Swami Chidananda - Light on the Yoga Way of Life

LIGHT ON THE YOGA WAY OF LIFE

By Sri Swami Chidananda

Sri Swami Sivananda Founder of The Divine Life Society

SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE

So Says

Sri Swami Sivananda

Sri Swami Chidananda

The stillness, the SILENCE is there, ever present, the reality, the substratum, the truth. Live this truth. Base your life on the truth of your being, the fact that you are satchidananda ever, ever and ever.

Swami Chidananda

First Edition: 2001 (2,000 Copies)

World Wide Web (WWW) Edition: 2002

WWW site: http://www.SivanandaDlshq.org/

This WWW reprint is for free distribution

© The Divine Life Trust Society

Published By

PUBLISHERS’ NOTE

Thisbook, ‘LightontheYogaWayofLife’, isacollectionofquestionsputbyvarious peoplefromallwalksoflifefromtimetotime,andanswersgiventothembySriSwami Chidanandaji Maharaj.

Thequestionsandanswersinthepagesthatfollowdealwithsomeofthecommonest,but most vital, doubts raised by spiritual aspirants as well as ordinary men of the world.

Swamiji’sclarityofthought,simplicityofexpressionandbreadthofknowledgewillbeof immensebenefittoalllevelsofseekers.Swamiji’sattitudetotheGuru,towardsthescriptures, towardsselflessservice,towardseverythingaboutthespirituallifesetsanidealexampleforall those who would like to draw closer to God.

Wedohopethateveryonewillbenefitconsiderablyfromacarefulperusalofthepagesthat follow and derive rare guidance and inspiration in their struggle for perfection.

May the divine blessings of God and Gurudev be upon all.

—THE DIVINE LIFE SOCIETY

WHAT SHOULD BE OUR GOAL?

Question: ShouldouraimbetostriveforSelf-realisationandattainingNirvana,ortotake birth again and serve humanity?

Answer: OneshouldtryforSelf-realisationandNirvanaalone.Weshouldconstantlystrive to ensure that we do not take birth in this Samsara again.

But,sincewehavetakenbirth,weshouldserveallselflessly.Ifwetakebirthagain,we shouldcontinuetodoselflessservice.Butthisdoesnotmeanthatweshouldprayforrebirth. Self-realisation should be our goal.

TheyearningtorealisetheSelfshouldnotberegardedasselfishness.No.When,standing onthepeakofSelf-realisation,youperceiveUnityandseenothingbuttheSelf,thereisnoroomfor selfishness at all.

Butitistruethatsomegreatsaintshavesaid:“IdonotwantNirvana;Iwishtobebornagain andagaintosingKirtan.IdonotwanttoattainunionwiththeSelf;Ishalltakebirthagainandagain inordertoservethehumanity.”SwamiSivanandajiMaharajalsosayslikethatsometimes.We shouldaccepttheutterancesofgreatMahatmas,afterexaminingthem!Thereisatime-honoured methodcalled Arthavada, whichgreatoneshaveresortedtoinordertoinspirepeople.Theyoften emphasisesomeaspectofSadhanaassuperiortoallelse,inordertodrawtheattentionofthe aspirant to its importance.

Whole-souleddevotionisnecessaryifwewishtoachieveanything.Half-heartedefforts willbearnofruits.Weshouldnotdesireanythingotherthantheidealwewishtoreach.For instance,inthePrema-Marga,thedistinguishingmarkis“Loveforlove’ssake”.Solongaswefeel thatPremisameansforMuktiwewillnotgetthatcompleteself-surrenderthatisessentialinthe Prema-Marga.Inordertobringaboutthatcompleteself-surrender,saintsplacebeforethedevotees thisidealandmakethemfeel“WewantonlyBhakti;wedonotwanttohaveanythingelse,even Mukti”.ThehighestofthefourPurusharthasisMukti.ThesaintssaythatPremisgreaterthaneven MokshainordertomakethedevoteerealisethatPremisthathighestthingtobesoughtafter—for onlythenwillhehaveperfectNishthaoncultivatingthehighestPrem,orParaBhakti.Oncethat Prem is attained, Moksha also is automatically attained!

ARE THE PURANAS REAL?

Question: SomanystoriesoccurintheMahabharataandthePuranaswhichareoften incredible. Did they actually happen or are they only myths?

Answer: Differentviewsareheldbygreatmenonthisquestion.TheorthodoxBhaktafeels that they are all true.

Thereisnoreasonwhytheyshouldnotallbetrue.Theworldissuchamystery.Ifweonly gointothedepthsofocean,wewillseethingsthatwedonotnowthinkcanexist.Thesubmarine creatures that live in the great oceans of the world, and their way of life, would astound us.

Eventhefactsconcerninglittleinsectsareunbelievable.Wethinkthatonlymancanlivea community-lifewithapropersystemofGovernment,divisionoflabour,etc.Thosewhohave dedicatedtheirlifetothestudyofinsect-lifehavegivenusvaluableinformation,andtheirstories aremoreincrediblethaneventhePuranicstories.Someofthesepeoplehavetakenuponthemselves thetaskofstudyingonesingleinsectanditslife,andtheyhavespenttheirwholelifeinthatstudy. Theyhavewrittenbeautifulaccountsbasedontheirfindings.WemaybelieveinthePuranasbutit is hard to believe in these accounts!

Ihavemyselfwatchedantsbuildtheir“houses”.Themason-antsarebusywith construction-work.Some“sturdy”antsmerelystand-byandwatch.Totheonlookeritappearsthey arelazy.Trytodisturbtheconstruction-workintheleast;placeasmallpieceofstrawinthewayof themason-ants.Thenatoncethesepolice-ants(forthatiswhatthese‘lazy’antsare)springinto intense activity. They attack the straw with great ferocity.

ThereareGoshalas(cow-sheds)intheant-colony.Therearespecialinsectswhichyield milk.Thereareantswhoknowhowtomilkthem.Thereisaperfectred-crosssystemamongants. Theinjuredantunderstandsthepurposeforwhichthered-crossantshavecome.Ihaveobservedit myself:whenthestretcher-bearersarriveonthespot,thestrugglinginjuredantatonceassumesa passiveposturesothatitwillbeeasyforthestretcher-bearerstocarryitoff.Wefindincredible intelligenceamongtheants.Theirorganisation,divisionoflabour,P.W.D.,police—theantshavea worldalloftheirown,asimportant,moreintricateandperhapsmoreperfectthanthehumanworld.

Whenweponderoverthis,werealisethatthereisnoreasonatallwhythePuranicstories should not be true.

Butthereisaschoolofthoughtthatfeelsthatthepurposewithwhichthesageshavewritten downthePuranasistobringbeforethemindoftheordinarymenandwomenthegreattruthswhich liehiddenintheUpanishadsandarebeyondthereachofallbutahandfulofhighlyintellectual seekers.ThepeoplewhobelongtothisschoolofthoughtsaythatallthePuranasaresymbolic, though,theyadmitthatthemainframeworkofthePuranasisbasedonhistoricfact.Theyacceptthe RamayanaandtheMahabharatatobetrue,thoughtheythinktheremighthavebeeninterpolations in both.

CAN I CHANGE MY GURU?

CAN I CHANGE MY GURU?

Question: Ihavereadthataperson,afterreceivinginitiationfromoneGuru,can,ifhefinds abetterperson,becomethelatter’sdisciple,andthatthoughhehasceasedtobetheformer’s disciple, he should have respect for him also. What is your view?

Answer: Thevastmajorityofthepeopledonotenjoythegoodfortuneofcominginto contactwithaGod-realisedsaint.Whathappensintheircaseisthis.Traditionally,eachfamilyhas aGuru-Parampara.EachsecthasitsownsectionalGuru.Theaspirantborninthatfamilyhas,by thatmerefact,toacceptthispersonashisGuru.ThisGuruisbynomeansfittobecalledso, accordingtothestandardssetbyourShastras.Heisnota spiritual personality,butareligious person.HedoesnotpossessAdhyatmikrealisation,butisappointedareligiousleaderinordernot tokeepthistraditionalpostvacant.TheaspiranttakeshimashisGuruandreceivesinitiationfrom him.HepractisesSadhanaaccordingtohisGuru’steachingsanduptoacertainpointhecan certainlyprogress.UptothispointonlythatGuruhimselfhasgone!Togobeyondthatstage,that Gurucannotguidetheaspirant,becauseheisnotaGod-realisedsage.Atthatstage,iftheSadhaka happenstomeetaGuruofhigherachievements,hecancertainlybecomehisdisciple.Infact,ifhis firstGuruissincere,hewillhimselfdirectthediscipletothefeetofanotherGuruofhigher achievements.

NamdevwasoneofthegreatestoftheMaharashtrasaints.Buthehadonly Sakara-realisation.HehadnotattainedBrahma-Jnana.Gora,thepotter-saint,tapshisheadand says:‘Thisishalf-baked!’Therefore,theGurudirectshimtoaBrahma-NishthaGuruofAdvaitic realisation, Vishoba. From Vishoba he receives the highest initiation.

Butinourcase,onaccountofourpreviousmeritandourgreatgoodfortune,wehave attainedaGuruwhohasreachedthehigheststateandisestablishedinthathigheststage.Ifthis questionofchangingtheGuruarisesinanaspirant,whohasalreadyreceivedinitiationfromsucha Guru,thedefectisintheaspirant,notintheGuru.And,eveniftheaspirantgoestoanotherGuru, this“want”cannotbefulfilled.HemustcorrectthedefectinhimselfandsticktohisGuru;hemust banish the desire to change his Guru.

ScripturestellusthatifwehaveonceacceptedaBrahma-NishthaasourGuruweshouldnot changeourallegiancetoanotherGuru.Thespiritualconnectionorlinkiseternal.Ifanaspiranttries tobreakitandrunsafterallkindsofSiddhasandJnanis,hecannotprogressevenaninchonthe path.TheidealisbeautifullystatedintheUpanishadicMantra: YasyaDeveParaBhaktihiYathaa DeveTathaaGurau;TasyaiteKathitaahyarthaahPrakaashanteMahaatmanah (Hewhohas supremedevotiontoGodandasmuchdevotiontohisGuruashehastoGod,tohimthetruthsofthe Upanishadsshallberevealed).IfdevotiontoGodcannotbechanged,devotiontoGurucanalsonot be changed.

Itmaybeasked,“SupposetheGuruhasfallendownfromtheideal.Canwe,then,change theGuru?”Iwillciteaparallel.Aladyhasacceptedamanasherlordandhusband.Themanhas fallenfromhisstatusinallrespects;buttheladycannotforsakethehusband.Herdutydoesnot dependuponwhatstatethehusbandisin,butuponherattitudeashiswife.Weshouldsimilarly forgetthehumanpersonalityintheGuruandabsolutelydeifyhim.TheBengaliVaishnavacult’s

idealinthisrespectisworthemulating:thereisasayinginBengali,“EvenifmyGurulosesall characteranddrinkswine,heisNityanandaRoy—thegreatestsouluponearth.”IfthisBhavanais maintained by the disciple, he will certainly reach the highest stage.

DonotforgetthegloriousexampleofEkalavya.HedidnotevenhaveasightoftheGuru; butyethisdevotionwassogreatthathetookamereimagetobehislivingGuruandhisBhavana wassointensethatthismud-Gurutaughthimthegreatsecretsofarchery.Here,itistheBhavana that really counts.

Upa-Gurus,however,canbecountless:thisiswhatthelifeoftheAvadhutathatisnarrated intheBhagavatateachesus.Weshouldrespectallsaints.Iwillexplainthisbyanillustration.Agirl ismarriedandgoestothefather-in-law’splace.Sherespectseveryoneinherfather-in-law’s house—herparents-in-law,hersister-in-law,etc.Butthehighestvenerationshehastoherhusband isshownonlytowardshimandtonooneelse;healoneisherlord,herGod,thoughshehasrespect andregardforallothers.SimilarlythediscipleregardshisGuruasGod-on-earth;buthasverygreat respect and regard for all saints.

Anotherimportantfactorwhich,weshouldnotfailtobearinmind,isthatthespiritualGuru sowsthespiritualseedinus.Itisourbusinesstowaterit,tomakeitgrowinus,sothatitmightin timeyieldthedeliciousfruitofSelf-realisation.Itis,therefore,clearthateveniftheGurugetsa downfall,itneednotaffectourspiritualprogressintheleast.Wemaynot,insuchacase,takehis guidance any more; but we should still respect and revere him, as he and no one else is our Guru.

Question: Can a disciple worship the Guru’s physical form?

Answer: Yes.

ARE WE RESPONSIBLE FOR OUR SINS?

Question: WhenGodistheprompterofallouractions,asHeisourAntaryamin,howisman responsible for his evil actions?

Answer: ThatPowerwhichiswithinus,withoutwhichthebodywouldbemereinertmatter, lifelessanduseless,isParamatman.Takingtheanalogyofamotor-car,wecansaythatpetrol occupiesthisstatusinthecar—withoutpetrolthemotor-carwouldbeimmobileanduseless.The movementofthecarisdependentuponpetrol.But,ifthereissomemistakeinthemachinery,inthe car’sengine,thecarmaynotmovethoughthereispetrol.Youcannotblamethepetrolforthis immobilityofthecar.Itistheevilpropensityinmanthatpromptshimtodoevilactions.Howis God responsible for this?

Similarly,theConsciousnessthatanimatesallnamesandformsiswithinus;initslightwe can either do good or evil.

ARE WE RESPONSIBLE FOR OUR SINS?

Theelectricpowerisavailabletous;withitwecaneitherelectrocuteapersonordosome goodwork.AslongastheJivadoesnotattainunionwithGod-Consciousness,itfeelsthatitisa separateindividual.Inthisignorantstate,theresponsibilityforallactionsistheJiva’s.After attainingunionwithGod,whateveractionsareperformedbythebodydonotbindtheJiva.God assumestheresponsibility.TheJivacarriesoutHisWill.Theactionsthendonotbringaboutany reactions.

HOW GODS COMMUNICATE WITH MEN?

Question: ItismentionedinourPuranasthatindaysofyoreAkashavaniwasfrequently heardbyourancestorswhowereforewarnedofcomingeventsbyit.Isitcredible?Or,wasitonly the voice of their own inner intuition?

Answer: ThereissomeorderinthefourYugas.Theconsciousnessofmangrowsgrosser andgrosser,astimerollsby.InthepreviousYugasman’sconsciousnesswassubtlerthanitisinthis Yuga.

IntheSatyaYuga,Bhagavanusedtomoveamidstmankind.Humanconsciousnesswasno farremovedfromdivineconsciousness.InTretaYuga,man’sconsciousnessgrewgrosser.Though Godwasnotconstantlymovingamidsthumanbeings,therewerefrequentAvatarasoftheLord.In DwaparaYuga,man’sconsciousnessgrewgrosserstillandonlytheImmortalBrahma-Rishislike Narada,Viswamitra,etc.,usedtomoveamongstmen,andalsoAkashavanisusedtowarnpeopleof coming events.

NowwefeelthatAkashavaniisaveryrareandmiraculousthing;inpreviousYugasitwas notso.Devasthemselvesusedtomoveamongstmen.And,Akashavaniusedtoregularlyforewarn thepeople.JustaswehaveourGovernment,thecelestialsalsohavetheirownGovernment. Whenever they wish to communicate with mankind, they used to do through Akashavani.

NowadaystheDeitycommunicateswithpeoplemainlythroughdreamsandvisions.Thatis practicallytheonlyformofcommunicationwithhumanbeingsthattheDevashaveretainedinthis Yuga.

SUPRAMENTAL RACE

Question: SriAurobindomentionsinhisbooksa“supramentalrace”;whatdidhemeanby it?

Answer: Youhavetomakeathoroughstudyofhisbooksinordertounderstandwhathe meantbyit;or,alternatively,youhavetoobtainclarificationfromhisdiscipleswhohadmoved closely with him and clearly grasped his teachings.

Ibelievewhathemeantwasthis:Whenmanreachesthelaststageofevolution,youknowit willbeimmediatelyfollowedbyaresurgence.AfterKaliYuga,SatyaYugahastocome.Youknow SatyaYugarepresentsthehigheststateofconsciousness.InordertousherintheSatyaYuga,arace ofpeoplemustspringuptowardsthecloseofthisYugaitself—peopleofaveryhighstateof consciousness. It may be that Sri Aurobindo referred to this class of people.

MEMORY CULTURE

Question: What is memory? How to improve it?

Answer: Inordertounderstandwhatismemory,itisnecessarytoknowwhatthe Antahkarana is. The term Antahkarana or the inner instrument covers all the aspects of the mind.

TheChittaisthebasicmind-stuff:justascottonisthebasicstuffofwhichtheclothismade.

When it thinks, this thinking aspect is called Manas.

When it correlates, experiences and discriminates, it is called Buddhi.

Whenitindulgesinindividualisticassertionandwhenthebasicthoughtof‘I’isheldinthe mind, it is called Ahamkara.

The four together form the Antahkarana. Chitta is the basis of all these.

WhentheManasandAhamkarafunctiontogether—theircombinedworkiscalled determination.Theegoisthere.Itthinksathoughtwithgreatdeliberationandpushesthethoughtin aparticulardirection.Thisiswill-power.Whentheideaisstronglysupportedbytheego,itis will-power.

WhentheManasandAhamkaratogetherdelveintotheChittainordertobringoutsome Vrittiorthoughtwhichisthereintheunconsciousaspectofthemind,itiscalledmemory.Mind thenfunctionsasmemory.WhentheemphasisisgreaterontheegoandlessontheManas,itis calleddetermination.WhentheemphasisisgreaterupontheManasbutlessupontheego,thenitis memory.

Allthethree—Manas,ChittaandAhamkara—functioninmemory.Manasisthemost activeprinciple.Chittalaysitselfout,asapassiveactorinthisdrama.Theegogivestheimpulse. Thentheideacomesup.SometimesinspiteofthegreatesteffortoftheAhamkaraandtheManas, theideadoesnotcomeup.Itmaybearecentlysubmergedfact;andthemindandtheegotrytheir besttobringitup.Theyfail.Thereareothercasesorhappeningsofthirtyorfortyyearsago.The thingissubmerged.Withtheleasteffort,itcomesup.HowtheChittagivesuptheideassubmerged init,noonereallyknows.Sometimesyougiveuptryingtorememberthings,indespair,andit spontaneously comes up!

Toimprovememory,youhavetoundergoaprocessofmentaltraining.Improveyour concentration.

Exercise1: Letyourfriendtake10or20differentthingsandputthemonatray.Coveritup. Uncoveritforjustoneminute.Lookatitforthatoneminute.Immediatelycoveritupagain.Takea pieceofpaperandapencil.Jotdownthethingsyousaw.Allowyourselffiveminutestorecollectall the things. Then check your list with the things in the tray. See how many you have omitted.

Exercise2: Letyourfriendarrangethosethingsinsomeorder.Asinthepreviousexercise, uncoverthetrayandlookatitforaminute.Nowtrytojotdownthenamesofthethingsinthevery order in which they are found in the tray.

Exercise3: Trytomeditateuponaparticularthingandtheassociatedideasinaparticular order.Forinstance,takethesubject“AChair”.Yourthoughtswouldrunthus:“Thiswasabigtree. ItwasinajungleintheHimalayas.Acontractormusthavecutthetree.Thetimberwassoldtoa merchant.Hecutitintoplanks.Amerchantengagedacarpenter.Thecarpenterhaslaboureduponit andcutitintovarioussizes.Thenhehastakennailsanddriventhematthevariousjoints.Thechair hasassumedthepropershape.Thecarpenterhasthenpolishedit.Thenitwasplacedina show-room.NowIhavepurchasedit.Itisaverycomfortablechair.”Allthethoughtsrelatedtothe particularobject—chair.Nowtryonceagaintorepeatthesameprocessinexactlythesame sequence.Thisexercisewillenableyoutotrainthemindtogooveraparticularsetofideasinthe same order, by building up a chain of association of ideas. Do it in the reverse order also.

Exercise4: Thereisadifferentformofthesameexercise.Heretheemphasisismoreon associationofideasthanonconcentrationononeobject.Takeaflower,roseforinstance.Your thoughtswouldrunthus:“Itisasweet-smellingflower.Rose-waterisextractedfromit.Muslim queensusedtobatheinrose-water.Muslimladieswearpurdah.Purdahsystemhasbeenabolished inTurkey.TurkeyisaWesternisednation.TheinfluenceofWesterncivilisationhascorrupted Indianyouth,too”,andsoon.Hereyourmindmovesinawidecircle.Nowtrytogooverthesame ground in the same order. This is a wonderful exercise for cultivating memory.

Deliberatelytrytorememberfaces,namesanddates.Greatmenhavehadtheirownwayof memorisingnamesandfaces.Whenanewnameismentionedtothemandanewpersonis introducedtothem,theywill,duringthecourseoftheirconversation,goonrepeatingthenewname several times. Then the name will stick to the mind for a long time.

MeditationandPranayamastrengthenmemory.AswagandhaandBrahmiareherbsthat willpromotememory.Japaisanexcellentaidtomemory.Ifyoukeepyourgeneralhealthperfect your memory also will be strong.

ESSENTIALS OF A SADHAK’S DAILY ROUTINE

Question: What is the best daily routine for a neophyte in spiritual Sadhana?

Answer: GurudevSwamiSivanandajiMaharajinsiststhatfromtheverycommencementof ourSadhanaweshouldholdbeforethemindtheidealofintegraldevelopment,—harmonious developmentofalltheaspectsofthepersonality.Gurudevdoesnotlikelop-sideddevelopment. Manisnotaone-sidedbeing.Hehasthehead,heartandthehand;hehasthebody,mindandsoul; hehastheintellect,emotionandwill,andGurudevsaysthateverySadhakashouldrealisethistruth andstrivetodevelophisentirepersonalityinaharmoniousmanner.Youshouldhavetheheartof Buddha,theheadofSankara,andthehandofJanaka.YoushouldcultivategoodBhavana,good Buddhi and possess a good body.

Therefore, the Sadhak’s daily routine must contain elements of all the four Yoga-Margas.

Themain-stayofthedailyroutineshouldbethespiritualisationoftheentirelifeofthe Sadhaka.Thegoaloflifeshouldbeeverremembered.Thisgoalistheattainmentof God-realisation.WhateverbetheexternalformtheSadhak’slife,theaimofhislifeshouldbe God-realisation.

AlittleJapa,alittleKirtan,shouldinvariablyfindplaceinthedailyroutine.Gurudevhas thegreatestfaithintheLord’sName.AlittlebitofUpasanaofaMurtialsoshouldbethere.Havea small altar; light a candle; offer a small flower; do a brief Puja. This is important.

ThencomeAsanasandPranayama.Afewminutes’practiceofAsanasandPranayamawill keepthebodyhealthy.Studyofreligiousbooksshouldnotbeneglected.And,alittlebitofDhyana, too.DhyanaisnodoubtanadvancedstageofYoga,butitisnevertooearlytobeginDhyana. However imperfect the Dhyana may be, be regular in the practice.

AnotherimportantitemofthedailyroutineisAtma-Shodhana,self-analysis.TheSadhaka shouldtakepracticalandeffectivestepstoeradicatehisviciousqualitiesandgrowinvirtue.He shouldaimatattainingperfectionintheYama-Niyamas.Andheshoulddailysearchwithinhimself for traces of lurking evil, and eradicate it.

AverybigsliceofthetimeoftheSadhakashouldbedevotedtoNishkamyaKarmaYoga. TheessentialthinginthisistheBhavana.Ifyoucanselflesslyservethesickandthepoor,itisvery good.Or,keepuptheNishkamyaBhavanainallyourdailyactivities.Thisisthe“easySadhana”of Gurudev:thinkyourhouseisatemple;feeltheworldisViswa-Brindavana;feelthatyourofficeisa shrineoftheLord;doallyouractionswiththeBhavanathattheyarethePujaoftheLord;seeGod inall.Thisway,youcandedicateyourselftotheworkcompletely;youmayplungeintothework; andyetyoumaybedoingthehighestSadhana.Startthedaywithaprayer:“Lord,allthisisyour worship.”GodisyourAntaryamin:HeknowswithwhatBhavayouhavecommencedyourwork. Duringtheday,wheneveryougetalittleleisure,say:“Lord,itisallanofferinguntoYou.”Keepa fewcoinsinyourpocket;givethemtothepoorandtheneedy.Nevermissanopportunitytoserve humanity.

ThiscompletelycoversthefieldoftheSadhak’sdailyroutine;someitemsofthe Bhakti-Margatodeveloptheheart,someitemsofNishkamyaKarmaYogatopurifytheheartand rootoutselfishness,someitemsofRajaYoga,andthensomeitemsofJnanaMarga,too,toleadto ultimateSelf-realisation.OneitemmustbechosenasthechiefSadhana,inaccordancewiththe temperamentoftheSadhaka.ItmaybeBhakti,Dhyana,KarmaYoga(selflessservice),orHatha Yoga (Pranayama). And other items of other Margas should also be included in the routine.

TheSadhakashouldalwaysfeelthathisreal“home”iselsewhere—inGod—andthisworld isawaysideinn,whereheisstayingforashortperiod.HeshouldcultivateVairagyaordispassion. HeisalwaysdiscriminateandchoosesthepathoftheGoodinpreferencetothepathofthePleasant.

HOW TO KNOW OUR PREVIOUS BIRTH?

Question: Can we get knowledge of our previous birth? If so, how?

Answer: Yes:itispossibletoacquireaknowledgeofourpastbirths.Itisdonethroughthe awakeningofthespiritualconsciousness.Throughthepracticeof Samyama, wereachastatecalled Dhruva-Smriti ordeepandabidingmemory.Whenthisstateisreached,thentheYogigetsthe memory of previous births too.

ItisthenthattheaspirantgetsPara-Vairagyaorsupremedispassion.Heseesatoncethe entirepictureofhisearthlylife;theshorelessoceanofmiserythroughwhichhehaspassed.Thenhe getsthegreatestdisgustforworldlylife;andthisknowledgegiveshimthegreatestimpetusto plunge himself into Sadhana and merge himself in the Absolute in Nirvikalpa Samadhi.

Question: Why are we at present denied that knowledge?

Answer: Hewhoisyourfatherinthisbirthmighthavebeenyourworstenemyinaprevious birth!Shewhoisyourwifenowmighthavebeenyourmotherlastbirth!Thinkoftheconsequence ofaknowledgeofpastbirth!Thisignoranceistrulybliss;itpromotesharmony,peaceand happiness.

LIGHT ON THE GHOST-WORLD

Question: Please throw some light on the Ghost-world. Does it exist?

Answer: Yes.Itdoesexist.Itisonlytheinterimstagewhen,aftergivingupthephysical body,thesoulhasnotyettakenthenextbody.Then,weliveinasubtlecondition.TheVasanas, Samskaras,allthesubtleportionsofthemindarethere.Thereforethatsubtlethinghasgotthesame nature, same likes and dislikes, as the person when he was living on earth.

JustassomeKarmasareworkedoutinthephysicalbody,someotherKarmasareworked out in the Preta Sareera also. That is what we call the heaven and the hell.

Ifthepersonhascommittedsomeextremelyheinousnegativeaction,theninthePreta-state, heissometimescaughtup.Hehastoremaininthatstateforalongtime.Hisnatureissobadthathe cannotremainquiet.Andso,sometimeshecausestroubletopeople,alwayshauntssuchlocalities wherehehadbeenaccustomedtoindulgehimselfwhilelivinghere.ThesearethebadPretas.They areextremelybadspiritswho,whileliving,hadcommitted,sayanumberofmurdersandliveda verysinfullife;eventheycanbehelpedbyprayers;andtheyarespeededupontheirjourney.For instance,peoplewhocommitsuicidesometimesgetcaughtupintheirsubtlebodies.Wedocharity, we do Japa, or we conduct Bhagavata Saptaha, and thus get them released from their tangle.

TherewasaSwamiinSouthIndia.Hehadayoungwifewhoneveragreedtohistaking Sannyasa.WhenhedidtakeSannyasa,shefellintoawellandcommittedsuicide.Shebecamea Pretaandwascaughtup;shecouldnotgetintoanotherbody.TheSwamicametoknowofher condition.ByaTarpana,hegaveherthepowerofoneday’sGayatriJapa.Atonceshewasreleased from her miserable condition.

EvennowtherearePretaswanderingaboutus.ThereisnonecessitytofearPretas.Those wholeadapurelife,whodoGayatriJapaandaredevotedtoGod,cannotbetroubledbyeventhe bad Pretas.

NormallythePretasremainassuchforaconsiderabletime.But,whenamanhasvery intensedesiresinconnectionwithsomeunfulfilledwork,sometimesheisimmediatelyborn.But, usuallyalongperiodoftimeelapses,andwehavetobearinmindthatthecomputationoftimein the Preta-world is not the same as ours—their years are much longer from our point of view.

WHERE IGNORANCE IS BLISS

Question: Why are human beings deprived of the knowledge of their previous birth?

Answer: Itisablessing.Yourownfathermighthavebeenyourworstenemyinyourpast birth! If you knew it, there would be terrible disharmony in the house.

Again,themomentonegetsmemoryofhispreviousbirths,hewillbecomeaJnani.Mohaor attachmentwillgoaway.Hewillbegintothink:“Howmanyfathers,mothers,wivesandchildren have I had! All this is transitory relationship. I should not be attached to these.”

DHARANA AND DHYANA DEFINED

Question: What is the difference between Dharana and Dhyana?

Answer: Dharanaisfixingthemindononeobject;Dhyanaisallowingthemindto continuously dwell on it.

ThefirstfourstagesofRajaYogaarepreparatory.Whenyouhavepurifiedyourself,then realYogastartswiththemind.Youfindtheraysofthemindscattered.Withdrawthem;practice Pratyahara.Now,afterwithdrawingthemind,youhavetofixitupontheLakshya.ThisisDharana. It is concentration.

WhenyoutrytodoDharana,mindwillrunaway!ByconstantAbhyasayoumakethemind continuetoremainfixed.Thiscontinuedconcentration,ifitsuccessfullyextendstoacertain period,isDhyanaormeditation.Whenitbecomesverydeepandveryintense,itreaches Samadhi-Avastha.

Youfixthemindonrose.Thisisconcentration,Dharana.Thenyouallowthemindtodwell onallthoughtsconcerningtherose,totheexclusionofallotherthoughts.Thatismeditation.When youmeditateonMahatmaGandhi,forinstance,allowthemindtodwellonhisworkinSouth Africa,theKhaddarMovement,Satyagraha,hissublimelifeandteachings,anddonotallowany otherthoughttoariseinthemind.Normally,throughassociationofideas,themindwillwander away; if you have perfect concentration, this will not happen.

TheidealDhyanaissaidtobeliketheflowofoilfromonevesseltoanother (Tailadhaaravat) orlikethecontinuous“OM”soundthatemanatesfromaringingbell (Ghantanaadavat).

HINTS FOR CONCENTRATION

Question: When I try to concentrate, the mind wanders; what is the best remedy for this?

Answer: Youhavegotthegreatestauthoritygivingtheperfectremedy.Itissimple;yetitis perfect.Itisanold,oldquestion.Itisoneofthechiefobstaclestomeditation.ItisVikshepaShakti, oneofthegreatestmanifestationsofMaya.ArjunahimselfputsthisproblembeforeKrishna:“The mindisveryflickeringandoscillating;anditisasdifficulttofixitontheLakshyaasitistotiethe wind.”And,Krishnadoesnotsay:“Oh,no;itiseasy.”Headmits:“Itisverydifficulttocontrolthe mind.”ThemethodsuggestedbytheLord:“Yes,itisdifficult;butitcanbeconqueredbytwo things—Vairagya and Abhyasa.”

WhythesetwothingsaregivenistheoutcomeofawonderfulanalysisofwhythisVikshepa takesplace.Whydoesmindwanderabout?Usuallythemindgoesandfixesitselfupwhereverthere isattachment.Manwantspleasureandhappiness;andhethinkshecangetthisintheexternalworld

ofnameandform.Thereforevariousobjectskeepattractingthemind.Therefore,themindruns from one object of attachment to another in a continuous succession.

Thefirstthing,therefore,isawrongconceptionthatthereispleasureinobjects.Forthis Vicharaisthecure.Vicharamakesthemindslowlylearnthatpleasureisnotoutside.Hebeginsto saytothemind:“Donotgototheoutsideobjects.Thereisinfiniteblisswithin.Turninward.” Vicharaalsopointsouttothemindthatthewholeworldisfullofpain.Actually,oneannaof pleasureismixedwithfifteenannasofpain;andthatpleasureisalsoBhranti-Sukhaonly,likethe pleasurederivedfromscratchingtheeczema.Adogbitesaboneandhurtsitself.Bloodoozesfrom itsownpalate.Itimaginesthatthebloodcomesfromtheboneandishappy;isthisrealhappiness? Vichara gives Dosha-Drishti in sensual objects.

AsaresultofVichara,themindismadetoflowinward.Asortofdispassionarisestowards theobjects.Fixingitinsidebecomeeasier.Vairagyaisdispassionforallobjectsofthisworldand the other world.

Oncetheturningawayisthere,themindmustbehabituatedtogetitselffixeduponany particularLakshyachosenbyaperson.Therefore,Abhyasaisnecessary.Theoldtendencyofthe mindisthere.BahirmukhaVrittiispartandparcelofthemind.Itmustbecounter-actedanditcan bedoneonlybythepositivepractice.IntheYogaSutrasofPatanjali,Abhyasaisdefinedas continuous,unbrokenpractice,carriedonoveralongperiodoftime.Vairagyaisthenegative portion;Abhyasaisthepositiveportion.Ifyougoonwithyourpractice,itisabsolutelycertainthat onedaytheaccumulatedresultofthismethodwillkeepthemindabsolutelyfixeduponthe Lakshya. Poorna-Dhyana will come and it will lead you to Atma-Sakshatkara.

Pranayama is also a great help.

Itisimportantthatweshouldnotbediscouraged.Ifthemindusedtorunahundredtimes previouslyanditrunsonlyninety-ninetimesnow,itisanadvance.Ifyoumakethemindmovein smaller circles instead of bigger circles, it is definite progress.

Another important point is: develop an intense love for the Lakshya.

ON MEMORY

Question: What actually is memory? How to develop it?

Answer: Memoryisastateinwhichoneportionofthemindisabletogetoutfactsfromthe unconsciousmind.ItisSmritiShakti.Therearevariousphysiologicalandpsychologicalreasons why memory fails.

Whenoneisyoung,whateverthoughtsapersonthinksaredivine,andcare-free.Aftera certainstage,heissubjectedtofamilyworriesandsense-distractions.Thisisonegreatfactorwhy memory is impaired.

Then,again,thetempoofmodernlifeissohurried,thatman’smindgetsnoleisureand there is quick exhaustion of the nervous and mental resources. This, too, impairs memory.

Lack of Brahmacharya in the modern age is another contributory factor.

Theforemostthinginthecultivationofgoodmemoryistotakeadeepinterestinthings whichyouwishtoremember.AcaseinpointisthatofKatha-Vachaks.Theyareabletoremember thechapterandverseofseveraltexts,liketheRamayana,SrimadBhagavataandMahabharataeven in their old age. This is because they have taken a deep interest in this line.

Asanasareagreathelp,especiallySirshasanandSarvangasan,becausetheyenablemore blood to flow towards the brain.

Question: Is there no substitute for Sirshasan? I am not able to do Sirshasan.

Answer: Yes,youcandoArdha-Sirshasan.Youcanpractisethe“rabbit-pose.”Sitin Vajrasan.Leanforwardandplacethepalmsonthegroundbeforeyou.Raisethebuttocksfromthe heels,bendforwardandtouchthegroundwiththecrownofyourhead.Thisistheoldman’s Sirshasan.Evensimplerthanthis:lyingonbed,reachouttotheedgeofthebedandletthehead “dropout”ofthecot;retainthispostureforaminuteortwo.Everyone,howeveradvancedinage, can do this.

Question: How many minutes can I do Sirshasan?

Answer: It depends upon your age, vitality and practice.

Therearepeopleofsixtywhoareabletodoitforonehouratastretch.Youwillbesurprised tohearthatoneofthemembersoftheTehriroyalfamilyusedtodoitforanhouraday;andhegot curedofhisheart-disease!But,generally,peoplewithblood-pressureshouldnotdoSirshasan.Do notgetundulyalarmedonthisaccount.Sirshasandoesnotpumpbloodintothebrainasyoudoin irrigation!Thereisonlyaslightlyfreerflowofbloodintothebrain.Ifbloodvesselscanburstwhen apersonwhohashighblood-pressuredoesSirshasan,whydonotthebloodvesselsinthelower extremitiesburstwhenheisstandingonhisfeet?Evenpeoplewithhighblood-pressurecangoon withamildpracticeofSirshasan,iftheyarealreadyinthehabitofdoingSirshasan.Ifyouhavea weak heart, it is not good to start the practice, as this involves much strain.

Question: Is there any herbal treatment for lack of memory?

Answer: Yes.Brahmiisverygoodfordevelopinggoodmemory.Itcanbetakenasadrink in the morning, along with almonds, etc. Also Aswagandha is a very good brain tonic.

Question: Are there any special Mantras for developing memory?

Answer: Yes.DakshinamurtiMantraandAdityaHridayaaregood.TheGayatriMantra whicheveryHinduisaskedtorepeatduringtheSandhyavandanamorning,noonandevening,isthe best, as it is specially a prayer for the bestowal of good intellect and wisdom.

ON THE CONTROL OF ANGER

Question: Yousay:“Don’tbeangry”.But,whenIseeaninjusticebeforemyeyes,howcan I keep quiet?

Answer: Correctingthewrongisyourmainpurpose—notgettingangry.Trytoachieve your object without getting angry.

Angerbyitselfisanunrighteouspassion;itcanneverbejustifiedunderanycircumstance, byanypersonforanypurpose.ItisanAsuricquality.Therearemanymethodsofachievingan end—peacefulmethodsandharmoniousmethods.Angercreatesvibrationsofviolenceand disharmony in the atmosphere.

We should always get things done by righteous means.

Question: Why was Arjuna ordered by Krishna to slay the Kauravas?

Answer: Hewasaskedtoslaytheenemynotwithanger,butwithPoorna-Jnana.Hewas madetorealisethatitwasnothewhowasthecreator,preserverordestroyer.Itistheinner controllerwhoisdoingallthesethings.So,Arjunasaysintheend: “NashtoMohahSmritir Labdhaa.” HewasaskedbytheLordtodohisduty,withoutanger,withoutpassion,withoutany deludedideathathewasthedoer,completelyunattached,withouttheideaofagencyandwithout expectation of any fruit.

Gitadoesnotsay:“Kill”.ItiscompletelyawrongnotionthatGitajustifieskilling.What Gitaactuallysaysis:“Dothedutywhichconfrontsyou.”Arjuna’sparticulardutyatthatparticular momentwas,asaKshatriya,towageawar.Itwasonlyacoincidencethathisdutylayinslayinghis opponents.“Doyourdutyanddoitdispassionately,withoutRaga-Dwesha,hatred,anger,delusion andwithoutanyselfishdesireforanygainforyourself.Afterthat,offerittoMe”—thatwas Krishna’s Upadesha.

Question: Isitpossibleinanestablishmentorinstitutiontocontrolthesubordinateswithout getting angry?

Answer: Yes,itispossible.Ifyoudevelopthepositivevirtuousqualitieslikelove, tolerance,compassion,understandingsympathy,fellow-feeling,youacquireacertainpersonality. Thatpersonalityactsasapositiveforceuponthosewhocomeintoimmediatecontactwithyou. Acquiring this personality makes it easier to command obedience.

Inallthisproblemofvirtueandvice,theutmostthattheCreatorwouldexpectamantodois to see that the evil qualities or undesirable traits are kept to the minimum possible.

So, let us try to be as impersonal as possible in the anger.

Asforthepersonwhohasgottocontrolalargenumberofpeople,itiswellifhecan somehowtrytodeveloptheideainthepeoplethatheisaverystrictandfirmperson.Onecanbe

verystrictandfirmwithoutgettingangry.Createanatmosphereofstrictnessanddiscipline.Make the people feel “This man is a great disciplinarian. It is better not to disobey him”.

Getintosocialcontactwithyoursubordinates.Letthemknowwhatyouarereallyatheart. This makes the other man understand you and obedience becomes voluntary.

Question: All this is “long-term plan”!

Answer: Togetachildtakesninemonths;andtogetagrainofpaddytakesaseason.There isnoshort-cuttoperfection.Tocontrolangerisverydifficult;youhavetodevelopsomanyvirtues in the meantime. Patient, persevering effort alone will bestow success on you.

BRAHMACHARYA

The Western and the Eastern Views

Question: Westernpsychologysaysthatunlessthesex-cycleiscompletedbywedlock, harm and not benefit results. What is the purpose behind Brahmacharya, then?

Answer: Westernpsychologistsareconcernedwiththisphysicalworld;theyhavea materialisticconceptionofthings;andtheyadoptmaterialisticmethods.Thatisnotourapproachat all.Oursisaspiritualconceptionandweadoptspiritualmethods.Spiritualmethodstrytoundo whatthematerialisticmethodsdo.Wetrytotranscendthemateriallifeandprogressupona differentplanealtogetherwherethesemateriallawsdonotholdgoodatall.Brahmacharyaisthe sine qua non of spiritual life.

THE BENEFITS OF MANTRA-WRITING

Question: What is the benefit of Mantra-writing?

Answer: Inbrief,thereismoreconcentrationinMantra-writingthanintheordinaryJapa with Maala.

Themindisacreatureofhabit.InordinaryJapa,theobstaclealwaysisourownRajasand Tamas.Tamasislaziness.Rajasisrestlessness:“letmegetupandgo;IcancontinueManasic Japa.”InMantra-writingyouaretieddowntotheplace;theeyesarefixedonthenote-bookandthe repetitionoftheMantragoesoninthemind.Rajasiscontrolledinagreaterdegree.Asortof DhyanacomesautomaticallyinMantra-writing.Somepeople,intheirJapaSadhana,visualisethe Mantrainshininglettersbeforetheireyes,uponwhichtheyconcentrate.InOrdinaryJapaand Dhyana,thisisnotautomaticallygot.ButwhenyouwritetheMantra,yougoondoingTrataka (gazing)upontheMantrainitsletter-form,asitis,andtherefore,naturallyDhyanaalsocomesin.

RajasandTamasarecontrolled.TheJapaisdonevigorouslyandthereforethereisnoroomfor laziness. From all sides there is greater centralisation upon the Lakshya.

ARE SPIRITUAL INSTITUTIONS NECESSARY?

Question: Ourneedtodayisthebettermentoftheconditionsofliving;weshouldexert pressureonthegovernmentandthepublictoprovidefreeeducationforall,freemedicalrelief, employmentforallandoldagepension.Whenthesethingsarewanting,andwhenthecountryisin distress, any amount of your preaching is no good!

Answer: Youenteraprintingpress.Onemaniscomposing,onemanisreadingtheproofs, onemanisattheprintingplant,anothermanisinthebindingdepartment.Yougotothecompositor andsay:“Whatistheuseofcomposing,composing,andcomposing?Whydon’tyoureadthe proofs or work at the printing plant?”

Itisanintegralwork.Similarlyinthecaseoftheworkoftheworld.Itisanintegralone. And,thereisdivisionofwork.Withoutthatitisimpossibleforanyonetomindalltheworkofthe wholeworld.Norcanyousaythatthewholethingcanbecentralised.Theworldissovastand humanityissobigandtheproblemsoflifefallintosomanydepartmentsthatunlessthereareso manysections,eachofthemattendingtoitsownwork,nothingcanbedone.Eachdepartmentisas important as the other.

Therearehundredsofthousandsofpeopleengagedinconductingresearchinthemedical field;therearemanyinstitutionsengagedinfaminerelief,floodrelief.Governmenthasgotitsown educationalandotherdepartments.Therearepeoplethinkingdayandnightoftheseproblemsof mankind.

Butmanisnotonlyanexternalcreature.Hehasgotanethical,amoralaspect.Hehasgot themostimportantspiritualaspect.Hismentalaspecthasgottoberefinedthrougheducation.His ethicalaspectshouldbeculturedthroughmoralandspiritualinstruction.Andforhisphysical aspect, food, clothing, protection, medicine—all these are necessary.

Ifwegivehimfood,clothingandgoodhousestolivein,andneglectthemoralaspect,then manwillbeaperfectlycomfortablehappybeast!Yougiveradiotothepoorman;youeducatehim; youprovidehimwithallthegoodthingsoflife.Supposingthereisnoonetotellhim:“Thisis Dharma.ThisisAdharma.Leadavirtuouspurelife,”whatwillhappentohisbestialqualities?Man hasgotbestialqualitiesandalsoimpulsesofahighernature.Ifthehigherqualitiesarenot developedandtheundesirablequalitiescontrolled,theresultwillbe:therewillbeaperfect conditionexternallybuttherootwillbecomepoisonous.Mankindwillhavetopayveryheavily later on.

Therefore,intheinterestsofanidealharmoniousintegraldevelopment,itisessentialthat thereshouldbemanypeopleengagedinthepropagationofthespiritualideals,toremindmanofhis

ARE SPIRITUAL INSTITUTIONS NECESSARY?

divinenatureandtoleadhimalongthepathofdivinelifetothepinnacleoftherealisationofhis own real divine nature.

InconclusionIwouldonlyremindyouallofthefamousSloka: “SrutirVibhinna Smritayo-apiBhinnahTathaaMuneenaamMatavo-apiBhinnah;DharmasyaTattwamNihitam Guhaayaam,Mahaa-janoyenagatahsapanthaah.” Thescripturesarevariedintheirviews;as alsotheconclusionsoftheSages.Hiddenawayarethetruthsofrighteousness;thePathtroddenby the great Self-realised saints is our only sure guide.

THE ROLE OF SPIRITUAL INSTITUTIONS

Questions: Thereisalotofsufferinginthiscountry;lackoffood,clothing,shelterand education.Canyousuggestsomewaytolessenthesufferingofourcountrymen?Whenthe stomachisemptyandthereissomuchsuffering,howcanpeopleabsorbspiritualideas?Ithinkall institutionsliketheDivineLifeSocietyshouldconcentrateonbringingpressuretobearuponthe Government to do something to relieve the suffering of our people.

Answer: Yousaythereisalotofsufferinginourcountry.Butthereissufferinginthewhole world!Everynationisthinking“Wearesufferingmorethananyoneelseintheworld.”Suffering andenjoymentcomeincycles.Sometimesthereisgreatpeaceandprosperity.Atothertimesthere is great disharmony and depression. That seems to have been the plan of the universe.

Isnottheworkthatthesaintsandsagesandallthinkingmenaredoingwithacompassionate heartintendedtoallaythesufferingofhumanity?Thisworldisarelativeplane.Therewillalways besufferinghere.Wecanonlytrytominimisesufferingandtrytoincreasehappiness.Saints suggestaremedyforthesuffering.But,peoplemusthavefaithinthisremedy.Onlythenwillthey take it. To find that real Shraddha is very difficult.

Eventhoughfromtimeimmemorial,sagesandsaintssaythatselfishness,greedand passion,leadonlytosufferingandthatpeacecanbehadonlyinlove,brotherhoodandselflessness, howmanypeoplehaverealfaithinthis?Thosewhohavearehappy.Otherpeopledonotlistentoit becausetheythinktheirhappinessliesinacquiring,ingrabbing,ingettingthebetteroftheother man.Theythinkthatintryingtoacquire,theycandowhatevertheylike.Theirfaithhasbeen misplaced.Aslongastheirfaithismisplaced,noamountofpositiveidealism,noamountof preaching, will be of any avail.

But,onthataccount,weshouldnotrelaxourefforts.OurDharmaistotryasfaraspossible toputthethingaboutlifebeforethepeople.And,itiscertainthatmoreandmorepeoplewillslowly take away the faith misplaced in wrong ideals and will accept the value of right ideals.

ROTARIANS’ DOUBTS DISPELLED

Question: Whydochildrenbornofthesameparentsandbroughtupinexactlysimilar mannerturnouttobetotallydifferentfromeachother?Giventheidenticaltraining,surroundings, opportunitiesandfacilitieswefindfrequentlyoneturningoutawisemanandtheotherafool.How is this?

Answer: Thisphenomenonresultsfromtheoperationofseveralfactors.Theymaybe classifiedintothreetypesoffactors.Thefirstofthemisthefundamentalphysicalandmental capacityoftheindividualhimself.Eventhoughtheexternalfactorsoftraining,ofsurroundings,of opportunities,environmentandotherfacilitiesareidentical,yetitistheindividual’sinborntalent, brainpowerandphysicalhealthconditionthatlaysdownthelimitoftheextenttowhichthe growingindividualcandrawuponthesefactors,receivethemandrespondtothemintheshapeof growthanddevelopment.Eachmindinthisuniversediffersfromtheother.Thebraincapacity variesfromindividualtoindividual.Healthandstrengthalsodiffer.Hencedespiteallexternal, social and domestic factors being identical, different individuals develop differently.

Thesecondcauseoffactorsismorepsychologicalandhereditary.Hereinyouhaveto understandalittleofthelaw-governingconceptionoftheindividualasalsoofprenatalparental behaviour.TheancientHinduswereadeptsinthisscienceandhavelaiddownanelaboratesystem ofrulesandregulations,do’sanddon’ts,fortheparents-to-beandalsofortheexpectantmother duringtheperiodofherpregnancy.Thechildthatisbornisdefinitelyaffectedbythephysical health,theconditionofthenervoussystemandthemoodandemotionalandpsychologicalstateof motherandfatheratthetimeoftheirmaritalrelationship.Thisneuro-psychicbackgroundmay differfromchildtochild.Alsothenatureandlaterdevelopmentofthechildispowerfully influencedbythefood,theenvironment,theoccupationandthethoughts,emotionsandaspirations ofthemotherduringtheentirepregnancyperiod.Accordingtothesedoesthechildturnouttobe.

Nowwecometothemostessentialandthefundamentalfactoratthebottomofthis phenomenon.ItistheHinduwhoisfullyawaketothesignificanceofthisfactor.Thisiscalled VasanaorSamskara.Itistheimpressionsofthepastexperiencesthatgetsstoredupinthe conscienceoftheindividual.Actionsdoneinthepastincarnations,experiencesundergoneinthe previousbirths—allgetembeddedassubtleimpressionscalledPoorva-vasanasintheChittaof man.Theyformtheseedsofhisnature.Theindividualcarriesthemallfromoneincarnationtothe next.Theyaredormantintheinfantandthelittlechild.Buttheyslowlycommencetomanifest themselvesastheindividualbeginstogrow.Eventuallythesebasicqualitiestendtomanifest themselvesfullynotwithstandingwhateverenvironment,trainingandopportunitiestheindividual maybeputinto.Ultimatelythisisthedecidingfactorwhichgivesthedirectiontothepersonality andthedevelopmentoftheindividualtowhomsoeverhebeborn,wheresoeverhebeplacedand howsoever he be trained.

Question: IfmanisboundbythelawsofKarmapredestination,etc.,whyshouldyoublame him for his actions?

Answer:The truthisthatmanisboundandyetatthesametimeheisfreeinarestrictedsense oftheterm.Itisinthisway:Taketheexampleofaprisonerlockedwithinhiscellinthejail.Now

thismanhasnofreedom;yetuponfurtherthought,youfindthatwithinhiscelltherestillremainsa certainextentofacertaintypeoffreedomtotheimprisonedman.Forhemaychooseeithertolie downinsidethecellorkeepstanding.Hemaybesittingorhemaywalkabout.Hemaykeephis eyesclosedoropen.Oragainhemaytalkandsingorremainsilent.Hemayeathisfoodorrejectit. Thusyouseethatwithintheconfinesofhisbondageandstrictimprisonment,hestillexercisesthe freedomtochoosebetweencertainthings.Similaristhecaseofthemaninthisuniverse.Doubtless heisaboundbeing,subjecttotheoperationofcertaininexorablecosmiclaws.Yetwithintheir confines,thecreatorhasendowedmanwiththefacultyofselectivediscriminationandtheabilityto choosebetweenDharmaandAdharma,betweengoodandbad,betweenrightandwrong,etc.This maybecalled“Datta-Swatantrya”,“granted-freedom”,allowedbythecreatortomanuponthis earth-plane. Hence man becomes answerable for his actions.

Question: Whydoesthemindwanderduringthepracticeofmeditation?Howto concentrate successfully?

Answer: Toputitinageneralway,theansweristhatthemindwandersduringmeditation becauseitistheverynatureofthemindtodoso.ThePrakritiofthemindisitselftoflitaboutfrom oneobjecttoanother.VikshepaShaktiisinherentinthemind.Thenthereareexternalfactors.You maybeexhaustedthroughtoomuchexertion.Oryoumighthavebecomeemotionallyupsetduring thecourseofthatday’sVyavahara.Oragainyoumighthaveoccupiedyourselfwithtoomuch miscellaneousactivityofanextremelydistractingtype.Evenindigestionupsetsthemindand makesconcentrationimpossible.Butwhenyoutakeupthisquestionforspecificconsideration,you will find the following explanation:

Now,whatexactlyisthiswandering?Itisflittingfromoneobjecttoanother.Itisthinking ofsense-objects.Itisthinkingofpastexperiences.Itdwellsuponthemoneafteranother.Now,you havetotakenoteofonepsychologicalpointinthisconnection,thatisyourmindtendstothinkof thoseobjects whichitlikes. Ittendstoroamamidstthoseobjectswhichithastastedpreviously,to whichitisattached,inwhichitfindspleasure.Ifyouanalysethesemind-wanderingscarefully,you willfindthattheyareimpelledalmostentirelybystrongattachmentandpassion.Forinstance,you willnotethatastrictvegetarian’sminddoesnotwanderawaytothoughtsofnon-vegetariandishes. Similarly,ifayoungschoolboytriestoconcentrate,hismindwillnotwanderamidstthoughtsof women.Whereasapassionateyouthoranelderlymanwillfindhiswanderingscharacterisedby thesethoughtsmostly.Thusyoufindthatthemaincauseofmind-wanderingisthelackofVairagya or dispassion towards sense-objects and sense-experience of this world.

TheconstantexerciseofVivekaandVichara,thedevelopmentofdispassionorVairagya andthesubdualofRaga-dweshaarethemeansforremovingmind-wanderingandattainingsuccess inconcentration.OtherfactorslikeSattvicdiet,avoidanceofmiscellaneoustalk,noveland newspaperreading,etc.,andacertainextentofseclusionarealsoimportantintheirownwayand havetheirplaceinthepracticeofconcentrationandmeditation.Butthemainrequisiteisintense aspirationandextremedispassion.Onthepositivesideyoumustdevelopintenselovefortheobject of worship or your ideal.

Question: Iftheworldisagreatbondage,whydosaintsandseersdesiretocomebackand help the world? Is it not foolishly risking the danger of becoming caught again?

ROTARIANS’ DOUBTS DISPELLED

Answer: Themosteffectivewayofunderstandingthisquestioniscarefullytoreflectover thefollowinganalogy:ThereistheGovernmentpenitentiarywithitshighandformidablewalls toppedwithironspikescompletelysurroundingit.Itshugegates,areshutandbarredandclosely guardedbyarmedsentries.Woetothemenwhoareputintoittoservetheirsentenceinterrible bondage.Gloomanddejectionmarkthecountenanceofthesebeingswhoarecondemnedtodwell withinit.Nowhereappearsasurprisingpersonality.YouallknowthatWelfareAssociationsand SocialUpliftSocietieshavewithintheircurriculumofactivitiesthevisitingofhospitals,visitsto prisons,etc.,totalkandcomfortand,ifpossible,convertandcheeruptheinmatestherein.Perhaps many a Rotarian himself engages occasionally in this humanitarian activity.

NowthispersonoutofhisownchoicefreelyenterstheJailand,whatismore,getsintothe verycellsbehinditsironbarsandmovesamidsttheprisoners.Heisneithergloomynotdejected. Evenwhileinsidetheprisonhemovesaboutwiththefullconscienceofhisfreedom;andwhenhe hasdonehiswork,heonceagainstepsoutintofreedomwithoutanyonetoquestionhim.Thusisthe casewiththeGreatSoulswhohaverealisedtheirEver-free,Perfect,AtmicNature.Evenifhe comesbackintotheworld,hedoesnotcomeasaprisonerenteringtheJailbutratherlikethe welfareworkerwhohasnofearofbeinghandcuffedandclappedintoacell.Heisalwayscentredin thefullawarenessofhisever-freespiritualnatureandmovesaboutintheworldasamasterofthe situation,comingandgoingathiswill.Suchaperfectedonealonemayaspiretocomebackintothis Mrityulokatohelptheworld.Tolesseronesitwouldbefoolishtoentertainsuchanambition throughtheirownegoisticthoughts.Buttheytoocancertainlyplaythisroleifbyearnestand intenseSadhanatheyperfectthemselvesfirst,attainfreedomandacquirethefitnesstodo Lokasangraha.

Question: Is non-vegetarianism, right or wrong? What harm is there in eating meat?

Answer: Therearetwodistinctanglesfromwhichthequestionofthenatureofaparticular actistakenupforconsideration.Theyaretheconsiderationoftheactinthelightofitsobjective resultsoroutcomeandaconsiderationinthelightofitssubjectiverepercussionsuponthedoer. Thiswillbeclearifyoutakesomeconcreteinstance.Letustakeforexampleaboyabouttotakea heavyrifleandletoffashotatrandominabusylocality.Nowthisactmayberegardedas dangerousandundesirablefortwodistinctreasonsasstated.Oneisbecauseitmayresultintheshot accidentallystrikingsomeobjectorpersonandcausingdamageorinjury.Or,again,thissameact maybeconsidereddangerousandundesirablebecausetheheavyriflewhendischargedmay‘kick’ back and fracture the shoulder-bone of the boy. This may cripple him.

Similarly,thematterofnon-vegetarianismmaybeobjectedtobysomebecauseitentailsthe slaughteringofinnocentcreaturesandthegivingofgreatpainandtorturetofish,fowlandanimals. Then,again,itmaybeobjectedtoduetobanefuleffectsofflesh-eatinguponthegrowthand developmentoftheeater’spersonality.Inasmuchasself-cultureandtheattainmentofperfection inlifeisofvitalinteresttoman,weshallconsiderthisquestionwithspecialreferencetothelatter aspects.

Now,foodsustainslife.Themangrowsthroughthefoodheconsumes.Foodismatter. ThreeGunas,Sattva,RajasandTamasconductingtopurity,disharmonyandinertiarespectively, prevailinvaryingratioinallmatter.Ourancientshavemadeaverydeepandaveryminute

analyticalstudyofthisquestion,andhavecarefullyclassedouttypesofmatteraccordingtothese qualities.Asmentionedalready,mangrowsthroughfood.Whateveristhequalityofthefoodit worksitselfintothenatureoftheconsumer.Eventhemindofman(andthereforehisthoughtsand feelings)isfashionedoutofthesubtleportionofthefoodwhichheconsumes.Now,animalsare creaturesinaverylowstageofevolution.Theirinherentqualityisbeastliness.Theentirematerial whichgoestomakeuptheirgrossfleshybodyispervadedbythisbestialquality.Everyatomof physicalmatterandeachminutecellinthatbodyhasthisqualityofgrossnessandbeastliness.The effectofconsumingthistypeoffleshyfoodisthereforequiteclear.Theinwardcultureand evolutionoftheindividualdependsupontheextenttowhichheisabletoshedhisgrossnessandis abletofreehimselffromRajasandTamasandattaintoSattva.Therefore,foodthattendstorender hisnaturegrossandsub-humanisanenemytohisrealgrowth.Itretardshisprogresstowards perfection.Itisabartothemostimportantattainmentinhumanlife.Henceitisundesirableand deserves to be avoided.

Question: Thereissomuchserviceonecoulddointhisworld;yetthereissomuchthatis devilishinthisworldthatonehesitatestoplungeintothefield.Howcanonemoveaboutandwork in the midst of so much evil and devilry and yet safeguard oneself from them?

Answer: Forthisyouhavetolearnthetechniquefromthemedicoordoctorornurseina hospitalward.Onlyobservethesurgeonsandnurseswhoconstantlymoveinthemidstof dangerousinfections,contagiouscasesandeverytypeofsickness.Theyhavetohandle germ-riddenlimbs,dresssepticwoundsandperformsimilartasks.Theydoitandyetkeep themselvesfreefromtheafflictionby immunisingthemselves, andprotectingthemselvesthrough disinfectionsandgermicides.Evenso,ifyouaspiretoliveandmoveamidsttheAsuricelementsof thisworldandyetbesafefromthemandhavesimilarprotectionandimmunisation, perfectinward detachment isoneofthechieffactorsforyouinthisprocess.ConstantactiveVivekaandVichara arepowerfulgermicides,asitwere,tocounteractthegermsofworldlinessandsensuality. Daivee-BhavaisthenotetreatedwiththepowerfuldisinfectantofconcentratedVairagya,wearing which you can move about freely in this world of nescience without being affected by it.

Question: NowadaysbyAhimsapeoplemeanharmlessnessandnon-injurytoanyhuman being. I think this is very inadequate. Should not Ahimsa apply to all the lower creatures as well?

Answer: Ahimsaimpliesperfectabstinencefromharmtoanycreatureuponearth,fromthe highestmantothetiniestant.ThegreatspiritualsagesofancientIndiahaveshownhowAhimsais tobepractisedinitshighestform.LordBuddhareadilyofferedhimselftobesacrificedinplaceofa goat.ThesageJadabharatascrupulouslysoughttoavoidevenaccidentallysteppinguponantsor worms on the roadway.

Themoderntendencytoconfineitsdenotationtothehumanspeciesalonecanonlybetaken asashamelessconfessionofman’slackofself-control.Foronething,thepracticeofmeat-eating seemstohavebecomesouniversallyprevalentamongstmankindthatmanisaslavetothis deplorablehabit.Heisterrifiedattheprospectofgivingupmeat.Hencepeoplefightshyof extending the scope and implication of Ahimsa to all living creatures as it should rightly be done.

Andsecondly,allthinkingmenhavefoundtotheirsorrowthat,despitetheso-called civilisationoftheworldandapparentprogressandadvancementofhumanity,theanimalelements ofcredulity,barbarityandsavageryalmostapproachingcannibalismarestillpresent(though somewhatsuppressed)inmostmenoftoday.Menaretooreadytoflyateachother’sthroat.Men butcherbrother-menupontheflimsiestofexcuseorpretext.ThepromotersofAhimsamusthave thoughtthatasafirststepletmanatleastrefrainfromviolencetowardshisownspecies.Whenthis isachieved,lateron,perhaps,thisvowmaybeuniversalised,buthowever,forallthisexplanation, Ahimsa in reality does and ought to include all creatures on earth.

Question: ThedoctrineofrenunciationorTyagaismainlyresponsibleforthedegeneracyof thenation.Ithasbroughtaboutdeplorableweaknessandinefficiencyintheracewhichwesee everywhere today. What do you say to this?

Answer: Onthecontrary,itisattachmentandindulgencethatistherealcauseforall degeneracyandweakness.Indulgenceinearthlyobjectscreatesattachmentandmakesman thoroughlyselfish.Howeveractivesuchamanmaybeandhoweverbusilyhemightengage himselfintheworkoftheworld,itbecomesmerelyselfishalone.Theaverageselfishindividual doesnotcareapinforthebettermentofanyoneexcepthimself.Hisstrengthandhisworkistono purpose for anyone’s benefit.

TheidealofTyaga,orhighestrenunciationanddetachment,istheonefactorthathaskept intactthevirilityofBharatavarshaasanationandrace.Takeanyperiodinhistory;youwillfind thatitisthegreatpersonalitieswhohaverisenaboveallselfishnessandruthlesslyrenouncedall pettyattachmentsthathaveachievedthegreatestgoodofthecountryandturnedthecourseof history.Lackinginthespiritofrenunciation,peoplehaveturnedselfish.Youseethebanefulresults ofthisselfishnesseverywhereintheformofgreed,cruelty,corruption,cut-throatcompetition, jealousy,enmityand,uponalargescale,warfare.IntheabsenceofTyaga,thevisionofthe individualisobscuredbythecloudofself-seekingandself-interest.Hehasnotthecourageofhis conviction.Hefailstofollowhisconvictionswithcorrespondingaction,becauseother considerationsswayhim.Theselfishindividuallacksmoralcourage.Whenthecalltoanobleactof self-denialorsacrificecomes,themanimbuedwiththespiritofrenunciationboldlyrespondstoit. Whereas,wherethereisnoTyaga,theindividualwaversandstepsback,forhebeginstothinkhow suchanactwillaffecthisinterestorthewelfareofhisfamily,etc.Suchattachmentmakeshim backboneless.Therecanbenorealservice,therecanbenorealsocialwork,therecanbenoreal philanthropy,therecanbenorealpatriotism,withoutthespiritofTyagaorrenunciation. Renunciation is real strength. Hence it is the central ideal of the Hindu Race.

Question: Cannotamanbegoodwithoutbeingreligiousorfaithful?Isitnotpossibleto live a virtuous life unless a man believes in some doctrine or faith?

Answer: Yes.Certainlymancanbegoodwithoutbeingparticularlyreligiousorsubscribing toanysetfaithorcreed.Asamatteroffacttherehavebeenextremelygoodandvirtuouspeople whowere,asfarastheirbeliefwent,moreorlessagnostics.Realgoodnesshasnothingtodowith anyparticularChurch,sectordenomination.But,then,itisnotsosimpleamatterasonewould think.Manissurroundedbysomuchthatisevilandsatanicinthisironagethatitisinhisinterestto havehisgoodnessestablisheduponsomefirmbasis.Thereligiousurgeprovidesthisfoundationfor

thegoodnessofmantosupportitselfupon.Theelementsoffaith,aspiration,andprayerservethe individualintimesoftemptation,whenhisgoodnessbecomesassailedbycontraryforces.Hence the association of goodness with godliness.

Question: Is not hunger and want the main cause of all war and blood-shed?

Answer: Inanageofeconomics,toeconomics-steepedmindsofthiseconomics-bound world,itseemstobeverymuchso.Butintruth,hungerandwantaretwooftheseveralcausesthat tendtobringonwar.Theyareneitherthemaincausenortheonlycause.Itisinrealitythebasicevil ofthelowerselfoftheman,hisanimalisticaspect,thatisattherootofwarsandconflicts.Itwas neitherhungernorwantthatbroughtontheconflictbetweenRamaandRavana.Similarly,inthe heydayofGreekhistory,neitherhungernorwant(intheeconomicsenseoftheterm)hadanything todowiththebitterwarfarethatcentredroundthebeautifulHelenofTroy.Warshavebeenfought forthepaltriestofreasons.Thefancyofaqueenorthewhimofadictatorprecipitatedwar.Itis humanjealousy,ambition,hatred,egoism,thataretherealfactorsbehindwarandbloodshed. Angerandpassionwhichareinnateinmanaretherealfuelthatfeedtheconflagrationthatiswar. Aslongasthesefactorsarerampantinman’snature,noamountoffoodandthesatisfactionofhis physical wants can eliminate war. This is the Truth.