Monthly Archive for April, 2000

Letter – Sri Swami Vivekananda Ji

Published on April 7, 2000 in Articles. 0 Comments

To The Devotees
Of
Sri Ramakrishna

(The following letter written by Sri Swami Vivekananda Ji to one of his disciples in America, appeared in Vedanta 292 March-April, 2000, published by Ramakrishna Vedanta Centre, Bourne End, Bucks, U.K. and is being printed by their kind permission).

It is only just that I should try to give you a little of my views. I fully believe that there are periodic ferments of religion in human society, and that such a period is now sweeping over the educated world. While each ferment, moreover, appears broken into various little bubbles, these are all eventually similar, showing the cause or causes behind them to be the same. That religious ferment which at present is everyday gaining a greater hold over thinking men, has the characteristic that all the little thought-whirlpools into which it has broken itself, declare one single aim – a vision and a search after the Unity of Being. On planes physical, ethical, and spiritual, an ever-broadening generalisation, leading up to a concept of Unity Eternal – is in the air; and this being so, all the movements of the time may be taken to represent, knowingly or unknowingly, the noblest philosophy of the unity man ever had – the Advaita Vedanta.

Again, it has always been observed that as a result of the struggles of the various fragments of thought in a given epoch, one bubble survives. The rest only arise to melt into it, and form a single great wave, which sweeps over society with irresistible force.

In India, America, and England (the countries I happen to know about) hundreds of these are struggling at the present moment. In India, dualistic formulae are already on the wane, the Advaitists alone hold the field in force. In America, many movements are struggling for the mastery. All these represent Advaita thought more or less, and that series which is spreading most rapidly, approaches nearer to it than any of the others. Now if anything was ever clear to me, it is that one of these must survive, swallowing up all the rest, to be the power of the future. Which is it to be?

Referring to history, we see that only that fragment which is fit will survive, and what makes fit to survive but character? Advaita will be the future religion of thinking humanity. No doubt of that. And of all the sects, they alone shall gain the day, who are able to show most character in their lives – no matter how far they may be.

Let me tell you a little personal experience. When my Master left the body, we were a dozen penniless and unknown young men. Against us were a hundred powerful organisations, struggling hard to nip us in the bud. But Ramakrishna had given us one great gift, the desire and the life-long struggle not to talk alone, but to live the life. And today all India knows and reverences the Master, and the truths he taught are spreading like wildfire. Ten years ago I could not get a hundred persons together to celebrate his birthday anniversary. Last year there were fifty thousand.

Neither numbers, nor powers, nor wealth, nor learning, nor eloquence, nor anything else will prevail, but purity, living the life, in one word, Anubhuti, realisation. Let there be but a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who car neither for wealth nor power nor fame, and these will be enough to shake the world.

Here lies the secret. Says Patanjali, the father of Yoga: ”When a man rejects all the superhuman powers, then he attains to the cloud of virtue.” He sees God. He becomes God, and helps others to become the same. This is all I have to preach. Doctrines have been expounded enough. There are books by the million. Oh, for an ounce of practice!

As to societies and organisations, these will come of themselves. Can there be jealousy where there is nothing to jealous of? The names of those who will wish to injure us will be legion. But is not that the surest sign of our having the truth? The more I have been opposed, the more my energy has always found expression. I have been driven away without a morsel of bread: I have been feasted and worshipped by princes. I have been slandered by priests and laymen alike. But what of it? Bless them all! They are my very self. And have they not helped me by acting as a springboard, from which my energy could take higher and higher flights?

I have discovered one great secret – I have nothing to fear from talkers of religion. And the great ones who realise – they become enemies to none. Let talkers talk. The know no better! Let them have their fill of name and fame and money and women. Hold we on to realisation, to being Brahman, to becoming Brahman. Let us hold on to truth unto death, and from life to life. Let us not pay the least attention to what others say, and if, after a life-times’s effort, one, only one, soul can break the fetters of the world and be free, WE HAVE DONE OUR WORK. Hari Om!

One word more. Doubtless I do love India. But everyday my sight grows clearer. What is India, or England, or America to us? We are the servants of that God who by the ignorant is called MAN. He who pours water at the root does he not water the whole tree?>

There is but one basis of well being, social, political, or spiritual – to know that I and my brother are one. This is true for all countries and all people. And Westerners, let may say, will realise it more quickly than Orientals, who have almost exhausted themselves in formulating the idea and producing a few cases of individual realisation.

Let us work without desire for name or fame or to rule over others. Let us free from the triple bonds of lust, greed or gain and anger. And the truth is with us

AViDYA (NEE-SCIENCE) Swami Indrananda

Published on April 7, 2000 in Articles. 0 Comments

As we all know, Patanjali Maharishi did not explain in his book ‘Yoga Sutra’ the eight limbs of Yoga – the basis of Raja Yoga, until he came to aphorism 29 in Pada (Chapter II). This was because it was evident to him that unless an Yoga aspirant had known the vagaries of his/her mind and tried by various methods to control it, s/he would not be able to tread on this difficult razor-edged path. He has devoted more that one and half chapters out of four, explaining the grades of action necessary for retraining the exhibitive operations of the mind and to deal with the gross impurities which have entered into it. I am going to point out only a minute but very important aspect which Patanjali has discussed in his Chapter II under ‘Practice of Yoga’ which was currently being translated by Peter Ji in the magazine. This is Nee-science or Ignorance of Kleshas (apprehensive troubles or afflictions). He explains that this ‘Yoga of Action’ must be performed with the aim of producing Spiritual Absorption and with the intention of minimising the afflictions.

According to him Avidya (Nee-science) is the first and the breeding ground of others, viz. Egoism, Attachment, Aversion and Clinging to life. The literal meaning of Nee-science or Ignorance is not knowing or absence of true knowledge. Swami Krishnananda Ji of Divine Life Society, Sivananda Ashram, Rishikesh says that ignorance is a lack of education that makes one fee that he required instructions from outside. The great Master – Vyasa says in his ‘commentary on Yoga Sutra’ that Nee-science is neither the real cognition nor the absence of cognition but another form of cognition opposite to the real science (Con-science). Therefore, it is crystal clear that an Yoga should be educated in the direction of proper understanding have a clear knowledge of any practice s/he undertakes.

In absence of proper understanding one can be easily misled and misguided. The Prophets and the Masters of Yore have from time immemorial, warned the spiritual sadhakas (seekers after Truth) of the dangers and consequences of wrong knowledge. Lord Buddha said “Free your mind of ignorance and be anxious to lear the Truth especially in the one thing that is needed, lest you should fall a prey either to scepticism or to errors”. Lord Christ warned saying “Take heed lest any man deceive you: for many shall come in my name saying “I am Christ”, and shall deceive many”.

It is a pity that most of us are attracted towards the demonstration and eloquence of the speaker without going into the depth of the subject and analysing it properly. That is why Christ further said “Beware of the false prophets which come to you in sheep’s clothing but inwardly they are ravening wolves. Ye shall know them by their fruits”. Sri Swami Sivananda Ji Maharaj says that one should judge and try to understand a person not from his/her big talks but small actions. Christ was therefore warning us to judge the actions of these people by their fruits.

Sri Swami Gitananda Ji of Pondicherry once wrote in his magazine ‘Yoga Life’ – “If I were a drinker, I would say ‘don’t mix your drinks’. I’m not, but I am spiritual adviser to many around the world, and to these people I say ‘don’t mix your isms.’ One of the big problems in spiritual circles today, as I see it, is that people are ‘mixing everything up’. They are adulterating everything; nothing is pure and the result is simply confusion. The western world has so mixed its Yoga with other things that one can hardly recognise this ancient teaching in its form at all.

…………………………………….

It is true that God is one, and His names are many. But if you are going to dig a well, it is better you stay in one spot and dig until you find water. A lot of shallow holes scattered all over your yard will yield nothing. Yoga is sufficient unto itself.. Only bored and shallow minds have to ‘spice it up‘, make it attractive or interesting. The Chitta Vritti will always seek new stimulation. ‘Mixing your isms’ is just another manifestation of the Chitta Vritti’s inability to stay in one spot, of its shallow and wandering nature. If you practise Yoga, practise Yoga. If you practise pop psycholgy, practise pop psychology. If you practise Zen Buddhism, practise Zen Buddhism. But don’t mix your drinks – or your isms.”

Chapter II of Raja Yoga makes aware an Yoga aspirant of apprehensive troubles and afflictions which lie ahead in the practice of yoga. Until and unless these are understood properly and removed through proper knowledge, these will always be an obstruction in one’s practice.

MAY WE BE ENLIGHTENED TO FOLLOW THE TRUE PATH OF YOGA