VEDIC WISDOM FOR CIVILIZATIONAL HARMONY Is There a Common Minimum Knowledge Which is Indispensable to one and all? CONTENTS: 1. A fundamental knowledge common to all -- 3 2. Need for a clear and correct understanding of our true Being --3 3. The outcome of deeper, inner exploration of Vedic seers -- 4 4. The Self-discovery and its impact on our day-to-day life -- 5 5. The role of a Spiritual Master in one’s self-discovery -- 6 6. Rama Mantra as an example -- 7 7. Ponder over Rama who is your own immortal essence -- 7 8. Method of arriving at the common basic knowledge -- 8 9. Employing our threefold faculty in day-to-day life -- 8 10. Living yoga in our day-to-life -- 9 11. True Knowledge -- ‘Knowledge by Being’-- 9 12. ‘Am I growing spiritually?’ -- 10 13. The cultivation of an integrated life -- 10 14. Conclusion – 11 Is there a fundamental pre-requisite knowledge that is common to one and all, analogous to the fundamental biological needs? This paper, based on the Vedic wisdom, argues there is such a fundamental knowledge, that it is indeed common to all, that it is a pre-condition for living a life of peace, contentment and self-fulfillment, and that it can pave the way to Civilizational Harmony, which is the need of the hour. What is common minimum knowledge? Each person has his own definition based on his own experiences of what life has taught him. These definitions will vary from person to person. Since these definitions vary, and although individuals may see their definition as a “minimal knowledge”, they are not a “common” minimal knowledge since they vary from person to person. Is there a least common denominator to these various definitions that yields a common minimum knowledge? India has a long spiritual tradition. Some of the most fundamental and common knowledge truths are ingrained in the psyche of the average Hindu who knows that by discovering ones true Self one becomes free from all shackles and limitations. This Self is the most fundamental truth, the innermost core of man. This is the One Reality that is inherent in all. A common minimum knowledge of this Truth, or, even an intellectual understanding of this Truth, is indispensable for the peaceful coexistence of mankind.
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This knowledge is not like the knowledge of facts of the objective world. Those facts are potentially infinite and their knowledge, gained through various means, is continually expanding. Self-knowledge however may be considered a fundamental, perhaps even the minimum essential knowledge, needed to attain „happiness‟ in pursuit of which everyone is engrossed in the work-a-day world. Unlike knowledge of external facts, knowledge of oneself is immediate, self-revealing, and self-evident. But, false identification with our individual psycho-physical organism makes us oblivious of our real nature, so much so we are unable to comprehend it clearly and correctly. As discovered by our ancient Vedic rishis -- the relentless explorers of Truth, the core of our being is Pure Awareness or Consciousness, which is also the substratum of all names and forms. While the names and forms are subject to a constant flux of change, their substratum is immutable and not bound by the triad of time, space, and causation. This substratum is the indwelling spirit – the essential intrinsic nature of every one of us. This is our real identity -- the common basic knowledge of our true being. For want of this saving knowledge, we are floundering in the mire of world. What is therefore really needed is a clear and correct understanding of this fact, and what prevents us from this comprehension is our “body-am-I” idea giving rise to a sense of „inadequacy‟ or „deficiency‟ which haunts us day and night, and brings us under the spell of a delusion that we can overcome it by our constant and sustained effort at „becoming‟ -- by way of acquisition of a host of things external to us. This naturally gives rise to the sense of „doership‟ and „enjoyership‟, which, in turn, deepens our „attachment‟ and „aversion‟ and the attendant trials and tribulations in life. When I have a clear and correct discernment of what I really am essentially, that I am the indivisible witness consciousness, I have once and for all solved the riddle of life. This paper also explores a method for attaining this awareness through the simple practice of a mantra (any mantra of one‟s choice) – repetition of the divine name, with a special reference to Ramanam as advocated by Swami Ramdas, the founder of Anandashram (www.anandashram.org). The three simple ways to translate spiritual ideals in our day-to-day life, explained in this paper, are demonstrated by him, in our own time. This practice is designed to lead us to the liberating knowledge of the Self, even as we cultivate a life of “Universal Love and Service”. The paper concludes with an instructive illustration followed by a short exhortation of Swami Vivekananda to unfold our true nature through the cultivation of an integrated life as we help others march towards that glorious consummation. With compliments from
SHASWAT BUTALA
37-46 74 St, Jackson Heights, NY 11372. Tel: 718-899-5590 www.indousplaza.com
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1. A fundamental knowledge common to all
Respiration is common to all. The basic necessities of life are also common to all. Similarly, is there any common knowledge essential to all, in the light of which one can lead a perfect life of self-fulfillment and self-dedication for the happiness and welfare of one and all? All have two kinds of knowledge: knowledge of the objective world, and that of the subject -- a conscious being. Life is a series of interaction between the subject and the objects over a limited period of time. The knowledge of the objective world is gained by employing the means of knowledge. We cannot have any knowledge of the objective world without these means of knowledge. But the knowledge of oneself is immediate and has no need to employ any means of knowledge. The knowledge of a conscious being is self-revealing and selfevident. There is no need for a proof that I exist, and I cannot deny my existence. But due to false identification with my psycho-physical organism, my real existence, the core of my being, is not clearly and correctly comprehended by me. That real existence -- Awareness or Consciousness -- is common to all, being their very substratum. While the names and forms are subject to a flux of change, the substratum, which is a nondual mass of homogeneous consciousness, is immutable and not bound by the triad of time, space, and causation.
2. Need for a clear and correct understanding of our True Being
The fact is that the pure consciousness, seen through the prism of time and space, appears to have become everything -all that is cognizable to our five senses -- even while it transcends everything. It is the indwelling spirit – the essential intrinsic nature of every one of us. This is the common basic knowledge of our true being in the light of which alone we can lead a life of self-fulfillment. For want of this saving knowledge, we are floundering in the mire of world. What is needed is a clear and correct understanding of our true being, and what prevents us from this comprehension is ignorance resulting in false sense of ‗inadequacy‘ or ‗deficiency‘ which always haunts us, and we presume that we can overcome it by our constant and sustained effort at ‗becoming‘ -- by way of acquisition and -3-
accumulation of various things extraneous to us, and the consequent sense of ‗doership‘ and the ‗enjoyership‘ goading us into the meshes of attachment and aversion, and the attendant sufferings in life. When I have a clear and correct discernment of what I really am essentially, that I am the indivisible witness consciousness, from the standpoint of my body-mind-sense complex, I have once and for all solved the riddle of life. Now, I know that as the pure consciousness, ‗I am everything, I am in everything and everything is in me‘. I am eternal, ever existing, birthless, and deathless. Knowing this fact, a devotee would like to supplicate: ‗O Lord, you are everything and beyond everything. You are the indwelling spirit in me. You are Existence-Knowledge-Bliss Absolute. May I have a firm and unfailing understanding of this fact always.‘
3. The outcome of deeper, inner exploration of Vedic seers
The Vedic seers delved into the subject matter and tried to understand the ways and means for, as also the ultimate end and aim of, this common basic knowledge which is indispensable for a perfect, peaceful and harmonious life. The final outcome of their deeper, inner exploration can be summarized in five short statements: i) naaham karta, asangoham Not being the agent of action, I am ever detached. In my unmanifest aspect, I am ever actionless and hence uninvolved in the activities of my body-mind-sense complex. I am not the doer. I am the Pure Awareness -- the Being, shining as 'knowing', in which there is no ‗doing‘; all actions take place in Nature -- my dynamic aspect which is made up of the triune modes -- tranquility, activity and dullness. I am neither the ‗doer‘ nor the ‗non-doer‘. In other words, I am the 'doer' as the phenomenon, and the 'non-doer‘ as the noumenon, that is, I am the ‗doer‘ and the ‗non-doer‘ at the same time! ii) naaham bhokta, poornoham A conscious Being, I am ever desireless, full and perfect in my unmanifest aspect, and as such I am not the enjoyer -the experiencer, of the results of action. There is no inadequacy whatsoever in me -- I don't need anything -4-
extraneous to make me full, as I am the ever Blissful Being which is infinite and eternal, not bound by time and space. iii) akhandasakshi chaitanyoham I am essentially the Pure Being, the indivisible, infinite witness consciousness – from the standpoint of my bodymind-sense complex. As such, any attempt on my part at ‗becoming‘ can never give me a sense of everlasting selffulfillment in life; on the contrary, it is fraught with unending suffering. iv) chaitanyameva idam sarvam Pure consciousness alone appears to have become everything, seen through the prism of time and space. In other words, I alone appear to have become all this -- the manifest universe of multifarious names and forms, including my body-mind-sense complex. v) naamarupaaparichinnah Pure Consciousness is not limited to names and forms -- it transcends them all. In other words, I am not limited to any name and form, as I transcend them all. The moment I say I am the ‗doer‘ -- arrogating the agency of any action to myself, and the moment I seek anything extraneous to me to make myself adequate and full, I contradict my real nature of Existence-Knowledge-Bliss Absolute. In fact, it is as good as telling a blatant lie to myself.
4. The Self-discovery and its impact on our day-to-day life
Ignorance of my real nature gives birth to want / inadequacy, which in turn goads me for action with the sense of ‗doership‘ and ‗enjoyership‘ resulting in the attainment of desirable and undesirable results and entangling me in the grip of ‗attachment‘ and ‗aversion‘ whereby inviting all sufferings in life, and in the process getting caught in the meshes of karma and rebirth. So long I have the mistaken notion that I am the physical body and nothing else, if I can cultivate an attitude that I am the humble servant of the Lord, and if I can do all my actions with a sense of offering unto the Lord, and with a sense of desirelessness, it leads to purification of mind, and coupled with discrimination between the real and the unreal, results -5-
in self-knowledge, which is the ‗knowledge by being‘ -- a clear and correct understanding of oneself without the employment of means of knowledge, which in turn, culminates in a feeling of oneness with everyone and everything, wherein, as a conscious being, I know ‗…I am allpervading, existing in every being, yet am above all…Having realized in multifarious forms my immanent, transcendent and eternal nature, I have become all this and everything has become myself‘. In short, ‗I am everything, I am in everything and everything is in me‘, and I become spontaneously an embodiment of ‗Universal Love and Service‘. Thus, I rejoice in dedicating myself heart and soul for the commonweal. Verily, I am now the salt of the earth.
5. The role of a Spiritual Master in one’s self-discovery
With an intense aspiration for self-knowledge when one courts the company of a spiritually illumined Master, who has a clear and correct understanding of what he really and essentially is), one is initiated into a sacred formula called the mantra, the sound symbol, which stands for the sum total of the manifest and the unmanifest aspect of the Ultimate Reality that is Infinite, Eternal, Existence, non-dual -- one without a second. The four aspects of the sound are designated as para, pasyanti, madhyama and vaikhari. Para is the unmanifest aspect of the sound where it is one with the Supreme Reality. Pasyanti is the manifest aspect of the sound which has not yet arrived at the mental level but nevertheless can be intuited palpably by a spiritual Master. Madyama is the sound at the mental level as ideation and mentation. And vaikhari is the gross aspect of the sound audible to everyone as it issues forth from the mouth. The Master chooses to link the aspirant to the source of the sound -- the Self, which is Awareness, through the sound symbol, and hence the use of the mantra, which the aspirant is expected to chant consciously and constantly, so that the sound of the mantra may gradually get absorbed by the mind. When the mind takes it up, sooner or later, it starts dwelling on the divine attributes as conveyed by the mantra. The spiritual journey of aspirant begins when he starts -6-
chanting the sacred formula, understanding its true purport, and with unflinching love and devotion to the spiritual Master who has imparted it, reinforcing with his own spiritual power.
6. Rama Mantra as an example
Let us take, for example, the mantra: ‘Om Sri Rama Jaya Rama Jaya Jaya Rama’, wherein ‗Om‘ is the the impersonal, immutable Reality. ‗Sri‘ is power inherent in multifarious names and forms of the universe, which is the dynamic aspect of Ultimate the Reality. ‗Rama‘ is both the immutable, and the dynamic, put together. All names and forms belong to the dynamic aspect which has its base in the substratum, the immutable aspect -- that is ‗Om‘. This all-comprehensive Godhead Rama, is residing in our hearts. Rama, who is in our heart, is presently veiled by the ego, making us oblivious of His divine presence. ‗Jaya Rama‘, ‗Victory to Rama‘, means let Rama manifest in all His glory, by tearing asunder the veil of ego. ‗Jaya Jaya Rama‘, ‗Victory, Victory to Rama‘, again, means and indicates our intense aspiration to negate the imposter ego so that ‗Rama‘, the inner divinity may emerge. Rama is presently hiding, as it were, in our heart and we need to bring Him out -- that is how the devotees describe Him. Men of knowledge say that the universe is an illusion; there is only Brahman, the Ultimate Reality. The devotees call the play of Ishwara. It is the drama enacted for the sake of fun. The Lord wanted to have some fun, so He became many, and He Himself is the audience and the witness. Verily, everything is Ishwara.
7. Ponder over Rama who is your own immortal essence
Swami Ramdas, founder of Anandashram in Kerala, and an ardent votary of Ramanam, who attained the Highest by constantly chanting the mantra: ‗Om Sri Rama Jaya Rama Jaya Jaya Rama‖ was once asked about his concept of Rama. He answered in Sant Kabir's words. He said, ‗My Rama is the great Truth, Impersonal, dwelling in the hearts of all beings and creatures in the universe. My Rama is the all-pervading, immanent and all-transcendent Reality. My Rama has assumed the forms of all beings and things and my Rama is -7-
Dashratha's son also. My Rama is the all-inclusive and alltranscendent Supreme Godhead. And, Sant Kabir Das has the following to say as to who Rama is: There are four aspects of Rama: the one born as the son of Dashratha; the one who is the life of all beings; the one who is all-pervading, and has become the entire manifest universe; and the one who is the Supreme Reality that transcends all names and forms. Of these four aspects, three are related to the manifest aspect that is ever subject to change, while the fourth one is our own immortal essence. Kabir das asks us to ponder over that Rama.
8. Method of arriving at the common basic knowledge
Let us now try to understand what the practical way is, and investigate into the method of arriving at the common basic knowledge, already highlighted above, which is essential for a perfect and peaceful earthly sojourn. In the light of what has been said already, as aspirants, our constant and fervent prayer to Ishwara should be: ‗O Lord, You are everything; You are in everything, and everything is in You. May I be aware of this fact every moment of my life, and may I abide in Thee, at all times.‘ To actualize the meaning of this prayer, all that is really needed is the employment of our threefold faculty, of speech, thinking, and action, in day-to-day life, in and through our social interaction, and not divorced from it.
9. Employing our threefold faculty in day-to-day life
Employing the faculty of speech, enables us to constantly remember Ishwara by taking His divine name (as imparted to us by our spiritual Master, say, ‗Om Sri Rama Jaya Rama Jaya Jaya Rama‘). As a result, when we are gradually led to constantly dwell on His divine attributes we are employing our faculty of thinking. Further, when we are prompted to perform all our physical activities as our loving adoration of Ishwara, in all His variegated names and forms before us, we are employing our faculty of action. And, naturally, we enjoy working for Him, bringing forth in its trail excellence in our action, exuberance of compassion in our heart, stillness and peace in our mind, matched by our total commitment and -8-
dedication for the work in hand. Now we become an embodiment of all divine qualities and noble values which we unfailingly manifest in our day-to-day life -- in our thoughts words and deeds. Employing our faculty of speech can be designated as naama, in as much as it involves constant repetition of the Divine Name with heartfelt love and devotion. The employment of our faculty of thinking is dhyaana, in as much as our mind constantly and joyously reflects on the divine attributes. Employing our faculty of action is seva, in as much as we know that we are serving none other than the Lord Himself in His multifarious names and forms.
10. Living yoga in our day-to-life
Thus, when we employ our faculty of speech as already indicated, it is nothing but bhakti yoga, that is, communion with the Lord by taking His name with all love and devotion and thus constantly remembering Him. When we employ our faculty of thinking and discrimination, it is jnana yoga, in as much as we constantly reflect on the divine attributes, that Ishwara is everything, Ishwara is in everything and everything is in Ishwara only. In other words, we constantly remind ourself of the fact that Ishwara is all-pervading, immanent and transcendent, that is, beyond everything, meaning that He is both the manifest and the unmanifest. And, when we employ our faculty of action, it is karma yoga that is, serving the Lord in His variegated names and forms. In this way, knowingly or unknowingly, we live a life of yoga in our day-to-life, in and through our social interaction, constantly recognizing the fact that Ishwara is both the maker and the material -- the efficient cause and the material cause of the universe (in reality, He is the causeless cause).
12. True Knowledge -- ‘Knowledge by Being’
Thus, when these three faculties of ours are employed simultaneously and constantly in our work-a-day world, in and through our social interaction, gradually, as the nondual awareness is constantly and continuously hammered on our mind, we steadily get equipped for the knowledge for Ishwara – ‗knowledge by being‘ -- direct knowledge --9-
without employing the means or knowledge, as distinct from our normal knowledge of the world – ‗knowledge by seeing‘ -- indirect knowledge -- by employing the means of knowledge. Of course, the outcome is commensurate with the intensity of our aspiration for this ‗knowledge by being‘, coupled with internal dispassion and constant remembrance of the Truth, along with incessant practice of the discipline learnt from the spiritual Master. This ‗Knowledge‘ makes one exclaim in rapture: ‗Oh -- what joy it is to be conscious that Ishwara, the Supreme Being, is ever enthroned in my heart. I eternally dwell in Him and He lives in me eternally. Ishwara fills and permeates the entire universe. Every particle, every atom, is thrilling with divine music. The glow of His splendour illumines all. He is the inexhaustible spring of delight, peace and bliss. He is the infinite fountain of love and compassion. All glory to Him!‘ Henceforth, our life is totally imbued with ‗Universal Love and Service‘. The whole universe that is perishable is our body, but essentially we are the persisting Reality which is immortal -- birthless and deathless. Now, for us, life being a ‗mansion of mirth‘, the physical body wears out joyously in a tenure of ‗Universal Love and Service.‘
13. ‘Am I growing spiritually?’
Pending a correct understanding of our true being, the questions that we ought to ask ourself constantly in introspection are: ‗Am I growing spiritually? Can I love others unconditionally? Can I feel oneness with others? Have I peace within myself and do I radiate it around me? That is called spiritual growth, which is stimulated by meditation inwardly, and by work done in a spirit of service outwardly.... It is in this spirituality that man in the modern age needs to rescue himself from the stagnation of worldliness and put him on the high road of creative living and fulfillment.‟
14. The cultivation of an integrated life
In the illustration, the monosyllable (OM) superimposed on the bosom of the person symbolizes our inherent, true nature, which is awareness or consciousness. The prayer: ‗tamaso maa jyotirgamaya’ -- ‗Lead me from darkness to - 10 -
Light‘, quoted in the inner orb, is indicative of the human quest -- an intense aspiration to discover, realize and manifest the true human nature which is Divine. The meditative posture, the brilliant sun, the lotus, and the waves beneath -- are symbolic of mystic communion, pursuit of knowledge, devotional absorption and selfless service, respectively. The illustration thus reminds us the need to discover, realize and manifest our true nature, by cultivating an integrated life, with due emphasis on pursuit of knowledge, devotional absorption, mystic communion and selfless service. ‗Be and Make‘ is Swami Vivekananda‘s exhortation to us to unfold our true nature through the cultivation of an integrated life, even as we help others march towards that glorious consummation.
15. Conclusion
We have tried to demonstrate that Civilisational Harmony can be ushered in by everyone trying to understand and assimilate the age-old Vedic wisdom and discovering their true nature that is essentially divine. The least common denominator in every person that can yield a common minimum knowledge is his inner ‗Awareness‘, shining as ‗I am‘, which is one‘s true Being. This Self is the most fundamental truth, the innermost core of man. This is the One Reality that is inherent in all. A common minimum knowledge of this Truth, or, even an intellectual understanding of this Truth, is indispensable for the peaceful coexistence of mankind. By cultivating an integrated life, and discovering one‘s true Being, one becomes fearless and cheerful, rid of all psychological barriers and limitations. This awareness of one‘s true being can be attained by employing one‘s threefold faculty of speech, thinking and action, in a systematic and sustained manner as already - 11 -
explained. This method is easily adaptable by everyone engaged in their work-a-day world. By and by, the resultant unfoldment in a tenure of ―Universal Love and Service‖ to a person‘s life is bound to bring about the much desired Civilizational Harmony. * * * AUTHOR: Swami Jyotirmayananda hails from South Kanara in Karnataka state of India. He had his schooling and college studies at the Mangalore Ramakrishna Mission Students Home. He got the mantra diksha in 1966 while serving in a firm in Madras, from Swami Vireswarananda, the Tenth President of the Ramakrishna Order. He joined the Vivekananda Kendra, Kanyakumari, in 1973, and took to monastic life independently in 1976. He edited a voluminous book on Swami Vivekananda titled “Vivekananda – His Gospel of Man-Making” which chronicles the important events in the life and times of Swami Vivekananda, and highlights his mission and the message to the world. The first edition of this unique book (986 pp) with rich reading material which instructs and inspires the reader, was published in 1986, and the fifth edition, was released at New York in the context of the UN Millennium World Peace Summit 2000. It was also made available as an e-book with an audio-visual presentation on Swami Vivekananda in the context of the 100th year of his Mahasamadhi (2002). “India’s Gift to the World is the Light Spiritual” (240 pp.) released in Sept. 2009, is a collection of his papers and the articles written in various brochures. These papers were presented at various indological conferences in the US. His other works/translation include “Hanuman Chalisa and Ashtaka” (with 'Glory of Sri Hanuman, the Glory of Hanuman Chalisa and the Glory of Ramanam.'); “Beloved Mother Amritanandamayi – A Sketch”; and “A Pilgirm Guide to
Some Holy Places of Dakshina Kannada and Around.” He has been visiting the US regularly and participating various conferences and forums, since 1993, when the centenary of Parliament of World Religions was held in Chicago: „Global Vision 2000‟, Washington (1993); „UN Millennium World Peace Summit of Religious and Spiritual Leaders‟, New York (2000); „Vedanta in the Third Millennium‟ Conference, Vivekananda Vedanta Society, Chicago (2001); the „Vishwa Dharma Prasaar Yaatra‟ (2001), Chicago; In early July 2004, he also participated in the „Konkani Sammelan‟ at Los Angeles. He was one of the Program Coordinators of the Dharma Summit convened by Swami Dayananda Saraswati and held at the Rutgers University, New Jersey (Aug. 13-15, 2005); and a Coordination Committee Member, Hindu Dharma Acharya Sabha Second Convention, Mumbai (October16-18, 2005). His web page (www.vivekanandagospel.org) mainly deals with his publication and other activities, while the blog spot (vivekajyoti.blogspot.com) is a resource on various issues concerning the Hindu Dharma and the Samaj.
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EXALT ED N AM E D IV IN E FEW KN OW TH Y POWE R Indeed, the power of God's Name is simply marvellous. It can take man to the highest and the loftiest Truth of world existence. The Name grants him a state of unalterable freedom, bliss and peace.
-- SWAMI RAMDAS
―Short devotional songs, called Bhajans, are a traditional form of Indian music. Bhajan is ceaseless adoration of the Lord through singing. Bhajan means a devotion-filled song. For hundreds of years Bhajans have been performed throughout India at temples, homes and festivals. They express humanity‘s eternal and intense aspiration for the divine, and are intended to invoke various aspects, attributes and glories of the Most High such as beauty and love. Bhajans seek to create an atmosphere rich in devotion that will inspire us to dive deep within and discover the Divine that dwells within us.‖ Some of the participants of the six week Vedanta Course (Oct. 12 -- Nov. 20, 2009) at the Arsha Vidya Gurukulam (www.arshavidya.org) expressed their eagerness to learn a few Bhajans during the leisure hours in the afternoon. Accordingly, a few simple Bhajans were taught to them. Selected Bhajans were sung before them to the accompaniment of harmonium and they were asked to repeat them in chorus. Also a few select English poems were sung and they joyfully followed. This went on for about a week, each session being of about an hour. And to enable the participants to listen and practice them at home these Bhajans were recorded. The text of the Bhajans so recorded is presented in this brochure along with a miscellaneous Appendix. For those wishing to learn simple Bhajans, the recording will be found useful. Hoping that it may be of some use to other devotees as well, this labour of love is dedicated to the noble cause of the Arsha Vidya Gurukulam, Saylorsburg, PA, and the mp3 CDs are made available at the AVG Book Store
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(http://books.arshavidya.org/) so that those liking to learn these simple Bhajans can make use of them for the purpose. I take this opportunity to suggest that as you play this CD, when you hear my voice, you may please listen to it attentively and then when you hear the group voice repeating it, you too can repeat it loudly in unison with the group voice. If the listeners (elders as well as children) repeat the Bhajans this way, in a short period of time they will learn them thoroughly and later will be able to sing them independently, and at that time the pitch can be decided according the convenience of the singers (in case my pitch is found somewhat higher). This brochure made available with the mp3 CD containing the text of all the recorded Bhajans and English Poems, will be found helpful by the devotees wishing to learn them. If you have any suggestions for improvement in the next recording, please let me know by email. I can be reached at swamijyoti@gmail.com. Your suggestions will be considered and implement. I am sure that in due course you will not only be able to sing these simple Bhajans independently, but also will be able to teach them particularly to children, and that will be the best way to inculcate devotion and spiritual values in them, which will go a long way in keeping them in good stead in life.
JYOTIRMAYANANDA www.vivekanandagospel.org www.anandashram.org
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CONTENTS Prologue - 13
NAMAVALIS: 16-19 1.1 Gananaathaa Gananaathaa - 16 1.2 Jaya Jaya Devi Dayaalahari - 16 1.3 Om Guru Om Guru Sachchidananda - 16 1.4 Om Namah Shivaaya Om Namah Shivaaya - 16 1.5 Jai Jai Jai Devi Jagadamba - 17 1.6 Sri Raama Jayaraamaa - 17 1.7 Krishnaa Maadhava Manoharaa - 17 1.8 Govind Krishna Jai, Gopaala Krishna Jai - 17 1.9 Raadhe Govinda Bhajo - 18 1.10 Radhakrishna Gopalakrishna - 18 1.11 Ramakrishna Govinda Narayana - 18 1.12 Jai Jai Rama Krishna Hari - 18 1.13 Raama Hare Jaya Raama Hare - 19 1.14 Sitaa Raama Kaho - 19 1.15 Ek Ram Dasharata ghar dole - 19 ENGLISH SONGS: p. 20-23 2.1 Just to be tender just to be true - 20 2.2 Take my life and let it be - 20 2.3 Two little eyes to see the Lord - 20 2.4 God make my life a little light - 20 2.5 Teach me my God and king - 21 2.6 Take my life, and let it be - 22 2.7 Lead, kindly Light - 22 POEMS BY SWAMI RAMDAS: p. 23-24 3.1 Exalted name divine few know thy power - 23 3.2 Seek the feet of the Lord alone - 23 3.3 Ram is the softness of moonlight - 24 3.4 O Ram, I take refuge in Thee – 24 MISCELLANEOUS: p. 25-32 4. The Glory of Ramanam – 25 5. ‘Om Sri Rama Jaya Rama Jaya Jaya Rama’ - 28 6. Links to Ramanam Online – 29 7. Homage to Swami Vivekananda – 29 8. Universal Prayer – 31 9. Peace Prayer – 32 - 15 -
NAMAVALIS 1.1 Gananaathaa Gananaathaa Vighna Vinaashaka Gananaathaa Gananaathaa Gananaathaa Bhaktapaala Varadaayakaa Sharanaashraya Bhava Thaaranaa Siddhivinaayaka Chandana Thilakaa Sharanam Sharanam Bhakta Rakshakaa I take refuge in Lord Ganesh, the remover of all obstacles; the protector of devotees, and the bestower of one‘s just deserts; the refuge for those who fervently seek it; who takes one across the ocean of samsara (life of becoming); the bestower of success, and who is adorned with the chandan tilak (mark of sandal paste on the forehead). 1.2 Jaya Jaya Devi Dayaalahari Janani Saraswati Paalayamaam Amale Kamalaasana Sahite Adbhuta Charite Paalaymaam Hail unto the Divine Mother, the ocean of compassion. O Mother Saraswati, O Thou embodiments of purity, the consort of Brahma, one of lofty character, please protect me. 1.3 Om Guru Om Guru Sachchidananda Sachchidananda Guru Sachchidananda Mama Guru Mama Guru Sachchidaananda Sachchidananda Guru Sachchidaananda I adore my Guru who is Satchidananda – ExistenceKnowledge-Bliss Absolute, the Supreme Reality, symbolized by ‗OM‘. 1.4 Om Namah Shivaaya Om Namah Shivaaya Om Namah Shivaaya Shivaaya Namah I salute Lord Shiva, the auspicious one and the Supreme Reality symbolized by ‗OM‘
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1.5 Jai Jai Jai Devi Jagadamba Sankata Haarini Mangala Kaarini Jnaanashakti De Jnaanamayee Premamayee Kalyaana Mayi Shubhade Maataa Devi Jagadamba Hail unto the Mother of the universe, remover of all afflictions, bestower of auspiciousness, embodiment of Knowledge, grant me the ability to discern and think clearly. Hail unto the Mother of the universe, replete with love, who does good and bestows auspiciousness. 1.6 Sri Raama Jayaraamaa Daasharathe Hey Raghuraama Kalyaana Raama Kodandaraama Sitaa Raama Sriraghu Raama Raam Jaya Raam Sri Raam Jaya Raam Sri Raama Jaya Raama Jaya Jaya Raama (Om) Victory be unto Sri Rama, the son of Dasharatha, the descendant of Raghu, the bestower of auspiciousness, the one wielding a bow, and the consort of Sita. Victory, victory be unto Sri Rama, the Supreme Reality symbolized by ‗OM‘. 1.7 Krishnaa Maadhava Manoharaa (Hare) Shyaama Sundara Murlidharaa Yaadava Shaure Krishna Muraare Raadhaa Priyakara Hey Ghanashyaam O Lord Krishna, the consort of Lakshmi, the one who attracts the devotees, the dark-hued and beautiful, who holds a flute in his hand, who hails from the Yadava clan, who is courageous, who vanquished the demon Mura, and who is the beloved of Radha. 1.8 Govind Krishna Jai, Gopaala Krishna Jai Gopaal Baala Baala Radhaa Krishna Jai - 17 -
Krishna Jai Krishna Jai Krishna Jai Krishna Krishna Krishna Krishna Jai Victory be unto Lord Krishna, also known as Govinda, and Gopala, the consort of Radha . 1.9 Raadhe Govinda Bhajo Brindaavana Chanda Bhajo Giridhaari Shyaama Bhajo Gopi Gopaala Bhajo Adore the Lord, the consort of Radha, the special attraction of Brindavan, where he lifted the mountain to protect the residents, one endowed with a hue of blue sky, the cowherd, and the beloved of Gopis. 1.10 Radhakrishna Gopalakrishna I salute Lord Krishna, the beloved of Radha and the cowherd of Brindavan. 1.11 Ramakrishna Govinda Narayana Salutations to the Lord known variously, as Rama, Krishna, Govinda, Narayana. 1.12 Jai Jai Rama Krishna Hari II Dasharatha Nandana Rama Namo Vasudeva Nandana Krishna Namo II Kausalya Tanayaa Rama Namo Devaki Nandana Krishna Namo II Sita Ramana Sri Rama Namo Raadha Ramana Sri Krishna Namo II Ravana Mardana Rama Namo Kamsa Vimardana Krishna Namo II Victory be unto Lord Rama and Krishna, the sons of Dasharatha and Vasudeva, respectively. Victory be unto Lord Rama and Krishna, the sons of Kausalya and Devaki, respectively. Victory be unto Lord Rama and Krishna, the consorts of Sita and Radha, respectively. Victory be unto
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Lord Rama and Krishna, who vanquished Ravana and Kamsa, respectively. 1.13 Raama Hare Jaya Raama Hare Dukhiyonke Dukh Dura Kare Krishna Hare Jaya Krishna Hare Dukhiyonke Dukha Dura Kare Krishna Hare Jai Krishna Hare Raadhaa Vallabha Shyaama Hare Dukhiyonke Dukha Dura Kare O Lord Rama, I pray, please mitigate the sufferings of people. O Lord Krishna, I pray, please mitigate the sufferings of people. O Lord Krishna, the beloved of Radha, please mitigate the sufferings of people. 1.14 Sitaa Raama Kaho Raadhe Shyaama Kaho (2) Seetaa Raama Binaa Uddhaara Nahi Raadhe Shyaama Binaa Koyi Saara Nahi Sing the glories of Lord Rama, the consort of Sita. Sing the glories of Lord Krishna, the Beloved of Radha. Without the grace of Lord Rama, the consort of Sita, there is no upliftment in life. Without the grace of Lord Krishna, life cannot be fruitful. 1.15 ek Ram Dasharata ghar dole, ek Ram ghat ghat me bole, ek Ram sakal prasara, ek Ram hai sab se nyaara. jag me chaaro Ram hai, teen Ram vyavahara, chautho Ram nijsaara hai, thako karo vichara There are four aspects of Ram: the one born as the son of Dashratha; the one who is the life of all beings; the one who is all-pervading and has become the entire manifest universe; and the one who is the Supreme Reality that transcends all names and forms. Of these four aspects, three are ever subject to change, while the fourth one, the unmanifest, is your own immortal essence. Please ponder over this. - 19 -
ENGLISH SONGS 2.1 Just to be tender just to be true, Just to be glad the whole day through. Just to be merciful just to be mild, Just to be trustful as a child. Just to be gentle and kind and sweet, Just to be helpful in willing feet. Just to be cheery when things go wrong, Just to drive sadness away with a song. Whether the hour is dark or bright, Just to be loyal to God and right. 2.2 Take my life and let it be, Humbly offered, all to Thee. Take my hands and let them be, Working, serving all for Thee. Take my heart and let it be, Fully saturated, Lord with Thee. Take my eyes and let them be, Intoxicated, God, with Thee. Take my mind and let it be, All day long a shrine for Thee. 2.3 Two little eyes to see the Lord. Two little ears to hear His word. Two little feet to walk His ways. Two little lips to sing His praise. Two little hands to do His will. And one little heart to love Him still. 2.4 God make my life a little light within the world to glow, A little flame that burneth bright wherever I may go. - 20 -
God make my life a little flower that giveth joy to all, Content to bloom in native bower although the place be small. God make my life a little song that comforteth the sad, That helpeth others to be strong and makes the singer glad. God make my life a little staff whereon the weak may rest, That so what help and strength I have may serve my neighbour best. God make my life a little hymn of tenderness and praise, Of faith that never waxed dim, in all your wondrous ways. 2.5 Teach me my God and king in all things Thee to see, And what I do in anything to do it as for Thee. A man that looks on glass on it may stay his eye, Or if he pleaseth through it pass and then the heaven espy. All of thee can partake nothing can be so mean, Which with this tincture for Thy sake will not grow bright and clean. A servant with this clause makes drudgery divine, Who sweeps a room as for Thy laws and makes that action fine. This is the famous stone that turneth all to gold, For that which God does touch and own cannot for less be told. - 21 -
2.6 Take my life, and let it be consecrated, Lord! To Thee; Take my hands, and let them move at the impulse of They love. Take my moments and my days, let them flow in ceaseless praise. Take my feet, and let them be swift and beautiful for Thee. Take my voice, and let me sing always, only for my King; Take my lips, and let them be filled with messages from Thee. Take my silver and my gold; not a mite would I withhold. Take my intellect, and use every power as thou shalt choose. Take my will, and make it Thine; it shall be no longer mine. Take my heart; it is Thine own; it shall be Thy Royal Throne. Take my love; my Lord I pour at Thy feet its treasure-store. Take myself, and I will be ever, only, all for Thee. 2.7 Lead, kindly Light, amidst the encircling gloom Lead Thou me on: The night is dark and I am far from home, Lead Thou me on. Keep Thou my feet, I do not ask to see The distant scene, one step enough for me. - 22 -
I was not ever thus, nor prayed that Thou shouldst lead me on; I loved the garish days, and spite of fears, Pride ruled my will: remember not past years. So long Thy power hath blest me, sure it still will lead me on, O’er moon and fen, o’er crag and torrent, till the night is gone; And with the morn, those angel faces smile, Which I have loved long since and lost a while. -3-
POEMS BY SWAMI RAMDAS
3.1 Exalted name divine few know thy power, Who has drunk nectar can alone its taste enjoy. Thy name of eternal splendor, Song or word can ill express, The unique wondrous glory. Take the name oh friend. Name is immortal joy that thrills in your veins. Name is infinite love that wells up in your heart. Name is cosmic vision that dazzles in your eyes. Name is truth name is God. 3.2 Seek the feet of the Lord alone, There find true rest and peace. For all the past do atone, Strive the Lord to please. Thou art a mere thing of clay, The Lord dwelleth in thee. The world is but his divine play, Ever his servant be. - 23 -
The Lord is ever kind and good, He points the right path. Take it and struggle on, And give up lust and wrath. 3.3 Ram is the softness of moonlight, Ram is the glint of stars at night. Ram is the blaze of sun on high, Ram is the blueness of the sky. Ram is the whiteness of the cloud, Ram is the thunderous voice proud. Ram is the lightning’s blinding flash, Ram is the raining downward dash. 3.4 O Ram, I take refuge in Thee, Thou art my love, my life, my lead, I am in Thee, Thou art in me. Thou art my father, mother, indeed. Thou art the life that pervades all. In thee all things and lives reside. Thou art the life in great and small, In thee my friend and brother abide. Thy lotus feet my constant thought, Thy light divine my only dream. To serve Thee is my pleasing lot, Thou art my wealth, name and fame. Oh Ram, how charming is that sound, O lips, utter Ram Ram, O mind, meditate Ram Ram, Forget thyself in Him--in Him.
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THE GLORY OF RAMANAM ‘Sing with a Heart Full of Joy the Name of Sri Rama’ Prema mudita manse kaho Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram With a heart full of love and joy, chant the name of Sri Rama. Papa kate dukha mite leke Ramanam Bhavasamudra sukhada nav ek Ramanam Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram The chanting of Ramanam will remove the impurities of the heart and mitigate all sufferings and afflictions. Ramanam is like a boat that will ferry one comfortably across the ocean of life. Parama shanti sukha nidhan divya Ramanam Niradhara ko adhara ek Ram nam Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Ramanam is the repository of Supreme Peace and Felicity. It is a dependable support for the helpless. Parama guhya parama ishta mantra Ramanam Santa hrdaya sada basata ek Ramanam Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Ramanam, the ‗Supreme Secret‘ and the favourite mantra always abides in the hearts of the saints and sages. Mahadeva satata japata divya Ramanam Kashi marata mukta karata kahata Ramanam Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram This Divine name -- Ramanam, is constantly chanted by Lord Shiva, and by uttering this mantra He liberates those who breathe their last at the holy city of Kashi. Mata pita bandhu sakha sabhi Ramanam Bhakta janana jeevana dhana ek Ramanam - 25 -
Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram Sri Rama Rama Ram For a devotee, Ramanam is all-in-all -- father, mother, intimate relation and friend. Indeed, Ramanam is the one and the only ‗treasure of life‘ of a devotee. * * * Sing with a heart full of joy the name of Ishwara — Sri Rama. If you take the name of Sri Rama with love and devotion the impurities of the heart will melt away and the sufferings and afflictions of the mind will disappear. When you contemplate upon Ramanam or sing it with devotion there descends mahashanti in your heart, the inner springs of joy will open up, and you will abide in mahaananda (atmaananda). Which is the best of the mantras, the most powerful mantra? Certainly, it is the Ramanam. It is the namamantra -- not only a divine name but also a mantra -- a sacred formula, and you have to keep it always in your heart. Suppose you have a most valuable thing, what will you do? You will keep it very safe. Similarly, where will you keep the most valuable knowledge that you have? -- In the heart. If anybody is in a state of utter helplessness -- it can happen when a person is sick or in various phases of life -- at that time the near and the dear ones cannot help. If it is a small physical help, they can render it, or if some money is needed somebody can lend it. Everybody has his own problem. When the heart is in a grip of helplessness, there is only one way by whichwe can face it and remain at peace, and that is by an unconditional surrender to Ishwara. Ramanam japa can greatly help the person. When the mind is feverishly active in its pursuit of worldly things, it is very hard to take the name of Ishwara -- Sri Rama. In a calm and quiet mind alone the sacred name of Ishwara can reside. In the hearts of the people who are pious and who have renounced worldly things, Sri Rama always abides. We do our duty to our relations. If some duty is there do it, don't expect that someone will help. And people can - 26 -
emotionally blackmail also. Take care; we should not do that, move forward. I don't need support from the dear and the near ones -- brother and sister, son and daughter. If they want, they will do it for their own ananda, not for my sake; for me -- brother, sister, son, daughter, father, mother -- all Sri Rama, God. What is the wealth of a devotee? It is not the Bank account. All the money we put in Bank, we will not be able to enjoy. Money finds its own way. The only money you enjoy is when you purchase a cup of coffee, and the money that you pay. For bhaktas the ‗wealth of life‘, jivana dhana, is Ramanam. It is said that when a person dies in Kashi, Lord Shiva will utter in his ear the sacred mantra before death. What is that mantra? It is Ramanam. This samsaara is compared to a forest. It is also called bhavaaranya. Sometimes it is compared with the ocean, bhavasaagara. How to cross this ocean? You need a boat. What is the boat that can happily take us cross the ocean, which allows us to smoothly cross the ocean of samsaara? It is the sacred name of Sri Rama. I must tell you that in all that is said above there is not an iota of exaggeration. You need to know it. It is all true. -- SWAMI TATTVAVIDANANDA * * * Questioner: Is your Rama different from Dasharatha Rama? SWAMI RAMDAS*: Ramdas will answer you in Kabir's words. He also put the same question. He said, 'My Rama is the great Truth, Impersonal, dwelling in the hearts of all beings and creatures in the universe. My Rama is the all-pervading, immanent and all-transcendent Reality. My Rama has assumed the forms of all beings and things and my Rama is Dashratha's son also. My Rama is the all-inclusive and all-transcendent Supreme Godhead. _______ * Founder of Anandashram (www.anandashram.org) and an ardent votary of Ramanam, he attained the Highest by constantly chanting the mantra: “Om Sri Rama Jaya Rama Jaya Jaya Rama.”
* * * ek Rama Dasharata ghar dole, ek Rama ghat ghat me bole, ek Rama sakal prasara, ek Ram hai sab se nyaara, jag me chaaro Rama hai, teen Rama vyavahara, chautho Rama nijsaara hai, thako karo vichara
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There is one Rama who plays about in the palace of king Dasharatha. There is one Rama who speaks inside every living being. There is one Rama who is all-pervading (omnipresent). There is one Rama who is unique (different from all the rest of creation, universe etc.) Thus there are four kinds of Rama in the world. The first three Rama are in some way or other related to worldly ways. The fourth one is really our own essence. Please ponder over this fourth kind of Rama. -- SANT KABIR DAS
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‘OM SRI RAMA JAYA RAMA JAYA JAYA RAMA’ "Om" is the nirguna parabrahma, the formless and immutable Reality. "Sri" is prakriti -- the nature, comprising of multifarious names and forms of the universe, which is the dynamic aspect of the parabrahma. ―Rama‖ is both nirguna, the immutable, and saguna, the dynamic, put together. All names and forms belong to the dynamic aspect, and the dynamic aspect has its base in the substratum, the immutable aspect -- that is ―Om‖. This all-comprehensive Godhead, purushottama Rama, is residing in our hearts. Rama who is in our heart is presently veiled, as it were, by the ego, making us oblivious of His divine presence. "Jaya Rama", ―Victory to Rama‖, means let Rama manifest in all His glory, by tearing asunder the veil of ego. ―Jaya Jaya Rama‖, ―Victory, Victory to Rama‖, again, means, let the ego be negated and let ―Rama‖, the inner divinity emerge. So, Rama is presently hiding in our heart and we need to bring Him out. That is how the bhaktas describe him. The jnanis say that the jagat – the universe, is mithya, an illusion; there is only Brahman. The devotees call it the lila, the play of Ishwara. It is the drama enacted for the sake of fun. The Lord wanted to have some fun, so He became the many parts and He Himself is the audience and the witness. Verily, everything is Ishwara - 28 -
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LINKS TO RAMANAM ONLINE http://tinyurl.com/nf9lru http://tinyurl.com/ko67co http://tinyurl.com/y92uybm http://tinyurl.com/yejggph http://tinyurl.com/yhbzscl http://tinyurl.com/y8kpcy9 http://tinyurl.com/ykefl8t http://tinyurl.com/y9tzy3f http://tinyurl.com/yj9xdx2 http://tinyurl.com/yj6ejkt http://tinyurl.com/yenb89a http://tinyurl.com/ydpftts http://tinyurl.com/ycrovrz http://tinyurl.com/ya6rcnt http://tinyurl.com/yddnfzp http://tinyurl.com/y9s3pzo http://tinyurl.com/y95zo4f http://tinyurl.com/yazsuvm http://tinyurl.com/ycy24tr http://tinyurl.com/ya9tjnh http://tinyurl.com/ydu8lfk http://tinyurl.com/yccdttc http://tinyurl.com/yzrux6a http://tinyurl.com/yg6jlr2 http://tinyurl.com/yllhdro http://tinyurl.com/yg3ctcj http://tinyurl.com/yf9l88u
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HOMAGE TO SWAMI VIVEKANANDA1 vishwashitaishi mahaamanishi janaseva-taapasi jayatu Vivekananda Swami, jayatu veera sanyasi 1 On the 11th September, 1993, at the Art Institute of Chicago, in commemoration of the 100th
year of Swami Vivekananda's famous Chicago Address (vide page 852 & 853), of the book: "Vivekananda -- His Gospel of Man-making", Fifth Edition, August 2000,
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Victory unto Swami Vivekananda, the intrepid Hindu Monk of India, who was endowed with a poised mind and a scintillating intellect, who was keenly interested in the welfare of the entire mankind, and to whom the service of man was verily the tapas (spiritual practice) for Godrealization. nipeeya sakalam tattwajnanam paanchabhautikam navavijnanam jagaditihaasa purana darshanam parameswara darshane manaswi yo nitaram abhilashi, jayatu veera sannyasi Victory unto that intrepid Hindu Monk of India, who was well-versed in all branches of philosophy including the metaphysics, and well-acquainted with the modern material science, World History, Puranas and Darshanas, and ever intensely aspired for God-realization. sakaladharma patha parama saadhakam vividha dharma mata marma bodhakam bhogavaada naastikya rodhakam jagadgurum tam vilokya sahasaa jaato dradhataapasi, jayatu veera sannyasi Victory unto that intrepid Hindu Monk of India, who was instantly transformed and established in spiritual practice on account of his mere glance at the World Teacher, Sri Ramakrishna, the practitioner supreme of all religious paths, who preached the inner core of all religions, and who is the bulwark against atheism and hedonism. graame graame nagare nagare nadi nadaanaam teere teere guha gahware vipine ghore vilokya jana jivanam vipannam yo vivhala maanasi, jayati veera sannyasi Victory unto that intrepid Hindu Monk of India who, as an itinerant monk, travelled all over India -- visiting villages, towns and cities, river banks, caves and dense forests, and witnessing the deplorable living conditions of the poor and the downtrodden, the distressed and the diseased masses, was greatly pained at heart and felt intensely compassionate - 30 -
for them, and was spurred on to find ways and means to mitigate their sufferings. vishwadharma sammelana pithe vividha dharma guru garva garisthe naanaa dharma dhwaja pratishte navayuga maanavadharma ghoshanaa jagarjayo saahasi, jayatu veera sannyasi Victory unto that intrepid Hindu Monk of India, who proclaimed with a leonine roar, as it were, the dharma for the mankind of the New Age, from the platform of the World's Parliament of Religions at Chicago, whereon had assembled the religious leaders of all faiths of the world, with all their pride and privilege, and with all their banners unfurled, to proudly proclaim and establish the supremacy of their own creeds. Mahaveera iva parama viragi Krisha-Buddhavat karuno tyaagi Shanakra iva digvijayi yogi udaara charito vishwa kutumbi janagana hrdaya nivasi, jayatu veera sannyasi Victory unto that intrepid Hindu Monk of India, who is supremely dispassionate like Mahavira, kind, compassionate and renunciate like the Christ and the Buddha, a yogi par excellence like Adi Shankara who held over his opponents in all the four quarters, who was extremely generous and endowed with a noble character, to whom the whole word was one big family, and who is ever residing in the hears of hosts of people. - 10 -
UNIVERSAL PRAYER O Lord of the universe, O Creator, Protector, and Destroyer of the worlds, I come in all humility to Thy holy feet and surrender myself entirely to Thee. Deign to bless me ever with Thy remembrance. O merciful Divine Master, give me strength, purity and peace. Thou art absolute power, omniscient and omnipresent. Thou art seated in the hearts of all; Thou art all purity, all goodness and all love; Thou art a veritable ocean of peace and bliss;
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Thou art the lover of Thy devotees, refuge of the helpless, Redeemer and Savior of those who resign themselves to Thee. Make me dedicate my life to Thee and to Thy service. By Thy grace, may peace and joy always dwell in my heart. Thou art mother, master, friend and all to me. Accept me as Thy child and servant. Grant me power to love Thee with all my heart. Let whatever I do be a fitting offering at Thy holy feet. Make me pure in thought, word and deed. I lay my mind at Thy feet; fill it always with Thy remembrance. Let Thy glorious light illumine my heart. O Sustainer of the worlds, O kind and compassionate Lord, God of Gods, Give me the divine vision so that I may behold Thee in all, as all. Make me ever feel Thy constant fellowship. May my life be guided and controlled by Tee. Thy presence be ever with me, in me and everywhere around me. I beg of Thee, I prostrate before Thee, Hearken to this heartfelt prayer of mine, And make me Thine and Thine only forever and ever! -- SWAMI RAMDAS (www.anandashram.org)
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PEACE PRAYER Adorable Presence! Thou who art within and without, above and below and all around. Thou who art interpenetrating the very cells of our being. Thou who art the Eye of our eyes; Ear of our ears; Heart of our hearts; Mind of our minds; Breath of our breaths; Life of our lives and Soul of our souls. Bless us dear God to be aware of Thy presence now and here. This is all that we ask of Thee. May all of us be aware of Thy Presence in the East and the West, in the North and the South. May peace and goodwill abide among individuals as well as communities and nations. This is our earnest prayer. May peace be unto all. -- SWAMI OMKAR (http://tinyurl.com/yhyfb4r)
----------------------------------------------------------------------------"Prayer is the only way by which we can keep contact with God, opening a channel between ourselves and Him. Prayer is the means to make His power, light, glory and purity flow into us".
-- SWAMI RAMDAS
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