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Om Namo Bhagavate Sivanandaya!
Om Namo Bhagavate Chidanandaya!
Om Namo Bhagavate Krishnanandaya!

Namaste!

A Tale For A Bala (Child)
by Swami Sivananda

Vasishtha said: “O undaunted Rama! the mind of a sage is not any different from Brahman. The mind of the unenlightened one is the cause of his ignorance and error. There are infinite Shaktis in Brahman, namely, Iccha Shakti, Kriya Shakti, Jnana Shakti, Bhuma Shakti, Akarta Shakti, etc. The Supreme Brahman is full, perfect and undecaying. His power of fluctuation is present in the air; His power of hardness is present in the stone; of heat, in fire; of vacuity, in ether; and of fluidity, in water. His bliss is felt in the hearts of the holy; His prowess is seen in Yogis; His creative power in the works of His creation; and His power of destruction in the cosmic Pralaya at the end of a great Kalpa. Just as the tree is contained in the seed, so also everything is contained in Brahman. Brahman is One. He manifests as many through His illusory power. Brahman Himself manifests as Manas or mind through thinking, as the Jivatma or the individual soul through the Upadhi or limiting adjunct of Avidya, as Ishwara through the Upadhi of Maya, and as the universe through Vikshepa Shakti or projecting power.

“Bondage and freedom are conceptions of the ignorant. It is wrong to speak of the bondage of the soul, which is ever free. It is futile to seek the emancipation of the soul, which is always emancipated. To the men of this world who are sunk in the mire of ignorance the world is as real as the fabulous old grandmother’s tale narrated by a mother to her little boy.”

Rama said: “O venerable Guru! please narrate the story to me. I am eager to hear it.”

Thereupon, Vasishtha narrated the story: “A certain boy once asked his mother to narrate to him some pretty story for his amusement. Whereupon the mother related the following mythical story:

“ ‘Once upon a time, three princes lived in a city called Void. They were very noble, virtuous and brave. Of these three, two were never born and the third never entered the womb for being conceived. They started on a journey and took rest in the garden of Akasa. They ate various kinds of fruit and continued their journey in the upward direction. Having gone a long way, at midday they came across a confluence of three rivers, running with its rapid currents and swelling waves. Of these three rivers, two had no water in them, while in the third there was nothing but white sand. They all took their bath in the last river and sported for a long time and drank some water which was as sweet as milk, and thus they cheered their spirits. They resumed their journey and reached a town at sunset which was not then in existence and there built three houses. One house had no foundation, the second had no walls and the third had neither walls nor roof. The three princes dwelt very comfortably in these three beautiful houses that were built in an invisible town in the Akasa. They found three pots in their houses. The first two broke into pieces upon being lifted, and the third was reduced to dust on being touched. They placed in these pots eight measures of rice minus twelve measures, and cooked the same in a wonderful manner without water and fire. They distributed the food to countless mouthless, tongueless and toothless Brahmins. The three princes partook of the remaining food with glee. In the evening they went out hunting and spent their time in a pleasant manner:’

“When the mother had finished her story, the boy was very much pleased at what he had heard. He believed that the story was quite a true one.

“Similarly, ignorant persons who possess neither discrimination nor Atmic enquiry believe that this world is quite real. This air-built castle of the world, which is taken as a reality, is like the story narrated to the boy, which is only a fabrication of the imagination of the boy’s mother. The mother has given a name and a form to an airy nothing. Even so, the mind has given a name and a form to these illusory objects of this false world. This universe is nothing but of the nature of Sankalpa. The mind generates this world. Nothing is really existent save the creations of your imagination. The imagination fashions all the objects in their peculiar fanciful forms. The heavens, earth, sky, air, rivers, mountains, trees, etc., are all creations of your Sankalpa or imagination, like the visions in your dreams. Imagination gives a shape to an airy nothing. Expansion of this mind alone is Sankalpa and Sankalpa generates this world through its power of differentiation. The whole universe is the network of Sankalpa. Sankalpa is the most active power of the mind. Therefore, O Rama, annihilate all Sankalpas and attain the Nirvikalpa state wherein there are no modifications of the mind or Sankalpas.

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The following articles were recently posted at Sri Swami Krishnanandaji's site:

• The Universal I
• The Difference Between a Sannyasin and a Grihastha

Yours in the service of Gurudev,

Pannirselvam

BOOK SYNOPSIS

Stories From Yoga Vasishtha
by Sri Swami Sivananda

The earliest work in Sanskrit on Vedanta of the highest order is the Vasishtha Maha Ramayana or Yoga Vasishtha. This monumental work is one without a second in Sanskrit literature. Vasishtha, the great sage, taught the principles of Vedanta to his royal pupil, Sri Rama, the victor of Ravana and hero of the epic, Ramayana. He narrated beautiful and interesting stories to illustrate the principles. The book is written in the language of Valmiki.

It is the crest-jewel of all the works on Vedanta. It is a masterpiece. A study of the book raises a man to the lofty heights of divine splendour and bliss. It is really a vast store of wisdom. Those who practise Atma Chintana or Brahma Abhyasa or Vedantic meditation will find a priceless treasure in this marvellous book. He who studies the book with great interest and one-pointedness of mind cannot go without attaining Self-realisation. The practical hints on Sadhana are unique. Even the most worldly-minded man will become dispassionate and will attain peace of mind, solace and consolation.

The Yoga Vasishtha was once one of the most widely read books in India. It greatly influenced the general philosophical thought. The late Pundit Brindawana Saraswati of Benares had read the Yoga Vasishtha one hundred and sixty-five times. It is a comprehensive, deep, systematic and literary philosophical work of ancient India.

For more information, please see: Stories From Yoga Vasishtha

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TALK SOFTLY: Just before entering his cottage after the evening Satsang was over, the Master enquired of one of the disciples accompanying him to his cottage, “Are you all right?”

The disciple replied rather loudly, “All right, Swamiji.”

“You should not talk loudly,” the Master said gently. “A Yogi or an aspirant does not shout. He keeps silent. In silence there is strength.”

“A sannyasi is a person who lives for the purpose of realising God Almighty. That is his great aim. But ordinary human beings do not aim for that. They have ulterior motives. They live for wealth, comfort and long life, and all that. The main aim of a sannyasin is God-realisation. Though he passes through the other requirements of human life – food, clothing, sleep, etc. – the aim is not just living in the world. Somehow getting on – that is not the aim of a sannyasin. He wants to achieve something, and his main aim is to reach the Supreme Creator of the universe. That is what they call God-realisation. That distinguishes a sannyasin from other people.” – Swami Krishnananda

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