Author: Vasundhara

Dr. Paul Brunton – About Sri Ramana Maharshi

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Sri Ramana Maharshi

Dr. Paul Brunton – About Sri Ramana Maharshi


Dr. Paul Brunton (1898-1981), a British journalist, attracted by Indian mysticism first visited India in 1930.

Author of eleven books, he has emphasized the value and importance of the Self within us. He is generally considered as having introduced meditation to the West. He once wrote: “Sri Ramana was a spiritual torch carried to the waiting souls in the West. I was only the unimportant ‘link-boy’, the humble carrier.”

During his first visit, among many saints and yogis, Brunton also met Sri Ramana. He stayed for a few weeks in an improvised shelter very close to Sri Ramana’s Ashram.The number of full-time devotees being limited at that time, Brunton had ample opportunity of observing the Maharshi at close quarters and interacting with him. He provides a dispassionate, illuminating and intimate account of the Maharshi’s divinity and its impact in his A Search in Secret India published from London in 1934. (The experiences with Sri Ramana Maharshi alone have been published as the “The Maharshi and his Message”.)

Paul Brunton says:

There is something in this man which holds my attention as steel filings are held by a magnet. I cannot turn my gaze away from him. I become aware of a silent, resistless change, which is taking place within my mind. One by one, the questions which I prepared with such meticulous accuracy drop away. I know only that a steady river of quietness seems to be flowing near me; that a great peace is penetrating the inner reaches of my being, and that my thought-tortured brain is beginning to arrive at some rest. I perceive with sudden clarity that intellect creates its own problems and then makes itself miserable trying to solve them. This is indeed a novel concept to enter the mind of one who has hitherto placed such high value upon intellect.

I surrender myself to the steadily deepening sense of restfulness. The passage of time now provokes no irritation, because the chains of mind-made problems are being broken and thrown away. And then, little by little, a question takes the field of consciousness. Does this man, the Maharshi, emanate the perfume of spiritual peace as the flower emanates fragrance from its petals? I begin to wonder whether by some radioactivity of the soul, some unknown telepathic process, the stillness which invades the troubled water of my soul really comes from him.The peace overwhelms me.

The Maharshi turns and looks down into my face; I, in turn, gaze expectantly up at him. I become aware of a mysterious change taking place with great rapidity in my heart and mind. The old motives which have lured me on begin to desert me. The urgent desires which have sent my feet hither and thither vanish with incredible swiftness. The dislikes, misunderstandings, coldness and selfishness which have marked my dealings with many of my fellows collapse into the abyss of nothingness. An untellable peace falls upon me and I know that there is nothing further that I shall ask from life.

The Sage seems to carry something of great moment to me, yet I cannot easily determine its precise nature. It is intangible, imponderable, perhaps spiritual. Each time I think of him a peculiar sensation pierces me and causes my heart to throb with vague but lofty expectations.

I look at the Sage. He sits there on Olympian heights and watches the panorama of life as one apart. There is a mysterious property in this man which differentiates him from all others I have met.

He remains mysteriously aloof even when surrounded by his own devotees, men who have loved him and lived near him for years. Sometimes I catch myself wishing that he would be a little more human, a little more susceptible to what seems so normal to us.

Why is it that under his strange glance I invariably experience a peculiar expectancy, as though some stupendous revelation will soon be made to me? This man has freed himself from all problems, and no woe can touch him.

The Sage seems to speak not as a philosopher, not as a pandit trying to explain his own doctrine, but rather out of the depth of his own heart.

I am not religious but I can no more resist the feeling of increasing awe which begins to grip my mind than a bee can resist a flower in all its luscious bloom. The [Maharshi’s] hall is becoming pervaded with a subtle, intangible and indefinable power which affects me deeply. I feel, without doubt and without hesitation, that the centre of this mysterious power is no other than the Maharshi himself.

His eyes shine with astonishing brilliance. Strange sensation begins to arise in me. Those lustrous orbs seem to be peering into the inmost recesses of my soul. In a peculiar way, I feel aware of everything he can see in my heart. His mysterious glance penetrates my thoughts, my emotions and my desires; I am helpless before it.

At first, his disconcerting gaze troubles me; I become vaguely uneasy. I feel he has perceived pages that belong to a past, which I have forgotten. He knows it all, I am certain. I am powerless to escape; somehow, I do not want to, either.

I become aware that he is definitely linking my own mind with his, that he is provoking my heart into that state of starry calm, which he seems perpetually to enjoy. In this extraordinary peace, I find a sense of exaltation and lightness. Time seems to stand still. My heart is released from its burden of care. Never again, I feel, shall the bitterness of anger and the melancholy of unsatisfied desire afflict me. My mind is submerged in that of the Maharshi and wisdom is now at its perihelion. What is this man’s gaze but a thaumaturgic wand, which evokes a hidden world of unexpected splendour before my profane eyes?

I have sometimes asked myself why these disciples have been staying around the Sage for years with few conversations, fewer comforts and no external activities to attract them. Now I begin to understand – not by thought but by lightning like illuminations – that through all those years they have been receiving a deep and silent reward.

Hitherto, everyone in the hall has been hushed to a death-like stillness. At length, someone quietly rises and passes out. He is followed by another, and then another, until all have gone. I am alone with the Maharshi! Never before has this happened. His eyes begin to change; they narrow down to pinpoints. The effect is curiously like the ‘stopping down’ in the focus of a camera lens.

There comes a tremendous increase in the intense gleam which shines between the lids, now almost closed. Suddenly, my body seems to disappear, and we are both out in space! It is a crucial moment. I hesitate – and decide to break the enchanter’s spell. Decision brings power and once again I am back in the flesh, back in the hall. No word passes from him to me. I collect my faculties, look at the clock, and rise quietly. The hour of departure has arrived. I bow my head in farewell and depart.

Face to Face with Ramana Maharshi
Item 1

She found the Peace she craved – Ramana

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Sri Ramana Maharshi

She found the Peace she craved


Arthur Osborne was an English writer on spirituality and mysticism, and a disciple and biographer of Sri Ramana Maharshi. From 1964, Osborne served as the founding editor of Mountain Path, a journal published by Ramanasramam. His wife, Lucia Osborne, lived there too. She was a warm-hearted lady whom devotees loved.

Their daughter, Katya Osbourne, recalls:

My own unforgettable memory happened when I was still about ten years old. A lady from Delhi came to the Asramam. In those days, all foreigners were sent to our house as my parents spoke several languages, and could understand a number of travelers. Also in those days, whether a person came from New York, New Zealand, or New Delhi, they were foreigners.

This particular lady told us her story which I thought was unutterably tragic. She had married against her parents’ wishes, but she married for love and the first days of her marriage were blissfully happy. They went to the seaside for their honeymoon and she sat on he sand while her husband went for a swim. She actually saw him being caught by a shark and killed in front of her. Since then she was a nervous wreck.

She then started a trek around all the Asramams and the holy men of India. Why? She wanted to know. How had they harmed anyone and why should they be visited by such a terrible punishment? The point came when she could not listen to any more ambiguous anodyne answers, so she had written her questions down and her list went with her whenever she came to a new holy man. No man was going to fob her off anymore. If there was an explanation she wanted to hear it, and if not why not.

What I recollect most about this lady was that she was so tense and nervous that it was a strain to be in her company. I was not an especially sensitive child, but sitting in the same room as her was excruciatingly uncomfortable. I started to escape but my mother got me.

“Take her to the Hall’, she instructed to me. I had things to do I told her, but my mother said, ‘Go’. I went.

When we got to the Asramam I pointed to the Hall where Sri Bhagavan was sitting and then took myself off, to read my book in a mango tree.

I heard the bell for lunch and dragging my feet I went to fetch the lady home for food. Never in my life, neither, before nor in all the years, have I noticed such a change in anyone, and in such a short time. The lady was relaxed and at peace.

I trailed behind her on the way back, too shy to ask her what Sri Bhagavan had said but aching to know. What oh why hadn’t I stayed in the Hall with her. Whatever words were that Bhagavan had spoken, they must surely be the most important in the world. I wanted to know them for posterity. The rest of my life could be transformed by the words I had not heard. However, I knew that my mother would ask her so I stuck around like glue in order to hear the magic formula.

My mother, of course, noticed the difference immediately. One could not miss it. She asked the all important question. What had Sri Bhagavan told her?

‘Nothing’, the lady replied. She had sat there all prepared, with her list at the ready, then Sri Bhagavan looked at her. He just looked at her, full of understanding and compassion, and she suddenly lost interest in her crusade. It did not matter any more.

She had found the peace she craved.

Nothing could be more miraculous than what happened to that lady, and nothing more typical of Sri Bhagavan. He did not say a word.

Sri Bhagavan’s touch was always exquisitely light but sure. He would hint but never be obvious, whether He was performing a ‘miracle’ or letting a person know what was best for them to do. And yet a hint from Him should never be ignored,. If He takes the trouble to make us aware, well then, we disregard it at our peril.

Katya Osbourne
Mountain Path
Sri Ramanasramam

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Sankhya Yoga – Bhagavad Gita – Chapter 2

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Sankhya Yoga – Bhagavad Gita – Chapter 2

In brief, in a nutshell, Bhagavad Gita starts when King Arjuna becomes despondent when he sees that he has to fight his own relatives, uncles, cousins and so on in the war. He puts down his Great Bow and Arrows on the ground, and becomes, grief-stricken, confused and deluded. Then the Grand Lord Krishna, the Divine Incarnation of the Supreme, All-Pervading Self, teaches Arjuna how to live a proper life as a Warrior and face the Conflicts and Paradoxes of Life with success.

Bhagavad Gita is a Great Guide for each and everyone of us. It offers Guidance in two ways, One is How to live our lives efficiently and peacefully, and the Other is How to attain Self-Realization, Immortality, Salvation.  

In truth, each one of us, man or woman, is in Arjuna’s condition every day. We have conflicting thoughts, we are confused about what to do in difficult sitations, we are not sure about what is right and what is wrong, we are overcome with misery, and so on. Lord Krishna, by way of guiding King Arjuna, is actually giving us all great knowledge about Life, and guidance about Living our lives righteously, happily and unperturbed, without being agitated and worried about the results. This great Scripture, The Bhagavad Gita, is a Must for everyone who is genuinely seeking help about how to lead a full, healthy and happy life, while seeking to know one’s true Self and attain salvation.

SANKHYA YOGA

Chapter Two of the Bhagavad Gita is called Sankhya Yoga.

In this chapter, first, Sanjaya recounts the condition of Arjuna. Then he proceeds to narrate what happens after that.

In brief,  this is what happens in this chapter. 

Arjuna is agitated due to delusion of attachment, fear and confusion. He refuses to fight and perform his duty as a Pandava King.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques about Life and Beyond.

1.
Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.

1.
Sanjaya said:
To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

2.
Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.

2.
The Blessed Lord said:
From where has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, Oh Arjuna?

3.
Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.

3.
Yield not to impotence, Oh Arjuna, son of Pritha! It does not befit you. Cast off this mean weakness of the heart. Stand up, Oh scorcher of foes!

4.
Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.

4.
Arjuna said:
How, Oh Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, Oh destroyer of enemies?

5.
Guroon ahatwaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva Bhunjeeya bhogaan rudhirapradigdhaan.

5.
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood.

6.
Na chaitad vidmah kataran no gareeyo Yadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamas
Te’vasthitaah pramukhe dhaartaraashtraah.

6.
I can hardly tell which will be better: that we should conquer them or they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.

7.
Kaarpanyadoshopahataswabhaavah
Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanme Shishyaste’ham shaadhi maam twaam prapannam.

7.
My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask You: tell me decisively what is good for me. I am Your disciple. Instruct me who has taken refuge in You.

8.
Na hi prapashyaami mamaapanudyaad Yacchokam ucchoshanam indriyaanaam;
Avaapya bhoomaavasapatnam riddham Raajyam suraanaam api chaadhipatyam.

8.
I do not see that it would remove this sorrow that burns up my senses even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.

9.
Sanjaya Uvaacha:
Evam uktwaa hrisheekesham gudaakeshah parantapah;
Na yotsya iti govindam uktwaa tooshneem babhoova ha.

9.
Sanjaya said:
Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep), the destroyer of foes, said to Krishna: “I will not fight,” and became silent.

10.
Tam uvaacha hrisheekeshah prahasanniva bhaarata;
Senayor ubhayor madhye visheedantam idam vachah.

10.

To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, O Bharata, spoke these words!

11. Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.

11.
The Blessed Lord said:
You have grieved for those that should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

12.
Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.

12.
Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter.

13.
Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.

13.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve that.

14.
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.

14.
The contacts of the senses with the objects, Oh son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, Oh Arjuna!

15.
Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so’mritatwaaya kalpate.

15.
That firm man whom surely these afflict not, Oh chief among men, to whom pleasure and pain are the same, is fit for attaining immortality!

16.
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.

16.
The unreal has no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).

17.
Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.

17.
Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable.

18.
Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino’prameyasya tasmaad yudhyaswa bhaarata.

18.
These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, Oh Arjuna!

19.
Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.

19.
He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not nor is He slain.

20.
Na jaayate mriyate vaa kadaachin
Naayam
bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraane
Na hanyate hanyamaane shareere.

20.
He is not born nor does He ever die; after having been, He never ceases to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed.

21.
Vedaavinaashinam nityam ya enam ajam avyayam;
Katham sa purushah paartha kam ghaatayati hanti kam.

21.
Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, Oh Arjuna, or cause to be slain?

22.
Vaasaamsi jeernaani yathaa vihaaya Navaani grihnaati naro’paraani;
Tathaa shareeraani vihaaya jeernaa Nyanyaani samyaati navaani dehee.

22.
Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.

23.
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.

23.
Weapons cut It not, fire burns It not, water wets It not, wind dries It not.

24.
Acchedyo’yam adaahyo’yam akledyo’shoshya eva cha;
Nityah sarvagatah sthaanur achalo’yam sanaatanah.

24.
This Self cannot be cut, burnt, made wet nor dried up. It is eternal, all-pervading, stable, ancient and immovable.

25.
Avyakto’yam achintyo’yam avikaaryo’yam uchyate;
Tasmaad evam viditwainam naanushochitum arhasi.

25.
This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, you should not grieve.

26.
Atha chainam nityajaatam nityam vaa manyase mritam;
Tathaapi twam mahaabaaho naivam shochitum arhasi.

26.
But, even if you think of It as being constantly born and dying, even then, O mighty-armed, you should not grieve!
21

27.
Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha;
Tasmaad aparihaarye’rthe na twam shochitum arhasi.

27.
For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou should not grieve.

28.
Avyaktaadeeni bhootaani vyaktamadhyaani bhaarata;
Avyakta nidhanaanyeva tatra kaa paridevanaa.

28. Beings are unmanifested in their beginning, manifested in their middle state, Oh Arjuna, and unmanifested again in their end! What is there to grieve about?

29.
Aashcharyavat pashyati kashchid enam Aashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinoti Shrutwaapyenam veda na chaiva kashchit.

29.
One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet, having heard, none understands It at all.

30.
Dehee nityam avadhyo’yam dehe sarvasya bhaarata;
Tasmaat sarvaani bhootaani na twam shochitum arhasi.

30.
This, the Indweller in the body of everyone, is always indestructible, Oh Arjuna! Therefore, you should not grieve for any creature.

31.
Swadharmam api chaavekshya na vikampitum arhasi;
Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate.

31.
Further, having regard to your own duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

32.
Yadricchayaa chopapannam swargadwaaram apaavritam;
Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

32.
Happy are the Kshatriyas, Oh Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

33.
Atha chettwam imam dharmyam samgraamam na karishyasi;
Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.

33.
But, if you will not fight in this righteous war, then, having abandoned your duty and fame, you shall incur sin.

34.
Akeertim chaapi bhootaani kathayishyanti te’vyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.

34.
People, too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

35. Bhayaad ranaad uparatam mamsyante twaam mahaarathaah; Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.

35. The great car-warriors will think that you have withdrawn from the battle through fear; and you will be lightly held by them who have thought much of thee.

36.
Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah;
Nindantastava saamarthyam tato duhkhataram nu kim.

36.
Your enemies also, cavilling at your power, will speak many abusive words. What is more painful than this!

37.
Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah.

37.
Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, Oh son of Kunti, resolved to fight!

38.
Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa naivam paapamavaapsyasi.

38.
Having made pleasure and pain, gain and loss, victory and defeat the same, you engage in battle for the sake of battle; thus you shall not incur sin.

39.
Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.

39.
This which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, Oh Arjuna, you shall cast off the bonds of action!

40.
Nehaabhikramanaasho’sti pratyavaayo na vidyate;
Swalpam apyasya dharmasya traayate mahato bhayaat.

40.
In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

41.
Vyavasaayaatmikaa buddhir ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.

41.
Here, Oh joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute.

42.
Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha naanyad asteeti vaadinah.

42.
Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, Oh Arjuna, saying: “There is nothing else!”

43.
Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam bhogaishwaryagatim prati.

43.
Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one’s actions, and prescribe various specific actions for the attainment of pleasure and power.

44.
Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih samaadhau na vidheeyate.

44.
For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Superconsciousness).

45.
Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho niryogakshema aatmavaan.

45.
The Vedas deal with the three attributes (of Nature); be thou above these three attributes, Oh Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

Commentary: Guna means attribute or quality. It is substance as well as quality. Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold, gain and loss, victory and defeat, honour and dishonour, praise and censure.

46.
Yaavaanartha udapaane sarvatah samplutodake;
Taavaan sarveshu vedeshu braahmanasya vijaanatah.

46.
To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

47.
Karmanyevaadhikaaraste maa phaleshu kadaachana;
Maa karmaphalahetur bhoor maa te sango’stwakarmani.

47.
Your right is to work only, but never with its fruits; let not the fruits of actions be your motive, nor let your attachment be to inaction.

48.
Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

48.
Perform action, Oh Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

49.
Doorena hyavaram karma buddhiyogaad dhananjaya; Buddhau sharanamanwiccha kripanaah phalahetavah.

49.
Far lower than the Yoga of wisdom is action, Oh Arjuna! Seek thou refuge in wisdom; wretched are they whose motive is the fruit.

50.
Buddhiyukto jahaateeha ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa yogah karmasu kaushalam.

50. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

51.
Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah padam gacchantyanaamayam.

51.
The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

52.
Yadaa te mohakalilam buddhir vyatitarishyati;
Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.

52.
When your intellect crosses beyond the mire of delusion, then you shall attain to indifference as to what has been heard and what has yet to be heard.

53.
Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.

53.
When your intellect, perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation.

54.Arjuna Uvaacha: Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.

54. Arjuna said:
What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

55.
Sri Bhagavaan Uvaacha: Prajahaati yadaa kaamaan sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.

55.
The Blessed Lord said:
When a man completely casts off, Oh Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

56.
Duhkheshwanudwignamanaah sukheshu vigatasprihah;
Veetaraagabhayakrodhah sthitadheer munir uchyate.

56.
He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

57.
Yah sarvatraanabhisnehas tattat praapya shubhaashubham;
Naabhinandati na dweshti tasya prajnaa pratishthitaa.

57.
He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed.

58.
Yadaa samharate chaayam kurmo’ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

58.
When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

59.
Vishayaa vinivartante niraahaarasya dehinah;
Rasavarjam raso’pyasya param drishtwaa nivartate.

59.
The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme.

60.
Yatato hyapi kaunteya purushasya vipashchitah;
Indriyaani pramaatheeni haranti prasabham manah.

60.
The turbulent senses, Oh Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)!

61.
Taani sarvaani samyamya yukta aaseeta matparah;
Vashe hi yasyendriyaani tasya prajnaa pratishthitaa.

61.
Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

62.
Dhyaayato vishayaan pumsah sangas teshupajaayate;
Sangaat sanjaayate kaamah kaamaat krodho’bhijaayate.

62.
When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.

63.
Krodhaad bhavati sammohah sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho buddhinaashaat pranashyati.

63.
From anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.

64.
Raagadwesha viyuktaistu vishayaanindriyaishcharan;
Aatmavashyair vidheyaatmaa prasaadamadhigacchati.

64.
But the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains peace.

65.
Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.

65.
In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady.

66.
Naasti buddhir ayuktasya na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir ashaantasya kutah sukham.

66.
There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?

67.
Indriyaanaam hi charataam yanmano’nuvidheeyate;
Tadasya harati prajnaam vaayur naavam ivaambhasi.

67.
For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters.

68.
Tasmaad yasya mahaabaaho nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

68.
Therefore, Oh mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!

69.
Yaanishaa sarvabhootaanaam tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani saa nishaa pashyato muneh.

69.
That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

70.
Aapooryamaanam achalapratishtham Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve
Sa shaantim aapnoti na kaamakaami.

70.
He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires.

71.
Vihaaya kaamaan yah sarvaan pumaamshcharati nihsprihah;
Nirmamo nirahankaarah sa shaantim adhigacchati.

71.
The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

72.
Eshaa braahmee sthitih paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale’pi brahmanirvaanamricchati.

72.
This is the Brahmic seat (eternal state), Oh son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre
Sri Krishnaarjunasamvaade Saankhyayogo Naama Dvitiyo’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal,
the scripture of Yoga, the dialogue between Sri Krishna and Arjuna,
ends the second discourse entitled: “The Sankhya Yoga”

God With and Without Form – Ramakrishna

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God With and Without Form

Sri Mahendra Nath Gupta is familiary known to the readers of the “Gospel of Sri Ramakrishna” by his pen name M.  He kept a diary of all his meetings and experiences with Sri Ramakrishna Paramahamsa and later wrote them in a book. This first, full-fledged volume of  the “Gospel” was  published in Chennai in 1907.

God With and Without Form

Master: “Well, do you believe in God with form or without form?”

M., rather surprised, said to himself: “How can one believe in God without form when one believes in God with form? And if one believes in God without form, how can one believe that God has a form? Can these two contradictory ideas be true at the same time? Can a white liquid like milk be black?”

M: “Sir, I like to think of God as formless.”

Master: “Very good. It is enough to have faith in either aspect. You believe in God without form; that is quite all right. But never for a moment think that this alone is true and all else false. Remember that God with form is just as true as God without form. But hold fast to your own conviction.”

The assertion that both are equally true amazed M.; he had never learnt this from his books. Thus his ego received another blow; but since it was not yet completely crushed, he came forward to argue with the Master a little more.

God and the clay image

M: “Sir, suppose one believes in God with form. Certainly He is not the clay image!”

Master (interrupting): “But why clay? It is an image of Spirit.”

M. could not quite understand the significance of this “image of Spirit”. “But, sir,” he said to the Master, “one should explain to those who worship the clay image that it is not God, and that, while worshipping it, they should have God in view and not the clay image. One should not worship clay.”

God the only real teacher

Master (sharply): “That’s the one hobby of you Calcutta people – giving lectures and bringing others to the light! Nobody ever stops to consider how to get the light himself. Who are you to teach others?

“He who is the Lord of the Universe will teach everyone. He alone teaches us, who has created this universe; who has made the sun and moon, men and beasts, and all other beings; who has provided means for their sustenance; who has given children parents and endowed them with love to bring them up. The Lord has done so many things – will He not show people the way to worship Him? If they need teaching, then He will be the Teacher. He is our Inner Guide.

“Suppose there is an error in worshipping the clay image; doesn’t God know that through it He alone is being invoked? He will be pleased with that very worship. Why should you get a headache over it? You had better try for knowledge and devotion yourself.”

This time M. felt that his ego was completely crushed. He now said to himself: “Yes, he has spoken the truth. What need is there for me to teach others? Have I known God? Do I really love Him? ‘I haven’t room enough for myself in my bed, and I am inviting my friend to share it with me!’ I know nothing about God, yet I am trying to teach others. What a shame! How foolish I am! This is not mathematics or history or literature, that one can teach it to others. No, this is the deep mystery of God. What he says appeals to me.”

This was M.’s first argument with the Master, and happily his last.

Master: “You were talking of worshipping the clay image. Even if the image is made of clay, there is need for that sort of worship. God Himself has provided different forms of worship. He who is the Lord of the Universe has arranged all these forms to suit different men in different stages of knowledge.

“The mother cooks different dishes to suit the stomachs of her different children. Suppose she has five children. If there is a food item to cook, she prepares various dishes from it to suit their different tastes and powers of digestion. “Do you understand me?”

Gospel of Sri Ramakrishna
By Mahendranath Gupta (“M”), His Disciple
Translated from the Bengali by Swami Nikhilananda

Sri Adi Sankaracharya

Bhaja Govindam

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Bhaja Govindam

Bhaja Govindam was rendered extempore by Jagadguru Sri Adi Sankaracharya.

The story behind this great work is this. Sri Adi Sankaracharya came across an old grammarian who was strenuously memorizing all the complex rules of Grammar, instead of devoting his time in contemplating on God and meditating. Due to Sri Sankara’s compassion and kindness, then and there emerged this flow of beautiful but profound poetry from Him to lead the devotee in the right path.

Sri Ramana Maharshi tells his devotees that Abhyasa and Vairagya (Practice and Dispassion) are both important for spiritual advancement and self-improvement. Bhaja Govindam offers ample guidance in both these areas.

The English translations for the Verses provided here were rendered by Sri Swami Chinmayananda in his commentary on Bhaja Govindam. I have benefited very much from Swami Chinmayananda’s Works.

Bhaja Govindam is one of the minor compositions of Sri Sankara. It is classified as a a primer to the major Works. However, the depth of wisdom and practical advice offered in this great work is of immense value and help to any sincere spiritual seeker. Also sung as a Bhajan (devotional song), this poetic garland strewn with pearls of knowledge contains the essence of Vedanta. It implores a person to think about a higher goal in life, of lasting happiness. It reveals the hollowness of mere pleasure seeking, the misery of disease and old age and the typical selfish nature of people. It provokes wise thinking and asks men and women to enquire about important questions such as “Who am I ? Why am I here in this life ? Why am I acquiring wealth, family, fame, power etc., but end up not having any enduring peace of mind ? What is the Truth ? What is the purpose of life ?”

When one reads Bhaja Govindam, it may seem dismal, bleak, cheerless and gloomy for some. But it is not meant to depress anyone. It is meant to make people gradually understand the downside of over-indulging in things of the world, while stressing the importance of attaining Self-Realization. So if one continues to read Bhaja Govindam with this attitude and ponder over it, they may not even have to do anything; wisdom will dawn by itself; the disadvantageous qualities wil just drop off by themselves. Sri Ramana Maharshi said that even if one does not understand a scripture, they should still read it; it will have its beneficial effect on the reader.

A surgeon may appear ruthless when he performs a surgery on a patient, but he does so only to save the patient and offer him a better life. Similarly, great spiritual Scriptures and Sages never compromise from telling the Truth. They say it like they see it, sometimes bluntly and directly, in order to wake up one who is slumbering in ignorance.

It is said that Sri Sankara burst forth with the first 12 stanzas of Bhaja Govindam. Thus the garland of stanzas 1-12 are called dvadasa manjarika stotram. Inspired by the extempore recital by Sankara, each of his 14 disciples composed a verse, and the 14 verse garland is called chaturdasa manjarika stotram. Sankara added the finishing touches by adding five of his own stanzas at the end bringing the total to 31. The 32nd verse is just a concluding verse.

The stanzas may be arranged or classified differently from other sources of Bhaja Govindam you might have seen. The order really does not matter. Each verse stands on its own and is helpful on its own. To read these verses and to contemplate on them is Satsang, getting in touch with God, the Real Self of the nature of Being-Consciousness-Bliss. It is really very simple. If we keep thinking about a Dog, we get a Dog. If we keep thinking about God, we get God. The option is ours.

Below is the song of “Bhajan Govindam”, the musical version of the verses.
If you like, you can listen to the song while looking at the lyrics.

Bhaja Govindam – Song

Sung By: Vasundhara

 

 

Verse 1

Bhaja Govindam, Bhaja Govindam,
Govindam Bhaja mooDha mate;
Sampraapte sannihite kaale
Nahi nahi rakshati Dukrunghkarane. – 1

भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते ।
सम्प्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे ॥ १॥

Worship God, Worship God,
Worship God, Oh deluded one.
When death, the appointed end of lifetime comes
Grammar rules will not save you. – 1

Verse 2

MooDha jaheehi danaagama trishnaam
Kurusadbuddhim manasi vitrishnaam;
Yallabhase nija karmopaattham
Vittham tena vinodaya chittham. – 2

मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् ।
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् ॥ २॥

Oh deluded one ! Give up the thirst to possess wealth.
Create in your mind thoughts of the Reality, devoid of passions.
With whatever you obtained as results from your past actions,
entertain your mind and be content. – 2

Verse 3

Naaree sthanabhara naabi desam
Dristva maaga mohaavesam;
Yetan maamsaa vasaadi vikaaram
Manasivi chintaya vaaram vaaram. – 3

नारीस्तनभर नाभीदेशं
दृष्ट्वा मागामोहावेशम् ।
एतन्मांसवसादि विकारं
मनसि विचिन्तय वारं वारम् ॥ ३॥

Seeing a woman’s navel and chest, do not get carried away
by the storm of desires. These are only modifications of flesh.
Think well thus in your mind again and again. – 3

Verse 4

Nalinee dalagata jalamati taralam
Tadwajjeevitam atisaya chapalam;
Viddhi vyaadhyabhimaana grastam
Lokam sokahatam cha samastam. – 4

नलिनीदलगत जलमतितरलं
तद्वज्जीवितमतिशयचपलम् ।
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम् ॥ ४॥

Just as a drop of water on a lotus leaf
has an extremely uncertain existence,
so also life is strange and uncertain.
Know that the whole perceived world is consumed
by disease, conceit (ego) and grief. – 4

Verse 5

Yavadvittho paarjana sakta
Staavannija parivaaro raktaha;
Paschaat jeevathi jarjara dehe,
Vaartaam kopina prichchati gehe – 5

यावद्वित्तोपार्जन सक्त-
स्तावन्निज परिवारो रक्तः ।
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

As long as there is the ability to earn and save,
so long all your dependents (family, relatives and friends)
are attached to you. Later on when you come to live
with an old infirm body, no one at home
cares to speak even a word with you. – 5.

Verse 6

yaavatpavano nivasati dehe
taavath prichchati kushalam gehe
gatavati vaayou dehaapaye
bharya bibhyati tasmin kaaye. – 6

यावत्पवनो निवसति देहे
तावत्पृच्छति कुशलं गेहे ।
गतवति वायौ देहापाये
भार्या बिभ्यति तस्मिन्काये ॥ ६॥

As long as there dwells life-breath in the body,
so long they enquire of your welfare at home.
Once the life-breath leaves, the body decays,
and even his wife fears the very same body. – 6

Verse 7

Baalastavat kreedasaktaha
tarunastavah tarunee saktaha;
Vruddha staavat chinta sakthaha
Parase brahmani kopi na sakthaha. – 7

बालस्तावत्क्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः ।
वृद्धस्तावच्चिन्तासक्तः
परमे ब्रह्मणि कोऽपि न सक्तः ॥ ७॥

In one’s Childhood, one is attached to playing.
In one’s Youth, one is attached to one’s young woman.
In one’s Old age, one is attached to anxieties.
But there is no one who wants to be attached to Supreme Brahman (Almighty Self). – 7

Verse 8

Kaa te kantaa kaste putraha
Samsaaroya mateeva vichitraha;
Kasya twam ka kuta aayataha
Tattvam chintaya tadiha bhraataha. – 8

काते कान्ता कस्ते पुत्रः
संसारोऽयमतीव विचित्रः ।
कस्य त्वं कः कुत आयातः
तत्त्वं चिन्तय तदिह भ्रातः ॥ ८॥

Who is your wife ? Who is your son ?
Supremely wonderful is this Samsara*.
Of whom are you ? From where have you come ?
Ponder over this truth here, Oh Brother. – 8

* Pronounced Samsaara : (the perceived empirical world)

Verse 9

Satsangatve nissangatvam
Nissangatve nirmohatvam;
Nirmohatve nischala tatvam,
Nischala tatve jeevan muktihi. – 9

सत्सङ्गत्वे निस्सङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वम् ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः ॥ ९॥

From association with the Wise comes non-attachment.
From non-attachment comes freedom from delusion.
Through freedom from delusion comes abiding in the Self, the Immutable Reality.
From abiding in the Self comes the state of “Liberated in Life”. – 9

Verse 10

Vayasi gate ka kaama vikaaraha
Shushke neere ka kaasaaraha;
Kshine Vitte ka parivaaraha
Gnate tatve ka samsaaraha. – 10

वयसिगते कः कामविकारः
शुष्के नीरे कः कासारः ।
क्षीणेवित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ॥ १०॥

Where is passion when Youth has passed ?
Where is the lake when there is no water ?
Where are the relatives and retinue when wealth has diminished ?
Where is Samsara* when the Truth is realized ? – 10

* Pronounced Samsaara : (the perceived world of delusion)

Verse 11

Maa kuru dana jana youvana garvam
Harati nimeshaath kaalaha sarvam;
Maayamaya midamakilam hitwa
Brahmapadam tvam pravisa viditva. – 11

मा कुरु धन जन यौवन गर्वं
हरति निमेषात्कालः सर्वम् ।
मायामयमिदमखिलं हित्वा var बुध्वा
ब्रह्मपदं त्वं प्रविश विदित्वा ॥ ११॥

Do not get conceited of your wealth, your people and your youth.
Time destroys each one of these in a minute.
Knowing their illusory nature, leaving all these aside,
Realize the State of Brahman (Timeless Reality) and enter into it. – 11

Verse 12

Dinayaaminyou, saayam praataha
Sisira vasanthou punaraayatah;
Kala kreedati gachat yaayuhu
Tadapi na munjathyaasa vayuhu. – 12

दिनयामिन्यौ सायं प्रातः
शिशिरवसन्तौ पुनरायातः ।
कालः क्रीडति गच्छत्यायुः
तदपि न मुञ्चत्याशावायुः ॥ १२॥

Day and night, dusk and dawn,
Winter and spring come and go again and again.
Time sports with Life and Life ebbs away.
But one does not leave the storms of desires. – 12

Note:

द्वादशमञ्जरिकाभिरशेषः
कथितो वैयाकरणस्यैषः ।
उपदेशो भूद्विद्यानिपुणैः
श्रीमच्छन्करभगवच्छरणैः ॥ १२अ ॥


This bouquet of twelve verses was imparted to a grammarian
by the all-knowing Sri Adi Sankara, adored as the Bhagavadpada.

Verse 13

Kaate kantaa dhana gata chintaa
Vaatula kim tava naasti niyantaa
Trijagati sajjana sam gatiraikaa
Bhavati BhavaarNava taraNe noukaa. – 13

काते कान्ता धन गतचिन्ता
वातुल किं तव नास्ति नियन्ता ।
त्रिजगति सज्जनसं गतिरैका
भवति भवार्णवतरणे नौका ॥ १३॥

Oh Distracted one! Why worry about wife, wealth etc. ?
Is there not for you the One who ordains?
In the three worlds, the “association with wise people” alone
can serve as a boat to cross the sea of change (birth and death). – 13

Above Stanza attributed to Sri Padmapada.

Verse 14

Jatilo mundee lunchita kesaha
Kaashayaambara bahu kruta veshaha;
Pasyannapi cha na pasyati moodhaha
Udara nimithttam bahu kruta veshaha. – 14

जटिलो मुण्डी लुञ्छितकेशः
काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि चन पश्यति मूढः
उदरनिमित्तं बहुकृतवेषः ॥ १४॥

One ascetic with matted locks, one with a shaven head,
one with hairs pulled out one by one, another parading
in ochre robes – these are fools who, though seeing, do not see.
Indeed these different disguises or apparels are only
for the sake of their stomach. – 14

Above Stanza attributed to Sri Totakacharya.

Verse 15

Angam galitam palitam mundam,
Dasanaviheenam jatam tundam,
Vruddho yaati gruheetva dandam,
Tadapi na munjatyaasa pindam. – 15

अङ्गं गलितं पलितं मुण्डं
दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं
तदपि न मुञ्चत्याशापिण्डम् ॥ १५॥

The body has become worn out. The head has turned grey.
The mouth has become toothless. The old man moves about
leaning on his staff. Even then he does not leave the bundle of his desires. – 15

Above Stanza attributed to Sri Hastamalaka.

Verse 16

Agre Vahni, prashte bhanu,
Rathrou chibuka samarpita janu,
Karatala biksha taru tala vasa
tadapi na munjatyasapasa. – 16

अग्रे वह्निः पृष्ठेभानुः
रात्रौ चुबुकसमर्पितजानुः ।
करतलभिक्षस्तरुतलवासः
तदपि न मुञ्चत्याशापाशः ॥ १६॥

In front the fire, at the back the Sun,
late at night he sits with his knees held to his chin.
He receives alms in this own scooped palm of the hand
and lives under the shelter of some tree.
And yet, the noose
of his desires does not spare him. – 16.

Above Stanza attributed to Sri Subodha.

Verse 17

Kurute Ganga saagara gamanam,
Vruta paripaalana mathava dhaanam,
Gnana viheena sarva matena,
Muktim na bhajati janma satena. – 17

कुरुते गङ्गासागरगमनं
व्रतपरिपालनमथवा दानम् ।
ज्ञानविहीनः सर्वमतेन
मुक्तिं न भजति जन्मशतेन ॥ १७॥ 

One may in pilgrimage go to where the Ganges
meets the ocean called the Gangasagar. Or observe vows.
Or distribute gifts away in charity. But if he is devoid of
first hand experience of Truth-Knowlege (Jnanam),
according to all schools of thought, he gains no Liberation
(Self-Realization), even in hundred lives.

Above Stanza attributed to Sri Vartikakara aka Sureshwaracharya.

Verse 18

Sura mandira taru moola nivaasaha,
Sayya bhootala majinam vaasaha,
Sarvaparigriha bhoga tyaagaha,
Kasya sukham na karoti viraagaha. – 18

सुर मन्दिर तरु मूल निवासः
शय्या भूतल मजिनं वासः ।
सर्व परिग्रह भोग त्यागः
कस्य सुखं न करोति विरागः ॥ १८॥

Dwelling in temples, under some tree, sleeping on the bare ground,
wearing a cloth, and thus renouncing all ideas of possession
and thirst to enjoy, to whom will not dispassion bring happiness ? – 18

Above Stanza attributed to Sri Nityananda.

Verse 19

Yoga rato vaa bhogarato vaa,
Sanga rato vaa sanga viheenaha,
Yasya brahmani ramate chittam,
Nandati nandati nandatyeva. – 19

योगरतो वाभोगरतोवा
सङ्गरतो वा सङ्गविहीनः ।
यस्य ब्रह्मणि रमते चित्तं
नन्दति नन्दति नन्दत्येव ॥ १९॥

Let one revel in Yoga (mental contact with the Self),
or let him revel in Bhoga (enjoyment).
Let one seek enjoyment in company, or let him revel
in solitude away from the crowd. He whose mind revels in Brahman (Supreme Reality),
He enjoys… He enjoys… indeed He alone enjoys. – 19

Above Stanza attributed to Sri Anandagiri.

Verse 20

Bhagavad geeta kinchidadheetaa,
Gangaajalalava kaNikaa peeta,
Sukrudapi yena muraari samarchaa,
Kriyate tasya yamena na charchaa. – 20

भगवद् गीता किञ्चिदधीता
गङ्गा जललव कणिकापीता ।
सकृदपि येन मुरारि समर्चा
क्रियते तस्य यमेन न चर्चा ॥ २०॥

To one who has studied the Bhagavad Gita even a little,
he who has sipped at least a drop of Ganges-water,
he who has worshipped at least once the Lord Murari
to him there is no dispute with Yama (Lord of Death). – 20

Note : Lord Murari : (Sri Krishna, the destroyer of the demon Mura)

Above Stanza attributed to Sri Dridhabhakta.

Verse 21

Punarapi jananam punarapi maraNam,
Punarapi jananee jathare sayanam,
Iha samsaare bahu dustaare,
Krupayaa paare paahi Muraare. – 21

पुनरपि जननं पुनरपि मरणं
पुनरपि जननी जठरे शयनम् ।
इह संसारे बहुदुस्तारे
कृपयाऽपारे पाहि मुरारे ॥ २१॥

Again and again one is born, again and again one dies,
Again and again one lies in the mother’s womb.
This Samsar (limitless Sea of Life) is very hard to cross over.
Please save me, Oh Lord Murari,
through Your Infinite Kindness. – 21

Note : Lord Murari : (Sri Krishna, the destroyer of the demon Mura)

Above Stanza attributed to Sri Nitayanatha.

Verse 22

Rathyaa charpata virachita kanthaha,
Punyaapunya vivarjita panthaha,
Yogi yoga niyojita chitto,
Ramate baalonmattava deva. – 22

रथ्या चर्पट विरचित कन्थः
पुण्यापुण्य विवर्जित पन्थः ।
योगी योगनियोजित चित्तो
रमते बालोन्मत्तवदेव ॥ २२॥

The Yogin who wears just a “godadi” shawl, who walks the path
that is beyond merit and demerit, whose mind is joined
in perfect Yoga with its goal, he revels in God-consciousness,
and lives thereafter like a child or like a mad man. – 22

* godhadi: A shawl made up of pieces of cloth rejected by others, picked up from the streets and stitched together.

Above Stanza attributed to Sri Nitayanatha.

Verse 23

Kastwam Koham kuta ayataha?
Kaa me jananee ko me tataha,
Iti paribhaavaya sarvamasaaram,
Viswam tyaktwaa swapna vichaaram. – 23

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्न विचारम् ॥ २३॥

Who are you ? Who am I ? From where did I come ?
Who is my mother ? Who is my father?
Thus enquire, leaving aside the entire world of experiences,
That are essenceless and a mere dreamland, born of imagination. – 23

Above Stanza attributed to Sri Surendra.

Verse 24

Twayi mayi chaanya traiko vishnuhu,
Vyartham kupyasi mayya sahishnuhu,
Bhava sama chittaha sarvatra twam,
Vaanchasyachiraadyadi Vishnutwam. – 24

त्वयि मयि चान्यत्रैको विष्णुः
व्यर्थं कुप्यसि मय्यसहिष्णुः ।
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २४॥

In you and in me and and in all other places too,
there is but one All-Pervading Reality.
Being impatient, you are unnecessarily getting angry with me.
If you want to attain soon the Reality-State,
be equanimous and well-balanced under all circumstances. – 24

Above Stanza attributed to Sri Medhatithira.

Verse 25

Satrou mitre putre bandhou,
Maa kuru yatnam vigraha sandhou,
Sarwasminnapi pasyaatmaanam,
Sarvatrothsyuja bhedaajnanam. – 25

शत्रौ मित्रे पुत्रे बन्धौ
मा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥ २५॥

Do not strive or waste your energy to fight against,
or to make friends with your enemy, friend, children or relative.
Seeking the Self everywhere, lift the sense of difference,
the plurality born out of ignorance of the Truth. – 25

Above Stanza attributed to Sri Medhatithira.

Verse 26

Kaamam krodham lobham moham,
Tyaktwaatmaanam bhaavaya koham,
Atma jnana viheenaa moodha,
Te pachyante naraka nigoodha. – 26

कामं क्रोधं लोभं मोहं
त्यक्त्वाऽऽत्मानं भावय कोऽहम्।
आत्मज्ञान विहीना मूढाः
ते पच्यन्ते नरकनिगूढाः ॥ २६॥

Leaving desire, anger, greed and delusion,
the seeker sees in the Self – “He Am I”.
They are fools who do not have Self-Knowledge,
and consequently they are tortured in hell. – 26

Above Stanza attributed to Sri Bharativamsha.

Verse 27

Geyam Gita, Naama sahasram,
Dhyeyam sri pati roopamajasram,
Neyam sajjana sange chittam,
Deyam deenajanaaya cha vittam. – 27

गेयं गीता नाम सहस्रं
ध्येयं श्रीपति रूपमजस्रम् ।
नेयं सज्जन सङ्गे चित्तं
देयं दीनजनाय च वित्तम् ॥ २७॥

Bhagavad Gita and Sahasranama (Thousand Names of God) should be chanted.
Always the form of God should be meditated upon.
The mind should be led towards the company of the wise.
Wealth should be shared with the needy.- 27

Above Stanza attributed to Sri Sumatir.

Verse 28

Sukhata kriyate raamaa bhogaha,
Paschaadanta sarere rogaha,
Yadyapi loke maraNam sharaNam,
Tadapi na munchathi paapaacharaNam. – 28

सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥ २८॥

Readily one indulges in carnal pleasures.
Later on, alas, come diseases of the body.
Even though in the world the ultimate end is death,
still the man does not leave his sinful behaviour. – 28

Verse 29

Arthamanartham Bhaavaya nityam,
Naasti tatah sukalesah satyam,
Putraadapi dhana bhaajam bheethihi,
Sarvatraishaa vihitaareetihi. – 29

अर्थमनर्थं भावय नित्यं नास्तिततः सुखलेशः सत्यम् ।
पुत्रादपि धन भाजां भीतिः सर्वत्रैषा विहिता रीतिः ॥ २९॥

“Wealth is meaningless (useless)”, thus contemplate constantly.
The truth is that there is no happiness at all to be obtained from it.
To the rich man, there is fear even from his own son.
This is the way of wealth everywhere.

Verse 30

PraaNaayaamam pratyaahaaram,
Nityaa nitya viveka vichaaram,
Jaapyasameta samadhi vidhaanam,
Kurvavadhaanam mahadava dhaanam. – 30

The control of all activities (of life’s manifestations in you),
the sense withdrawal (from their respective sense-objects),
the reflection (consisting of discrimination between the permanent
and the impermanent), along with Japa (chanting) and practice
of the reaching the Total Inner Silence (Samadhi) –
all these perform with care….with great care. – 30

प्राणायामं प्रत्याहारं
नित्यानित्य विवेकविचारम् ।
जाप्यसमेत समाधिविधानं
कुर्ववधानं महदवधानम् ॥ ३०॥

Verse 31

Gurucharanaambuja nirbhara bhaktaha,
Samsaraada chiraadbhava muktaha,
Sendriya maanasa niyamaadevam,
Drakshyasi nija hrudayastham devam. – 31

गुरुचरणाम्बुज निर्भर भक्तः
संसारादचिराद्भव मुक्तः ।
सेन्द्रियमानस नियमादेवं
द्रक्ष्यसि निज हृदयस्थं देवम् ॥ ३१॥

Oh Devotee of the lotus feet of the Guru (Teacher) !
May you become liberated soon from Samsara* through the discipline
of the sense organs and the mind. You will come to
experience (behold) the Lord That dwells in your own Heart. – 31

* Pronounced Samsaara : (the perceived world of delusion)

Verse 32

Moodah kaschana vaiyyaakarNo,
DukrunkaraNaa dhyayana dhurinam,
Srimad Sankara Bhagavad shishyai,
Bodhita aashishyodhitakarana. – 32

मूढः कश्चन वैयाकरणो
डुकृञ्करणाध्ययन धुरिणः ।
श्रीमच्छम्कर भगवच्छिष्यै
बोधित आसिच्छोधितकरणः ॥ ३२॥

Thus a deluded grammarian lost in grammar rules, cleansed of his
narrow vision, was shown the Light by Shankara and His apostles. – 32

End of Bhaja Govindam By Sri Adi Sankaracharya.

———–

Chanting, Meditation etc. of any use ? - Nisargadatta

Chanting, Meditation etc. of any use ? – Nisargadatta

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Chanting, Meditation etc. of any use ? – Nisargadatta

 

Q: What is better — repetition of God’s name, or meditation?
M: Repetition will stabilize your breath. With deep and quiet breathing vitality will improve, which will influence the brain and help the mind to grow pure and stable and fit for meditation. Without vitality little can be done, hence the importance of its protection and increase. Posture and breathing are a part of Yoga, for the body must be healthy and well under control, but too much concentration on the body defeats its own purpose, for it is the mind that is primary in the beginning. When the mind has been put to rest and disturbs no longer the inner space (chidakash), the body acquires a new meaning and its transformation becomes both necessary and possible.
—
Q: Do you advocate complete passivity?
M: Clarity and charity is action. Love is not lazy and clarity directs. You need not worry about action, look after your mind and heart. Stupidity and selfishness are the only evil.
—
Q: Are austerities and penances of any use?
M: To meet all the vicissitudes of life is penance enough! You need not invent trouble. To meet cheerfully whatever life brings is all the austerity you need.

Q: What about sacrifice?
M: Share willingly and gladly all you have with whoever needs — don’t invent self-inflicted cruelties.
—
Q: What is self-surrender?
M: Accept what comes.
—
Q: Will complete solitude be of any benefit?
M: It depends on your temperament. You may work with others and for others, alert and friendly, and grow more fully than in solitude, which may make you dull or leave you at the mercy of your mind’s endless chatter. Do not imagine that you can change through effort. Violence, even turned against yourself, as in austerities and penance, will remain fruitless.
—
Q: I cannot make out a gnani, nor can gnana be conquered by appropriate means. It is all so confusing!
Q: It is all due to your complete misunderstanding of reality. Your mind is steeped in the habits of evaluation and acquisition and will not admit that the incomparable and unobtainable are waiting timelessly within your own heart for recognition. All you have to do is to abandon all memories and expectations.
—
Q: I am afraid of mistakes. So many things I tried — nothing came out of them.
M: You gave too little of yourself, you were merely curious, not earnest.

Q: I don’t know any better.
M: At least that much you know. Knowing them to be superficial gives no value to your experiences, forget them as soon as they are over. Live a clean, selfless life, that is all.

Q: Is morality so important?
M: Don’t cheat, don’t hurt — is it not important? Above all you need inner peace — which demands harmony between the inner and the outer. Do what you believe in and believe in what you do. All else is waste of energy and time.

I Am That – Talks with Sri Nisargatta Maharaj
Abandon Memories and Expectations – Item 96

Silence and Solitude – Ramana

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Silence and Solitude


D: Is a vow of silence useful?
M: The inner silence is self-surrender. And that is living without the sense of ego.

D: Is solitude necessary for a sannyasin?
M: Solitude is in the mind of a man. One might be in the thick of the world and yet maintain perfect serenity of mind; such a person is always in solitude. Another may stay in the forest, but still be unable to control his mind. He cannot be said to be in solitude. Solitude is an attitude of the mind; a man attached to the things of life cannot get solitude, wherever he may be. A detached man is always in solitude.

D: What is mauna?
M: That state which transcends speech and thought is mauna; it is meditation without mental activity. Subjugation of the mind is meditation; deep meditation is eternal speech. Silence is ever-speaking; it is the perennial flow of ‘language’. It is interrupted by speaking; for words obstruct this mute ‘language’. Lectures may entertain individuals for hours without improving them. Silence, on the other hand, is permanent and benefits the whole of humanity. . . . . . By silence, eloquence is meant. Oral lectures are not so eloquent as silence. Silence is unceasing eloquence. . . . It is the best language.
There is a state when words cease and silence prevails.

D: How then can we communicate our thoughts to one another?
M: That becomes necessary if the sense of duality exists….

D: Why does not Bhagavan go about and preach the Truth to the people at large?
M: How do you know I am not doing it? Does preaching consist in mounting a platform and haranguing the people around? Preaching is simple communication of knowledge; it can really be done in silence only. What do you think of a man who listens to a sermon for an hour and goes away without having been impressed by it so as to change his life? Compare him with another, who sits in a holy presence and goes away after sometime with his outlook on life totally changed. Which is the better, to preach loudly without effect or to sit silently sending out inner force?

Again, how does speech arise? There is abstract knowledge, whence arises the ego, which in turn gives rise to thought, and thought to the spoken word. So the word is the great-grandson of the original source. If the word can produce effect, judge for yourself, how much more powerful must be the preaching through silence! But people do not understand this simple, bare truth, the truth of their everyday, ever-present, eternal experience. This truth is that of the Self. Is there anyone unaware of the Self? But they do not like even to hear of this truth, whereas they are eager to know what lies beyond, about heaven, hell and reincarnation.

Because they love mystery and not the truth, religions cater to them so as eventually to bring them round to the Self. Whatever be the means adopted, you must at last return to the Self: so why not abide in the Self here and now? To be a spectator of, or to speculate about the other world, the Self is necessary; therefore, they are not different from the Self. Even the ignorant man when he sees the objects, sees only the Self.

1 Sannyasin: Monk, Mendicant, Hermit
2 Mauna: Silence
3 Bhagavan: God, Lord

Maharshi’s Gospel
Silence And Solitude

Steps to Realization

Steps for Self-Realization – Vivekananda

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Steps to Realization

First among the qualifications required of the aspirant for Jnâna, or wisdom, come Shama and Dama, which may be taken together. They mean the keeping of the organs in their own centres without allowing them to stray out.
….
Thus the mind acts through two agencies — one external, and the other internal. When I see things, my mind goes out, becomes externalized; but suppose I close my eyes and begin to think, the mind does not go out, it is internally active. But, in either case, there is activity of the organs.
….
So in order to control the mind,, we must first be able to control these organs. To restrain the mind from wandering outward or inward, and keep the organs in their respective centres, is what is meant by the words Shama and Dama. Shama consists in not allowing the mind to externalise, and Dama, in checking the external instruments.
….
Now comes Uparati which consists in not thinking of things of the senses. Most of our time is spent in thinking about sense-objects, things which we have seen, or we have heard, which we shall see or shall hear, things which we have eaten, or are eating, or shall eat, places where we have lived, and so on. We think of them or talk of them most of our time. One who wishes to be a Vedantin must give up this habit.
….
Then comes the next preparation (it is a hard task to be a philosopher!), Titikshâ, the most difficult of all. It is nothing less than the ideal forbearance — “Resist not evil.” This requires a little explanation. We may not resist an evil, but at the same time we may feel very miserable. A man may say very harsh things to me, and I may not outwardly hate him for it, may not answer him back, and may restrain myself from apparently getting angry, but anger and hatred may be in my mind, and I may feel very badly towards that man. That is not non-resistance; I should be without any feeling of hatred or anger, without any thought of resistance; my mind must then be as calm as if nothing had happened.
….
The next qualification required is Shraddhâ, faith. One must have tremendous faith in religion and God. Until one has it, one cannot aspire to be a Jnâni. A great sage once told me that not one in twenty millions in this world believed in God. I asked him why, and he told me, “Suppose there is a thief in this room, and he gets to know that there is a mass of gold in the next room, and only a very thin partition between the two rooms; what will be the condition of that thief?” I answered, “He will not be able to sleep at all; his brain will be actively thinking of some means of getting at the gold, and he will think of nothing else.” Then he replied, “Do you believe that a man could believe in God and not go mad to get him? If a man sincerely believes that there is that immense, infinite mine of Bliss, and that It can be reached, would not that man go mad in his struggle to reach it ?” Strong faith in God and the consequent eagerness to reach Him constitute Shraddha.
….
Then comes Samâdhâna, or constant practice, to hold the mind in God. Nothing is done in a day. Religion cannot be swallowed in the form of a pill. It requires hard and constant practice. The mind can be conquered only by slow and steady practice.
….
Next is Mumukshutva, the intense desire to be free.….. All the misery we have is of our own choosing; such is our nature…..We run headlong after all sorts of misery, and are unwilling to be freed from them. Every day we run after pleasure, and before we reach it, we find it is gone, it has slipped through our fingers. Still we do not cease from our mad pursuit, but on and on we go, blinded fools that we are.
…
When a man begins to see the vanity of worldly things, he will feel he need not to be thus played upon or borne along by nature, because that is slavery. When one realizes the truth of all this slavery, then comes the desire to be free; an intense desire comes. If a piece of burning charcoal be placed on a man’s head, see how he struggles to throw it off. Similar will be the struggles for freedom of a man who really understands that he is a slave of nature. 
….
A Sage or a Wise One wants liberty from bondage; he finds that sense-objects are all vain and that there is no end to running after pleasures and pains. We have thus seen what Mumukshutva, or the desire to be free, is.
….
The next training is also a very difficult one. Nityânitya-Viveka — discriminating between that which is true and that which is untrue, between the eternal and the transitory. God alone is eternal, everything else is transitory. Everything dies; the angels die, men die, animals die, earths die, sun, moon, and stars, all die; everything undergoes constant change. The mountains of today were the oceans of yesterday and will be oceans tomorrow. Everything is in a state of flux. The whole universe is a mass of change. But there is One who never changes, and that is God; and the nearer we get to Him, the less will be the change for us, the less will nature be able to work on us; and when we reach Him, and stand with Him, we shall conquer nature, we shall be masters of phenomena of nature, and they will have no effect on us.
….
You see, if we really have undergone the above discipline, we really do not require anything else in this world. All knowledge is within us. All perfection is there already in the soul. But this perfection has been covered up by nature; layer after layer of nature is covering this purity of the soul. What have we to do? Really we do not develop our souls at all. What can develop the perfect? We simply take the evil off; and the soul manifests itself in its pristine purity,its natural, innate freedom.
….
Now begins the inquiry: Why is this discipline so necessary? Because religion is not attained through the ears, nor through the eyes, nor yet through the brain. No scriptures can make us religious. We may study all the books that are in the world, yet we may not understand a word of religion or of God. We may talk all our lives and yet may not be the better for it; we may be the most intellectual people the world ever saw, and yet we may not come to God at all.
….
An intellectual, heartless man never becomes an inspired man. Just as the intellect is the instrument of knowledge, so is the heart the instrument of inspiration. 
….
Properly cultivated, intellectual knowledge can be changed into inspiration.
….
The only question is, Are you pure? If you are pure, you will reach God. “Blessed are the pure in heart, for they shall see God.” If you are not pure, and you may know all the sciences in the world, but that will not help you at all to know God. All these disciplines mentioned are for the purification of the heart.
….
We must always approach the study of religion with a reverent attitude. He who comes with a pure heart and a reverent attitude, his heart will be opened; the doors will open for him, and he will see the truth.
….
We must approach religion with reverence and with love, and then our Heart will stand up and say, this is truth, and this is untruth.
….
You will have to approach nearer and nearer to your own centre, and as you do that, you will approach nearer and nearer to God.
….
What is the proof of God? Direct perception, Pratyaksha. The proof of this wall is that I perceive it. God has been perceived that way by thousands before, and will be perceived by all who want to perceive Him. But this perception is no sense-perception at all; it is supersensuous, superconscious, and all this training we are talking about is needed only to take us beyond the senses. By means of all sorts of past work and bondages we are being dragged downwards; these preparations will make us pure and light.
….
True religion is entirely transcendental.
….
Every being that is in the universe has the potentiality of transcending the senses; even the little worm will one day transcend the senses and reach God. No life will be a failure; there is no such thing as failure in the universe. A hundred times man will hurt himself, a thousand times he will tumble, but in the end he will realize that he is God.

Complete Works of Swami Vivekananda
Volume 1 Lectures and Discourses
STEPS TO REALISATION
(A class-lecture delivered in America)

Work for Work's Sake

Work for Work’s Sake – Vivekananda

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Work for Work’s Sake

Man works with various motives. There cannot be work without motive. Some people want to get fame, and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather. Some people work for that.

Some of the followers of certain Mohammedan sects work all their lives to have a big tomb built for them when they die. I know sects among whom, as soon as a child is born, a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb, the better off the man is supposed to be. Others work as a penance; do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.

Work for work’s sake. There are some who are really the salt of the earth in every country and who work for work’s sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life.

If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practice it. It is more paying from the point of view of health also. Love, truth, and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power.

In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power — this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action.

A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannonball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat.

All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you; but if restrained, it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world.

The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle — that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.

Even the lowest forms of work are not to be despised. Let the man, who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. “To work we have the right, but not to the fruits thereof:” Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man’s attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.

Complete Works of Swami Vivekananda
Karma Yoga
CHAPTER I
KARMA IN ITS EFFECT ON CHARACTER