Bharatham : Uthishtatha-Jagratha : (wef-05/11/2012. )

3. HOW THE DIVINE LIFE SOCIETY WAS BORN-2. He would go to every Mahatma living around him, fetch them water from the Ganges, attend to their needs and serve them to their satisfaction without their asking. I have seen Sri Swamiji doing the very same thing even while at Swargashram (i.e., from 1930 onwards when I first met him). On one occasion when I stepped into his Kutia (hermitage) to attend to his need, I remember Sri Swamiji asking me to serve all other Mahatmas living, washing their clothes, sweeping their kutias and so on. On another occasion, he told me that I should always look out for opportunities to serve others in any capacity. He would insist on keeping a small handkerchief in our pockets so that we might clean the shoes of the Mahatmas and Yatris while they were at Satsang, without their knowledge. Such is his zeal and enthusiasm for serving the Virat Swaroopa (cosmic manifestation) of the Lord. As he put into action his love for service in the year 1

Young  Paramananda with his mother before sannyasa at Swami Sivananda Ashramam 3. HOW THE DIVINE LIFE SOCIETY WAS BORN-1. Many are curious to know when Sri Swamiji wrote his first book, how he was able to establish his second-to-none Divine Life Society within a few years of his coming to Rishikesh. The first book that was written and published by Swami Sivananda is his master-piece Practice of Yoga. The year was 1929. That, as all of you know, is an excellent book. I had the opportunity to see a 'deluxe' edition copy of the book at the Connemera Library in Madras. The book was priced as low as rupees two only. Even in those early days of Sannyasa life, when it was very difficult for him to procure money, Sri Swamiji brought out costly editions of books for supplying free of charge to all public libraries and poor aspirants who would treasure them. For those of ordinary means there were cheap editions priced very low. Incidentally, it also happens to be

2. DO NOT HURT OTHERS-2.2. Mark, how large is the heart! What an amount of gracious kindness! Swamiji liked the book very much. But because someone feels offended, the book should not be brought out. 'Do not offend any one. Do not hurt anybody's feelings' :-  this is what Sri Swamiji Sivanandaji preaches to everyone. This is what I learned from him on that day. I implicitly obeyed Sri Swamiji's wishes. The second volume was never brought out and the books already printed were never put for sale. And this was not at all difficult for me, nor was I affected. I am ever happy. All this was because, I had no idea of my own, no plan of my own. Sri Swamiji puts the idea and chalks out the plan. I simply execute them. He moulds me and I allow him to do so. Next : 3. HOW THE DIVINE LIFE SOCIETY WAS BORN SRI SWAMI PARAMANANDA To be continued  ...

2. DO NOT HURT OTHERS-1. It was in 1930 that I first met Swami Sivanandaji and in a couple of years I wrote a book under the pseudonym 'Ananda'. The book was published only two years later in 1934 at Madras. Now you will not be able to find any copy of the book, except two copies in the Sri Ramashram library, Muni-ki-reti. I myself do not know what happened to the rest of the copies. In that book I wrote all about the relationship between the Guru and the disciple, how the disciple should conduct himself in the presence of the Guru and ever-so-many other items of practical importance to an aspirant just stepping into the spiritual path. In the very same book, I had also mentioned about the various Ashrams where I stayed before as well as about their different managers and presidents, while describing the unique nature of Swami Sivanandaji and his institution that kept me spellbound. A copy of the book was duly sent to Swami Sivanandaji who wrote me back, &

Part-6. Such was the trouble he took in those days to collect the inmates for the morning class, in spite of the fact that Ananda Kutir had not grown up then, and therefore we had to lodge at different buildings, not close at hand. The inmates, then, had a keen desire to get their personalities moulded spiritually by Sri Swamiji Maharaj and they were all happy. Now, too, if you all have a keen desire to surrender your individuality at the feet of the Guru, he will definitely come forward with his practical instructions. Go to the Guru with a clean slate. Have no idea of your own. Let him write on it. Let him chalk out a plan for you. Allow him to mould you into a spiritual genius. This alone I consider as surrender unto the lotus feet of the Guru. Go to the Mahatmas. See who will guide you properly. When once you have selected your Guru, stand by him always with unswerving faith and devotion. Carry out all his instructions. Never allow your individual

Part-5. Early morning classes used to be conducted in the Ashram, when Swamiji himself would go round every room at 4 a.m., stopping at every door and telling in sweet words, "It is Brahmamuhurta. Wake up!" On hearing his words, everyone would run to the morning meditation classes. But later, aspirants were not so enthusiastic in attending the early morning classes. People did not want to get trained and face some hardships. In this connection, I shall just tell you a humorous incident. I was then (in 1934) put up in a room at Brahmanandashram. It was mid-winter. One day at 4 a.m. Swamiji came to my Kutia all the way from Ananda Kutir in that biting wintry morning to wake me up. It was a distance of nearly half a mile. Peeping through the window he called 'Maharaj! OM! Maharaj! OM!" Twice I got annoyed and replied, "Maharaj, Kya Chahiye?" (What do you want) I could not make out who was standing at the door (Swamiji, it seems,

Part-4. I shall now recollect certain instances which shall be of help to you all. Once Swamiji introduced saltless diet on Saturdays. Some inmate-disciples did not like this. And they used to keep ready with them, even on the previous day, small packets of powdered salt. Swamiji on learning about this incident abandoned giving this personal training to the inmates, save the instructions: "I have given you everything. I have shown you the path. If you have good aspirations, you will definitely adopt the correct measures; otherwise, if you are not sincere, you may hardly evolve. I shall no more insist and force upon you all any instruction, however good it may be."  Such is the method of Swamiji Maharaj. When you do not admit yourself humbly to get trained by Swamiji why should he forcibly train you? If he does so, you will begin to abuse him. SRI SWAMI PARAMANANDA To be continued  ...

Part-4. You should not ignore highly evolved souls like Swami Narayanji and Swami Poornabodhji as some insignificant personalities. They are the happiest persons. You should resort to them often and often and learn from them in first-hand detail how Sri Swamiji had trained them. They are ever ready to serve you all with the nectarine instructions they received directly from Sri Swamiji while he was actively engaged in training the aspirants individually. You may ask why Swamiji was not giving those instructions in later times. Those days things were different. On one side the volume of work that drew his immediate attention had attained a colossal magnitude and on the other side none was willing to sacrifice his individuality to get himself properly established in the spiritual path and enjoy the Supreme Bliss. If Swamiji asked a new aspirant to observe a fast, at once the other man thought that Swamiji was making him weak by forcing starvation on him. SRI SW

Part-3. I remember, in those days, while at Swargashram, Sri Swamiji would save every possible minute and add it to his Sadhana. He would keep old rotties (breads) in his room, dry them in the sun every day, and soak them in water an hour before his meal-time and this he would have for his meals along with gud (jaggery). In this way, he was able to save more than an hour which he would have spent in going to Kshetra for Bhiksha (alms). This was Swamiji's food at a time when Vivekananda abused him for not supplying ghee. Another instance. A young Sannyasin, a disciple of Swami Sivanandaji, met me, at Madras. He related his miserable life at that moment. He came to South India to lead a Parivrajak-life after visiting Badrinath and other places in Uttarakhand. The first thing I asked of him was, whether he had taken Sri Swamiji's permission and whether Sri Swamiji had instructed him to undertake a Yatra (pilgrimage). To both questions, he replied 'no

Part-2. Here I can tell you one or two incidents in the life, of some Sadhaks who went to do what Swamiji had not told them to do. In those days (1924-34) while Swamiji was living in Swargashram, there was a Sannyasi-disciple by name Swami V. Without the instructions of Swamiji he began to practise Hatha Yogic Kriyas. He was doing Vastra Dhauti.  He began to complain that Swamiji did not give him a bottle of ghee (clarified butter) while his throat was bruised owing to the Kriyas. He went on abusing Swamiji. Mind you, it was a time when Swamiji himself was living on Kshetra food (alms). Who asked the disciple to perform the Kriyas?  Without procuring a bottle of ghee first, why should he start doing the Kriyas? Sivanandaji never asked him to do so. Had Swami V. surrendered his individuality to Swamiji, the latter would have guided him correctly, and put him on an easy path. This the disciple never cared to do. He had his own individual ideas about spirituality and never gave a chanc

Part-1. Many a young aspirant who wishes to tread the path of spirituality, first does so with very many ideas—may be helpful or otherwise—and does not allow himself to be moulded by the Guru. He forms variedly wrong notions as to what spirituality is. He thinks that spirituality is living in seclusion in an Himalayan cave or growing a beard and matted locks or roaming throughout the length and breadth of the land. Anyhow, he retains the individuality in thought and cannot hopefully surrender his ego at the lotus feet of the Guru, which alone can see him well off in the spiritual path. I, for one, first approached Swami Sivananda with a clean slate so that he might write on it all that he thinks will benefit me. I had no idea of my own. If Swamiji says, a trip to Badrinath or Mt. Kailas will help in realising the Lord, I will do it at once.  As a matter of fact, Sri Swamiji has never told me that, and I, too, have never visited those places. I remember, only

Part-20. So it is not easy. I am not saying anything derogatory about us or the Guru, but this thing is extremely sacred and extremely difficult. Otherwise millions of people would be claiming to be disciples of Gurus and all of them would have attained enlightenment. So service is necessary in order that the heart may literally reflect the Guru’s teachings, so that from there on you are one. It is the most sacred and beautiful relationship. There is no relationship, you are one. In oneness there is no relationship. Oneness is not called a relationship, and only when that oneness has taken place does the other person become a Guru, not until then. In the famous eleventh chapter of the Bhagavad Gita, Arjuna sees the cosmic form of Krishna and himself. A moment before, Krishna was standing in front of him as a human person, and suddenly he had become a cosmic being. In that cosmic being he says: "I see myself also. I see you, I see myself standing on the

Part-19. His divinity was recognised by half a dozen people and he had two proper disciples whom he taught. Arjuna, who learnt the Bhagavad Gita from him, and there was another wonderful man called Uddhava, who learnt from him later, just before Krishna left the world. Even Arjuna it seems came back to Krishna much later after the war and said : - "You know, I remember that you gave me some marvellous instruction during the war, but I have forgotten the best part of it. It was inspiring, that much I remember, but I have forgotten it. Can you repeat it?" Here I am not telling you the story of Mr. So and So, who listens to Swami So and So and then forgets the story. We are both mortals and subject to error. But here was God almighty teaching Arjuna, who was supposed to be a fantastic person, and Arjuna says :- "I have forgotten what you taught me." What kind of a disciple is that? Sri Swami Venkatesananda To be continued  ....

Part-18. So there is no distinction here between ‘I am the Guru’ or ‘you are the Guru’ or ‘so and so is the Guru’. But this much is definite, that you must serve the Guru. Why? Only then is this mirror ground and polished nicely, otherwise it doesn’t reflect the truth. Here we are talking of non-verbal communication. The inner spiritual experience cannot be put into words, cannot be communicated by means of language. Language is totally inadequate. This is a realm in which language has no application at all. You may read all the books in the world, you may listen to a million talks, all this is useless. You may meet thousands and thousands of Swamis, holy men and prophets, even avatars, incarnations of God himself. All this is also totally useless. I am not trying to discourage you, but I hope you realise that in the time of Jesus Christ how many were enlightened? How many believed in him? He only had a small bunch of people. Ten of them ran away, one o

Part-17. While talking to Swami Sivananda he expressed some difficulty, in that although he did not lack good ideas, he did not have workers, somebody to execute his ideas. Swami Paramananda was there with Swami Sivananda at that time as his disciple, but there was no ashram in those days, they were both mendicants. It seems that Swami Sivananda looked at Swami Paramananda and said :- "Go with him and serve him as you would serve your own Guru," the idea being that Guru Seva is necessary. It does not mean that I want your service, but service of the Guru is necessary. Serve the Guru, whoever it is. There is another example which is the reverse. A disciple of some other Swami in South India came to Gurudev’s ashram, liked Gurudev and stayed as Brahmachari. Later the Swami from South India visited the ashram and told Gurudev he would like to initiate his disciple into sanyas. Gurudev said: "Very good, he is your disciple, initiate him." He

Part-16. There is something in you which misunderstands, misinterprets. What is it? Your mind. Your mind is not on a level with the Guru’s mind, with the other person’s mind, never mind whether he’s a Guru or a teacher. Your mind is not on the same wavelength. Your face may be beautiful but when you hold a funny little thing in front of you it distorts your figure. Why? The mirror has not been ground and polished. If that mirror had been ground and polished, it would reflect your beauty entirely. Therefore service of the Guru was prescribed, not because the Guru wanted your service, not because he wanted to enslave you, but because it was the only way in which this mirror could be polished. There was something marvellous in our Gurudev, Swami Sivananda. He insisted on Guru Seva. He insisted that if you wanted to be a disciple, if you wanted to attain enlightenment through the instruction of a Guru, you must serve the Guru. The Guru, not me. How do we know th

Part-15. So eat, drink and be merry, fight, quarrel, and kill others and you will be powerful and rule the three worlds. What he forgot was the comprehensive definition, that the self is beyond hunger and thirst, pain and sorrow. A little later the other fellow, the chief of the gods, comes along and asks the same question, and Brahma the teacher also gives him the same instruction. "Look into the mirror. What do you see?" Indra replies, "I see myself." "That is the self," says Brahma. So Indra goes away but begins to reflect. "I can fight with all and become the emperor of the three worlds, but this old man mentioned that the self is beyond hunger and thirst, pain and sorrow. This body is not like that. It is subject to all these and more." So he goes back to Brahma and asks : - "Please can I have some instruction." Brahma replies :- "If you want to ask another question, go into the backyard and serve

Part-14. The demons only heard the last part of the sentence, that they would be the rulers of the three worlds. So as soon as the discourse was over, the chief demon approached Brahma first and said : "Father, please tell me, what is self-knowledge. Because I want to be the ruler of the three worlds." And the Upanishad says that Brahma asked him to look at the mirror. "What do you see there?" "I see myself," said the demon. "That’s it," said Brahma. "You said so." Do you understand the trouble of using language? The Guru is supposed to impart self-knowledge, so he asks the disciple to look into the mirror. "What do you see?" he says. "I see myself," says the disciple. "That’s it," says the Guru. But then what is the disciple’s understanding of "that’s it?" The demoniacal disciple’s understanding was that the body is the self. Sri Swami Venkatesananda To be co

Part-13. So here, both these seem to be necessary and both must arise simultaneously. I must be an ardent aspirant, a first class disciple and I must be entirely receptive. I must have entered into this inner silence which means that my ego must have been completely destroyed already. Then, when I go and stand in front of an enlightened person, there is instantaneous non-verbal communication, otherwise there is danger. This danger is pointed out in one of the Upanishads, where Brahma himself was the teacher—not the Guru but the teacher. The gods and the demons (this distinction exists only in our dictionary, in reality they were all God’s children) were sitting and listening to Brahma, the Creator. Brahma was telling his children to strive for self-knowledge, because if they attained self-knowledge they would go beyond hunger and thirst, pain and sorrow, and they would be the rulers of the three worlds. Sri Swami Venkatesananda To be continued  ....

Part-12. If I am a perfect disciple, then it is possible that the first person I meet may become my Guru. He may be a tramp, or it may not even be a human being, it may be an animal. It may be a tree or a plant or it may be a natural phenomenon. So if I am an ardent disciple, an ardent seeker, then it is possible for me to reach enlightenment with the help of human and non-human beings, because I have trained myself in non-verbal communication. When is this non-verbal communication possible? Only when I have learned to remain absolutely silent within myself. When I have trained myself in such a way that I am able to enter into this inner silence, then it is possible that even a stone might teach me, even a stone might become my Guru. There is a story, which I will give you in brief.  A hunter, during the time of the Mahabharata, went to the Guru of Arjuna, the great archer, and requested him to teach him also. This old man refused. So the hunter went away,

Part-11. If I am a perfect disciple, then it is possible that the first person I meet may become my Guru. He may be a tramp, or it may not even be a human being, it may be an animal. It may be a tree or a plant or it may be a natural phenomenon. So if I am an ardent disciple, an ardent seeker, then it is possible for me to reach enlightenment with the help of human and non-human beings, because I have trained myself in non-verbal communication. When is this non-verbal communication possible? Only when I have learned to remain absolutely silent within myself. When I have trained myself in such a way that I am able to enter into this inner silence, then it is possible that even a stone might teach me, even a stone might become my Guru. Sri Swami Venkatesananda To be continued  ....

Part-10. There is a very beautiful incident in the ‘Yoga Vasistha’, when Vasistha goes on hammering the same idea into the heart and mind of Rama. "All this is your own thought. You think you are so and so, you think you are this. You are not this. You think the world is this, the world is not this. l this is your own thinking process, mental activity. Drop that." Suddenly Rama turns around and says :- "In that case are you also my mental creation, my imagination? If so, why are you teaching me. Who are you teaching?" Vasistha keeps quiet. Rama turns to him again and says :- "Hey, what kind of a Guru are you? I ask you a question and you are not answering." And Vasistha responds in a very beautiful way. "It is not because I could not answer that I was quiet, but because silence was the answer to that question." Ramana Maharishi has also said quite often that silence is the most eloquent language. But am I, the student

Part-9. You see a great master like Swami Sivananda. So many people go to him and suddenly their lives are transformed. A rogue suddenly becomes a saint, a fool becomes a wise man. You are standing looking at the whole thing and you say : "My God, nothing has happened to me." This means I am still the same old fool. He seems to be alright because the others are benefiting by his teaching, but nothing is happening to me. This means there is something wrong with me. So I must work a little harder on myself, because the knowledge that the Guru imparts to the disciple is essentially non-verbal. It is incapable of being verbalised. Sri Swami Venkatesananda To be continued  .... Swami Sivananda with his disciple Swami Venkatesananda

Part-8. That is the sequence. First I must realise my inadequacy, and then I must look for someone who will dispel the doubts in my heart, who will show me the inner light, who will enable me to attain self-knowledge. The person or the event, or the thing,  or the object that enables you to attain self-knowledge, is the Guru. If it has not taken place, sorry, wait.  Don’t declare :- "You are my Guru, I am your disciple." It leads to unnecessary complications. That is the most important thing to remember. Until then go on learning. Sri Swami Venkatesananda To be continued  ....

Part-7. He must be the man who has opened my inner eyes. In his presence it is like the sun. In his presence the inner darkness must go. If it does not go he is not my Guru, he is a teacher. I learn from him. In the Bhagavad Gita this becomes very clear and beautiful. In the first chapter, the person who later became a disciple, Arjuna, literally and actually teaches Krishna. He says, "I know what is right, what is wrong, and I am telling you that this is not right. What you are asking me to do is not right. I want to stop this whole game." Then early in the second chapter Arjuna says: sisyas teham sadhi mam tvam prapannam.(II. 7) "I am your disciple, please instruct me." Not: "You are my Guru." The expression ‘Guru’ comes later, when in the eleventh chapter Krishna reveals the cosmic form to him. Then he says: "Jagat Guru, Hey Bhagavan. You are not only my Guru, you are the Guru of the whole universe." Sri Swami Ven