selfless love

The world should know that a life dedicated to selfless love and service is possible

-Amma

divine mother

Unborn and Beginningless,Unfathomable infinite! remote.inapprehensible by mortals,Thou art near and dear to them in thine aspect of form and finitude-Mother nature.Through her starry eyes man may gaze into the threshold of thine innocent mystery. O Lady of loveliness! Thy vast skyey garments are ever, never the same:tender glow of dawn, dazzling days of midday,transitional tones of dusk, and enigma veil of darkness. I glaze raptly on thy face, blazing by day with suns vital power and bestowing by night soothing moonbeam glances.I mix my breath with thine in the heaving winds.I feel thy cosmic energy in the pulse my being, and hear Thy footsteps in tread of all creatures. I watch thy hands at work in the laws of gravitation; and reflect awstruck, on Thyne activities in electromagnetic waves. Ibehold the pores of the skies perspiring with Thy strenuous life, showering the potent rains; and see Thy blodstream flowing red in the veins of men, crystel clear in brooklets, and transparent blue in oceans. O voice of silent spirit, O devine ventriloquist Thine echoes come to me in the sound of blown conchs, the drum beat of marching seas, the gossip of birds, and the secret hum of vibrations. Orientwise with dueful ceremony i worship the, O GODDESS OF ENDLESS GIVING! In the temple of my mind i ring bells of harmony, place on the altar flowers of devotion, and set alight blessed thought candles and incense of love. O my cosmic idol, diademed with the rainbow, garlanded with stringed pearls of the milkyway, and wearing on thy fingures diamonds of glittering planets, to Thee i bow.. I love you amma..

Sri Ramanujan

In the year 1017 A.D., Ramanuja was born in the village of Perumbudur, about twenty-five miles west of Madras. His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja's Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to prosecute his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy.

Ramanuja was a very brilliant student. Yadavaprakasha's interpretations of Vedic texts were not quite up to his satisfaction. Ramanuja pointed out many mistakes in the exposition of his master. Sometimes he gave his own interpretations which were much liked by all the co-students. This made Yadavaprakasha very jealous of Ramanuja.

Yadavaprakasha made a plan to take away the life of Ramanuja. He arranged for Ramanuja and his cousin Govinda Bhatta--a fellow student--a pilgrimage to Varanasi. Govinda Bhatta, being a favourite student of Yadavaprakasha, came to know of the latter's plan while they were travelling. He at once apprised Ramanuja of the danger and helped him to escape. By the grace of God, Ramanuja escaped with the help of a hunter and his wife whom he accidentally met on the way.

About the end of the tenth century, the Visishtadvaita system of philosophy was well established in Southern India and the followers of this creed were in charge of important Vaishnavite temples at Kancheepuram, Srirangam, Tirupathi and other important places. The head of the important Vaishnavite institution was Yamunacharya, a great sage and profound scholar; and he was also the head of the Mutt at Srirangam. One of his disciples, by name Kanchipurna, was serving in the temple at Kancheepuram. Although a Sudra, Kanchipurna was so very pious and good that the people of the place had great respect and reverence for him. At present, there is a temple at Kancheepuram where Kanchipurna's image has been installed and where he is worshipped as a saint.

Young Ramanuja came under Kanchipurna's influence and had such reverence for him that he invited him to dinner in his house. Ramanuja's intention was to attend on Kanchipurna and personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna came to dinner when Ramanuja was not at home, and took his meals being served by Ramanuja's wife. When Ramanuja returned home, he found the house washed and his wife bathing for having served meals to a Sudra. This irritated Ramanuja very much and turned him against his wife who was an orthodox lady of a different social ideal. After a few incidents of this nature, Ramanuja abandoned the life of a householder and became a Sannyasin.

About this time, Yamunacharya being very old was on the look-out for a young person of good ability and character to take his place as head of the Mutt at Srirangam. He had already heard of Ramanuja through his disciples and made up his mind to instal Ramanuja in his place. He now sent for Ramanuja. By the time Ramanuja reached Srirangam, Yamunacharya was dead; and Ramanuja saw his body being taken by his followers to the cremation ground outside the village. Ramanuja followed them to the cremation ground. There he was informed that Yamunacharya, before his death, had left instructions that he had three wishes which Ramanuja was to be requested to fulfil, viz., that a Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which hitherto had been taught orally to the disciples of the Visishtadvaita philosophy and that the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be perpetuated. Ramanuja was deeply touched, and in the cremation ground itself, before the dead body of Yamunacharya, he made a solemn promise that, God willing, he would fulfil all the three wishes of Yamunacharya. Ramanuja lived for 120 years, and in the course of his long life, fully redeemed his promise by fulfilling all the three wishes of Yamunacharya.

After the death of Yamuna, his disciples at Srirangam and other places wanted Ramanuja to take Yamuna's place as the head of the Mutt at Srirangam. This was also the expressed wish of Yamuna. Accordingly, Ramanuja took his place and was duly installed with all the attendant ceremonies and celebrations as the head of the Visishtadvaita Mutt at Srirangam.

Ramanuja then proceeded to Thirukottiyur to take initiation from Nambi for Japa of the sacred Mantra of eight letters Om Namo Narayanaya. Somehow, Nambi was not willing to initiate Ramanuja easily. He made Ramanuja travel all the way from Srirangam to Madurai nearly eighteen times before he made up his mind to initiate him, and that too, only after exacting solemn promises of secrecy. Then Nambi duly initiated Ramanuja and said: "Ramanuja! Keep this Mantra a secret. This Mantra is a powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried". But Ramanuja had a very large heart. He was extremely compassionate and his love for humanity was unbounded. He wanted that every man should enjoy the eternal bliss of Lord Narayana. He realised that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: "O my beloved Guru! Please prescribe a suitable punishment for my wrong action". Ramanuja said: "I will gladly suffer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me". Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him. Having thus equipped himself with the necessary qualifications, Ramanuja succeeded Yamuna.

By this time, Ramanuja's fame had spread far and wide. He became a good controversialist. Then he wrote his commentary on the Brahma Sutras known as the Sri Bhashya. The Visishtadvaita system is an ancient one. It was expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja; and Ramanuja followed Bodhayana in his interpretations of the Brahma Sutras. Ramanuja's sect of Vaishnavas is called by the name Sri Sampradaya. Ramanuja wrote also three other books--Vedanta Sara (essence of Vedanta), Vedanta Sangraha (a resume of Vedanta) and Vedanta Deepa (the light of Vedanta).

Ramanuja travelled throughout the length and breadth of India to disseminate the path of devotion. He visited all the sacred places throughout India including Kashi, Kashmir and Badrinath. On his way back he visited the Tirupathi hills. There he found the Saivites and the Vaishnavites quarrelling with one another, one party contending that the image of the Lord in the Tirupathi hills was a Saivite one and the other party saying that it was a Vaishnavite one. Ramanuja proposed that they should leave it to the Lord Himself to decide the dispute. So they left the emblems of both Siva and Vishnu at the feet of the Lord, and after locking the door of the temple, both parties stayed outside on guard. In the morning, when they opened the doors, it was found that the image of the Lord was wearing the emblems of Vishnu, while the emblems of Siva were lying at its feet as left there the evening before. This decided that the temple was a Vaishnavite one and it has remained so ever since.

Ramanuja then visited all the Vaishnavite shrines in South India and finally reached Srirangam. Here he settled himself permanently and continued his labours of preaching the Visishtadvaita philosophy and writing books. Thousands of people flocked to him everyday to hear his lectures. He cleansed the temples, settled the rituals to be observed in them, and rectified many social evils which had crept into the community. He had a congregation of 700 Sannyasins, 74 dignitaries who held special offices of ministry, and thousands of holy men and women, who revered him as God. He converted lakhs of people to the path of Bhakti. He gave initiation even to washermen. He was now seventy years old, but was destined to live many more years, establish more Mutts, construct more temples and convert many more thousands of people.

The Chola king about this time was Kulothunga I and he was a staunch Saivite. He ordered Ramanuja to subscribe to his faith in Siva and acknowledge Siva as the Supreme Lord.

Two of the disciples of Ramanuja, Kuresa and Mahapurna, donned the orange robes of Sannyasins and visited the court of Kulothunga I in place of Ramanuja. They argued there for the superiority of Vishnu. The monarch refused to hear them and had their eyes put out.

The two unfortunate people started for Srirangam--their native place. Mahapurna was a very old man, and unable to bear the pain, died on the way. Kuresa alone returned to Srirangam.

Meanwhile, Ramanuja, with a few followers, by rapid marches through day and night, reached the foot-hills of the Western Ghats, about forty miles west of Mysore. There, after great difficulties, he established himself and spent some years in preaching and converting people to the Visishtadvaita philosophy.

The king of the place was Bhatti Deva of the Hoysala dynasty. The Raja's daughter was possessed of some devil and nobody was able to cure her. Ramanuja succeeded in exorcizing the devil and the princess was restored to her former health. The king was very much pleased with Ramanuja and readily became his disciple and he was converted by Ramanuja into a Vaishnavite. Thereafter Ramanuja firmly established himself in the Mysore king's dominions, constructed a temple at Melkote, and created a strong Vaishnavite community there. The Pariahs or depressed classes (now called Harijans) of the place were of great service to Ramanuja; and Ramanuja gave them the right of entry inside the temple which he constructed at Melkote--on some fixed days and with some limited privileges--which they enjoy to this day.

Ramanuja constructed a few more Vishnu temples in and about Mysore, set up a strong Vaishnavite community and put them in charge of his disciples to continue his work and spread the Visishtadvaita philosophy and Vishnu worship throughout the king's dominions. Thus he continued his labours here for nearly twenty years and his followers numbered several thousands.

Meanwhile, Kulothunga Chola 1, who persecuted Ramanuja, died. The followers of Ramanuja immediately communicated the news to Ramanuja and requested him to come back to Srirangam. Ramanuja himself longed to go back to his followers in Srirangam and worship in the temple there. But his new disciples and followers at Melkote and other places in Mysore would not let him go. So he constructed a temple for himself, installed therein his own image for worship by his disciples and followers, and left the place for Srirangam. He was welcomed by his friends and disciples at Srirangam. The successor to Kulothunga Chola I was a pro-Vaishnavite and Ramanuja was left undisturbed. Ramanuja continued his labours for thirty years more and closed his long active career after attaining the remarkable age of 120 years.

Ramanuja was the exponent of the Visishtadvaita philosophy or qualified non-dualism. Ramanuja's Brahman is Sa-visesha Brahman, i.e., Brahman with attributes. According to Ramanuja's teachings, Lord Narayana or Bhagavan is the Supreme Being; the individual soul is Chit; matter is Achit. Ramanuja regards the attributes as real and permanent, but subject to the control of Brahman. The attributes are called Prakaras or modes. Lord Narayana is the Ruler and Lord of the universe. The Jiva is His servant and worshipper. The Jiva should completely surrender himself to the Lord. The oneness of God is quite consistent with the existence of attributes, as the attributes or Shaktis depend upon God for their existence.

Swamy sivananda Maharaj

Swamy sivananda is not only a sage, Yogi, philosopher, author and orator, but also a poet, artist, humorist, singer and musician. His poems in English belong to a class of their own. He sings melodious songs in Hindi, Sanskrit and English with a charming celestial voice which must be heard to be believed.

As a child innocent and pleasing, as a friend cordial and sympathetic, as a doctor successful and benevolent, and above all as a Sannyasin noble and sublime, Swami Sivananda stands as a beacon-light amidst the billowing ocean of humanity.

The fertility of Swami Sivananda’s brain, the lucidity of his expressions, the sweetness of his tone, the boldness of his spirit, the simplicity of his appearance, the affection in his voice, the magnanimity of his service, the popularity of his undying works, the glorious work at Ananda Kutir, the Forest University, the Ayurvedic Pharmacy, the Free Literature Department, Charitable Hospital and the School are all different shades of his unique personality. He is a dynamic personality of the present age, endowed with diverse faculties of the head and the heart. He is a man of practical wisdom capable of guiding the destinies of nations. His indomitable courage, iron tenacity of purpose and flawless character make him a great soul, unique in all respects. He is a most enchanting and arresting personality.

The Ashram

The Sivananda Ashram atmosphere breathes the idea of the essential unity of all religions. To be in Swami Sivananda’s presence is in itself a blessing. The spiritual aura brings that wonderful peace and happiness which cannot be had elsewhere in the world. The Swami sheds wisdom, power and love to all who come within his aura.

The moment people enter the gates of Ananda Kutir, the headquarters of the worldwide Divine Life Society, and the seat of the Yoga-Vedanta Forest University, they entirely forget the differences of opinion, party feelings and miseries of the world. The Divine Atmosphere creates joy and thrill in all aspirants. The sacred environment where every ripple of the Ganga, every gush of the forest wind and the very soil of the Himalayas thrill one with ancient and modern Tapas is beyond description. The special attention of the Swamiji, his kind regards and uniform and artless courtesy bestowed on all visitors turn every man into a divine being. The visitors cherish with joy and gratitude the happy memory of (his) God-intoxication.

Sivananda’s Religion

Swami Sivananda’s religion of the heart, which he has significantly termed "Divine Life" is not the cave-dweller’s concern, nor the monopoly of monks. It is for all. Swamiji tells each one of us how to transform our daily life into divine life and how through regular, fruitful, dynamic activity, everyone can expand the heart to infinite dimensions to enable it to hold and be filled with Divinity or Self-realisation, that is the goal of all.

To him religion is not mere meditation,—something dry and fairy, something which we may practise only in shrines and temples. To him religion is the daily demonstration of our spiritual belief from hour to hour, indeed from moment to moment, in our dealings with one and all, here and now, in this very work-a-day world. His attitude to life and the personal example he sets before all naturally satisfied the educated, the rationalist, the modern men and women in all of whom his sagely teachings and Yogic power evoke a sense of loving adoration.

Swami Sivananda has been a source of spiritual inspiration to millions of men and women in various countries irrespective of colour, creed and race. With a special knowledge of all religions, he talks on the essential unity of religions with convincing persuasiveness. He has scholarship which is happily combined with understanding; he wields a facile pen and possesses fiery eloquence to give expression to his views. His explanations of social and metaphysical problems and their solutions are clear and they carry conviction with all, even with those saturated with modern scientific education and materialistic culture. His constant endeavours in the field of dissemination of spiritual knowledge are the expressions of profound conviction that is rooted in his very soul that modern man can be saved only by an inner spiritual awakening, and that the realisation of the highest peace and happiness is possible only by ceaseless service of Man. His message is that ‘Love of God is Service of Man.’ This is for him not a mere theoretical concept to be preached but a matter of daily practice, every moment of everyone’s life.

The Impressive Writings

There are no subjects in Hindu religion and Philosophy which the Swamiji has not expounded for the easy understanding of all. His writings are an indispensable guide to all those who tread the spiritual path.

The simple, fascinating, calm and forceful style of Swami Sivananda has brought about a wonderful change in the readers. He is that rare fusion of intellectual giant and spiritual angel. Many spiritual giants of India cannot be understood and so they cannot find response in the material world of the Occident: but Swami Sivananda writes with both spiritual depth and intellectual persuasion. He practices what he preaches, just what the country and the world need today. His teachings warm up the hearts of countless people and give them a new hope. He himself comes down to the level of the Sadhaka and then gradually takes him up to the higher level. He finds out the aspiration of each and combines in himself the wisdom of a Jnani and the zest for assisting human beings at all psychological levels that is the hall-mark of a true selfless social leader (Karma Yogi).

The difficulties we feel in our day-to-day life, as well as in our spiritual practices, vanish when we turn to his hope-radiating precepts which are not at all irksome to follow. He does not advocate the orthodox tight-rope walking Sadhanas nor does he place before his disciples the proverbial ‘razor’s edge’ to walk over. His genius lies in his discovery of the simple and the easy Path to the Supreme Goal, which anyone can tread, whichever walk of life he may choose.

Inspiring Teachings

Swami Sivananda does not advise his disciples and followers to entirely isolate themselves, for entering into Samadhi or Communion with God, but to immunise their mind to the earth-earthy currents of pleasure and pain, like and dislike. He advises them to go out into the world, live in society with a disciplined mind, and, above all, to serve their fellow-beings in a spirit of selfless, egoless and desireless worship of the all-pervading divinity.

The Divine Mission

Swamiji has himself illustrated the kind of service that they can render by his own epochal ‘Dynamic Spiritual Awakening’ Tour of India and Ceylon in 1950, when he thundered forth his stirring message of eternal wisdom throughout the length and breath of the land. The ocean of human heads that rose around him, the reverence with which Maharajahs and political chiefs greeted him, the devout veneration with which philosophers and leaders of the society welcomed him everywhere—in short the spontaneous love and regard with which the whole nation rose as one man to welcome him, to worship him and to hear him, proved the glory of Self-realisation and dynamic sainthood, the thirst of mankind for the healing message of the Spirit, and the illimitable field that lay before Sannyasins and spiritual leaders to serve humanity. Millions in India had the opportunity of knowing the Himalayan Saint in person. From the highest to the lowest rungs of social and spiritual ladder, men, women and children all over the country thronged to see and hear the champion of social and spiritual service. His words were embedded in the heart of the listener; his gestures were enthralling; and innocent love-filled look and the flowing robe keep your thoughts engaged throughout. He is a powerful orator who can thrill and electrify the audience.

Undoubtedly, this power he has obtained through his highly manifest soul-force developed through the cultivation to a remarkable degree of the sterling qualities of head and heart, viz., spontaneous and unrestrained love, nobility, humility, patience and self-sacrifice. His unbounded love can be yours for the mere asking and his help and guidance you can command by showing the least inclination to tread the spiritual path. Swamiji shuns not the sinner; he loathes not the vicious; nor does he brush aside the criminal. For each he prays, to each he pays individual attention till a wholesome change in the personality is achieved.

Of no less significance has been Swami Sivananda’s imperceptible service in the higher Spiritual Planes, where through his mysterious spiritual powers he has worked wonders and performed miracles transforming the very nature of men, shaping the very destinies of men and women, mysteriously freeing them from their material and spiritual woes, and showering upon them peace, plenty and prosperity.

Millions all over the world have discovered the object of their quest, in him; and they have all derived incalculable benefit in their physical, mental, moral and spiritual regeneration. The world is infinitely better today, for his services, than it would otherwise have been.

Swamy rama thirtha

Swami Rama Tirtha, previously known as Gossain Tirtha Rama, was born in 1873, at Murariwala, a village in the district of Gujranwala, Punjab, India. His mother passed away when he was but a few days old and he was brought up by his elder brother, Gossain Gurudas.

As a child, Rama was very fond of listening to recitations from the holy scriptures and attending Kathas. He often put questions to holy men and even offered explanations. He was very intelligent and loved solitude.

Rama was barely ten years old when his father got him married. His father left him under the care of his friend, Bhakta Dhana Rama, a man of great purity and simplicity of life. Rama regarded him as his Guru, and offered to him his body and soul in deep devotion. His surrender to his Guru was so complete that he never did anything without first consulting him. He wrote numerous loving letters to him.

Rama was a brilliant student, especially in mathematics. After completing his degree, he served for a while as Professor of Mathematics in the Forman Christian College. It was at this stage that his spiritual life began to blossom. He began to read the Gita and became a great devotee of Lord Krishna. His intense longing gave him a vision of Sri Krishna. He used to deliver lectures on Bhakti under the auspices of the Sanatana Dharma Sabha of Lahore.

Rama Tirtha commenced his spiritual life as a Bhakta of God and then turned to Vedanta, studying under the inspiration of Sri Madhava Tirtha of the Dwaraka Math.

A great impetus was given to his spiritual life by Swami Vivekananda, whom he saw for the first time at Lahore. The sight of the great Swami as a Sannyasin kindled in him the longing to don the ochre robe.

His passion for the vision of the all-pervading Lord began to grow more and more. He longed and pined for oneness with God. Indifferent to food and clothes, he was always filled with ecstatic joy. Tears would often flow in a limpid stream down his cheeks. It was not long before he had the vision he yearned for, and thereafter he lived, moved and had his being in God.

Swami Rama was a living Vedantin. He saw and felt God in all names and forms. His beautiful words are often addressed to the trees, rivers and mountains.

Rama soon resigned his post and left for the forest. His wife and two children and a few others accompanied him to the Himalayas. Owing to ill-health, his wife later returned with one of her sons. The other was left at Tehri for his schooling there.

Rama Tirtha took Sannyas a few days before the passing of Swami Vivekananda. Swami Madhava Tirtha had already allowed him to take Sannyas whenever he wished.

A few years later he returned to the plains to preach. The effect of his presence was marvellous. His infectious joy and his bird-like warbling of Om enchanted everyone.

Swami Rama's burning desire to spread the message of Vedanta made him leave the shores of India for Japan. He went with his disciple Swami Narayana. After a successful visit to Tokyo, he departed for the U.S.A. He spent about a year and a half in San Francisco under the hospitality of Dr Albert Hiller. He gained a large following and started many societies, one of them being the Hermetic Brotherhood, dedicated to the study of Vedanta. His charming personality had a great impact on the Americans. Devout Americans even looked upon him as the living Christ

On his return to India, Swami Rama continued to lecture in the plains, but his health began to break down. He went back to the Himalayas and settled at Vasishtha Ashram. He gave up his body in the Ganges on 17 October, 1906, when he was only thirty-three.

The Rama Tirtha Publication League has brought out most of the writings of this great saint of India. They are given in several volumes, entitled, In the woods of god realization. His inspiring writings show us that he saw his Beloved Lord in all names and forms. In many of his poems he sings the glory of nature.

Swami Rama Tirtha, a direct descendant of Gosain Tulsi Das, the immortal author of the widely read Hindi Ramayan, was born in 1873, at Muraliwala, in the district of Gujranwala, Punjab.

Rama Tirtha was a very bright student, a genius possessing unusual intelligence, contemplative nature and an intrinsic love of mathematics and solitude. He topped the list in B.A. and took his M.A. degree in Mathematics, a subject in which he was exceptionally bright.

For two years, Rama Tirtha was a Professor of Mathematics in the Lahore Foreman Christian College, and he acted as a Reader for a short time in the Lahore Oriental College.

In the year 1900, Rama Tirtha went to the forest and soon became a Sannyasin. He went to America and Japan and thrilled the Americans and the Japanese with his inspiring and soul-elevating speeches. In Egypt he was accorded a hearty welcome by the Mohammedans, to whom he delivered a lecture in Persian in their mosque. Rama Tirtha was ever cheerful and brilliant with eyes beaming with divine lustre and joy. He was perfectly at home in Persian, English, Hindi, Urdu and Sanskrit literature.

Rama Tirtha was a great ascetic and an enlightened mystic. He practised Yoga on the banks of the river Ravi. Later he lived in the forests of Brahmapuri, on the banks of the river Ganges, five miles away from Rishikesh and attained Self-realisation.

Today Rama Tirtha is not present amongst us in his mortal coil, but he is truly ever alive, eternal and imperishable, ever shining as a beacon-star in the spiritual firmament of the world. He had the highest realisation of the Satchidananda as the all-inclusive Bliss-supreme. The ancient sages and modern saints have proved this ineffable nature of the Supreme, not by logical proofs of perception and knowledge, but by actual experience of it which cannot be communicated to others for want of means. And Swami Rama Tirtha was one among such Experiencers of the Ultimate Bliss.

Under the holy guidance of Sri R.S. Narayana Swami, a direct disciple of Swami Rama Tirtha, the Ramatirtha Publication League was established at Lucknow. Every lover and admirer of Sri Rama Tirtha’s soul-inspiring teachings owes a deep debt of gratitude to Sri Narayana Swamiji and the League for taking immense pains in making Rama Tirtha’s works available to the world.

Sri Swami Rama Tirtha is one of the brightest jewels of India’s genius. Rama belongs to that prophetic group of inspired seers who rang up the curtain of Indian Renaissance and ushered in the era of a strongly positive, aggressive and all-conquering spirituality. His advent into Bharatavarsha was potent with a great significance to man in modern times.

From Rama India has inherited the dual gems of Vedantic boldness and spiritual patriotism. The spiritual patriotism of Rama is something unique and grand. Every son of India should absorb it and make it his own. Swami Rama emphatically declared that if you must have intense and real patriotism, then you must deify the Motherland, behold Bharatavarsha as the living Goddess. "If you must realise unity with God, realise first your unity with the Whole Nation. Let this intense feeling of identity with every creature within this land be throbbing in every fibre of your frame" said Rama, "Let every son of India stand for the Whole, seeing that the Whole of India is embodied in every son. When streams, stones and trees are personified and sacrificed to in India, why not sanctify, deify the great Mother that cradles you and nourishes you? Through Prana-pratishtha you vitalize an idol of stone or an effigy of clay. How much more worthwhile would it be to call forth the inherent glory and evoke fire and life in the Deity that is Mother India?". Thus, to Rama, the national Dharma of love to the motherland was a spiritual Dharma of Virat Prem. Let every Indian today fervently take this legacy into his heart. By this act show your real appreciation of the great seer; show your gratitude to the great seer. Thus can you glorify his life and his teachings.

The highest realisation of patriotism, Rama believed, lay in fully identifying yourself with the land of your birth. Remember his words: "Tune yourself in love with your country and people". Be a spiritual soldier. Lay down your life in the interest of your land abnegating the little ego, and having thus loved the country, feel anything and the country will feel with you. March and the country will follow. This, indeed, is practical Vedanta.

Rama Tirtha infused in the minds of people a new joy, a happy conviction that it was not for nothing that we lived in a miserable earth, and that we did not, after a long struggle in the sea of life, reach a waterless desert where our sorrows would be repeated. He lived practical philosophy, and through that showed to the world that it was possible to rejoice in the bliss of the Self even in this very life, and that everyone could partake of this bliss if one sincerely strived for it.

Swami Rama was an exemplary figure in the field of Vedantic life. He was a practical, bold Vedantin. He lived a dynamic life in the spirit of the Self. Very high were his ideals, sublime were his views, and perennial and spontaneous was his love. He was Divinity personified and love-incarnate. He is ever alive as a dynamic soul-force, ever shedding the spiritual effulgence in the heart of every seeker after Truth. His teachings are inspiring, elevating and illuminating—a fountain of his intuitive experiences.

The teachings of Rama Tirtha are peculiarly direct and forceful. They are unique. Rama Tirtha did not teach any particular Yoga or Sadhana or propound any abstract philosophical theory. He taught the actual living of Vedanta, of Yoga and Sadhana. This he taught by his own personal example. In himself he embodied an exposition of illumined living. Thus Rama Tirtha’s very personality itself preached and taught as much as any of the innumerable discourses and lectures he delivered to crowded audiences from platforms that ranged from Tokyo to Toronto.

To the West, Swami Rama appeared not merely as a wise man of the East but as the Wisdom of the East come in tangible form. Rama Tirtha was a blissful being inebriated with the ecstasy of Spiritual Consciousness. And his bliss was infectious. His glance flashed forth Vedanta. His smile radiated the joy of the Spirit. Vedanta streamed forth in his inspired utterance and in his whole life; every action, gesture and movement vibrated with the thrill of Vedantic Consciousness.

Rama Tirtha demonstrated how Vedanta might be lived. His life was an expression of the supreme art of living life in all its richness of vision and fullness of joy. Rama Tirtha presented Vedanta not so much as a knowing and a realising, as a becoming and a being. It was Swami Rama Tirtha’s unique distinction that he expounded Vedanta as a supreme yet simple art of living. He did not try to take people to Vedanta, but he took Vedanta to the common man. Swami Rama Tirtha took Vedanta into the quiet homes, into the busy offices, into the crowded streets and into the noisy markets of the western world.

Both to the East and to the West, therefore, Swami Rama’s life has been a boon and a blessing. For India, he vivified Vedanta with the vitality of his own inspired life and shining example. He shook India out of fantasy, superstition and misconception; he shocked America to wakefulness and an awareness of the intrinsic worth of the practicality of Atmic living. He revealed how the central secret of all lofty activity lay in attunement with the Divine Law of oneness, harmony and bliss.

To rise above the petty self and act impersonally—this was the key to divine living. His call to his countrymen was: "May you wake up to your oneness with Life, Light and Love (Sat-Chit-Ananda) and immediately the Central Bliss will commence springing forth from you in the shape of happy heroic work and both wisdom and virtue. This is inspired life, this is your birthright".

To the Americans Rama taught the way of perfect morality and total abstinence. Keeping the body in active struggle and the mind in rest and loving abstinence means salvation from sin and sorrow, right here in this very life. Active realisation of at-one-ment with the All allows us a life of balanced recklessness. This sums up Rama’s message to the land of the Dollar.

In short, Swami Rama’s thrilling life is a flashing example of rare Prem and a divine spontaneity. Listen! Here Rama’s voice whispers: "You have simply to shine as the Soul of All, as the Source of Light, as the Spring of Delight, O Blessed One! And energy, life activity will naturally begin to radiate from you. The flower blooms, and lo! fragrance begins to emanate of itself". Awake India! Respond to this call of Rama. Realise the Bliss that is Yourself. Come now, live the life in the Atman. From this moment let Rama enter into your heart and animate your actions and inspire your actions and inspire your very life! May his Divine Spirit vivify and raise India to her pristine glory and Vedantic grandeur! Live in Om!

Jnaneshwar

The name of Saint Jnaneshwar is on the lips of everyone in Maharashtra. He was a born Siddha. He was a Yogi of high attainments. He had control over the elements. His work Jnaneshwari is the crest-jewel of Marathi literature. The simple style, the beautiful illustrations and the apt similes have rendered the book attractive, charming and extremely useful. Jnaneshwari is to Maharashtrians what the Ramayan of Tulsidas is to the Hindi-speaking people. Jnanadev lived for a few years, but he did wonders. He was a genius, a Yogi of deep spiritual experiences and a sage of supreme order. He boldly criticized his predecessors. He was a great social and religious reformer. He laid the foundation of the great Bhakti movement in Maharashtra. He was a fine poet to boot.

The life-history, origin and other particulars of great saints, prophets and world teachers are all very strange and mysterious. Jnanadev was born of a Sannyasin. Lord Jesus was born of immaculate conception. And he was the son of a village carpenter. He was not born in a palace; he was born in a stable or a cave where there was a bundle of straw. Kabir was the son of a weaver. He was found in a lake. Sankara was a poor child of Kaladi.

Jnanadev, or Jnaneshwar (Lord of Jnana or knowledge) as he is sometimes called, was one of the ancient saints of Maharashtra. He, and Mukund Rai who lived about a hundred years earlier to him, are the founders of the Bhakti Panth in Maharashtra.

In the thirteenth century, there lived in Apegaon a village-accountant called Govindapanth. He had only one son named Vittalpanth. Vittalpanth was the father of Jnanadev. Vittalpanth was pious and dispassionate even from his boyhood. He was fond of pilgrimage to holy places. He was a profound scholar in Sanskrit. His heart yearned for Self-realisation. He had a great liking for taking Sannyasa.

Vittalpanth married Rukmabai, daughter of Sridharpanth of Alandi, which is twelve miles from Pune and which contains the Samadhi of Jnanadev.

Vittalpanth was disgusted with worldly life. He went out on a pilgrimage and returned back to Alandi. He wanted to take Sannyasa. His wife and father-in-law were not in favour of his taking Sannyasa.

Vittalpanth went to Varanasi and took Sannyasa from Sripad Yati (Ramananda Swami). Rukmabai came to know that her husband had entered the fourth Ashrama of life. This was a great shock to her. She prayed to God fervently for reunion with her husband.

Sripad Yati, the Guru of Vittalpanth, happened to come to Alandi on his way to Rameswaram. Rukmabai approached him and prostrated before him. The Yati blessed her: "You will be the mother of eight sons". Rukmabai wept bitterly. The Yati said, "O blessed lady! What is the cause of your sorrow?" Then Rukmabai explained everything to the Yati.

The Yati thought that the young man who took Sannyasa from him must be the husband of this lady. At once he gave up his idea of going to Rameswaram. He returned to Varanasi, rebuked his disciple and said, "Go back to Grihastha Ashrama and make your wife happy. She wants to serve you. My blessings are with you".

Then Vittalpanth carried out the orders of his Guru and came back to Alandi and lived with Rukmabai. The orthodox Brahmins of Alandi outcasted him and his wife. They said, "It is against scriptures to take to married life again after taking Sannyasa". But Vittalpanth thought that he was doing the right thing as he was following the instructions of his Guru.

In course of time, four children were born to Vittalpanth and Rukmabai—Nivritti in 1273 A.D., Jnanadev in 1275 A.D., Sopan in 1277 A.D. and Muktabai in 1279 A.D. (three sons and a daughter). Nivritti is regarded as an incarnation of Siva, Jnanadev as an incarnation of Hari, Sopan of Brahma and Muktabai of Sarasvati.

On one occasion, Vittalpanth went with his children to Tryambakeshwar, near Nasik, situated in the vicinity of the source of the river Godavari. As they were going round the Brahmagiri mountain, they met a tiger. Vittalpanth hurried away with his children, but missed Nivrittinath. Nivrittinath entered the cave of Jnaninath. Jnaninath initiated Nivritti into the mysteries of Yoga and gave him all his spiritual wealth. Some days later, Nivritti joined his father and younger brothers.

Nivritti became a disciple of Jnaninath, who himself was a disciple of Gorakhnath. Gorakhnath was a disciple of Matsyendranath who received spiritual instructions from Lord Siva Himself. Nivritti and Jnanadev studied Vedas under their father. They now made great progress in the study of spiritual books.

Vittalpanth, on his return to Alandi, was treated as an outcaste by the Brahmins. He and his family members were put to a great deal of hardship and humiliation. Other children of the village would not mix with their children in play.

The sons attained boyhood. The parents wanted to perform their holy-thread ceremony. The Brahmins declined to perform it. They said, "A Sannyasin should not lead the married life. The scriptures do not allow the performance of the thread ceremony of a Sannyasin’s children. Sons born of a Sannyasin cannot have the right of wearing the thread. They cannot be considered as Brahmins. You and your wife have violated the sacred laws of the scriptures. There is only one Prayaschitta for you both. You both should give up your lives in the Triveni of Prayag".

Vittalpanth and Rukmabai left Alandi and sacrificed their lives at the confluence of the Ganga and the Yamuna at Prayag. They thought that the Brahmins would take pity on their sons at least then and perform the thread ceremony. Nivritti was then about ten years, Jnanadev about eight and the youngest about five years.

Jnanadev was very keen on wearing the holy thread in order to fulfil the desire of his parents who had sacrificed their lives even for that purpose. He again approached the Brahmins of Alandi. The Brahmins now were moved to pity when they saw the helpless condition of those boys. They said to them, "Bring a letter of authorization from the learned Brahmins of Paithan. We will then perform the thread ceremony for you". The boys went to Paithan and saw the learned Brahmins. They recited the Vedas. The Brahmins said, "You are not entitled to recite the. Vedas. Stop the recitation now. You are the sons of a Sannyasin who came back again to his Grihastha Ashrama". Jnanadev replied, "Anybody may recite the Vedas. Even this buffalo may recite". He placed his hand on the back of the buffalo and immediately the buffalo recited the Veda for one hour, from the point where Jnanadev had left, with correct rhythm and intonation. The Brahmins were struck with wonder and awe. They said, "These are not ordinary boys. They are the very incarnations of Shankar, Vishnu and Brahma". Really the boys were born Siddhas. Even then the Brahmins refused to perform the thread ceremony, though they admitted the greatness of the boys. The buffalo of Paithan died at Ale in the district of Pune. There is a Samadhi for this buffalo. This Samadhi exists even now. The boys stayed at Paithan and taught the Gita to the people. Jnanadev performed many miracles. A Brahmin had to perform the anniversary of his father. The Brahmins did not turn up. Jnanadev brought the Pitris themselves to earth from the heaven. He brought to life a dead man. The man’s name was Sachidananda Pava.

Jnanadev wrote Jnaneshwari, his wonderful commentary on the Gita, at the age of thirteen. The book was completed in 1212 at Nevasa, a town on the banks of the Pravara river in the district of Ahmednagar. The actual writer was Sachidananda Pava. Jnanadev’s commentary on the Gita is considered as one of the best. In a big assembly of Sanskrit Pundits in Varanasi, Jnanadev was elected as the President.

Nivritti, Jnanadev, Sopan and Muktabai went on a pilgrimage and visited Pandharpur, Prabhasa, Dwaraka, Ayodhya, Mathura, Hardwar, Varanasi, Kanchi, Ujjain, Tirupathi, Rameswaram, Madurai, Gokaran and other places.Namdev accompanied them.

Jnanadev lived for about six years after he had completed Jnaneshwari Gita. "

Jnanadev met Chang Dev. Chang Dev was a famous saint who had managed to defy death by his Yogic powers for a thousand and four hundred years. He used to live at Vateshwar. He was very proud of his attainments in Yoga. He had Bhuta Siddhi or complete control over all living beings. He used to travel on a tiger with a serpent as whip. Chang Dev had a curiosity to see Jnanadev. He started with a large number of disciples, riding on a tiger with a serpent as whip. Jnanadev and his brothers saw Chang Dev coming in all pomp. Jnanadev asked the wall on which he was seated to move forward to welcome Chang Dev.

Chang Dev witnessed this great miracle performed by Jnanadev. He was humiliated. He quietly got down from the tiger, made prostrations to Jnanadev and accepted him as his Guru.

Mukta, a mere girl of fourteen, gave instructions to Chang Dev, an old man of a thousand and four hundred years. She said, "O Chang Dev! Listen. If you want to attain salvation, the first step is sincere devotion. Devotion will bring Vairagya. Vairagya will lead to Jnana. Therefore your aim should be Jnana and your first foot must be on devotion".

Jnanadev had full control over the elements. When there was no vessel to prepare food, his sister prepared bread on his back. Jnanadev is regarded as an Avatara of Lord Krishna.

Nivritti was really the Guru of Jnanadev. Nivritti asked Jnanadev to write an independent book embodying all his experiences in Jnana. Jnanadev wrote Amritanubhava which contains the highest experiences of Jnanadev in 800 couplets.

Jnanadev made it known to his friends and brothers that it was his desire to enter into Sanjivani Samadhi or Samadhi while alive. This he did at Alandi on the 13th day of the dark half of the Kartik month, about the end of October 1296, in his twenty-second year. He drew up all the Prana to the Brahmarandra and gave up the physical body. If anybody reads the Gita written by him by the side of his Samadhi, all his doubts will be cleared.

All the other brothers and the sister also left the world within a short space, of less than eight months. Sopan entered into Samadhi on the banks of the river Karha at Saswad, which is at the bottom of the hill Purandhar, near Pune. Chang Dev attained Samadhi in a village called Punatamba. Muktabai dissolved herself in the five elements at the age of eighteen, when there was a big storm. Nivritti entered into Samadhi at Tryambak which is at the source of the Godavari.

Thus passed the four great souls. Within a period of twenty-five years, they broke down the bigotry of the Brahmins of the period, raised them from the darkness of ignorance, firmly established the path of Bhakti and Jnana, made people realise that all were equal and that it was the actions which counted for the glory and excellence of a man and not the accident of birth or the mere study of the Vedas and Vedanta. Among Jnanadev’s followers were Namdev, a tailor; Namdev’s maid-servant Jani; Narahari, a goldsmith; Chokamela, a Mahar; Sena, a barber; Gora, a potter; Savanta, a gardener; and Bhagu, a Maharin, who were all respected as great devotees of Krishna.

Jnanadev was the founder of an institution called Warkari Sampradaya which is still alive in all its glory in Maharashtra. It is called "Wari to Pandharpur". All who have accepted this Wari undertake to go to Pandharpur on Ashadh Ekadasi (June-July) and Kartik Ekadasi (October-November) days every year. They must visit Pandharpur at least once annually, if not on both these days. It is considered so very sacred that except in the event of physical illness, they continue to go to Pandharpur year after year through the whole life and from generation to generation.

May you all draw inspiration from the life of Jnanadev! May you all soar high in the realms of knowledge by studying carefully Jnaneshwari and Amritanubhava! May the blessings of Jnanadev, a rare Siddha Yogi, be upon you all! May you all visit his place of Samadhi in Alandi during his anniversary day and receive the blessings of the saint who still feeds, in secrecy, his devotees with the nectar of immortality!!

madwacharya

Madhvacharya was a great religious reformer and an orthodox commentator on the Brahma Sutras and the ten Upanishads. He was born in 1199 A.D. at Velali, a few miles from Udipi in the district of South Kanara in South India. He was a Tulu Brahmin by birth. He was born of Madhya Geha and Vedavati. Vedavati was a virtuous woman. Madhva is regarded as an incarnation of Vayu, the Wind-God. The father gave him the name Vasudeva.

Madhva distinguished himself in physical exercises and field games. He had a wonderful physique. He could wrestle, run, jump and swim. So people gave him the nickname Bhima. Madhva took to the study of the Vedas and the Vedangas and became well-versed in them. He took Sannyasa in his twenty-fifth year. Achyutaprakashacharya initiated him. Madhva was now known by the name Purna Prajna. Achyutaprakashacharya found that Madhva was a brilliant Sannyasin with efficient knowledge in Vedanta and other scriptures. He put Madhva as head of the Mutt in his place. Madhva received the name of Ananda Tirtha now. He went on an extensive tour in Southern and Northern India to preach his gospel of Bhakti. He made several converts. He went to Badrinarayan, and soon after his return, he wrote his commentary on the Bhagavad Gita and the Vedanta Sutras. He built several temples at Udipi, the principal centre of the Madhva sect. Most of the orthodox Madhvas try to go to Udipi at least once in their life.

Madhva had superhuman powers. He performed many miracles. He saved a boat which was caught in a storm. A boat which contained an image of Lord Krishna capsized. Madhva brought back the image from the ocean. During his tour, king Ishvara Deva in Maharashtra asked Madhva to work in building a dam. Madhva noticed that he had been unconsciously working for the king the whole day. Once he stilled the waves of the ocean when he went to take bath.

Madhvacharya is the great exponent of the Dvaita school of philosophy. His Vaishnavism is called Sad-Vaishnavism in order to distinguish it from the Sri-Vaishnavism of Ramanujacharya. According to his philosophy, the Supreme Being is Vishnu or Narayana. Every follower of the Madhva school should have a firm belief in the Pancha-bheda—five real and eternal distinctions—viz., the distinction between the Supreme Being and the individual soul, between spirit and matter, between one Jiva and another Jiva, between the Jiva and matter, between one piece of matter and another. The phenomenal world is real and eternal. The worship of Vishnu consists in (i) Ankana, marking the body with His symbols, (ii) Namakarana, giving the names of the Lord to children and (iii) Bhajana, singing His glories. Madhva laid much stress on constant practice of the remembrance of God (Smarana). He says, "Form a strong habit of remembering God. Then only it will be easy for you to remember Him at the moment of death". Madhva pointed out that when the Lord incarnated, no Prakrita Deha or material body was put on by Him. He prescribed a rigorous kind of fasting to his followers.

Renunciation, devotion and direct cognition of the Lord through meditation lead to the attainment of salvation. The aspirant should equip himself with the study of the Vedas, control of the senses, dispassion and perfect self-surrender, if he wants to have the vision of the Lord. These are some of the important teachings of Madhvacharya, the renowned exponent of the dualistic school of philosophy.

Bhaktha Tulsidas

Tulsidas was born in Rajpur, in the district of Banda in Uttar Pradesh, in Samvat 1589 or 1532 A.D. He was a Sarayuparina Brahmin by birth and is regarded as an incarnation of Valmiki, the author of Ramayana written in Sanskrit. His father’s name was Atmaram Shukla Dube and his mother’s name Hulsi. Tulsidas did not cry at the time of his birth. He was born with all the thirty-two teeth intact. In childhood his name was Tulsiram or Ram Bola.

Tulsidas’s wife’s name was Buddhimati (Ratnavali). Tulsidas’s son’s name was Tarak. Tulsidas was passionately attached to his wife. He could not bear even a day’s separation from her. One day his wife went to her father’s house without informing her husband. Tulsidas stealthily went to see her at night at his father-in-law’s house. This produced a sense of shame in Buddhimati. She said to Tulsidas, "My body is but a network of flesh and bones. If you would develop for Lord Rama even half the love that you have for my filthy body, you would certainly cross the ocean of Samsara and attain immortality and eternal bliss". These words pierced the heart of Tulsidas like an arrow. He did not stay there even for a moment. He abandoned home and became an ascetic. He spent fourteen years in visiting the various sacred places of pilgrimage.

While returning from answering the calls of nature, Tulsidas used to throw the water that was left in his water-pot at the roots of a tree which a spirit was occupying. The spirit was very much pleased with Tulsidas. The spirit said, "O man! Get a boon from me". Tulsidas replied, "Let me have Darshan of Lord Rama". The spirit said, "Go to the Hanuman temple. There Hanuman comes in the guise of a leper to hear the Ramayan as the first hearer and leaves the place last of all. Get hold of him. He will help you". Accordingly, Tulsidas met Hanuman, and through His grace, had Darshan or vision of Lord Rama.

Tulsidas wrote twelve books. The most famous book is his Ramayan—Ram-charit-manas—in Hindi. He wrote this book under the directions of Hanuman. This Ramayan is read and worshipped with great reverence in every Hindu home in Northern India. It is an inspiring book. It contains sweet couplets in beautiful rhyme. Vinaya Patrika is another important book written by Tulsidas.

Some thieves came to Tulsidas’s Ashram to take away his goods. They saw a blue-complexioned guard, with bow and arrow in his hands, keeping watch at the gate. Wherever they moved, the guard followed them. They were frightened. In the morning they asked Tulsidas, "O venerable saint! We saw a young guard with bow and arrow in his hands at the gate of your residence. Who is this man?" Tulsidas remained silent and wept. He came to know that Lord Rama Himself had been taking the trouble to protect his goods. He at once distributed all his wealth among the poor.

Tulsidas lived in Ayodhya for some time. Then he shifted to Varanasi. One day a murderer came and cried, "For the love of Rama give me alms. I am a murderer". Tulsi called him to his house, gave him sacred food which had been offered to the Lord and declared that the murderer was purified. The Brahmins of Varanasi reproached Tulsidas and said, "How can the sin of a murderer be absolved? How could you eat with him? If the sacred bull of Siva—Nandi—would eat from the hands of the murderer, then only we would accept that he had been purified". Then the murderer was taken to the temple and the bull ate from his hands. The Brahmins were put to shame.

Tulsidas once went to Brindavan. He visited a temple. He saw the image of Lord Krishna. He said, "How shall I describe Thy beauty, O Lord! But Tulsi will bow his head only when You take up bow and arrow in Your hands". The Lord revealed Himself before Tulsidas in the form of Lord Rama with bow and arrows.

Tulsidas’s blessings brought the dead husband of a poor woman back to life. The Moghul emperor at Delhi came to know of the great miracle done by Tulsidas. He sent for Tulsidas. Tulsidas came to the emperor’s court. The emperor asked the saint to perform some miracle. Tulsidas replied, "I have no superhuman power. I know only the name of Rama". The emperor put Tulsi in prison and said, "I will release you only if you show me a miracle". Tulsi then prayed to Hanuman. Countless bands of powerful monkeys entered the royal court. The emperor got frightened and said, "O saint, forgive me. I know your greatness now". He at once released Tulsi from prison.

Tulsi left his mortal coil and entered the Abode of Immortality and Eternal Bliss in 1623 A.D. at the age of ninety-one at Asighat in Varanasi.

tiruvalluvar

About two thousand years ago there flourished in Mylapore, Madras, a born Siddha and a born poet by name Valluvar or, as he is more commonly known, ‘Thiruvalluvar’, which only means, ‘the devotee of the Valluva caste’. Valluvas are Pariahs (now called Harijans) and their vocation was proclaiming the orders of the king by beat of drum. There is a tradition that Thiruvalluvar was the son of one Bhagavan, a Brahmin, and Adi, a Pariah woman whom he had married.

Thiruvalluvar was born at Madurai, the capital of the Pandyas. He is regarded as an Avatara of Brahma. His wife Vasuki was a chaste and devoted lady, an ideal wife, who never disobeyed the orders of her husband, but always carried them out implicitly. Thiruvalluvar showed people that a person could lead the life of a Grihastha or householder, and at the same time, lead a divine life or a life of purity and sanctity. He showed people that there was no necessity to leave the family and become a Sannyasin to lead a divine life of purity and sanctity. All his wise sayings and teachings are now in book form and known as ‘Thirukkural’. These sayings are all in couplets. Here are some of them:

Just as the alphabet ‘A’ is the beginning of all letters, so also, God is the beginning for this universe.

Learn the Shastras completely and then act according to their injunctions.

The Anicha flower will fade by smelling, but guests are more sensitive if the hosts turn their faces a bit.

Death is like sleeping in the burial ground;
birth is like waking in the morning.

These couplets are 1,330 in number. They contain the essence of the Vedas, the Upanishads and the six Darshanas. Thirukkural is regarded as a universal Bible. It is another Gita, Koran or Zend Avesta.

Some aspirants repaired to Thiruvalluvar and enquired: "O sage, which Ashrama of life is better—Grihastha or Sannyasa?". Thiruvalluvar did not give any answer. He simply kept quiet. He wanted to teach them the glory of Grihastha Ashrama by example.

Thiruvalluvar was taking cold rice in the morning. He said to his wife: "Vasuki, the rice is very hot. Bring a fan to cool it". Thiruvalluvar’s wife was drawing water from the well when Thiruvalluvar called her. She at once left the rope and ran to him with a fan to cool the rice. She did not say to her husband: "How can the cold rice be hot? Why do you want a fan now?". She simply obeyed his commands. The vessel that contained water was hanging half-way in the well unsupported, on account of her Pativrata Dharma Shakti. The aspirants noticed this phenomenon and the noble conduct of Vasuki and were simply struck with amazement.

About midday, on another occasion, Valluvar called his wife and said, "Bring a lamp immediately, O Vasuki! I am stitching the cloth. I cannot see the eye of the needle. I cannot pass the thread properly". Vasuki did not say to her husband: "It is broad daylight now. Why do you want a lamp? You can see the eye of the needle clearly". But she implicitly obeyed his word. The aspirants were much inspired by the ideal life of sage Thiruvalluvar and the exalted conduct of Vasuki. They did not speak a word to the saint. They took leave of the saint and quietly left the place with profound satisfaction. They were deeply impressed by the practical and exemplary life led by Thiruvalluvar and Vasuki. They learnt the lesson that the life of an ideal householder was in no way inferior to that of an ideal Sannyasin who was treading the path of Nivritti and austerity in the Himalayan caves and that each was great in its own place, time and circumstances.

Dear readers! Such ladies sit enthroned in the hearts of their husbands. No doubt they are hard to find, because such women never advertise themselves; but there must be many in our land of Rishis and sages; and unless we maintain such a high level of moral purity, we will all be going down in these days of modern civilization and scientific advancement. If the husbands of the present day behave like Thiruvalluvar, the wives will say, "My husband has become senseless. He wants to fan the rice when it is so cold! He wants a light when there is broad sunlight". The wives will rebuke their husbands and fight with them.

That house wherein the wife serves the husband with sincere devotion and observes Pativrata Dharma is heaven on earth. That house wherein the wife fights with the husband and disobeys his orders is a veritable hell on earth. Ladies who practise Pativrata Dharma need not go to temples. They need not practise any Vrata or penance. Service to the husband becomes worship. They can realise God through service to their husbands. Husbands also should be ideal persons with noble qualities. Husbands are the Gurus for their wives. The wives need not get any initiation from any Acharya. Glory to such exalted ladies who practise Pativrata Dharma!

Mahavira

Mahavira was born in 599 B.C. He lived for 72 years. He abandoned home in 569 B.C. He attained omniscience in 557 B.C. and entered into Nirvana in 527 B.C. He was the last Tirthankara.

Mahavira lived a life of absolute truthfulness, a life of perfect honesty and a life of absolute chastity. He lived without possessing any property at all.

Mahavira was born of Sidhatha, Raja of Kundalpura, and Queen Trisala, who was known by the name Priya Karni. ‘Maha’ means great and ‘Vira’ means a hero. ‘Tirtha’ literally means a ford, a means of crossing over. Metaphorically, it denotes a spiritual guide or philosophy which enables one to cross over the ocean of recurring births in this world. ‘Kara’ means one who makes. The whole word Tirthankara means a Jain holy teacher.

Mahavira is not the founder of Jainism. He revised the Jain doctrines. He was more a reformer than the founder of the faith. In Jain metaphysics, "Time" is divided into cycles. It is claimed that in each half-cycle, twenty-four Tirthankaras, at long intervals, preach anew the doctrines. Mahavira was the twenty-fourth, and like the others, is claimed to have been omniscient.

Mahavira was also known by the names Vardhamana (i.e., ever advancing) and Sanmati. At the age of eight he observed the twelve vows of Ahimsa, etc. He was obedient to his parents and served them with great faith and devotion. He was an able statesman. He did not marry.

Mahavira was immersed in Self-contemplation. He knew that the pleasures of this world were transitory and that they strengthened the letters of Karma. He knew that renunciation would lead to the attainment of eternal bliss.

People were quite astonished at the virtuous nature of Mahavira at such a tender age. He was very much interested in meditation. He cultivated the arts of music and literature. Thirty years of Prince Vardhamana’s life passed off in this way.

Vardhamana saw, through his clairvoyant vision, that he had been passing through innumerable births. He thought, "How many births have gone by fruitlessly! I clearly see that the Soul is essentially separate from the Karma matter. I have still wasted away thirty years of my life. I have not practised any penance. I have not renounced the world in order to attain pure Knowledge. The infatuation which is at the root of all evils is not yet destroyed".

Prince Vardhamana became extremely penitent. He resolved to give up everything worldly. He gave up attachment to his parents, friends and relatives. He thought over the twelve Anuprekshas or matters of deep thinking according to the Jain scriptures:

1. All worldly things are temporary.

2. The Soul alone is the sole resort.

3. This world is beginningless and crooked.

4. There is nothing to help the Soul, but the Soul itself.

5. Body, mind, etc., are essentially separate from the Soul.

6. The Soul is essentially pure and the body, etc., are essentially impure.

7. The Soul’s bondage is due to the inflow of Karma in it.

8. Every being ought to stop this inflow.

9. Emancipation is attained when Karma is absolutely got rid of.

10. The emancipated Souls remain fit the foremost top of the filled spaces.

11. In this world, to have the birth of a human being and to meditate on the nature of the Soul are the greatest blessings.

12. To have the three jewels as described by the Omniscient is the only morality.

Mahavira thought over these twelve things and decided finally that he must abandon home.

Mahavira’s mother said, "My beloved son, you will not be able to bear the severity of the austerities. There is time yet for it. You must help your father in governing the kingdom. You can become a monk after some years".

Mahavira said, "Adorable mother! All the objects of the world are evanescent like water bubbles. Where can one get happiness in this world which is the abode of disease, sorrow, pain and death? I must leave this world".

Mahavira distributed all his wealth to the poor with his own hands. He went to the forest. He took off even the piece of cloth which he was wearing and became absolutely nude. He turned to the north and said, "Salutation to the Siddhas!" He rooted out with his own hands five tufts of hair from his head and became a monk.

Mahavira practised rigorous austerities. He fasted for many days. He meditated on the pure nature of the Soul.

Mahavira was tested by the celestials. A group of handsome women surrounded him. But Mahavira remained unmoved and unperturbed. He attained omniscience. He preached his message of peace for thirty years after the attainment of omniscience. He wandered in Magadha, Mithila, etc. Many kings became his disciples.

Yajnavalkya

Yajnavalkya of Mithila stands distinguished both in the Srutis and in the Smritis. Yajnavalkya is especially known for his unsurpassed spiritual wisdom and power. The seer of a Veda Samhita from Bhagavan Surya, the revealer of Brahma Jnana to Janaka, Maitreyi and others, Yajnavalkya hails supreme among sages of sacred memory. As to his obtaining the Shukla Yajurveda Samhita from Bhagavan Surya, there is the following history.

Yajnavalkya was the son of the sister of Mahamuni Vaishampayana, the Vedacharya of the Taittiriya section. He was studying the Taittiriya Samhita from Vaishampayana who was also his Guru. Vaishampayana had many other disciples too and they all were students of the Taittiriya Shakha.

Once all the Rishis decided to form an association near the Meru mountain and made a rule that any Rishi who absented himself at the appointed hour should incur the sin of Brahmahatya (the sin of killing a Brahmin) for seven days. On that appointed day fell the Sraddha ceremony of Vaishampayana’s father. Vaishampayana thought, "Somehow I have to perform my father’s ceremony. If the sin of Brahmahatya comes to me, my disciples will observe the expiatory penance therefor". So Vaishampayana did not attend the meeting of the Rishis. And accordingly he incurred the sin of Brahmahatya.

Then Vaishampayana said to his disciples, "Now I have to expiate this great sin of Brahmahatya. Therefore, you all will observe, for my sake, an expiatory penance for seven days".

At once Yajnavalkya stood up and said, "O Guru! All these are poor-spirited young students. They will not be able to undergo such a hard penance. So, instead of all, I myself alone shall observe it in the manner in which nobody else can". Vaishampayana told Yajnavalkya not to undertake it alone. But Yajnavalkya persisted. The preceptor was offended at this audacious attitude of the disciple and said, "O proud one, you are very conceited. You get away from me. Enough of you who is disposed to despise wise Brahmins. Give back to me immediately whatever you have learnt from me".

Upon the order of the Guru, Yajnavalkya, the son of Devarata, vomited out the collection of the Yajus in the form of food. The other disciples ate that food taking the form of the Tittiri birds, because they were very eager to receive the same. They then had the direct revelation of those Yajurveda collections. As the Tittiri birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Krishna (black) Yajurveda on account of its being vomited substance.

Then Yajnavalkya determined not to have any human Guru thereafter. Thus he began to propitiate the Sun-God, Surya. Yajnavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaishampayana.

Yajnavalkya said, "Prostration to the glorious Aditya, who in the form of the Atman, abides in all beings. I bow to Him who surrounds all like Akasa, who is one and not separated or distanced by limiting conditions. O Great God, O Creator, I contemplate upon that glowing sphere which lights and warms the whole world! O God who burns all miseries wrought by unrighteous activities, who burns ignorance which is the seed of activity! O Lord, I worship Thy lotus-like feet praised and worshipped by the rulers of the three worlds. Give me those portions of the Veda which are not known to others".

The Sun-God, the glorious Lord Hari, pleased with Yajnavalkya’s penance, assumed the form of a horse and taught the sage such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Shukla Yajurveda. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Surya in the form of a horse through his manes. Yajnavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Kanva, Madhyandina and others learnt those branches.

Yajnavalkya married two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini. When Yajnavalkya wished to divide his property between the two wives before starting for the fourth Ashrama of his life, Maitreyi asked whether she could become immortal through wealth. Yajnavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on earth. On hearing this, Maitreyi requested Yajnavalkya to teach her what he considered as the best. Then Yajnavalkya elaborately described to her the sole greatness of the Absolute Self, the nature of Its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yajnavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad. The central theme of the discourse is this: "All things are dear, not for their sake, but for the sake of the Self. This Self alone exists everywhere. It cannot be understood or known, for It alone is the Understander and the Knower. Its nature cannot be said to be positively as such. It is realised through endless denials as ‘not this, not this’. The Self is self-luminous, indestructible, unthinkable".

The other wife Katyayani, the daughter of Bharadhwaja, was of common intelligence, and through her Yajnavalkya had three sons—Chandrakanta, Mahamegha and Vijaya.

Yajnavalkya, though a great Brahmajnani, was a great Karmakandi too. He caused many Yajnas to be performed and himself became the Acharya of those great Yajnas. He was a celebrated Srotriya and a Brahma-nishtha Guru. Once King Janaka of Videha wanted to know from which real Brahmanishtha to receive Brahma Vidya. In order to find out who was the real Brahma-nishtha, Janaka performed a huge Bahu-dakshina sacrifice to which all the Rishis from far and wide were invited. And he offered one thousand cows with their calves, all their horns being decked with enormous gold. Then he proclaimed to the assembled ones, "Whosoever is the best Brahmana amongst you may drive these cows home". None dared to get up and take away the cows as they were afraid of censure by the others. But Yajnavalkya stood up and asked his disciple Samasravas to drive the cows home.

The other Brahmanas got angry at this and said to one another, "How can he declare himself to be the best among us?". Thereupon several Rishis challenged Yajnavalkya with many questions on transcendental matters to all of which Yajnavalkya gave prompt reply. There was a great debate in which Yajnavalkya won over all the others. Janaka was convinced that Yajnavalkya was the best Brahma-nishtha and received Brahma Vidya from him thereafter.

The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya was also the author of the famous Yajnavalkya Smriti. His other works are Yajnavalkya Shakha, Pratijna Sutra, Satapatha Brahmana, and Yoga-Yajnavalkya.

At the sacrifice of Janaka, there was an exchange of words between Yajnavalkya and Vaishampayana. But on hearing that Yajnavalkya had obtained a fresh Veda from the Sun-God, Vaishampayana was much pleased and he requested Yajnavalkya to teach that Veda to his own disciples also. Yajnavalkya consented and taught his Veda to the disciples of Vaishampayana.

In the end, Yajnavalkya took Vidvat Sannyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.

Yajnavalkya was one of the greatest sages ever known. We find him arguing with and overcoming even his teacher Uddalaka at the court of Janaka. His precepts as contained in the Upanishads stand foremost as the crest-jewel of the highest teachings on Brahma Vidya.

Sri Bhudha

Sri Buddha's father was Suddhodana, king of the Sakhyas. Buddha's mother was named Maya. Buddha was born in B.C. 560 and died at the age of eighty in B.C. 480. The place of his birth was a grove known as Lumbini, near the city of Kapilavastu, at the foot of Mount Palpa in the Himalayan ranges within Nepal. This small city Kapilavastu stood on the bank of the little river Rohini, some hundred miles north-east of the city of Varnasi. As the time drew nigh for Buddha to enter the world, the gods themselves prepared the way before him with celestial portents and signs. Flowers bloomed and gentle rains fell, although out of season; heavenly music was heard, delicious scents filled the air. The body of the child bore at birth the thirty-two auspicious marks (Mahavyanjana) which indicated his future greatness, besides secondary marks (Anuvyanjana) in large numbers. Maya died seven days after her son's birth. The child was brought up by Maya's sister Mahaprajapati, who became its foster-mother.

Astrologer's Prediction

On the birth of the child, Siddhartha, the astrologers predicted to its father Suddhodana: "The child, on attaining manhood, would become either a universal monarch (Chakravarti), or abandoning house and home, would assume the robe of a monk and become a Buddha, a perfectly enlightened soul, for the salvation of mankind". Then the king said: "What shall my son see to make him retire from the world ?". The astrologer replied: "Four signs". "What four ?" asked the king. "A decrepit old man, a diseased man, a dead man and a monk - these four will make the prince retire from the world" replied the astrologers.

Suddhodana's Precaution

Suddhodana thought that he might lose his precious son and tried his level best to make him attached to earthly objects. He surrounded him with all kinds of luxury and indulgence, in order to retain his attachment for pleasures of the senses and prevent him front undertaking a vow of solitariness and poverty. He got him married and put him in a walled place with gardens, fountains, palaces, music, dances, etc. Countless charming young ladies attended on Siddhartha to make him cheerful and happy. In particular, the king wanted to keep away from Siddhartha the 'four signs' which would move him to enter into the ascetic life. "From this time on" said the king, "let no such persons be allowed to come near my son. It will never do for my son to become a Buddha. What I would wish to see is, my son exercising sovereign rule and authority over the four great continents and the two thousand attendant isles, and walking through the heavens surrounded by a retinue thirty-six leagues in circumference". And when he had so spoken, he placed guards for quarter of a league, in each of the four directions, in order that none of the four kinds of men might come within sight of his son.

Renunciation

Buddha's original name was Siddhartha. It meant one who had accomplished his aim. Gautama was Siddhartha's family name. Siddhartha was known all over the world as Buddha, the Enlightened. He was also known by the name of Sakhya Muni, which meant an ascetic of the Sakhya tribe.

Siddhartha spent his boyhood at Kapilavastu and its vicinity. He was married at the age of sixteen. His wife's name was Yasodhara. Siddhartha had a son named Rahula. At the age of twenty-nine, Siddhartha Gautama suddenly abandoned his home to devote himself entirely to spiritual pursuits and Yogic practices. A mere accident turned him to the path of renunciation. One day he managed, somehow or the other, to get out of the walled enclosure of the palace and roamed about in the town along with his servant Channa to see how the people were getting on. The sight of a decrepit old man, a sick man, a corpse and a monk finally induced Siddhartha to renounce the world. He felt that he also would become a prey to old age, disease and death. Also, he noticed the serenity and the dynamic personality of the monk. Let me go beyond the miseries of this Samsara (worldly life) by renouncing this world of miseries and sorrows. This mundane life, with all its luxuries and comforts, is absolutely worthless. I also am subject to decay and am not free from the effect of old age. Worldly happiness is transitory".

Gautama left for ever his home, wealth, dominion, power, father, wife and the only child. He shaved his head and put on yellow robes. He marched towards Rajgriha, the capital of the kingdom of Magadha. There were many caves in the neighbouring hills. Many hermits lived in those caves. Siddhartha took Alamo Kalamo, a hermit, as his first teacher. He was not satisfied with his instructions. He left him and sought the help of another recluse named Uddako Ramputto for spiritual instructions. At last he determined to undertake Yogic practices. He practiced severe Tapas (austerities) and Pranayama (practice of breath control) for six years. He determined to attain the supreme peace by practicing self-mortification. He abstained almost entirely from taking food. He did not find much progress by adopting this method. He was reduced to a skeleton. He became exceedingly weak.

At that moment, some dancing girls were passing that way singing joyfully as they played on their guitar. Buddha heard their song and found real help in it. The song the girls sang had no real deep meaning for them, but for Buddha it was a message full of profound spiritual significance. It was a spiritual pick-me-up to take him out of his despair and infuse power, strength and courage. The song was:

"Fair goes the dancing when the Sitar is tuned,
Tune us the Sitar neither low nor high,
And we will dance away the hearts of men.
The string overstretched breaks, the music dies,
The string overslack is dumb and the music dies,
Tune us the Sitar neither low nor high."

Buddha realized then that he should not go to extremes in torturing the body by starvation and that he should adopt the golden mean or the happy medium or the middle path by avoiding extremes. Then he began to eat food in moderation. He gave up the earlier extreme practices and took to the middle path.

Enlightenment

Once Buddha was in a dejected mood as he did not succeed in his Yogic practices. He knew not where to go and what to do. A village girl noticed his sorrowful face. She approached him and said to him in a polite manner: "Revered sir, may I bring some food for you ? It seems you are very hungry". Gautama looked at her and said, "What is your name, my dear sister ?". The maiden answered, "Venerable sir, my name is Sujata". Gautama said, "Sujata, I am very hungry. Can you really appease my hunger ?"

The innocent Sujata did not understand Gautama. Gautama was spiritually hungry. He was thirsting to attain supreme peace and Self-realization. He wanted spiritual food. Sujata placed some food before Gautama and entreated him to take it. Gautama smiled and said, "Beloved Sujata, I am highly pleased with your kind and benevolent nature. Can this food appease my hunger ?". Sujata replied, "Yes sir, it will appease your hunger. Kindly take it now". Gautama began to eat the food underneath the shadow of a large tree, thenceforth to be called as the great 'Bo-tree' or the tree of wisdom. Gautama sat in a meditative mood underneath the tree from early morning to sunset, with a fiery determination and an iron resolve: "Let me die. Let my body perish. Let my flesh dry up. I will not get up from this seat till I get full illumination". He plunged himself into deep meditation. At night he entered into deep Samadhi (superconscious state) underneath that sacred Bo-tree (Pipal tree or ficus religiosa). He was tempted by maya in a variety of ways, but he stood adamant. He did not yield to Maya's allurements and temptations. He came out victorious with full illumination. He attained Nirvana (liberation). His face shone with divine splendour and effulgence. He got up from his seat and danced in divine ecstasy for seven consecutive days and nights around the sacred Bo-tree. Then he came to the normal plane of consciousness. His heart was filled with profound mercy and compassion. He wanted to share what he had with humanity. He traveled all over India and preached his doctrine and gospel. He became a saviour, deliverer and redeemer.

Buddha gave out the experiences of his Samadhi: "I thus behold my mind released from the defilement of earthly existence, released from the defilement of sensual pleasures, released from the defilement of heresy, released from the defilement of ignorance."

In the emancipated state arose the knowledge: "I am emancipated, rebirth is extinct, the religious walk is accomplished, what had to be done is done, and there is no need for the present existence. I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything and have obtained emancipation by the destruction of desire. Myself having gained knowledge, whom should I call my Master ? I have no teacher; no one is equal to me. I am the holy one in this world; I am the highest teacher. I alone am the absolute omniscient one (Sambuddho). I have gained coolness by the extinction of all passion and have obtained Nirvana. To found the kingdom of law (Dharmo) I go to the city of Varnasi. I will beat the drum of immortality in the darkness of this world".

Lord Buddha then walked on to Varnasi. He entered the 'deer-park' one evening. He gave his discourse there and preached his doctrine. He preached to all without exception, men and women, the high and the low, the ignorant and the learned - all alike. All his first disciples were laymen and two of the very first were women. The first convert was a rich young man named Yasa. The next were Yasa's father, mother and wife. Those were his lay disciples.

Buddha argued and debated with his old disciples who had deserted him when he was in the Uruvila forest. He brought them round by his powerful arguments and persuasive powers. Kondanno, an aged hermit, was converted first. The others also soon accepted the doctrine of Lord Buddha. Buddha made sixty disciples and sent them in different directions to preach his doctrine.

Buddha told his disciples not to enquire into the origin of the world, into the existence and nature of God. He said to them that such investigations were practically useless and likely to distract their minds.

Spreading the Doctrine

The number of Buddha's followers gradually increased. Nobles, Brahmins and many wealthy men became his disciples. Buddha paid no attention to caste. The poor and the outcastes were admitted to his order. Those who wanted to become full members of his order were obliged to become monks and to observe strict rules of conduct. Buddha had many lay disciples also. Those lay members had to provide for the wants of the monks.

In the forest of Uruvila, there were three brothers - all very famous monks and philosophers. They had many learned disciples. They were honoured by kings and potentates. Lord Buddha went to Uruvila and lived with those three monks. He converted those three reputed monks, which caused a great sensation all over the country.

Lord Buddha and his disciples walked on towards Rajgriha, the capital of Magadha. Bimbisara, the king, who was attended upon by 120,000 Brahmins and householders, welcomed Buddha and his followers with great devotion. He heard the sermon of Lord Buddha and at once became his disciple. 110,000 of the Brahmins and householders became full members of Lord Buddha's order and the remaining 10,000 became lay adherents. Buddha's followers were treated with contempt when they went to beg their daily food. Bimbisara made Buddha a present of Veluvanam - a bamboo-grove, one of the royal pleasure-gardens near his capital. Lord Buddha spent many rainy seasons there with his followers.

Every Buddhist monk takes a vow, when he puts on the yellow robe, to abstain from killing any living being. Therefore, a stay in one place during the rainy season becomes necessary. Even now, the Paramahamsa Sannyasins (the highest class of renunciates) of sankara's order stay in one place for four months during the rainy season (Chaturmas). It is impossible to move about in the rainy season without killing countless small insects, which the combined influence of moisture and the hot sun at the season brings into existence.

Lord Buddha received from his father a message asking him to visit his native place, so that he might see him once more before he died. Buddha accepted his invitation gladly and started for Kapilavastu. He stayed in a forest outside the city. His father and relatives came to see him, but they were not pleased with their ascetic Gautama. They left the place after a short time. They did not make any arrangement for his and his followers' daily food. After all, they were worldly people. Buddha went to the city and begged his food from door to door. This news reached the ears of his father. He tried to stop Gautama from begging. Gautama said: "O king, I am a mendicant - I am a monk. It is my duty to get alms from door to door. This is the duty of the Order. Why do you stop this ? The food that is obtained from alms is very pure". His father did not pay any attention to the words of Gautama. He snatched the bowl from his hand and took him to his palace. All came to pay Buddha their respects, but his wife Yasodhara did not come. She said, "He himself will come to me, if I am of any value in his eyes". She was a very chaste lady endowed with Viveka (discrimination), Vairagya (dispassion) and other virtuous qualities. From the day she lost her husband she gave up all her luxuries. She took very simple food once daily and slept on a mat. She led a life of severe austerities. Gautama heard all this. He was very much moved. He went at once to see her. She prostrated at his feet. She caught hold of his feet and burst into tears. Buddha established an order of female ascetics. Yasodhara became the first of the Buddhistic nuns.

Yasodhara pointed out the passing Buddha to her son through a window and said, "O Rahula! That monk is your father. Go to him and ask for your birthright. Tell him boldly, 'I am your son. Give me my heritage'". Rahula at once went up to Buddha and said, "Dear father, give me my heritage". Buddha was taking his food then. He did not give any reply. The boy repeatedly asked for his heritage. Buddha went to the forest. The boy also silently followed him to the forest. Buddha said to one of his disciples, "I give this boy the precious spiritual wealth I acquired under the sacred Bo-tree. I make him the heir to that wealth". Rahula was initiated into the order of monks. When this news reached the ears of Buddha's father, he was very much grieved because after losing his son, he now lost his grandson also.

Buddha performed some miracles. A savage serpent of great magical power sent forth fire against Buddha. Buddha turned his own body into fire and sent forth flames against the serpent. Once a tree bent down one of its branches in order to help Buddha when he wanted to come up out of the water of a tank. One day five hundred pieces of firewood split by themselves at Buddha's command. Buddha created five hundred vessels with fire burning in them for the Jatilas to warm themselves on a winter night. When there was flood, he caused the water to recede and then he walked over the water.

Ananda, one of Buddha's cousins, was one of the principal early disciples of Buddha and was a most devoted friend and disciple of Buddha. He was devoted to Buddha with a special fervour in a simple childlike way and served him as his personal attendant till the end of his life. He was very popular. he was a very sweet man with pleasant ways. He had no intellectual attainments, but he was a man of great sincerity and loving nature. Devadatta, one of Ananda's brothers, was also in the Order. Devadatta became Buddha's greatest rival and tried hard to oust Buddha and occupy the place himself. A barber named Upali and a countryman called Anuruddha were admitted into the Order. Upali became a distinguished leader of his Order. Anuruddha became a Buddhistic philosopher of vast erudition.

The End

Buddha went to Sravasti, the capital of the kingdom of Kosala. Here a wealthy merchant gave him for residence an extensive and beautiful forest. Buddha spent many rainy seasons there and delivered several grand discourses. Thus Lord Buddha preached his doctrine for over forty-five years traveling from place to place.

Buddha died of an illness brought on by some error in diet. He became ill through eating Sukara-maddavam, prepared for him by a lady adherent named Cundo. The commentator explains the word as meaning 'hog's flesh'. Subadhara Bhikshu thinks it means something which wild boars are fond of and says that it has something of the nature of a truffle. Dr. Hoey says that it is not boar's flesh but Sukarakanda or hog's root, a bulbous root found chiefly in the jungle and which Hindus eat with great joy. It is a Phalahar that is eaten on days of fasting.

Buddha said to Ananda, "Go Ananda, prepare for me, between twin Sal trees, a couch with the head northward. I am exhausted and would like to lie down". A wonderful scene followed. The twin Sal trees burst into full bloom although it was not the blossoming season. Those flowers fell on the body of Buddha out of reverence. Divine coral tree flowers and divine sandalwood powders fell from above on Buddha's body out of reverence.

Lord Buddha said, "Come now, dear monks. I bid you farewell. Compounds are subject to dissolution. Prosper ye through diligence and work out your salvation".

A Few Episodes

The spirit of ahimsa[non violence] ever present with Gautama from his very childhood. One day, his cousin Devadatta shot a bird. The poor creature was hurt and fell to the ground. Gautama ran forward, picked it up and refused to hand it over to his cousin. The quarrel was taken up before the Rajaguru who, however, decided in favour of Gautama to the great humiliation of Devadatta.

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In his wanderings, Gautama one day saw a herd of goats and sheep winding their way through a narrow valley. Now and then the herdsman cried and ran forward and backward to keep the members of the fold from going astray. Among the vast flock Gautama saw a little lamb, toiling behind, wounded in one part of the body and made lame by a blow of the herdsman. Gautama's heart was touched and he took it up in his arms and carried it saying, "It is better to relieve the suffering of an innocent being than to sit on the rocks of Olympus or in solitary caves and watch unconcerned the sorrows and sufferings of humanity". Then, turning to the herdsman he said, "Whither are you going, my friend, with this huge flock so great a hurry ?". "To the king's palace" said the herdsman, "We are sent to fetch goats and sheep for sacrifice which our master - the king - will start tonight in propitiation of the gods." Hearing this, Gautama followed the herdsman, carrying the lamb in his arms. When they entered the city, word was circulated that a holy hermit had brought the sacrifices ordered by the king. As Gautama passed through the streets, people came out to see the gracious and saintly figure of the youth clad in the yellow robes of a Sadhu (renunciate) and all were struck with wonder and awe at his noble mien and his sweet expression. The king was also informed of the coming of the holy man to the sacrifice. When the ceremonies commenced in the presence of the king, there was brought a goat ready to be killed and offered to the gods. There it stood with its legs tied up and the high priest ready with a big bloodthirsty knife in his hand to cut the dumb animal's throat. In that cruel and tragic moment, when the life of the poor creature hung by a thread, Gautama stepped forward and cried, "Stop the cruel deed, O king!". And as he said this, he leaned forward and unfastened the bonds of the victim. "Every creature" he said, "loves to live, even as every human being loves to preserve his or her life". The priest then threw the knife away like a repentant sinner and the king issued a royal decree throughout the land the next day, to the effect that no further sacrifice should be made in future and that all people should show mercy to birds and beasts alike.

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Kisagotami, a young woman, was married to the only son of a rich man and they had a male child. The child died when he was two years old. Kisagotami had intense attachment for the child. She clasped the dead child to her bossom, refused to part with it, and went from house to house, to her friends and relatives, asking them to give some medicine to bring the child back to life. A Buddhist monk said to her: "O good girl! I have no medicine. But go to Lord Buddha. He can surely give you a very good medicine. He is an ocean of mercy and love. The child will come back to life. Be not troubled". She at once ran to Buddha and said, "O venerable sir! Can you give any medicine to this child ?". Buddha replied, "Yes. I will give you a very good medicine. Bring some mustard seed from some house where no child or husband or wife or father or mother or servant had died". She said, "Very good, sir, I shall bring it in a short time".

Carrying her dead child in her bossom, Kisagotami went to a house and asked for some mustard seed. The people of the house said, "O lady, here is mustard seed. Take it". Kisagotami asked, "In your house, has any son or husband or wife, father or mother or servant died ?". They replied, "O lady! You ask a very strange question. Many have died in our house". Kisagotami went to another house and asked the same. The owner of the house said, "I have lost my eldest son and my wife". She went to a third house. People of the house answered, "We have lost our parents". She went to another house. The lady of the house said, "I lost my husband last year". Ultimately Kisagotami was not able to find a single house where no one had died. Viveka and Vairagya dawned in her mind. She buried the dead body of her child. She began to reflect seriously on the problem of life and death in this world.

Kisagotami then went to Lord Buddha and prostrated at his lotus feet. Buddha said to her, "O good girl! Have you brought the mustard seed ?". Kisagotami answered, "I am not able to find a single house where no one has died". Then Buddha said, "All the objects of this world are perishable and impermanent. This world is full of miseries, troubles and tribulations. Man or woman is troubled by birth, death, disease, old age and pain. We should gain wisdom from experience. We should not expect for things that do not and will not happen. This expectation leads us to unnecessary misery and suffering. One should obtain Nirvana. Then only all sorrows will come to an end. One will attain immortality and eternal peace". Kisagotami then became a disciple of Buddha and entered the Order of Nuns.

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Once Buddha went to the house of a rich Brahmin with bowl in hand. The Brahmin became very angry and said, "O Bhikshu, why do you lead an idle life of wandering and begging ? Is this not disgraceful ? You have a well-built body. You can work. I plough and sow. I work in the fields and I earn my bread at the sweat of my brow. I lead a laborious life. It would be better if you also plough and sow and then you will have plenty of food to eat". Buddha replied, "O Brahmin! I also plough and sow, and having ploughed and sown, I eat". The Brahmin said, "You say you are an agriculturist. I do not see any sign of it. Where are your plough, bullocks and seeds ?". Then Buddha replied, "O Brahmin! Just hear my words with attention. I sow the seed of faith. The good actions that I perform are the rain that waters the seeds. Viveka and Vairagya are parts of my plough. Righteousness is the handle. Meditation is the goad. Sama and Dama - tranquillity of the mind and restraint of the Indriyas (senses) - are the bullocks. Thus I plough the soil of the mind and remove the weeds of doubt, delusion, fear, birth and death. The harvest that comes in is the immortal fruit of Nirvana. All sorrows terminate by this sort of ploughing and harvesting". The rich arrogant Brahmin came to his senses. His eyes were opened. He prostrated at the feet of Buddha and became his lay adherent.

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Buddha's Teachings

Lord Buddha preached: "We will have to find out the cause of sorrow and the way to escape from it. The desire for sensual enjoyment and clinging to earthly life is the cause of sorrow. If we can eradicate desire, all sorrows and pains will come to an end. We will enjoy Nirvana or eternal peace. Those who follow the Noble Eightfold Path strictly, viz., right opinion, right resolve, right speech, right conduct, right employment, right exertion, right thought and right self-concentration will be free from sorrow. This indeed, O mendicants, is that middle course which the Tathagata has thoroughly comprehended, which produces insight, which produces knowledge, which leads to calmness or serenity, to supernatural knowledge, to perfect Buddhahood, to Nirvana.

"This again, indeed, O mendicants, is the noble truth of suffering. Birth is painful, old age is painful, sickness is painful, association with unloved objects is painful, separation from loved objects is painful, the desire which one does not obtain, this is too painful - in short, the five elements of attachment to existence are painful. The five elements of attachment to earthly existence are form, sensation, perception, components and consciousness.

"This again, indeed, O mendicants, is the truth of the cause of suffering. It is that thirst which leads to renewed existence, connected with joy and passion, finding joy here and there, namely, thirst for sensual pleasure, and the instinctive thirst for existence. This again, indeed, O mendicants, is the noble truth of cessation of suffering, which is the cessation and total absence of desire for that very thirst, its abandonment, surrender, release from it and non-attachment to it. This again, indeed, O mendicants, is the noble truth of the course which leads to the cessation of suffering. This is verily the Noble Eightfold Path, viz., right opinion, etc."