hindu whose heart will the name
anu.?"*,o"tii;?#^il;1iil";i the.merementionof 'of
ii""r,a" 1s..,q"ma) is consideredas the
ile;;i"thlr--B;"h;i; visiting the templede-
;;;;;* d;;";; il;d'i1't;i;;;'-,oii*
for Prabhatd' rt was on the
tliiated to Sudama,d;;"tililit completely destroyed
banks of Prabhasath;ith" tJ"t'" '"""
It is again at this spot
themselves all dued1h;;;;t;9i I nilt'i, g thii self'same.state
iii "'i'sii rirrr;; ; i ;f i h;; ;;;ior b nd." a'inin
.att
il ?;iiltr" rt""i"g U"""-*o""a"a by the i'rrow of a hunter'
P-auranicstories'
Chidvilasa, elated with the thought of these holy-rvaters'
" dip.in the .He
derived much satisf"aitit"'fi"-
went to visit tf i;;;;'SJm;Jth Temple ti'het'e the idol
next
is the lyotirlinga. ii; ;;;;;v much grieved to see the present
T&pt;;tfich was mutilated by the
sad condition or tnir'llii
fanatics of another religion'
by. train'
From Prabhasa,Chidvilasa travelled to Dwaraka frontiers of
pfu"" of pilgrimage-ne-ar the western
This is the last
India that iu "rroJiitia'*Eii*ihE-ttoly name of Lord Krishna.

Tnpovln PnlseP
56
On reachinq Dwaral<a, he immeditely took a dip in the holy
River, Gomiti, and sat meditating on Lord Krishna. Sagaslik-e
Vvasa proclaim that Krishna is th"eembod,imentof the S'upreme
Biahmin ttself. He alone is to be known by study of the Vedas.
He is the very embodiment and the revealer of the Vedic know-
ledqe. He alone sported with many love-intoxicated damsels,
leadine a qrihastha'Jlife but ever reniaining a brahmachari. This
Suprerie Lord became a mere charioteei of Ariuna and irr
pait"d the knowledqe of the Geeta. Chidvilasa irayed to the
Supreme Beine'witfi'a yearninq heart to bestow up6n him the
sarireknowledfie which'He, as Ihe world-Guru, had-imparted to
Arjuna.
Though Dwaraka is a small town, it is spiritually great.
th6 three days stay
Durins thE
Durinq Saraila Mutt
stav there, he visited the Sa:
established by Adi Shankdracharya,and other places of
td some _other
interest. During thesedays, the ts abou,tthe divine.sports
of Lord Krishna captivated his imaEination and generated in
him intense devotion-. At Dwaraka, C-hidvilasa did not meet any
resident or even visiting sadhus.
From Dwaraka, by sea route, he reached Bombay, a place
he had seen before. During the sea iourney, Chidvilasa,who
was a great
"b"antylover of Naturei beauty, was overwhelmed by the
-experienced
divine of the ocean and he the Infinitb un-
broken Bliss bf the non-dual Reality be'yondall senseof separate-
'I' 'Mv'.
ness of and Knowing fullv well that Nature's beautv
is nothins but the'supreme beiuty 6f Br"h*"tt and that the iov
arisinq oit of its eniolment is verily the Bliss of Brahman, Chid-
vilasitotally merged himself in tliat experience:
From Bombav he travelled bv the wav of Poona and Arko-
mam and reached his own nativd,land of"Kerala, the abode of
qreat natural beauty and a land blessed by-greatly
the birth of many
ireat souls. His relitives and friends were elated by-The
hi-s
ieturn. But all such ioys ultimately end only iri sorrow.
present joy of reunion'will end, in the not to6 distant future, in
-the
great pang of separation.
(fo be continued)
Translation: Achaiya Raia Raia Varma.
*******************t<*r<*{<*******{<xx*t<{<t<****{<**<t<**
I Pleasenote that. as we desDatch'TapovanPrasad'onlv f
* on the first of everv month to ivail o*selner of the postdl ff
* concession,o requelt for the copies received after th6 ffrst, f
f, shall be complie-d with only in fhe next montlr, unless such *
{ a request is accompaniedw_ithpostal stamps of Ten Paise S
S per cbpy. Manager.
+
*<******{<*x{<****x{<*x{<*t<*{<{<t<********************{<{<

Apru I. 1966
 s w e M r J&r INDUSTRY

sri RamanbhaiB, Amin, Director Generalof Alembic Inclustries,

showing
lwa.miji printing on glassa! the Alembic Glasi F;;i;d
ProductionM?*.e"I,brass.Factoryr"-t,-srr-ri. c. s#s"t]S;;'C."bl;il:
had just watchedthe making of thesebottl".. l.l"tt""- i"i'rlsri,Iiiiiii
shot, unshapen,Iike cosmic e%t"fi, ,h#ilif;
sei into space
*::f:rrt:,;":r"f"i'rir"p"d-"r,d

::::jj::i:::i:r:::

Dr' J. M. Patel (Ph.D., wisconsin-university), Manager,

Antibiotic Filrins
andFormulation
Dept.,Alembic
Ct"*i""ti-; fi] ii. S*-riirij;-S;'i;ilil#:
B, Amin,Swamiji
w-es'sbowa
thdi[ tt$;;;1"; of fier;;;;fffiffi;
yada.
during the Baroda
05 Tepovet Pnesto
 'iF

M n r i r i . lB A R o D A

Puiva Swamiii addressingthe Staff of Alembic Industries.* Seated are Sri

tl'oil"t Ctrotit i, Municipal Chairman, Baroda, and Sri Rarnanbhai B. Amin
il"ti"aj. Sri Chokshi ind Dr. TharkorbhaiPtrtel were Swamiji's generous
hosts foi the entire Yagna. On this day, Sri X. Amin received Swamiji at
his residencefor Bhiksha.

Swamiji on inspection of G-ujerat Rqffnery, B-aroda' Major general S,hapda

Nand'Singh, i)irector-in-charge, Gujerat Refinery,(driving,); .and Lrep'
A,!i;"i tfr?;6i ride around
i'ai.-pit Ctp-ti-gaveSwamijian adventureis'
the plant.
* See'March TapovanPrasadfor text of Swamiii's'Telk'

Arnn 1, 1966 60
Wherc
SAGES TTEET
in philosophical
As one soars higher and higher where all great
common ground'
thought, one reaches i realm' there appears -a
thinkers meet' r"-to"tt a sublime notwithstancl-
and expression
striking similarity ol-ti;;"g[t with one another'
ilta no contact
ing that the contrr6ttto"s
Enelistr- Poet'^is
William Woraswo"th, thg celebrated of -metaphysical
p-innacle
one such thinker *it" t"idft6a the
thousht. In his DAF"F6;ii$ trtg .pqd describes the clear
'pathbf evolution "l'f*I"tti"g in his transcendental experi-
thoughts and
6nce. At every tt;p; }i; seJms-to'proclaim
ft:; #;ilii6 tti;;6 found in Vedanticliterature'
comparing
with an inimitable simile "wandering
The Poem ,r""t'""H"'[t*"ibes. as
himself
himself to a cloud' valesand hillsrr'
lonely as a cloud,iniihJiit" J"-[1ql-Pbt
'wander' and 'lonely" implies
The ihoice of the t*o-wo"d'' of ,com-n-111
;;;;;;?t"t"i a"t""n*L"t'and inde'pendence
;"iotd"
and environment' &;fi]il;id :ugeests l-sf--:Tt
b-Iessesliving creatures
of selflessservice,-;i;;'a cloud i" tt''t process' stY:t-Iiitf
with rain "rra p"i'ii';&;*i' that man can concerve'
;;&-;iie rtGrtl.tfiotm"of charity
htgh abbve the hilts and vales-
Such a orr. "r*"y' a;;llt
ttt" ftPt and downs of life'
service is the quintes-
This idea of s"lfless dedleated. expounds in
sence of Karmavig;';;hr"il " W.i"-n".utifully
ffiH}lliil;;;J c#;' i-io'ho-Yosi is onewho -Y9If''
prospenty
for ihe seneral
-unaffected
;i;h ;^J3;* of toiJdeiachment'. ever by the
of mankind, tSr"v?tf-t"a iu*"i"s
waves of material changes'
.-:0:-
'IHE DAFFODILS
I wande/d lonelY as a cloud r t .r1
hills'
That flpatJ "" ttigtt o'er vales and
Wft"" "tt at once-I saw a--crowd'
A host, of golden daffodils';
Beside the lake' beneath the trees'
Fluttering and dancing in the breeze'
Continuous as the stars-that-shine
n"a t*i"ttt" on the MilkY WaY'
Thev stretch'd in ne-ver-eirdingline
n-totie the margin o-f a baY;
Ten Ihousand saw I at a gl?l9e'
Tossing tit"ii li"adt in sprightly dance'
TlPovlN PnnsrP
60
 A man who thus works on dedieatedly remaining tran-
quil and unmoved by either pleasure or Pain, -gain .or loss'
victory or defeat, comes to experience a divlnity whrch ne
sJei-"6R""ted everywhere' Ttie P,oet has a similar -9xP-e11-
"host, of golden daffodils"'
""". oiai"i"ity lafrshed by the
The scene of the Daffodils rapturously fluttering and
dancing in the breeze transPorts him to that divine ecs-
ir"v. th" p.ut", created by ihe punetuation after the worl
'h;!i', a""d""t hii experience-ja s-troke
-of genius. whi-eh
""""s'Worasworth a place in the galaxy of immortal poets'
After gaining the initial experience' one continues.to
perceive the divine expression everywhere and so does the
F;;i:- In the few verses that followhis eneounter with t-he
b"foails, h" los"t himself in utter feeling q!-d dgvo-:tloqLor
that Truih that binds all nature together. This is Bhakti'
fn an attitude of such selfless service and an atmos-
phere of pure devotion, if one exercises one's subtle dis-
i"ir"i""titig intellect to probe into and {PPrehend the Truth
(Gvanam).-an intuitive knowledge is born within, which
ir irft"tt referred to in the Hindu Shastras as the Ggann
Cniiin"or the Eye of Wisdom. In exactly ttre same words,
phenomena: "I gazed-and-gaze-d:."
the Poet describes this
when on my couch I lie. ' . in a pensive mood. . . they tlash
upon my inward eye. . ."
Thus. when the mind and intellect of man are integrat-
ed.througir pure devotion to and subtle contemplation upon
the tranicendental Truth, he comes to experience s1rblgc-
tively the inner Bliss of Realization,_when his individuality
"o iti,r"e perceives the Divinity but beeomes one with it'
"They flash uPon that inwar-d eYe
whi;h is the btiss of solitude;
And then mv heart with pleasure fills, '
And dances wittr the daffodils."
A. Parthasarothg
---:0:---
The waves beside them danced, but they
Out-did the sparkling waves in glee;
A poet could-not but be gaY,
In such a iocund company:
I gazed-andgazed-but-little thought
What wealth the show to me had brought :
For oft, when on my couch I lie
In vacant or in pensive mood,
They flash upon that inward eYe
Which is the bliss of solitude;
And then mv heart with pleasure ftlls,
And dances'with the dafiodils' i
rv. wordsworth.
 InterestingLetter

Bandra, Bombag
Respected Suamiii,
I was wanting to hear your valuable lectures since long but
being away from Bombay at the time of your programmes in
Bombay, I could not do so. Ifowever, I had an opportunity to
hear you on 25th instant at Oval Maidan and what I saw there
distressed me much.
It was very painful to see that discrimination should have
been observed wittingly or unwittingly at such spiritual discourses.
Whereas the chairs were provided in two compartments for the
privileges audience, the large crowd of "ordinary public" (in the
eyes of the organisers) who are the backbone of any meeting was
made to sit on the unlevelled ground. I saw in this crowd old
and disabled persons who found very difficult to sit on the
ground. I believe they must have looked with envious eyes at
the vacant chairs before your holiness.
If the organisers can provide chairs for the section of the
audience,surely they can do so for all the expected crowd at such
meeting. Either chairs should be provided for all or everybody
should be made to sit on the ground'
Above all, what surprised me much, that you should have
agreed to give lectures at such place where discrimination of the
above kind or kind is observed.
{ry
Respectfully yours,
Thakur Aduani.
Swamiiis reply
Blessed Self,
Om Om Om!
Salutations ! !
Your kind letter. I am extremly sorry that I could not reply
you immediately as I was on the move from Madras to various
places en route until I reached here day before' I hope you will
forgive me.
It is indeed tragic that you could not attend any of my various
progr:rmmes in Bombay during the last 5 or 6 years., But I should
iongratulate you that you are such a busy man serving the society
at ill times. Howcver, in Lord's grace you were able to attend
at least one day, on the 25th November, at Oval maidan. I hope
you enjoyed &e Geeta idqas tlat were explained there.
 Man suffers mainly by his wrong iudgment of things around
him. This, in philosophy we call as Avidya-"Non-apprehension
of the Reality gives.rise to misapprehensions of the same", so say
the immortal Saints and Sages of Vedanta.
My dear sir, your idea of revolt against the distinctions shown
in the Yagnashalaiq accepted and I applaud you for it. But, have you
given enough thought before you made such a serious accusation
against the Yagna committee and the sacred Swami? Don't you
think, for a man of your status, such flippant and blind accusa-
tion without getting sufficient data regarding the same, is, to say
the least, rather childish? Whateven it be, I am glad that you had
the open-mindedness to express it to rne because there may be
hundreds who had not the courage to clear their doubts.
The Yagna grounds are chargdd at a rate bf Rs. 20,000 for
the 20 days by the Government; the carpets on which you sat,
the lights under which you assembled, the loudspeakers that
conveyed the sound of the Swami to your ears, the enclosure that
kept the distracting disturbances outside the Yagna area-altogether
cost a large sum per day. You, in your practical wisdom of the
material world, should realise that in no other way could the
Yagna committee meet all these expenses. The chairs are charged
and those who could afford it paid for them and sat on them. If
you had the large-heartedness,you also could have paid for it and
'sat on the chair if you thought you can raise your status with it.
I am sympathising with you that if this be your habit of
thinking, you must be one of the most miserable men living
in Bombay where you must be watching many things not
in alignment with your ideology in life. In all such cases, please
make it a point to enquire into it thoroughly before you froth out
into exaspirations and pointless accusations of others. Very of- '
ten, my friend, the mistake lies with us and in our angle of vision
rather than in the world around us.
May I suggest that you ioin the Mission and be a member in
one of the Study Groups nearest to your locality so that in six
monttr's time you will get the required discipline of the intellect
whereby the happenings around you may not in sudden flashes
thus prick your sensitive nature?
Remember to think before you react; and think correctly.
A great author has once declared an eternal truth when he said
"Life is a ffagedy to those who
feel, and life is a comedy tp thosc
who think;'
With all Love and Om
Thy Own Self,
Sdl - Swami Chinmagenanda

Apnll I, 1956 63
INTERESTING LETTER_z
Radio' New
(A copy of this letter, addressedto: The Director' All-lndia
tos*#;i ;ili;;Ht'l.
bitii,'* ^"sent "
"o"*nt-
il:"::::,T:*'
February 22,1966.
Sir,
has-been 9oing
....Since last few years H' H' Swa:ni Chinmayananda
"i",'a*itrr!' g""i"'i"e"ri. Hii discourseshave drawn
"oo.""i"Uiu'ioi["i" also
"ii""tJif Ja;iiotot utd ap"H fto* o.r own corrntrvmen' foreignershave
have begun to evince-*"#i"i#*'{ in'rtit Mittiott'- ry*s speeches
at the Geeta Yaqnas have
been duly tape_recorcled'""a--tii p"*ormances of the spiritual value of
been filmed. They have i""'ffr"i ih"-.i!"iff""n"e -
Geeta Yasna particularlv l;;;c;;i-Eiuik nt*tuiGlism' The proces'sof
the Hind. societv asa whole
Hli"i i*?" ,f,"i r,"t'.11r"'tii""-FJ"Gi"t-in.
'"'li, that
lectrrres sw-amiiill". !99n
rjJir.*tia ;tr;;ttu"ith;;ri-i"rpiri"g
^
present only people in the cities
sivinq to atrdiences10-I3,000 stiong' At
fi;;;"";;t;d
----- Swamiji visiti get the btnefft of his lectures'
be asked to-deliver
vu sussestion is that*Revered swamiji-Maharaj
i;;;;; b';*"'" "" trc etR Delhi' at 'a particrrlar' time
d"il"^;6-;i"";;
thai ii "4" b"-telayed to all
either in the morning or"ir, itt" evening, so enable all of India to get
throughout ir." j.ii"lv.- Tiris will
the centres 'rvith m_astelly {rom
a reqrlar and simultane"", ar.""liiii" ori beeta -nnah'sis.
a""p into the st.dv of-the Geeta' I
; ;;iffi^i',y ;il;'il;;;;"'"o"
would even so a step *ilh;; "rJ.iige;rrth*t rrn6er ieeta Shiksha.ser.ie.s,
;i'iil;il":;"i'i"-C*i. *^y Le in"uit*.{-to-tleliver lectures at the AIR
station. The word "f L"ri"idttft"" tt'"iita dailv fall in the -ears of our
::ffi"""#'i"ri"ir,"v-r"1?J iil;;;,'ia6-*oiai ni light anclt.rth, and
go astray.
of Geeta prachar and
... 'I hope this suggestionry-a1lein the spirit
t*'ir;"d" Di?;; ;ii'.t'g "np;*lftcrl and a series of Geeta
d""o'io#
shilisha like Hindustani sl,i'gi",'iirtttri-iri"ai shiksha, etc. will be made
a regular feature of AIR programmes' yours faithf.lly,
B. R, REDDT.
Suamiii's RePlg from Kuala Lumqrn'
BlessedSelt,
Om Om Orn!
Salutations! !
India' a copy^of'rvhich vo'u
....Your kind note to the Gover-n-rnent-oJ
h"d;;t'-;;'h;;';";"h"d;.' i""'tit read it onlv on mv flight to Kuala
i;;;;;, hence the delaY in rePlYing'
Your idea i, *o,,a"'i''t' fi """ tt" done ' SaY at two stanzal " i"y'
i. o""?".1"*"'""n"n"i't' all Geeta' -WillBut will the Gov-
-*"i.' in a popular ivav'
not their weak-
ernment of India "u", "o"iii"' 3 ntei"mme? everv
il.""J';;",;h;iJforUia tit"tn iiom suchi piogramme for 26-minutes
day?
to qear up the moral
But at the same time what other -wqv is there
i J""'t'r.";*].,'i'teJvo" hav_e done well in-writing
ton""o?'oilr.;;il;
i|"lr,J'lit"ir'*;li":t y;; i;if .; powerf*liy and honestly. But I -would
not exDect any reDlv o"- lhtt"' iet us see' It would be a miracle and
alew-cieative policy if they did' With prem and om,
Thy Own Self,
ChinmaYa.
-:0:-
Tlpovltl Pnnsen
64
 MISS/ON NEWS
EVERY Chinmava Mission Group is requested to send im-
mediately to the Editor, Tapovain Prasid, a COMPLETE
list of oifice bearers and cimmittee members. Branches
should also mention supervising officers. Please tyPe
or print including the addiesseso[ the president and secre'
tarly of each Mission, and the date, the Mission was formed.
Sd. CHINMAYA.
Kallia{ Cannanore,KERALA
A Branch of tbo Clrinmaya Mission was innaugurated here by Sri
Acharya Narayattt Pishrrlotli on Dec. 31, 1965. Our officers are : K' T.
Kunhf Kammirnrr Nnrrrbitr, Presiilent: M. M. Narayanan Namboodiri,
Secretanll C, II. KrtrrrrrlkitraKurup, Treasurer.
NOTE: KALLIAD sroup is a tvpical example. In the
new-fountl crrthusiasm*this village licided to h-ave a Chin'
mayn Mission Group and since our Pracharak Pisharody
wai tvuilulllc, they, in their honest enthusiasm, adver'
tiscd, urrd bcautifully organised a meeting. In the meet'
ing ilroy rlcclared ihe Vission opened-and appointed
Officc-llt'irlc,rs among themselves. I appreciate tJre enthu-
sinsm nrrrl dccrr sinc-erity of the devotdes of Kalliad. But
I mrrsl rrrrrtlcmn such uncorucious indiscipline. I do re'
cogrrist' tlris Kalliad as a group working under Cannancire
Briirrch :rrrrl confirm their" organisationl But hereafter a
glrorrp rrrrrst first get written permission_before they orga-
rriso rrrrrl sttrt working as a group under the registered-
lxxly, ( llrirrmayaMission.
SD. CHINMAYANANDA.
Mahmivurrrt li Celebrations
,BangalnreState
DwarakanathReddy of Chittoorobservedthe
ir-rcluding
7(l rrrr.rrrl,,.r's,
day lrr prrris,'ol l,old Siva at Sharada Stree Samaj.
Keraln State
. ()rrrr frrrrrtllt'rl children of the Kozhikod,e Bala Vihar sang special
Blrujrrrrnlor llrr: <-rbservance.
()rr f frl ot:cir.sionin Koiltnalli, Akhanda Nama Japa was conducted for
'l'he
tho.lllnt lirrrr'. Bala Vihar children participated in a wonderful spirit,
Our (ilurrp Sr,vak explained the occasion as a Sadhana Day, illustrating
"Siva
hfu lnlk rvitlr Acharya Shanka Bhagavadpada's famous Manasa
PooJn"r
(tlr l,orrl! '.fhou art Me, Mother Parvathi is my intellect; Your Bhootha-
flnnlr nn irh'rrtiffedwith my Pranas; my body is Your Temple, my senso
prrfnrril:i,\'',ul worship. May my walking be perambulations round you;
inly,,ll tl',.\volds that I uttei be your praise. Oh Lord Shambhu!,what-
6v.rr rr'lrrrs I do may becomeYorrr worship!

Arnrr l, 1966 OD

ri,
 Among the many devotees who gathered for ttre celebration were
the members of tle newly opened ( Feb. f ) Chinmaya Men's Hostel at
V anchig oor, T rioand.rum.
At Palehot Kumari Devakikutty led Bhajan and Sri G. Balakrishnan
Nair clearly and joyously explained the mystical meaning of the Nieht ot
Siva, the unmanifest, the Avyaktha enveloping the Supreme from which
emerges the entire creation, As it was also the Mahasamadhi day of
Swami Purushothamanandaji, the speaker referred to the ideals sei by
him and other Brah-ajnanis like his Guru, Nirmalananda and Tapovanam,
whoso remembrance would help us soar to regaining our selfhood in Siva.
80 members of Mdural and, Thuoarhrwn, Mad,ras Stata celebrated
tho day at Chinmaya Tapovane- Nagemalai Pulloothu. Akhanda Bhaian
throughout ttre night in front of the Temple installed by H. H. Swamiii ind
a talk by Venelita Raman were included in the obiervance.
Prograrsmo Highlights
Calcutta, West Bmgal State
Swami Dayanandaji spent 3 days at the end of January with us. He
gave an enlightening talk on the Mahavakya, "Tat Twam Asi', from tlre
Mundakopanishad. For the monthly Bala Vihar outdoor event we visited
the Birla Industrial & Technological Museum. Last month tle children
went on a devotional picnic to Sri Ram Mandir at Lake Gardens.
(Inadvertently, the names of S, S. Todani,' T. Gopinath Rao, R.
Sandarnarayanan, members of the newly appointed, Execulive Committee
were omited in the Feb. TP.-Ed.).
Coorwor,,Madras State
A Benefft Perforrnance of classical dances directed by P. S. Narayana-
sw&mlr was held Mar. I for our new Bala Vihar, inauguiated the lasi day
of Feb. The marvelous performance of the children thrilled the overflow
audience. Sri Swami Yogeshwaranandaji Maharaj blessed the occasion;
Address- of Welcome was by Sri B. Ramchand, Secretary; Presidental
address-by Sri I. B. Gosh of Tea Board; Prizes distributed by Smt. Devayani,
wife of t}e Municipal Commissioner.

The Bala Vihar of Calicut, who are resulaily sinsins keertans on AIR.
Kozhikode, pictured here in the studiolust beforJ th--eir,performance.

66 T,trpovlN Pnls.lo
 Mad,ras
200 members had a fresh orientation by Sri C. Ramakrishna on study
gSoup attendance. New groups have alieady begun in Ayanavaram,
Nanganallur, Triplicane, Egmore, Nungambakkim, T-Nagar.
Mgsore State - Bangalare
Group leader arrd Joint Sec., Sri R. Venugopal, spoke on Geeta to the
new study- group formed at Jayanagar. Smt. Neelavenamma, president,
inaugurated the function.
- We_ deeply regret the passing of Sri A. Gopal Rao on Jan. 18. An
arclent devotee of Sri Swamiji, Sri Rao was a rubber planter of repute and
lpioneer in the Industr-y. He was the father of Sr] G. V. Rao, Deputy
Director of Fire Force, Mysore State.

Swamiji receiving
fresh clothes from
the late Sri C.
Copala Rao after
an Avabrita Sna-
nam at Kanya
Kumari.

Poona, M aharashtr a State

Our Revered Gurudev has nominated Sri P. M. Akolkar as one of the
Jt. Secretarics and Sri Tadvalkar as Treasurer here. Tapes of Swamiii's
Talks will l>ecome a feature at our monthly Satsanghs.- Our l0 stu'dy
groups are preparing for an examination on "Kindle Life", At our common
Satsangh, iVlar. 6, Sri Neuragaonkar spoke on "Bhakti yoga". -no He insoir.
lngly poirrtctl out that without utter devotion to the Lord, seeker coiril
hope to realise that Supreme llappiness of 'satchidananda-'. Sri Sambasiva
then told us how to bring these [ruths into our practical lives, so beauti-
fully taught us by Revered Swamiji.
Our mernbers observed a silent prayer in memory of Swatantrya Veer
Savarkar, who did so much for the political and cultural renaiss'anceof
the country.
Keraln State - Mokkam
^ 9r. nre-etings_-are moling on nicely under the inspiration of Sri
Gopalan of Koduvalli, our Senior since the departure of Sri V. D. M;;;:
Koodnll
Some 100 Balavihar and Mission members went in a special-O;-tl;;bus to
Tellicherry to pay homage to our Gurudev during yagna tliere.
return we visited the Sri Rama Swami TemplJ at Thirunavead. The
children sang Bhajan the whole trip and in Teilicherry

Apnrl I, 1966 67
 Trioandrum
Sri V. Damodara Menon has started a Bala Vihar at Sasthamangalam
and will soon have a study group organized in that locality'
Tattamangalnm
Clothes and money have been sent by our members to the-.Daya
Kendra, Bombay. For fhe convenience of those near-the W-e-sternVillage,
a Bala'Vihar his been started. Its workers also hold weeHy classes f-or
members there. Sri P. Kunihiraman Nayar and Sri P. Viswanathan spoke
at a public meeting in honour of Tapovanam day.
Palghat
On Pournami Dav Satsangh, our President moved a resolution on the
urqencv of organized'Hindu Jtrensth in order to safeguard our Dharma
from a'ttacks iithin and without. Sri G. Balakrishnan Nair, the unfailing
friend and well wisher of the Mission spoke on Geeta's message. He con-
cluded with a prayer that Mission members would always be exemplary of
these ancient spiritual Truths.
NOTE: MISSION SECRETARIES-In order to meet our
press deadline. TP requests vour news to be on our desk
by the l5th of'each m6nth. Pleasealso send a copy direct
t6 CHINMAYA PRADEEP. Band Box House, 254-D Dr.
Annie Besant Rd., Worli, Bombay-l8 (WB), for their
publication.
.++-<.++-{
For the Celebration of Holi - March 7

THE KAMADAIIANA
Co round, the uorld. to find a place
With rc Karna's trace,
Fail, lail gou will for gou canq along
His source;'the innumerable thoughts that throng
Your mind usith their stinging spears;
And lost gou are are arnid,st the pains and, fean.
Trg, but gou catch him not,
For so ehnioe is his trot,
Still, on the peak ol gour oun intell,ect
Churn the ocean ol minil anil utter a collect
There gou find this Kama manifesting
With all his mlght, at gou his arrouss shooting.
Open at once the ege ol Knowledge and In ! he is burnt
To ashes. Prema abi.d,esuith no Kama's renurant,
(a Brahmach.ari of S. S.)

-+}-+-{.-+}+-{
Be true to Yourself; Who else is there to be tnrc to?

68 TepovlN Pnlslrr
 fl't
i9
i.'
,it

(Repottftom Ruah I'umpur contlnued ftom page 40)

so Mrs' Mahesan' otlt
i
crowd were untutored in Englisb and' Bv then a deafening :,
't
hostess.did lier best ti #;td?;h*"tu.
rain had poured do*;j;;"i""ft"t "f i"in in'116hours t! There-
Geeta class' and' we
fore Swamiii declareil th; lh";" -il Io- announceit' There
-tirtt'strearning
Hall.to
drove straight to the itr""il"""Ja ttl t::ll-i^t
the Hall rvas packed'"6iil;^';t" aspua--
ao*ttpout' How can stop man's
iil ;ilr;";i;ui .rain in his bosomi
*"" itit invoked
tion to know the ffigi-t:;,-*h; Yagnaand returned
i'i"i'i'1f""'il;;";.i%;;""u"u"" "r the
home'
------Even
secretarY of the
here there waq r-Io escape' ,'llhe Discussions
ieached here'
Reception Committe! ;# il""d; - titt late l0 p'm' Thev
went on, spiritual, t"""rii'l#^""r*t"t
left and wb had our dinner'
remembered some-
Suddenly while discussing' -swamiii io Sri lamnadas of
thins. and so got "o;;J;;;rt".a-1^yr1
Bombav requestinq hilt ^1iti"if 1ooonJuo""s or booklets and
- *hei Sri Tamnadasand
500 malas. We havs'no info'matin-''
We expect them e"reryday'
Sri Prakash are to ,"i*"t' "t tt"t"'
Grounds seems to have
The ffrst Yagna in the Foreign
as it has srown rro to this
Eathereda moment;;';'ie'":si;; people has'chansed,the ioy
ibcond week. Th" ;'tti;e; or1n" -sii
Swamiii is in his brilliant
of the crowd h", i#;;:;l'"^ta
djnner'- r'vhv even sleeps
forn'r. He takes Ut""ftfittl"ftt""ft *a I think he is terri-
an honr after his br;kf;J "l'o tto*-a-duvt'
bly feeling "*tt"o,t"[]'ilt#p;:"
H;-#; not vet complained
to us.
17th Marcht
'e' run bY a Raqhava-
There is an Arul Yoga Ashrama her knows no Enslish'
who
nanda, a younq,"Ji;;i;;1;;t'
and who was for -;i^;;; in Sir.r-qapore in Kuala Lumour;
and
"1ot'g mary 'otlrel things'
a oalmist, art otoqe;] ft;;;:";;t their innocent
i{Jffi ;'tJ; ;i i;ii";;;r- *r,o_ri" attraiiivein
a meeting.
He.
- orgutti""d lTtd
and total ,rrrr"rrd"r'i;-hirn
-rr'" P;;il;"' ih.e ireetins was held in the
$;tii';";r." 6"
' ' ' The evening
Communitv Hall. an^iit''a;';;ty *"ll"e""i""d' and the crowd it io"l:
E!"il';;;i, "-i"-t""o*ing very popular
cemented courtvard rs
in;';""';;;'h;;;;;e;--no*''rhu
thieatening to overfow'
18th March:
importan! Igik-
Sri Tamnadasand Sri Prakash Mehra' two
Bombay, h;;"";;;"ffi-"t'loa"v' They' ioo' stay with
ers from
us. The Mahes"*^t;;#;;;;;-; [rfiit to lheir hospitalitv'
69
Apnll 1, 1966
 'You cannot understand the Upanishads. It is true' It is
aleculiar literature. It is not iri printed books and learned
;o;;;t;t. in eloquent discourses'.Upanishadsare decla'
ritionr bv contemplative sages' to eiually- contemplative
students,'about the Truth" realised in Contemplation,
couched-in a language of contempla-tion. Only through
Contemnlation. th6 contemplative student can discover the
th;t bf tn"' Upanishad'beaming from contemplative
heights of mere contemplation."
March 79 before the Sanatana Dharma Sangam.
In a bri,Ili,ant and eloquent hour-Iong speech on
the IJpani,shads, Suarni'ii' substantiated thi's i'dea'
and ushen he sat dotnn, the crowd also sot down,
and qot lost to themselaes for a fern rnornents
beloie the Hall echoed u:ith thei'r thunderous
dpplause.
Orsanisedbv the Hindu Youth Organisation, at a meeting
'Youth
held at"sentul here, Swamiii spoke on and Religion".
The Hall was packed with'yoirng students and workers and
Swamiii sot into his stridesbrilliantly, slashedthe usual slothful-
nessariridstthem, and whipped theimto realise that they must
"This dlmamism of togethernesscan be
rise up and act together.
invokLd only thro"uqhthe conscibusnessof a C6mmon Goal, the
aspiration to reach"a Common Purpose." In vivid picturisation
with well-arranqedideas,Swamiii brought this talk to the boys,
and concluded,'"Thisever-inspiringaspiiation - goal or purPose
- is Religion at its best." ...The"ev6ning\classlve had to cut
short as r"aittscame. We dispersedin regiet, but the welcoming
rain has cooled the nights h6re into a pleasant heavenly climate
of ioy.
l9th March:
The morning class on Kenopanishadis progressingapace.
Examnles.metaphors,anecdotes,literary flights, poetic diction
- Swimiii brings all theseand more ai his-tools.to'screw'in
the ideas'to hii'Iisteners. At 5-45 a.m' the hall is daily full,
and the Guru storras (of the Ashram) are being chanted every-
d"y. Now the Kuala'Lumpur devoteeschaniwell, loud, and
with captivating rhythm.
The SanatanaDharma Sanqamhad sent 4 representatives to
the Viswa Hindu Dharma Sainmelan held at Delhi and was
verv disarrpointed to see the thin crowd and the meagre dele-
"11 they had, and it included we -1 from
sat6s - delegates
'Swami
Malavsia". said Pranavananda, and laughed. Now
Swariili is getting all the literature from our Vishwa Hindu

79 Tlrovu Ps+sro
 -inwere cheatedby
farishad. Thev felt they their owo la"k,o{
information and neglect making- ext-raustive.."ttqlttl",t' -rl^tt
organisation is tryin! to integrate all other existinq Hinctu orga-
;iltimr, societi6s, Y"tiit"tio?i Lt". rtt" idea is"good,but in
*"if.l"u'tl,"v ao"t ;;6 obey the democratic"decorum of
rruav * representalive or two from all the exist-
;;;;-?',-ii'.1it
ils--iilriii,iii,,,x. If tlris Sanatam DharmaSabhawere to con'
af"i;i;.;ii *"ii if-"""-certainly serve -a grea-t-p-urPgsein be-
coming the one united voice of the Hindus in Nlalaysrasoon'
For the evening, Geeta lecture the large audience had
a s s e m b l e d . J u s-A;
tbef"oreTp.m.darkclouds.startedgathenn$
d;*;;;*i';;;. or
s;"rr,'i1i""*" ands-at,brilliant.+ashes
lightning grinned all around' anp c.lapqof thunder rolled over-
head. yet Swamili rt"tiua ifru day's introduction. But it started
-the
raining . . . and so class was cancelled'
20th March:
Sunday is the busiest day for Swlpiji everyw}ere .and
Kuala Lurirpur is no exception-.Swamiji 5ad today-four talks
"fl"e"tfui. .'. . The morning class on- i(enopanishld wa; ^e;1-
t""o%d i" zi ho.rtt in ordei to cover the portions' Frqm 6:8'^39
a.m. we had Kenopanishad. At 9-30 a'm. Swamiji visited '5rr
f,-f.rfr*i ti*uv"o t"*pt", and to a very ardent and -devoted
;;;J;"Lord men'and *orien" Swamiji gavd a one hour discourse
on Krishna and His Leelas".
Eveninq, at the Pure Life Society, who are running.one of
on
the biggest"orphanages
':Dd;fi?;-ih;'i"* "J in Kuala Lumpur,-Swamiji talked of
Lir"". The lea'rned Dr-', Professor
'neeting"j.
tttui6"*uti"s in the University, presided-over the
Again the clouds were gathering with a threatening inieltt' Do
th"e meeting was shifted from the oPen air- courtyard
"Kala lvlandapam", near the Kandaswami Koil Ttg an
adioining here'
ifi"-iouEio"s hall was fuil. Sri Swami Siddhatmananda, presi-
A"|1 Siiir; Si"g"por" Ramakrishna Mission was an honoured
edt-"*""g th"e^audience.After the day's Geeta Talk we
fl;d th;h;;t"*"aitutio" class and it was sripremely successful.
Swarniii explained the Gurudakshina arrangement for
tomorrow ind tfie envelopeswere distributed' We-trope some
iOO Vfirrio" members wilf ioin up. Sri Jamnadaswill remain in
ic L il;;"t the pegpJeahd exflain t6 them the Study-G:oup
techniques. He will-later on join us eithel at .uangkok or
bevond.
21st Marchr
The last dav of the la$na here. Between 1l-12 no0n
Swamiji was invited by Sistei Mangalam,Presidentof Pure
?1
Life Societv.to addressthe studen* of the SatyanandaSchooi
here,and iir the eveningin the biggesthall-here,SelangorGirl-
Guides Association Hall, Swamiii addlessed a packed audrence
"service - "To
on the Path of Devbtion"' remember Him in
qr'atitucle and Love, when tlre hands and- legs -are con-stantly
aicting in His service is the highest form of worship - of devo-
tion ind of love", declared Srvamiji.
Our last day, Geeta Yagna rneeting was also in the same
Hall. The contrast was strikingly evident. Only 10 days ago in
this same hall, Swamiji was given a grand reception -at lr.uala
Lurnnur. and in tltis last meetinq the young
- men and women
"us"r1lv hocked to bid farewell td-him. onlhe first day if we
hai onlv a portion of the HalI full, today the Hall of 20u0 seats
was fuli ant people were overflowing into the aisles and onto
the wide rreraidab,tttide. It was a thundering success.Swamiji
concluded the discourses on Geeta Chapter XII and had the
Guru Dakshina Collections also well-organized and systemati
cally conducted. Tomorrow we go by cir to Ipoh, and the day
after to Penang.

(As Tapovan Prasadqoesto press,H. H. Swamiii and Nliss

Sulochanaire leaving K."L. Repbrts of their furthei travels -
Swamiii'svision of gathering intb one family the Hindus every-
where,'and of traniforming all lives with the gloriorls message
of Bhagavad Geeta, continues in the May Issue.-Ed.).

"-+-}+{

The state of Aq,uateness

fs
I - IessI a m

72 Tepovlr.r,P*esm
I
THE CALLOF THE
MOIVK
The following is a conversation between Aswini Kumar
Datta, a Congress Leader, in 1899 and the SusanviViaeka-
nenda t_
Aswini, Babu: "You have travelled over the world and
inspired millions of hearts with spirituality. Can you tell
me which way lies fndia's salvation?"
Stoami,ji.' "I have nothing more to tell you than what
you heard from the Master,-that religion is the very es-
sence of our being, and all reforms must come thrgugh it to
be acceptable to the masses. To do otherwise is as impro-
l. bable as pushing the Ganges back to its source in the Hima-
layas and making it flow in a new channel."
Asu:i,ni,Bubu: "Is it any particular creed you mean by
religion?"
Suami,ji: "Did the Master preach any particular creed?
But he has spoken of the Vedanta as an all-comprehensive
and synthetic religion. I also therefore preach it. But the
essenceof my religion is strength. The religion that does
not infuse strength into the heart is no religion to me, be it
of the Upanishads, the Geeta or the Bhagavatham. Strength
is religion and nothing is greater than strength."
Astninl Babu: "Please tell me what I should do."
Suamiji: "I understand you are engaged in some educa-
tional work. That is real work. A great power is working
in you and the gift of knowledge is a great one. But see
that a man-making education spreads among the masses.
The next thing is the building up of character. Make your
students' character as strong as the thunderbolt....Can
you give me a few fit boys? A nice shake I can give to the
world then. . . . And go to the untouchables, the cobblers,
the sweepers and others of their kind, and tell them: 'You
are the soul of the nation. and in r-'oulies infinite energy
which can revolutionise the world. Stand up, shake off
vour shackles and the whole world- shall wonder at you,'
Go and found schools among them, and invest them with
the sacred thread."
Printed and Published by A. Parthlsirrirthy for Tara Cultural Trust,
Sakhi Vihar Road, Porvai, Bombay-7O,at Perfecta Printing Works, 109-A,
Inclustrial Aletr. Sion. Bombav-22.