The power of prayer – 2017

First of all, i wish all of you a happy, healthy, prosperous, productive new year 2017!

I will start my talk with a story narrated by Swāmĩ Chinmayānanda. The story goes like this. There was a unique kingdom which had a unique rule. And that rule was, anyone can become the King of that kingdom and rule that, assisted by Ministers - informed capable ministers - and officers, any person can discharge his duties and also enjoy all the powers and privileges of a King. He can rule the kingdom for five years. The catch was that, after enjoying power for five years, he will be banished from the kingdom and sent to a huge forest in the neighbourhood. A forest, on reaching which, he can never escape; because it was so vast. He cannot go to the other side nor can he come back to the kingdom also; because, in between there was a very wide and deep river, with all kinds of crocodiles and sharks.

That meant, he will have to live in the wild forest, infested with wild animals. That meant, only death will be his lot. Now, the citizens alone had to decide whether to become the King or not. When one looked only at the enjoyments, one felt like becoming the King. But, when one thought about the later situation, one did not feel like. So, many did not desire to become the King. But, some people became King and decided to enjoy thoroughly. They enjoyed all the advantages during those years. But, what happened was, as the fifth year approached, they were mentally in the forest only. As the final days came closer and closer, they became tense; became worried; and on the last day, they pleaded with the ministers - 'can you extend it for one more day?’. Or, 'why do you send me to the forest? Why cannot you give me a small place in some corner of the Kingdom?' - they used to plead and scream. But, the ministers were very strict with the rule. On the last day, even as the King screamed, the boatmen took the King across the river to the forest. This went on for long.

Then came an intelligent King. He also ruled the Kingdom very well, thoroughly enjoying all the benefits of a King. But they found this King was a unique and different one; because, when the fifth year came, unlike all other Kings, this King was thoroughly enjoying. He did not seem to worry about the terrible forest. They were all surprised. They did not know the secret. And came the last day. Generally, on the last day, the King will plead with the ministers. But this King did not do any such thing. In fact, he was thanking all the ministers and saying 'good bye'. When he came out, the boatmen came to drag him, as with others. But, this King said, 'do not touch me. I am coming by myself. Why should you drag me?' The boatmen also was surprised! The King got into the boat and continued to be very, very cheerful. The boatmen could not resist their curiosity and so asked, 'how come you are so cheerful?' The King answered, 'I knew that anyway after five years I will be sent away to the forest. But, when I was the King, I had all the powers. So, during those five years - while I enjoyed the kingdom and its powers - I made a small Kingdom carved out of the huge forest. I used those five years to make another Kingdom, where everything has been set. Buildings are there. Even people who wanted to migrate to that Kingdom I have sent. Its Constitution also has been framed. Ministers are there. Officials are there. And this new Kingdom will have a new King. Do you know who it is? It is myself! Because I have made the Kingdom, who else will be the King? Therefore, I am entering this new Kingdom. And I am going to be coronated tomorrow. All my new ministers will now be waiting to welcome me!"

Therefore, what is intelligence? Intelligence is, while enjoying the present Kingdom preparing for the future. Every human being is like a King of that Kingdom. Human being is given a Kingdom, called yauvana sāmrājayam. The kingdom of youth. During which time, we have got all the powers. All the privileges. All independence. We have got physical strength. Fitness. All faculties are at our disposal. We can thoroughly enjoy. We can do whatever we want to. But, we can rule the yauvana sāmrājayam only for some time. Not five years; maybe 20 or 30. But, after a few years of this youth, every human being will be banished. Banished means, what? We will lose the Kingdom, called youth. And, we will be banished into the huge forest. The forest is called vārdhakya vanam. vārdhakyam means, what? Old age. vanam means, a forest - in which we will lose all our powers. Our privileges. Our faculties. Everything will be lost. And there will be all kinds of wild animals - in the form of degenerative diseases. We do not know which wild animal will attack from which direction; and, whether we will survive the attack or not!   

Since everyone will have the yauvana sāmrājayam followed by vārdhakya vanam we have all got a choice. We can be like the unintelligent Kings of our Kingdom, thoroughly enjoy the youth forgetting the vārdhakya vanam. As the time for vārdhakya vanam comes, we are dreaded by the prospects of old age. So, we can enter the forest with a fearful mind; or, we can be like the intelligent king of the story. We are so intelligent that we thoroughly enjoy the youth and at the same time we prepare for the vārdhakya vanam, by converting that also into a Kingdom, so that, instead of being fearful of it, we can be cheerful! So, fearful entry in to vārdhakya vanam or cheerful entry into vārdhakya vanam depends upon our own preparation only.

‘What should be the preparation?' “And when should the preparations start? Remember, it took the King 5 years to build the Kingdom. Therefore, for us the preparation should start when? When we are young!

॥ yāvatsvstamidaṁ śarīramarujaṁ yāvajjarā dūrato yāvaccēndriyaśaktirapratihatā yāvatkṣayō nāyuṣaḥ | ātmaśrēyasi tāvadēva viduṣā kāryaḥ prayatnō mahān saṁdiptē bhavanē tu kūpakhananaṁ pratyudhyamaḥ kīdr̥ṣaḥ || 75 || [bhartṛhareḥ vairāgya-śatakam]

As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties have not lost their vigor, as long as life is not enfeebled, till then should the wise ones make great efforts to reach the supreme goal of life. For what is the use of digging a well when the house is on fire? When the house is on fire suppose you are trying to dig a well in Chennai - during 2017, rain failure year, how foolish it is! Even when you build a house, you have the fire extinguisher. Similarly, the preparation must start young. The question is what is the preparation? The answer is given by all our scriptures. And, Lord kṛṣṇā in the bhagavad gĩtā tells in an important ślokā of the second chapter [gĩtā 2.27]

 jātasya hi dhruvō mr̥tyurdhruvaṁ janma mr̥tasya ca | tasmādaparihāryē:'rthē na tvaṁ śōcitumarhasi || 2-27||

Kṛṣṇā uses a very important word - APARIHĀRYAḤ ARTHAH. ̣ aparihāryaḥ arthaḥ means, helpless situation. Every living being, in general; and, every human being, in particular, will confront certain situations in life - which are unavoidable and irremediable. Such unavoidable and irremediable situations are called aparihāryaḥ arthaḥ. Choice less situations or helpless situations. We do not say all situations are helpless situations. bhagavān has given us lot of powers. We have a freewill. We have got resources. We can try to avoid unpleasant situations by taking precautions. And we do have remedies also for many unpleasant situations. We do not say all situations are aparihāryam; but, there will be some situations which are aparihāryam, choice less. Every human being will have to confront those situations, even when one is young. But, the thing is, during young age, may be helpless situations are less. And as one grows older and older, most of the situations or many situations will become helpless. It can even be a simple task like getting up! As I said, even sitting down and getting up may become a project. Many things which we took for granted can become almost impossible tasks. Therefore, if I should confront helpless situations later, I should strengthen myself mentally for going through such situations, with a mind which can enjoy calmness, cheerfulness and confidence. CCC mind. A mind which can go through the situations without despair, without dejection, without disillusionment, without depression DDDD. (So many Ds!) I cannot do anything to the situation. Why? The situation itself is choice less. Therefore, without all these problems if I have to go through such situations and survive, I can do something to the mind only.

The only intelligent thing that I can do is, mind-empowering. Mind-charging exercises I should do. By those I make the mind strong enough to go through such situations and maintain CCC - calmness, cheerfulness and confidence. According to our scriptures, our minds are like rechargeable batteries. So, we can charge the mind and confront situations. And, as we go through situations, the charge gets discharged. Since it is like a re-chargeable battery, again what do you do? Re-charge like our cell phones! When you cannot change the situation, we have to charge the mind.

mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ | āgamāpāyinō:'nityāstāṁstitikṣasva bhārata || 2-14||

titikṣasva means, toughen your mind so that aparihārye'rthe na tvaṃ śocitum arhasi. titikṣasva na śocitum arhasi - go through them without despair. Without dejection. Okay, how do you charge the mind? You know how to charge the electrical gadgets or batteries, by fixing them to the power house, connecting them to the power source.  Similarly, when the mind gets disturbed, announcement comes. What is that? 'Connect to the power house; otherwise, you will be out of power!' Now, the question is, what is the power house? And kṛṣṇā Himself answers - with regard to the charging of the mind, there is only one power house. And that power house is, that which has created the entire universe; the omniscient, omnipotent power; the cause of the universe - bhagavān alone is the only power house. Without connecting to that, you can never make the mind CCC. All our scriptures define bhagavān in several words. But, two words are significant. In fact, we can use those two words to charge the mind. One word is 'anantaḥ'. ̣' anantaḥ means, the infinite one. The limitless one. Another word is 'bhagavān'. bhagavān means - "bhagaḥ asya asti iti bhagavān" - that one which has got six resources in infinite measure.  These are  aiśvaryasya samagrasya vĩryasya yaśasaḥ śriyaḥ jñāna-vairāgyayoścaiva ṣaṇṇāṃ bhaga itĩraṇā" - (viṣṇu purāṇa 6.5.47).

aiśvaryammeans, mastery. Mastery over the situation. Not being over powered by any situation. That is called over lordship or aiśvaryam. Then, vĩryam means, the courage to say that, 'I am capable' and 'I am ready to go through any choice less situation'. If I should have the courage to say that, I should get that courage from the infinite vĩryam. Infinite vĩryam is where? In bhagavān. So, vĩryasya. These two are important for us - aiśvaryam and vĩryam. Never being over powered by situation is aiśvaryam. vĩryam means, that inner courage that i can confront any situation. I can face my old age without fear and tension. Then, the other four are, yaśaḥ is fame. śriyaḥ is wealth. jñānam is knowledge. vairāgyam is detachment.

For us, two of them are relevant. aiśvaryam and vĩryam. That bhagavān becomes the power house, by connecting with which, I draw energy. That process of connecting the mind to bhagavān is called bhakti or called prārthanā or prayer. And kṛṣṇā prescribes prayer as the method of regular charging of the battery every day; so that, at the end I can say, 'I am capable and ready to face any situation!'

So, make the mind an ever ready battery, by regularly charging it in the morning, by connecting the mind to the power house. The prayer can be any form. kāyika prayer is physical pũjā. vācika prayer is verbal pũjā - like recitation etc. mānasa prayer is mental prayer. Among them, Lord kṛṣṇā says, the best prayer is - "yajñānāṃjapayajño'smi". [gĩtā 10.25]. japa means, what? mantra āvṛttiḥ. And, what is the best mantrā for charging the mind? The best mantrā is, "oṃ namo bhagavate anantāya". Bhagavān and anantaḥ. bhagavān means, the source of infinite aiśvaryam and vĩryam. anantaḥ means, the infinite source of infinite power. If we chant any mantrā, especially this mantrā, any number of times, we are connecting the mind with the power house. While chanting, the sańkalpa is very important. What is the sańkalpa? 'I want the mind to face helpless situations'. And therefore, the sańkalpa is not for external changes. It is not for getting something or getting rid of something. That is not my aim. My aim is, empowering the mind; charging the mind. To confront what situation? aparihārya artha - helpless situations. The helpless situation may be a minor situation like a traffic jam at the end of this program. And, you feel irritated, start to chant: 'oṃ namo bhagavate anantāya'. 'oṃ namo bhagavate anantāya'. Let me be calm and quiet. I am trapped in a jam; until that person removes the wrongly parked car, for it is a helpless situation. Screaming cannot solve the problem; because, that person has gone for a tea. Thus, from minor traffic jam, it can be anything. An incurable disease; or, it may be being bed-ridden in old age. We do not know what can happen. There is no predictability. Life is unpredictable and often uncontrollable. Helpless situations galore. If I have to face them and maintain CCC, the only way is, I have to strengthen the mind. Thus, 'oṃ namo bhagavate anantāya' I chant. And, at the end of that japa, I repeat the sańkalpa, my aim. It is called sańkalpaḥ; because, I have got faith in GOD. The whole thing is, faith-based. I have got faith in GOD. I have connected my mind with GOD through the japa, 108 times, 1008 times etc. That means, at the end of the japa, I have charged my mind. Now, I tell myself, 'because of the charged mind, I am now strong. I am capable and I am ready for any blessed situation'. This is called sańkalpa śakti. From the sańkalpa śakti of ĩśvarā, I borrow sańkalpa śakti to my own mind. And I tell, 'I am ready for that'. And when I do this auto suggestion at the end of this japa, you will find that I get an energised personality! I can go out and face any situation. And, the amount of energy that I draw is directly proportional to the degree of śraddhā or faith I have.

mantrē tīrthē dvijē daivē daivajñē bhēṣajē gurau yādr̥śī bhāvanā yatra siddirbhavati tādr̥śī II - samayōcitapadyamālikā Meaning of the subhAShita: 

Mantras, piligrimages, brahmanas (knower of Brahman), deities, seekers/knowers of God, doctors, teachers - their usefulness (to us) will be proportional to the faith we put in them. Even when I take a medicine from a doctor, the benefit I get is directly proportional to my śraddhā in the doctor. Suppose, in the beginning itself I say, 'he is useless' then even the best doctors in the world cannot cure me. There are so many systems. But, we must have trust in one doctor or the other. They have also found that if we have got faith in the doctor, even a dummy medicine - a medicine which is not a medicine, cures! That is called placebo effect.

Thus, even real medicine would not work if we do not have śraddhā. But, dummy medicine will work if we have got śraddhā! Mind has got the unique faculty of utilising the śraddhā.

Lord kṛṣṇā says, aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṁ nivartantē mr̥tyusaṁsāravartmani || 9-3||

Have śraddhā in the power house. Have śraddhā in the prayer and start. You will find, you are able to face even difficult situations with minimum scars. We will be able to maintain a calm, cheerful, confident and courageous mind. In life situations if we practice this when we are young, we are ready for our old age. So, this is the remedy given by Lord kṛṣṇā. This is called japa or bhakti. bhakti-based strengthening of the mind. But, our scriptures point out that, ĩśvarā should not be purely based on śraddhā only. Initially you start your life with ĩśvara śraddhā, for strengthening the mind. But later, you should come to ĩśvara jñānam; because, faith-based ĩśvarā is always weak. It can be shaken by any one, by challenging. Especially, nowadays, the modern science is asking all our children, 'to have the spirit of enquiry. The spirit of questioning. Do not believe anything. Accept something only after getting the evidence'.

‘What is the evidence for the existence of GOD?' - becomes a very big question. The modern scientist questions and says, 'there is no evidence for the existence of GOD'. And, all the other religions stop with śraddhā. But, our scriptures say, 'never stop with śraddhā. From ĩśvara śraddhā, we have to go to ĩśvara jñānam'.

We have got a portion in our scripture, which is dedicated to ĩśvara jñānam. The first portion of our scriptures, veda pũrva bhāga, focuses on ĩśvara śraddhā or parokṣa jñānam. Whereas, the veda anta bhāga or the upaniṣad concentrates on ĩśvara jñānam. Everyone will have to come to jñānam one day or the other. Until then, may you lead your life based on śraddhā.  

I will just summarise the approach of vedānta. It solves this problem regarding the evidence for the existence of GOD, not in a direct manner; but, in an indirect manner, by giving an equation. The central teaching of vedāntā or upaniṣad is a profound equation, called mahā vākyam. What is that profound, mind boggling equation? It says, bhagavān - whom one has been worshiping all the time with bhakti - that bhagavān is equal to bhaktaḥ. bhagavān = bhaktaḥ.

There is one sentences, 'soham' =saḥ aham. saḥ means, what? bhagavān. aham means, what? bhaktaḥ. soham mantrā means, BHAGAVĀN EVA BHAKTAH.̣ BHAKTAḤEVA BHAGAVĀN. That is the profound equation. In fact, they chant this mantrā every day before the pũjā, with an intention that we have to discover this equation later.

dēhō dēvālaya: prōkta: sajīva: kēvala: śiva:| tyajēdajñāna-nirmālyaṁ sō:'haṁbhāvēna pūjayēt||

Therefore, vedānta talks about the equation, bhagavān = bhakta. There is no difference between bhagavān, the creator of the universe and bhaktā, the observer of the universe, the experiencer of the universe. In English, this is called, creator-observer equation.

adṛṣṭo draṣṭāśrutaḥ śrotāmato mantāvijñato vijñātā I nānyo 'to 'sti draṣṭā nānyo 'to 'sti śrotā nānyo 'to 'sti mantā nānyo 'to 'sti vijñātā I - [bṛhadāraṇyaka] .४॥ sa ya ēṣō:'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvētakētō iti bhūya ēva mā bhagavānvijñāpayatviti tathā sōmyēti hōvāca || 6.9.4||

Chandogya And, vedāntā says, 'you have to enquire into this equation; and through long enquiry you have to understand this equation'. If a person is willing to take all the pains - long śravaṇam, mananam, nididhyāsanam - it is a very big project. For this only, in the olden days, they took sanyāsā itself. They renounced everything. They dedicated the entire life, dropping everything, for the pursuit of assimilating this profound equation. Once this profound equation is understood, then three problems are simultaneously solved.

One is, we all have different misconceptions regarding GOD. In fact, most of the understanding of most of the people is misunderstanding of GOD! And, for this misunderstood GOD, they want evidence! Therefore, they fail miserably. So, the first thing is, all misconceptions regarding GOD will go away.

The second advantage of this equation is, all misconceptions regarding bhakta, myself, that is self-misconceptions also will go; because, according to vedāntā, we do not know ourselves. We have taken us for granted! Like, for several years, the humanity thought, the Sun is going around the Earth, based on our experience. Experience-based conclusion is what? Sun is going around the earth. Then, what is the fact? Sun is not going around; but, the Earth is going around the Sun. Similarly, we have experience-based wrong conclusion regarding GOD. Experience-based wrong conclusion regarding ourselves. When this equation is understood, self-misconceptions also will go away. So, benefits number one & two – God-realisation & Self-realisation.

Then, all the misconceptions regarding evidence for the existence of GOD also will go away. Once you have understood the equation bhagavān is equal to bhakta, the existence of bhakta becomes the evidence for the existence of the lord. So, existence of the bhakta becomes the evidence for the existence of GOD! And bhakta is who? I am the blessed bhakta. So, my existence itself is the evidence for the existence of GOD.

Suppose I ask the next question, 'what is the evidence to prove that I am existent?' Even the greatest rationalist will not ask this question. Dayānanda Swāmĩjĩ jocularly gives this conversation. Swāmĩjĩ asked someone, 'do you exist?' This person replied - 'I will consult my wife and tell you'. Then Swāmĩjĩ said, 'I am not asking for donation. I am only asking, 'do you exist', and you say, 'I want to consult'. Better you do not consult her; because, she may say that, 'my husband is as good as non-existing; because, he is so useless. So, nobody questions the evidence for self-existence. Self-existence is self-evident. Thus, connecting with our Equation, GOD'S EXISTENCE IS SELF-EVIDENT.

asa’ nnē’ va sa’ bhavati | asa’ dbrahmēti’ vēda’ cēt | asti brahmēti cēdvēda | santamēnaṁ tatō viduriti | - [taittirĩya ānandavallĩ 6.1]

Whoever negates GOD is negating himself only! Thus, from ĩśvara śraddhā I come to ĩśvara jñānam. And coming to ĩśvara jñānam is realising, that power house is not somewhere, that powerhouse is myself! I myself have infinite power to confront any situation. Therefore, daily morning I start with invoking my own greater power and tell that, 'I have got all resources to confront anything, including my old age and death'. Until you discover the power in you, may you have śraddhā in GOD. But, ultimate thing is what? Either from GOD or from yourself, either through śraddhā or through jñānam, may you draw power to the mind and make the mind powerful.

Every morning charge the battery - either through ĩśvara śraddhā or ĩśvara jñānam; either from outside or from yourself. From where you draw it does not matter; but, draw the strength and start the day by saying, 'I am capable; and I am ready for any choice less situation that may come. And in spite of all those situations, I will be CCC. I will be calm, cheerful and confident'.

Let us all start this New Year with a deep faith and connection with the Lord.  Let’s affirm: 'I am now ready for 2017. And any situation comes, I will confront. And I will be like the intelligent King! I am the master in youth also; I am the master in old age also!' This self-mastery is the aim of human being. With these words, I conclude my talk. 

Lessons from Pujya Swamiji's teachings

1.      Veda is a primary means of knowledge, like the sense organs. This means Veda is valid by itself.

2.      Attempting to validate Vedas through scientific analysis or mystic experience is a misguided approach. By this, we are reducing Vedas to a secondary means of knowledge, like inference.

3.      Treating a primary means of knowledge like a secondary means is worse than rejecting it. Once we fall into this trap, there will be endless problems.

4.      We continue to accept the validity of the eyes, in spite of occasional optical illusions. Similarly, we have to accept the validity of the Vedas, in spite of certain seeming aberrations in certain portions of the veda.

5.      If we reject the eyes because of the occasional optical illusions, we are the losers. Similarly, if we reject the V because of certain seeming aberrations, we are the losers.

6.      Respecting Mahatmas does not mean unconditional acceptance of all their statements.

7.      We should never surrender our intellect in the name of Shradha , Bhakti or Saranagati.

8.      “Transcending the intellect - in the name of spiritual pursuit - will not lead us anywhere.

9.      Samadhi, as a state of stillness or concentration, cannot lead us to any new knowledge, material or spiritual.

10.  Any knowledge - material or spiritual - has to take place in the intellect only.

11.  Any knowledge - material or spiritual - has to arise by the employment of a relevant means of knowledge.

12.  Dakshinamurthi's silence cannot be taken literally as a non-verbal communication; because, silence is not a means of knowledge.

13.  Self-realization is not a mystic experience. Self-realization is nothing but Self-knowledge. And, Self-knowledge is nothing but the clear understanding of the fact that the ever-experienced Self i.e. the "ever-evident I" is the non-dual brahman.

14.  To grasp the message of Vedanta, we do not require any new experience. Whatever experiences a normal human being undergoes are more than enough to grasp the message of Vedanta.

15.  Desires are said to be the root cause of all evils. In fact, it is the blind demonization of all desires as a whole that is the root cause of all evils. The faculty of desire is a unique privilege enjoyed by a human being. Without the faculty of desire, one cannot even pursue Self-knowledge or liberation.

16.  Abusing the faculty of desire due to ignorance and immaturity alone is the cause of all problems.

17.  Moksha is not something attained through a single path or multiple paths. For moksha is not a destination. It is our very nature which has been disowned due to ignorance.

18.  Whatever is disowned due to ignorance has to be claimed through knowledge.

19.  Whenever we say that Self-knowledge alone is the means of moksha, it does not mean that we are fanatics. It only means that we have diagnosed the problem correctly.

20.  Self-knowledge cannot be gained through several methods. It is possible only by employing the appropriate means of knowledge i.e., by exposing oneself to the teaching of Vedanta.

21.  Any system of teaching which reveals the fact that "I am the whole" is Vedanta- irrespective of the language in which it conveys this fact.

22.  One who knows Vedanta and knows how to handle its words properly, can communicate its message directly to a prepared student.

23.  Self- knowledge is an extra-ordinary knowledge. It does not mean that a man of knowledge should resort to an extra-ordinary life-style. ·

Lessons learnt from Swamiji 's life.

· It is possible to show unconditional love and compassion towards all

 · It is possible to accommodate everyone irrespective of who the other person is

 · It is possible to help everyone, known or unknown, unconditionally

 · It is possible to pay attention to every single person even when one is surrounded by a huge crowd

 · It is possible to listen to everyone intently even when there are endless people

 · It is possible to remain relaxed in spite of hectic activity

 · It is possible to live a life of deliberate thoughts, deliberate words and deliberate actions

· It is possible to live a life without any agenda of one's own

 · It is possible to live a life, taking things as they come

· It is possible to derive inspiration and motivation from oneself in spite of old age and poor health

· It is possible, but not that easy, to emulate Pujya Swamiji

Sri Dayananda Panchakam (19/07/2016)

I would like to dedicate this Gurupurnima talk to the memory of my guru, Pujya Swamiji Dayananda Saraswathi , who attained Mahasamadhi last year. And I would like to share my thoughts on Pujya Swamiji.

            I composed a set of six verses during Pujya Swamiji’s 60th or 70th birth day. I would like to share the meaning of this work; because, this work presents 'how I see and understand Pujya Swamiji.’

            Generally, when they refer to a sanyasi who has attained samadhi, there is a traditional expression they use. In English they use the word 'late so and so'. One expression, more popular in North India is, brahmalinah . It means, the one who has merged in to brahman. In South, they use two expressions, either videha mukta (the one who is liberated and without an embodiment), which essentially means, the one who has merged into brahman. Or, another expression they often use in the South is, brahmibutah which means the one who has become brahman itself. Of course, 'become' within inverted commas.

First I will go through these verses, quickly. I will chant the verse; you can also chant along with me.

सदा स्मेरवक्त्रं कृ पापूर्णनेरं स्स्िरं दीनममरं जनप्रीतिपारम् I सुतवज्ञािशास्रं कषायाक्तवस्रं दयानन्दरूपं मदाचायणमीडे II (verse-1)

The last part of the sloka is repeated in all the five slokas - mad acharyam ide. Ide means, 'I salute, I worship, I offer my obeisance'. and mad acharyam means, my guruji. I offer to my namaskara to my guruji, whose name is Dayananda, and who is an embodiment of Daya and Ananda. So, Daya means compassion, Ananda means joy. These two words convey how I saw Pujya Swamiji - Ananda is an internal condition, and the Ananda is expressed by a smiling face on the outside. Smera vaktram means enjoying a smiling face. Smiling face is an indication of internal Ananda. Krupapurnanetram are the eyes revealing the compassion for the people in front.

And Sthiram Dinamitram, - when the compassion was expressed in front of people, it is expressed always in the form of voluntary offering of help. Whenever people came to Him for talking about any of their projects and they come only for blessing, voluntarily Swamiji offered all types of help. And therefore, He was Dinamitram - the friend of all the helpless people who needed help; and even for those who did not want help, He voluntarily offered. Therefore, dinamitram means friend of the helpless. Shtiram means, steady friend of the needy, helpless people.

And, Janaprithipatram - He was loved by all the people. Once they met Swamiji, they fell in love with HIM; because, HE always listened to people. HE was talking on the stage; but, in all private meetings, HE always allowed the people to talk about themselves, their family, their problems, their professions and He intensely listened to them and remembered them. And even after years, HE made appropriate enquiries connecting to their previous meetings. Therefore, everybody felt Swamiji was thinking of them only, all the time! Therefore they felt very, very close. Everybody felt, 'I am the closest to Swamiji', because of HIS intense listening and offering help. And suvignana sastram, when HE was not involved in private meetings; HE was involved in spreading the message of the Sastram, in which HE was well learned.  suvignana sastram is one who has thoroughly  assimilated the message of the traditional scriptures. Kasaya Akta Vastram is one who wears the vastram which is tinged or dipped in kasaya. In short, the one who is an ashrama sanyasi, a sage. To such a guru of mine, I offer namaskarams.

परब्रह्मतनष्ठं स्विो धमणतनष्ठं अहिंसैकतनष्ठं स्वशशष्यै: सुजुष्टम् I यिीनां वररष्ठं गुरुर्ाङ् गररष्ठं दयानन्दरूपं मदाचायणमीडे I (verse-2)

The last part is same. Dayananda rupam madacharyam [aham] ide . aham is I understood. I salute.

Parabrahman svato dharmanistham . Our Vedas are broadly classified into two shastrams. Even though is one, it is treated as two distinct shastrams. The first shastram is called Veda Purvah. Elaborately analysed by Jaimini maharishi through the 'dharma sutras”, the content of the entire purvah bhaga is dharma - moral, ethical values is the topic of Vedas.  And the final part of Shastram is called Brahma Shastram. The first part of the Vedas is dharma; second part is, brahma . And Swamiji used to repeatedly emphasise: both of them are complimentary shastrams. One can never ignore any one of them and try to assimilate or understand or internalise the other. To understand brahmavidya thoroughly, one has to be an embodiment of dharma. And to follow dharma perfectly, one should also have the knowledge of brahman. Both are complimentary. We start with dharma and end up in brahman. Then, come back to the world and again follow dharma. dharma-brahma-dharma. At the absolute level, there is brahman, the absolute reality. And, at empirical level, there is order in duality. The order or harmony in the dualistic empirical world is called dharmah. And a mature student is one who is all the time aware of the orderliness and harmony in the world. And when one assimilates the orderliness in the world, he will naturally conform to the order. Like, when we chant a sloka in a particular shruti, and another person joins, he should join how? In the same Shruti. Else, there will be no harmony. The whole sloka should sound like one voice. The awareness of the universal harmony, conforming to the universal harmony, and leading a life in keeping with harmony is called dharmah.

And when I am dharma nishtah, my response to every situation will be a value. When I am established in the orderliness and harmony of the universe - including the people - my response to every situation becomes a value. And once a person understands the importance of the universal harmony, or, Swamiji uses the word 'order'. Dharma is order, and dharma is Bhagavan. A mature person is aware of order and Bhagavan, and his life is a life of values only. He does not deliberately follow values. Values become natural to him & value becomes valuable to him. 's famous definition of a value. swamiji famous definition of a value- "A VALUE IS A VALUE ONLY WHEN THE VALUE OF THE VALUE IS VALUED BY YOU". We will value a value only if our mind is in harmony with cosmic order, that is Bhagavan.

And therefore, when HE came to Vedanta teaching, as much HE had assimilated dharma in His life, so well HE had assimilated, Swamiji had conviction with regard to, the advaitam brahma. Which is ‘that brahman is none other than myself'. This conviction came out in HIS teaching so strongly, it was contagious, and helplessly we will also assimilate that - 'the truth is advaita brahma; and that advaitam brahma is none other than myself'.

ananyaprokte agatir atra nāsti aniyān hyatarkyama upramā āt II (kaṭhopaniṣat 1.2.8) Therefore, parabrahmanistah He was in vedaanta bhaga; and, svato dharmanishtah. In both topics we could see words coming not based on the scriptures, but based on HIMSELF, which HE had assimilated. Thus, in both topics He used to excel in His teaching.

Ahimsaikanishtam - while talking about dharma or harmony, one value he used to emphasise is ahimsa paramo dharmah . The logic is very simple. All living beings, universally and instinctively, want to avoid pain. 'sukham me sarvada bhuyat, dukham me mabhut kadchana', the instinctive prayer of everyone is, 'I should be happy'. When? Not at 7 a.m, not at 8.a.m. Always. 'I should never have pain' - this is the universal seeking. If I am in harmony with the innate desire of every living being, then my life should reflect that. My aim would be to give joy to others.  You may not be able to give joy to others; but, never, never give pain to others - physically, mentally and verbally. And Swamiji used to say beautifully, that the entire dharma means only one value -AHIMSA . And all others values of life are derivatives of that only. Why you should not one steal somebody else's wealth? When I take somebody else's money, that person will be in pain. Similarly, you can derive all the values by applying this rule. Whatever pains others, avoid doing that.

Therefore, all values are derivatives of Ahimsa. These are the two fundamental values not only emphasised, Swamiji always tried to follow that through-out His life. . And ahimsaikanistham, therefore svasiyaih sujustam, - all His disciples just adored Swamiji; because HE followed Ahimsa while treating His disciples also. He accepted all the disciples as they were, without judging them as good or bad or without comparing them with others. Swamiji never compared or graded His disciples. Therefore, He taught and taught and accepted all the disciples as they were.

And after the gurukula vasam was over, He encouraged His disciples to do whatever they wanted to do. Never enforced any particular activity. 'Do you want to teach? Wonderful, I will send you there; go and teach'. 'Do you want to travel? Wonderful, I will introduce you to people, you travel'. 'You do not want to do anything? Wonderful, I will arrange Bhiksha for that also, if you want'. So, whether they want to teach or travel or keep quiet or want to build ashramas or institutions, HE encouraged them, supported them; gave physical support by traveling to the places; gave moral support, verbal support, contact support, financial support also. And therefore, which student will not adore Him? Including in their dressing also!  We could wear pant & shirt also; or, angavastram, or shirt, anything - long hair, short hair, no hair! But follow brahma and dharma. These two never forget. Lead the type of life you want to lead'.

That is why Pujya Swamiji never wanted an organisation or wanted to be its head; because, the moment organisation is created, the organisation will become primary and the individual disciples will become secondary. So then, rules and regulations will come. Constitution will come. And therefore, it will suppress the freedom of His disciples. Therefore, every student had his own setup to function. Swamiji individually supported everyone. There was no organisational control. Arsha Vidya is not Swamiji's organisation. Many people misunderstood that is HIS organisation; and they thought, is the Head of the organisation; and they ask the question, 'who is the next head?' When there is no organisation, where is the question of next head?! Everybody is the head! Because of His values for AHIMSA, He thought, an organisation, a spiritual organisation, will be a HIMSA to the freedom of His disciples, which freedom He respected. And therefore svasiyaih sujustam – Swami Dayananda was immensely adored by his disciples. Yatinam varistham gurunangaristham, means one of the greatest among sanyasis by following one value which is renunciation of expectations. Especially from His disciples He never expected. 'I have done so much to you, what are you going to do in return?' - Absolutely no agenda, no expectations, no sankalpa for future.  

I often quote fifth chapter verse 5.3 – jñeya sa nityasa nyās yo na dve i na kā k ati I nirdvandvo hi mahābāho sukha bandhātpramucyate II – no agenda , no expectation , no judgment-of-the-student , that He followed, throughout. Therefore, Swamiji was a sanyasi internally.  As for as external life style is concerned, He Himself used to say, 'I am not an orthodox  sanyasi'. There is no danda, or chaturmasya vritam. In our parampara, neither HE followed; nor, do we follow. So, from the standpoint of orthodoxy, none of us can claim that we are orthodox. Taking Bhiksha also there are so many restrictions, which we don’t follow. Whichever devotee called with devotion, HE went. Therefore, He used to say, 'I am not an orthodox  sanyasi; I am a traditional sanyasi'. 'Traditional' meaning, 'following the teaching in spirit'. Therefore, Yatinam Varistham.

Guru Nangaristham. Swamiji was the greatest guru in the sense HE designed a beautiful syllabus for the systematic study of brahman . So, He conducted the courses. And for that, He designed a clean syllabus - tattvabodha and upadesa sara are the foundations for Vedantic study. Followed by a complete study of Bhagavad Gita is compulsory for sincere committed students. After Gita, a group of six Upanishads (if not ten) and that too, in a particular order - that is what I follow also - mudaka, kena, katha, kaivalya, taitriya, mandukya - these six Upanishads form a course. And the first four sutras of brahma sutra, called chatushruthi. Thus, prasthana trayam gives a comprehensive picture of Vedanta. Swamiji designed and conducted six courses - two in Mumbai, two in America and two in Coimbatore. HE prepared so many disciples who are now like the secondary roots of a banyan tree. After sometime, you do not know 'which one is the original one!' Like that, all over the world - either in form of sanyasis or in the form of brahmacharis or in the form of grahasthas - not only Indians, even foreigners are sharing this knowledge. This, the banyan tree is world-pervading and it is thriving well. Thus Vedanta is now spreading all over world, thanks to Pujua Swamiji. Therefore gurunan garistham. He is a superlative guru.

सुशास्रे चरन्िं सदा सञ्चरन्िं जनान् बोधयन्िं भवादुद्धरन्िम् I मठांस्िापयन्िं गुरून्पूजयन्िं दयानन्दरूपं मदाचायणमीडे I I (verse – 3)

Susastre Saranam - the one who enjoys dwelling upon all the traditional scriptures. susastra referring to traditional scriptures. charantam means, the one who enjoyed dwelling on them. And whatever He analysed, He had a unique method of analysis. Just one example. There is a very, very famous mantra that goes: hare Rama hare Rama, Rama Rama hare hare; Krishna hare Krishna hare, Krishna Krishna hare hare. Everybody knows this mantra everybody chants this mantra. Only Swamiji raised a doubt and also answered that. Because the whole mantra is addressing the Lord and ‘whenever you address someone, you will say something. So, how can there be a mantra in which you only call the Lord and when the Lord is looking at you, you keep quiet? Swamiji raised the question. And since it is a vedic mantra, there must be the answer in the mantra.

What is that? The word hare or the word Rama, or the word Krishna, if you analyse their meaning, their very meaning itself gives our request! Harih means, the one who takes away our papams and ignorance. Harati papani ajnanam ca iti . So, 'hey hare' means, 'you do what you are supposed to do'. He gives an example. In the railway station when the tea-wala is going up and down calling-out 'tea', 'tea', how do you call him? 'tea', you call out. He will also say 'tea'; we will also say 'tea'. And there afterwards we do not speak to him at all! He knows, he brings tea; and, you never ask, 'why or what'? In the calling itself, the message is there. So too, Oh 'hari' is a call to remove my papams and ignorance.  And the word Krishna also means the same thing:  'the one who attracts or steals my papam and ajnana (my vasanas) by the great butter stealer. And Rama means one who revels in HIS own Ananda swarupam. So by addressing to Rama, we are praying: O Lord, help me revel in my own nature so that I need not go after people.  This simple mantra is a prayer to remove one’s sins and ignorance. Pujya Swamiji would talk one hour dwelling on this theme. Hence Susastre Saranam

And, sada sancharanam. If He only revels, what is the use? Therefore Swamiji travelled all over and made people also revel in the teaching. - travelled across time zones. Without bothering about jet-lag, HE used to get down from the airport and will come straight to the class, without bothering about rest and all those things. Travel for what purpose? Not for getting money! – But for teaching the people and lifting them out of samsara.

And Mathamsthapayantam means establishing several gurukulams all over India and abroad. And in all of them, the teaching is going on for that purpose of liberation through Vedic teaching. All the other activities may be there or may not be there; but, an ashrama is an ashrama only when there is an Acharya, teaching brahmavidya. So, Mathamsthapayantam.

Then Guru pujayantham, - while receiving worship from His disciples, He never forgot to worship His own guru. He had to learn from several gurus. Therefore, all His gurus He worshiped. And, dayananda rupam madcharyam ide.

कलानां प्रचारं दधानं तवनम्रं स्वयं ग्रन्िकारं सिां मातनिारम्I नमत्तापिारं स्वयं तनर्वंकारं दयानन्दरूपं मदाचायणमीडे I I (verse – 4)

Kalanam Pracharam – Swamiji had interest in several areas. And HE loved all types of arts and music. In the ashrama also, HE encouraged all people/disciples in whatever one was good at. He used to call and ask us to sing - whether it was Eastern music, Western music, Northern music, Southern music. Every student HE encouraged. When He came to know that I play mrudagam, within a month HE got a mrudagam from Chennai to the Bombay ashrama . HE encouraged me to play! I thought I had renounced everything, vividisha sanyasa! But, HE said, 'No. Arts are great things; it is an opportunity to worship the Lord. Therefore play, whether its music or bhajan. Swamiji Himself used to sing very well. Thus He encouraged all form of arts. Later, He instituted the arsha kala bhushanam & gave awards also for promotion and propagation of arts.

Vinamram means HE was an embodiment of modesty and simplicity. When you go and talk to Him, you never felt you are talking to an internationally famous figure. HE just casually talked, cutting jokes. So therefore, vinamram - very simple. - He Himself was a great a composer; so many songs and bhajans He has composed. And all other sanyasis and sadhus - not only of advaita parampara but any parampara – a sadhu or a Mahatma we have to respect, even though we may disagree with their philosophy or teaching. In the classes HE impartially analysed the other philosophical systems and even while dismissing the system, never disrespect the people who follow those systems.

Therefore, whether they were hare krishna people or whether they were Swaminarayan sect people - HE respected them. He founded the acharya sabha to which all the sanyasi of all paramparas were called; and all of them were given high asanams, while himself - being not a madhadhipati - HE just sat down and all the acharys were given elevated, higher asanamas.  So, satam manitaram.

Then namattapharam, - HE was a counsellor also; a psychiatrist also. When in the ashrama, every three or six months they used to call all types of doctors in different fields and all the sanyasis will have a master checkup, and all those doctors will have bhiksha alone with Swamiji. Swamiji would say, 'I have called all doctors, except a psychiatrist. You know, why? Because, I will take care of that job!' Therefore, HE was a counsellor also. All the people who came to Him with different psychological problems, He counselled. For those who sought His help, tapaharam - He removed the mental distress. And for the psychiatrist there is a rule. After counselling for so many hours, they have to go somewhere and relax/clean themselves; otherwise, they will end up as another case! But, in the case of Swamiji, He never became one! Therefore svayam nirvakaram, always maintaining his balance, and dayananda rupam madcharyam ide.  

सदा शान्िमूर्तिं सदा क्षान्न्िमूर्तिं सदा दान्न्िमूर्तिं सदा सत्यमूर्तिं I प्रमार्प्रवृत्तत्तं ददशन्िं सुकीर्तिं दयानन्दरूपंमदाचायणमीडे I I (verse-5)

All the values that He preached in His lectures and classes, He was not merely preaching, He Himself was following those values. In fact, He was an embodiment all those values. He followed them spontaneously, not deliberately or with effort. He used to always say that 'start the values deliberately, until it becomes spontaneous'. So therefore, sada santhamurthim. Swamiji was the embodiment of mental balance, poise, and infinite patience. And sada dandamurtim – self-restraint, especially verbal restraint. Even when His disciples committed grave blunders, He was very restrained; He corrected them in the appropriate manner; but, never wounded them. His words, always restrained. Sada dandamurthim. Sada Satyamurthim – Swamiji was an embodiment of honesty; and pramana pravrithim disantham - the one who reveals the importance of Vedas as an independent and primary pramanam. Veda is an independent and primary. This is a unique status of the Vedas. If this status of the Veda is not understood, Vedanta will never work; we will only take it as mere scholarship; it will not bring about the required transformation. Therefore, He used to drill this idea - Veda ' is ' pramanam.  So, pramana pravritham means, the function of Vedas as an independent source of knowledge. .

And Sukirtham - the one who naturally became very, very famous in the world because of his work. In America, they honoured Him. In India, such an honour is very  difficult. During Swamiji's birthday there, in some particular county, in some area, they had a special flag-hoisting ceremony, respecting the contribution of Swamiji in America. It came first in America; after that in India. Therefore Sukirtham, and dayananda rupam madcharyam ide.

Now the phalam mantra so that people will be inspired to chant the . इदम्पञ्चकं य: पठेच्छुद्धमचत्त: सदामोक्षमागे तनिान्िं प्रवृत्त: I प्रसादाि् स शास्िुभणवेज्ज्ज्ञानयुक्त: स जीवन्मृिो वा भवेन्न्नत्यमुक्त: I I (verse- 6)

Idam panchakam yah pathet - whoever studies or recites these panchakam , suddha chittah - with a clean and open mind, - and if that person is a seeker of moksha , sincere seeker of moksha, a committed seeker of moksha , this recitation will give him sufficient punyam to get a guru - if he does not have one; and get him an opportunity to study shastram and also attain knowledge. By the grace of the guru that person will ultimately become a jnani; sah nityamuktah bhavet - he will be ever free whether he is alive or later, after death. So, - whether while living/after death, he will get the benefit of brahmavidya.

This is the Sri Dayananda panchakam I composed for my guru Pujya Swamiji Dayananda Saraswathi.