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This webpage features a publication entitled 'Beacon Light Of The Himalayas', published in India in late-1955 / early-1956. This is a very scarce book, which includes transcripts of several discourses of Maharshi Bala Brahmachari Mahesh, (later known as Maharishi Mahesh Yogi महर्षि महेश योगी), letters and speeches in support of his mission, many photographs taken on the occasion of the Kerala Maha Sammelan, October 1955 and an early version of 'Guiding Light' (a short biography of Shankaracharya Swami Brahmanand Saraswati).

Beacon Light of the Himalayas - Maharishi Mahesh Yogi

As this book is of historical significance, all 168 pages are available to view as
'Beacon Light of the Himalayas' .pdf file
this is a very large file, 45Mb appx. so be patient as it will probably take a while to load fully!
Best viewed on an up-to-date version of Acrobat Reader (8.1.0 or higher)

Now, here is a word-processed transcript of the earliest available discourses of Bala Brahmachari Mahesh, later known as Maharishi Mahesh Yogi ….



Through simple & easy methods of Spiritual Sadhana
Maharshi Bala Brahmachari Mahesh Yogi Maharaj



Maharishi's Message to the Peaceless and Suffering


 Oh ye of the peaceless and suffering humanity!

My happiness desires to root out your suffering. Will you extend your arm and allow me to lift you up from the mire of misery and peacelessness?

Come on, here is the call of peace and joy for you. Here is an invitation, a cordial invitation for you all to come and enjoy the Blissful Grace and All Powerful Blessings of my Lord the Great Swami Brahmanand Saraswati, the Great among the greats of the Himalayas. I have found a treasure in the Dust of His Lotus Feet and now I invite you to share it with me and make yourself happy.

Come on; I invite you to get into the Blissful Realm of His Universal Benevolence. See, the path is straight and entry is free. Come on with faith and you will find that the very cause of your peacelessness and misery will be eradicated and you will be adorned with lasting peace and real happiness in your day to day life.

Feel not disappointment in life and shrink not from your responsibilities in despair. Whatever are your circumstances, rich or poor, if you are not in peace and if you want peace and happiness, come on with faith and you will have it. Here is the message of hope for you. Here is the Divine call of rescue for you. Peace and joy of living await you. Do not reject it. Come on and have it.

The sun of Guru Deva's Blessings is now up on the horizon. Wake up from the deep slumber of apathy and agony and enjoy all glories of life material and divine.

Bal Brahmachari Mahsh.





Under the universal benevolence of Shri Guru Deva enjoy
all the glories of Life Material and Divine"

Thus spoke Maharshi Bala Brahmachari Mahesh Yogi Maharaj during His inspired exhortations on the first day of the Mahasammelan. In its essential features the discourse is summarised by the verse.
वन्दे बोधमयं नित्यं गुरुं शंकर रूपिशाम्।
यमाश्रितो हि वक्रोऽपि चन्द्रस्सर्वत्र वन्द्यते॥
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं येन तस्मै श्री गुरुवेनमः॥
यदद्वारे निखिला निलिम्पपरिषत् सिद्धिं विधत्तेऽनिशम्
श्रीमत् श्रीलसितं जगद्गुरुपदं नत्वात्मतृप्तिं गताः।
लोकाज्ञानपयोदपाटनधुरं श्रीशंकररं शर्मदम्
ब्रह्मानन्दसरस्वतिं गुरुवरं ध्यायामि ज्योतिर्मयम्॥

vande bodhamaya.n nitya.n guru.n sha.nkara ruupishaam .
yamaashrito hi vakro.api chandrassarvatra vandyate ..
aGYaanatimiraandhasya GYaanaaJNjanashalaakayaa .
chakShurunmiilitaM yena tasmai shrii guruvenamaH ..
yadadvaare nikhilaa nilimpaparishhat siddhiM vidhatte.anisham
shriimat shriilasitaM jagadgurupadaM natvaatmatR^iptiM gataaH .
lokaaGYaanapayodapaaTanadhuraM shriishaMkararaM sharmadam
brahmaanandasarasvatiM guruvaraM dhyaayaami jyotirmayam ..


[the first two lines are from 'Shri Ramacharitamanasa' 1:3 ('Holy Lake of the Acts of Rama') Chapter 1 verse 3:-

वन्दे बोधमयं नित्यं गुरुं शंकर रूपिणम्।
यमाश्रितो हि वक्रोऽपि चन्द्रः सर्वत्र वन्द्यते॥ १।३

vande bodhamaya.n nitya.n guru.n sha.nkara ruupiNam .
yamaashrito hi vakro.api chandraH sarvatra vandyate .. 1.3

I make obeisance to the eternal preceptor in the form of Lord Shankara, who is all wisdom, and resting on whose brow the crescent moon, though crooked in shape, is universally adored.

The next two lines appear in 'Guru Stotram', 'Aarti' & as Guru Gita verse 34, and later appear in the TM puja:-

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं येन तस्मै श्री गुरुवेनमः॥ ॥३४॥

aGYaanatimiraandhasya GYaanaaJNjanashalaakayaa .
chakShurunmiilitaM yena tasmai shrii guruvenamaH .. 34

The blinding darkness of ignorance has been removed by the application of the ointment of knowledge, the eye of knowledge has been opened by Him; therefore to Him, to the blessed Guru, I bow down.

 This is a recording of Maharishi reciting these first four lines

The last four lines of Sanskrit on page 43 later appear in the TM puja and directly refer to Guru Dev:

यद्वारे निखिला निलिम्पपरिशत्सिद्धिं विधत्तेऽनिशम्
श्रिमत् श्रीलसितं जगद्गुरुपदं नत्वाऽत्मतृप्तिं गताः।
लोकाज्ञानपयोद पाटनधुरं श्रीशङ्करं शर्मदम्
ब्रह्मानन्दसरस्वतीं गुरुवरं ध्यायामि ज्योतिर्मयम्॥ ५

yadvaare nikhilaa nilimpaparishatsiddhiM vidhatte.anisham

shrimat shriilasitaM jagadgurupadaM natvaa.atmatR^iptiM gataaH .
lokaaGYaanapayoda paaTanadhuraM shriisha~NkaraM sharmadam
brahmaanandasaraswatiiM guruvaraM dhyaayaami jyotirmayam .. 5

which means:-

At whose door the whole galaxy of gods pray for perfection day and night.
Adorned by immeasurable glory, preceptor of the whole world, having bowed down at His feet, we gain fulfilment.
Skilled in dispelling the cloud of ignorance of the people, the gentle emancipator,
Brahmananda Saraswati, the supreme teacher, full of brilliance, on Him we meditate.

Maharishi Mahesh Yogi explained these last four lines whilst speaking at his ashram in Rishikesh in February / March 1969:-

'This was done by us, I didn't compose those lines, because I am not a Sanskrit scholar, but this was done by a, very, very eminent Sanskrit poet of Banares, and he was, such a mysterious man, the poet .
[Ashu Kavi Pandit Veni Madhava Sastri]
He used to live us, just like us, and a good pandit, and when some, some pandits, learned people used to come to pay their respects to Guru Dev, and he would sit like that. And generally it is traditional, that in the presence of Shankaracharya, pandits gather. Pandits mean the learned people, highly great intellectuals of the country. They sit together, and they, try to bring home to Shankaracharya, each one of them, that he is the greater pandit than the others. And these dialogues are so highly intellectual and so very interesting, because they, everyone wants to, to win the grace of Shankaracharya, apart from his spiritual development for their material glorification, because a certificate from the Shankaracharya, of the great learning of the pandits will make him flourish in his area. So, they, very beautiful, and this pandit he used to defeat everyone, because he was a born poet, poet. He would versify anything that he wants to say. In poetry he would speak. And when in poetry, and so fluent and so high-class, so, high-class fluent Sanskrit poetry, and others would just sit and listen to him, what he says.
He was very dear, sweet pandit. He wrote lots of stanzas of Guru Dev, absolutely and, and this was one of them.
What happened was... this is very interesting.... this great pandit in his flight of, of the poet, he wrote Guru Dev's life, and he, he didn't know Guru Dev's life. Because all the time was spent in loneliness in the jungles, and, nobody would know.
And he said to me, "I am going to write."
And I said "Yes, you write", and this was our agreement that I'll get it printed, and he wrote, and I enjoyed it so much, but someday it was to come to Guru Dev for sanction. So, Guru Dev, he enjoyed hearing the whole thing. It was highly scholarly and very great, and everything that, that a good poet could put in that, he put it.
And then, when it was finished Guru Dev said, "It's very good, yes." And when the pandit went out of the room he asked him to take it to the Ganges, tie it down with a big stone, heavy, put it in the Ganges.
And I, it was a shock to me, I said "But, but there are beautiful passages in it".
He said, "Don't talk!'
He said, "Nobody should read it, tell him to take it", it is because he didn't know his life and he said "If you don't put it in the Ganges I'll ask someone else to do it."
I said, "I'll do it".
We would have used all those beautiful, sen... poetry. These days you would have enjoyed all. But he wouldn't allow it to remain.
He was absolutely divine, simple and great, very great, he was very great.'
For full version of prayer to Guru Dev by this pandit, go to praathanaa ]

"It gives me great pleasure this afternoon to be in the company of you all here assembled in the close vicinity of the Maha Yagna Mandapam. From the early morning the atmosphere here is being surcharged with the Divine Vibrations of Rig Veda and Yajur Veda Parayanam and the chanting of the Maha Yagna Mantras. From the morning till noon today when the Shiva - Laksha - Archana was being performed by the learned Vedic Pandits, everybody must have felt the thrilling and Divine presence of the Vedic Gods here. In such a pure, Serene and Godly atmosphere, your Kerala Maha Sammelan has commenced.

It is a matter of good fortune and pride for every one of us that we have assembled here to discuss and decide, as far as it is possible intellectually, about the easy and practical ideologies of mind-control and spiritual development. This auspicious occasion, I find is graciously sanctified by the presence of the great Lord Shiva and his retinue, and the divine radiance of Shri Guru Dev who is famous for his benevolence and generosity in showering His blessings on all.

In this atmosphere of all-embracing Divinity the inauguration of this Maha Sammelan by the speech from a saintly and princely personality has added grandeur to the occasion. His Highness's inaugural address is the most appropriate speech for the occasion. When I came to Kerala I heard that His Highness the Maharajah of Cochin is a very learned and religiously cultured soul. Now after listening to his inaugural address I am convinced that he is fully worthy of the great name and fame he has earned. In his speech he has successfully laid down the essentials of Adhyatmic Vikas of Spiritual Development. He has very clearly explained the distinction between the theoretical and the practical aspects of Adhyatma Vidya. All this shows his clear understanding and unflickering approach to the subject.

The clarification of "Pravrithi Marga" and "Nivrithi Marga" by His Highness is the most remarkable feature of his speech. It leads me to conclude that His Highness is in full possession of the golden treasures of the rich and old traditions of learning. That is why he could clearly claim Jeevan Mukti for the "Pravrithi Margi" also. This is a very important lesson because in the present Atmosphere of too much talk about Vedanta, it is often argued that Peace in day to day life, experience of Atmananda, and realisation of God are not possible without Vairagya or Renunciation. This ideology is basically wrong and I am glad His Highness has spoken what is right.

For such a noble, intelligent and befitting inaugural address I can only congratulate His Highness and pray to Guru Deva to shower his choicest blessings upon him for a healthy, prosperous and long life.

Another thing which encourages me to speak at this stage is the Asirvatham sent by Shri Shankaracharya Maharaj of Sringeri Math. You have heard his Asirvatham. Therein you would have noted the sentence that this Kerala Maha Sammelan of the Adhyatmic Vikas Mandal is the need of the Nation. In this one sentence His Holiness has spoken volumes. If time would permit, hours could be spent in elucidating the glorious principles compressed in this one small sentence. Obviously enough His Holiness means that after the advent of the political freedom of the country, a Spiritual Renaissance throughout the vast continent of India is the need, and now is the time to accelerate the spiritual development, because spiritual development alone will ensure abiding peace and lasting happiness in the country. This spiritual development of India can alone erect a permanent light house of peace and joy, to guide the destiny of the storm-tossed ship of the suffering humanity of the whole world and save it from wreck. Shankaracharya Maharaj has also meant and wished in that one sentence that the Mandal should rise up on a national basis. It is a clarion call of peace and happiness for the people and therefore His Holiness has called it the need of the Nation.

Adhyatmic Vikas or spiritual development is the process which brings to light and to our direct experience, the hitherto unknown and unexperienced glories of the subtler aspects of our being. Adhyatmic Vikas or spiritual development is the process of unfolding the essential nature of the soul and bringing it out to light from the hidden chambers of ignorance - ignorance that stands as a covering and hides the subtle and glorified aspect of our inner personality. Adhyatmic vikas or spiritual development is the process of revelation of the ultimate truth of our life, the Sat-Chit-Anandam, which is the greatest heritage of one and all.

The most treasured heritage is really the fountain head of all joy in life, material and divine. Adhyatmic vikas is the process to unfold the glories of the soul and to enjoy all aspects of life, material and divine. Adhyatmic vikas is the process of bringing out the great fountain-head of peace and joy hidden with us. Adhyatmic Vikas or spiritual development is the process of sharpening the mind to enable it to enter into the kingdom of the soul which is the subtlest aspect of our life, the "Anoraniyan" and directly experience its essential nature which is Sat-Chit-Anandam.

Everybody can have, should have and must have, the great privilege of enjoying the glories of the soul, the glories of the glorified aspect of everybody's life. Caste, creed or nationality is no hurdle in the realm of the soul or on the royal road to it. Soul is the individual property of everybody. It is the natural and inseparable possession, nay, the very existence of every man. Everybody has a right to enjoy his own possession. Everybody has a right to enjoy the Sat-Chit-Anandam nature of his own soul. In the most natural manner everybody has every right to enjoy permanent peace, Bliss Eternal, which is the nature of his own soul. Everybody has a birth-right to enjoy abiding peace and unbounded joy which is the essential nature of his own soul. And I hold Everybody already possesses the capacity of enjoying it, because it is already there in the innermost recess of everybody's heart. Nothing from outside can stop a man from experiencing the nature of his own soul. Nothing from outside can stop a man from enjoying lasting peace and permanent joy in life, for, it is the essential nature of his own soul.

The doors of Sat-Chit-Anandam are wide open alike for one and all. The path is straight and entry is free. Then why waste time in helplessness and suffer any agony in life? Why suffer when you can enjoy? Why be miserable when you can be happy? Now, let the days of misery and peacelessness be over and let their operation become tales of the past. Allow not the past history of agony to be continued in the present. Be happy and gay. Come on straight and enjoy the enjoyable. Come on and enjoy the fountain-head of all joys in life, enjoy the overbright chambers of your own inner personality. All suffering will cease, all agony will go, and all peacelessness and misery of life will simply disappear. Today you are under the divine radiance of Shri Guru Deva. Time is at hand. Under the universal benevolence of Guru Deva enjoy all glories of life, material and divine. Let not the caravan of life be tossed about and wander aimlessly in the darkness of ignorance; under the dark clouds of agony and peacelessness. Let it enjoy the royal entry into the gates of protection, peace and happiness; let it enter into the Kingdom of bliss and be blissful for ever.

Under the high flying banner of spiritual development alone can the suffering humanity find solace and peace. Spiritual development of the members of the family of nations, alone can ensure abiding peace in the world. Let the standard of everybody's mind be raised to the heights of his own inner glory and then man will feel for himself the greatness of the higher values of life and would be tempted to bring them down into practical life, and live them. Unless the steps of spiritual development are ascended and the pinnacle is reached, the hope of peace and happiness in life will ever remain unrealised. It was on the basis of this spiritual development that India was once so great and it is the glory of the same spiritual development that can make India great once again, to shine as a rising sun of peace and happiness on the horizon of the world.

I believe in something practical. Mere talks of peace and fussing over it have no practical value in any field of life. If one peaceless and miserable man of the world could be made peaceful and happy, it would mean something of value, positive and concrete for the suffering humanity. If a formula could be brought out to light a formula for transforming peacelessness and miseries of life into peace and joy of a permanent nature, that would be a boon to society and for the whole of mankind. Here we find that great boon, in the dust of the Lotus feet of Shri Guru Deva. Any number, millions and crores of the suffering souls can come and take refuge in the universal benevolence of Guru Deva and can, within a few days of Sadhana, transform their peacelessness and sufferings into real peace and permanent joy. You have already heard the experiences of many on this platform.

What else can be a greater boon in life? What else can be a better sift in lose of humanity? Guru Deva is now out to shower His Grace on one and all. Like a flood has come His Grace here in Kerala. Thousands are enjoying peace and joy in their daily life. Anybody who came, was blessed, and allowed to take the path of peace and happiness. Time is favourable, opportunity is yours. Enjoy, enjoy to the maximum the overflowing grace of Shri Guru Deva.

Mysterious are the ways of destiny. I cannot say, for how long in the atmosphere of the present age, we will succeed in holding on to this great and overflowing generosity of Shri Guru Deva. I can only speak in terms of the present. I can only offer to you the dishes ready in hand today; for tomorrow I cannot promise, for, I have nothing of my own. The bulb is shining here, but the current is coming from the power house. Any time the main switch may be put off and then the bulb will cease to spread the light. Therefore under the light of the shining bulb at hand, lay out your own lines to the powerhouse and be independent and free from the fear of darkness when the light that is, chooses to switch off.

Here is the Divine call for you. Adhyatmic Vikas Mandal of Kerala is the clarion call to awaken the world from deep slumber of ignorance, suffering and peacelessness. Here is the invitation from the universal benevolence of Shri Guru Deva; the invitation, the universal invitation for everyone suffering the agony of peacelessness and miseries, to come out of the dark night of life into the brilliant light of Divine Grace and enjoy all glories of life, material and divine.

Remember, it is nothing new that the Adhyatmic Vikas Mandal of Kerala is saying today. It is not any new message of life that the Kerala Maha Sammelan is broadcasting today. It is the same age-old voice of eternal peace and happiness for which India stands out from times immemorial. It is the same age-old voice of eternal peace and happiness which the child of Kerala, the pride of India, Shri Shankara gave out to the world more than two thousand years ago. Kerala Maha Sammelan is giving out today, on the basis of personal experience, the same age-old lesson of Shri Shankara which declared the unimpeachable universality of Anandam as the Ultimate and Absolute Reality of existence; it is the same principle of Anandam that the Eternal Vedas and Upanishads have been singing down the ages-

aanandaaddhayeva khalvimaani bhuutaani jaayante .
aanandena jaataani jiivanti .
aanandaM prayantyaabhisaMvishantiiti .

(Taittariya Upanishad)

[Taittiriya Upanishad 3:6]

"From Anandam is the whole creation born. In Anandam do the creatures live and in Anandam shall all this ultimately merge! Anandam is the one reality of the universe, ultimate and absolute. Anandam is the one reality of life eternal and absolute. Anandam is the life of every body. Anandam is the very existence of every being". This is the Anandam which the Adhyatmic Vikas Mandal of Kerala is enjoying and this is the natural and universal Anandam for whose enjoyment Kerala Maha Sammelan is raising a voice and inviting the people. This is the Anandam, which was considered to be so difficult of experience, and which now has become so easily attainable under the grace of Shri Guru Deva. It is this great miracle of Guru Deva that is tempting the Kerala Maha Sammelan to feel for the suffering humanity. Although nothing is new in the realm of the soul, the experience of it which was thought to be very difficult has now become very easy under the grace of Guru Deva. It is the joy of this easy way of approach which is encouraging Kerala Maha Sammelan to raise a voice unique and unheard of elsewhere in contemporary times. Kerala Maha Sammelan is raising a voice, that under the universal benevolence of Shri Guru Deva, MIND CONTROL IS EASY, PEACE IN DAILY LIFE IS EASY AND EXPERIENCE OF ATMANANDAM IS EASY.

The voice of Kerala Maha Sammelan is not a voice of catch-words and charming sentiments, it is a voice coming out of the acid test of personal experience.

Kerala Maha Sammelan stands only to flash out the age old light of Eternal Peace and happiness, the light Celestial blazoned by the Maharshis of yore and kept alive in the heart of the holy tradition of the Maharshis of the country; the Light serene whose one ray is sufficient to enlighten the dark nights of ignorance misery and peacelessness of the whole world. And you have seen it for yourself, how under the amazing influence of that light, hundreds of miserable and peaceless souls of Kerala have put an end to their suffering and peacelessness and have begun to enjoy peace and happiness in life. Whatever the material circumstances and surroundings of the man, his life has been raised to a high pitch of real peace and joy. Under the flash of this unfailing light of Guru Deva's Blessing, Kerala Maha Sammelan stands to proclaim sure cure for all the miseries and peacelessness of everybody everywhere in the world. This is the one treasure of Adhyatmic Vikas Mandal, on the basis of which it stands "to bring peace and happiness everywhere in everybody's every-day life".

"Today we have considered the nature of Adhyatmic Vikas, the Omnipresence of Anandam, and the aim of the Adhyatmic Vikas Mandal. Tomorrow we shall deal with the theory of Adhyatmic Vikas, the principle of attaining peace and happiness in life.

Jai Shri Guru De...va.






(Maharshi's discourse of the second day of the Maha Sammelan) 
नारायण समारम्भां श्री शुकाचार्य मध्यमाम्।
शङ्कराचार्य पर्यन्तां वन्दे गुरुपरम्पराम्॥
नमो नमः श्री गुरुपादुकाभ्याम्॥
वर्णाश्रमाचार प्रचारिकाभ्याम्
सर्वस्य राष्ट्रस्य सुखावहाभ्याम्।
क्लेशैः समस्तैः परिवर्जिताभ्याम्
नमो नमः श्री गुरुपादुकाभ्याम्॥
ऐंकार ह्रींकार रहस्ययुक्त
श्रींकार गूदार्थ महाविभूत्या।
ॐकार मर्म प्रतिपादिनीभ्याम्
नमो नमः श्री गुरुपादुकाभ्याम्॥

naaraayaNa samaarambhaaM shrii shukaachaarya madhyamaam .
shaN^karaachaarya paryantaaM vande guruparamparaam ..
vivekavidyaavinayapradaabhyaam .
namo namaH shrii gurupaadukaabhyaam ..
varNaashramaachaara prachaarikaabhyaam
sarvasya raashhTrasya sukhaavahaabhyaam .
kleshaiH samastaiH parivarjitaabhyaam
namo namaH shrii gurupaadukaabhyaam ..
aiMkaara hriiMkaara rahasyayukta
shriiMkaara guudaartha mahaavibhuutyaa .

AUMkaara marma pratipaadiniibhyaam
namo namaH shrii gurupaadukaabhyaam ..

I bow down to the Tradition of Masters starting from Lord Nārāyaṇa,
with Shrī Shukāchārya in the middle, and extending to Bhagavān Shaṅkarāchārya.

Note: Translation from "Inauguration of the Dawn of Enlightenment" (1975), p. 23

Salutations again and again to Shrī Guru’s sandals,
which remove the darkness of those who are blind due to strong ignorance,
which bestow the education leading to the knowledge of discrimination,
and which awaken the reality of the ruler of the universe.

Salutations again and again to Shrī Guru’s sandals,
which establish the rules of conduct for the castes and stages of life,
which create happiness in the whole country,
and which are devoid of all afflictions.

'aiM-practice & hriiM-practice alongwith shriiM-practice has hidden meaning, mystery & great power, 
communicating the vital point of OM-practice,
I bow down again and again to the sandals of the blessed guru.'

last four lines of this version of the Sanskrit श्री गुरुपादुकापञ्चकम् 'Shri Guru Paduka Panchkam' verse 2
translation - Paul Mason © 2007


'To the great splendor of the hidden purpose of the Shreem
syllable joined to the mysterious Hreem syllable and Aim syllable,
granting the secret essence of the Om syllable,
salutations, salutations to Shree Guru's two sandals.

Salutation (námah) to the (two shoes) that communicate (pratipaadiniibhyaam) the secret quality or core (márma) of the sound (kaara) OM (OM) (and which are) endowed with the great (mahaa) power (vibhuutyaa) of the hidden (guudhá) meaning (ártha) of the sound (kaara) Shriim (shriim) accompanied (yuktá) by the mystery (rahasya) of the sounds (kaara... kaara) Aim (aim) (and) Hriim (hriim). Salutation (námah) to the venerable (shrii) Gurú's (gurú) shoes (paadukaabhyaam)//



What a happy time we have this evening. Yesterday's Shiva - Laksha - Archana Maha Yagna, it seems, has really pleased Lord Shiva much. It was the pleasure of Lord Shiva, that doubled this morning, the programme of Vishnu - Laksha - Archana. Instead of one, two Vishnu - Laksha - Archanas were performed today. This shows the delight of the Almighty Gods, Lord Shiva and Lord Vishnu, in the celebration of this Kerala Maha Sammelan of Shri Shankaracharya Brahmanand Saraswati Adhyatmic Vikas Mandal. In the midst of this great delight of Gods and under the divine radiance of Shri Guru Deva, in this holiest of the holy atmosphere of all embracing divinity, what encourages me most is the Ashirvadam of the great successor of Shri Guru Deva, Swami Shantanand Saraswati Maharaj, the present Shankaracharya Swamigal of Jyotirmath, Badarikashram. I take it to be the Ashirvadam of Lord Shiva appearing on the Lap of Lord Vishnu. Yesterday we performed Shiva - Laksha - Archana and today we received the Ashirvadam and the best of it was that today it was received in the midst of the two Vishnu - Laksha - Archanas. This is not an ordinary coincidence. I find very great meaning in it. 'SHANKARAM SHANKARACHARYAM' Shankaracharya is said to be the Avatara of Lord Shiva. And Lord Vishnu has himself said - 'ACHARYAM MAM VIJANEEYAT', i.e. know the 'Acharya' to be 'My-self'. And therefore according to Lord Vishnu, the Dharmacharya Shankaracharya is Lord Vishnu Himself. So this Ashirvadam of Bhagawan Shankaracharya is the Ashirvadam of Lord Shiva and Lord Vishnu, both. Happy I feel to say that your Kerala Maha Sammelan has really been blessed by the All Powerful Divine influence of both Lords Shiva and Vishnu.

You have heard and received the great Ashirvadam. In that Divine Message you have heard that "Spiritualism is the backbone of India". In this one sentence His Holiness has spoken volumes and has expressed great truths of Indian Philosophy and culture. Spirituality deals with the realm of the soul, and this is the subtlest field of our existence. It is also the very basis of all the gross aspects of life.

The spirit or soul is the basic motive force of our existence and spirituality is the science of that motive force. The material science of today speaks highly of atomic power. Today the political power of a nation depends upon its resources of atomic energy. But we know in India know that the atomic energy is not the basic motive power of existence. It can only be called the basic motive force of material existence, because it is found to be very gross when compared with the powers of our mental and spiritual existence. That is the reason why India laid more importance on the field of the soul which is the ultimate motive power behind our life in all its aspects; spiritual, mental and physical. That is the reason why India always regarded the science of the soul as the best and most useful of all sciences. This is the reason why His Holiness has called spirituality as the backbone of India. Under the high-flown banner of spiritualism alone can India regain its past glory, and cultured in the spirit alone, can the children of India be great masters of Nature and Universe. This is what His Holiness has meant, when he said "Spiritualism is the back-bone of India". It is the keystone of the arch of all developments. Spirituality trains the mind to rise from the experience of the subtlest field of objectivity and enables it to transcend the field of objectivity for entering the realm of the soul, the field of Eternal Bliss. Spirituality trains the mind to enter into the realm of the soul and becomes all powerful for enjoyment of all the glories of life, mental and material.

By a perfect system of spiritual development, the great sages of yore have given to us the keys to lay open the treasures of great energy and power hidden within us. The Mundaka Upanishad declares that anybody who establishes himself on the highest attitude of spiritualism becomes capable of developing his will-power and mental force to such a great extent that he can attain any object or get into any strata of the universe by a mere "SANKALPA" or a thought. This is the glory of spirituality which can make a man worthy of attainment of everything by the agency of thought alone. This all powerful spirituality is valued and cherished most in India. That is why His Holiness has said it to be the backbone of our country. But this spirituality tends to be ignored today in the heat of the modern currents and Western ideologies. If India is to become strong and great let her not sleep over spirituality, the science of the very motive force of existence.

If Society is to become great, every man has to become great spiritually. Be he a beggar or a millionaire, if only he turns spiritual can he have peace and happiness, and enjoy all the glories of life spiritual, mental and material. This is the great strength of our ancient wisdom, the great efficacy of spiritual development for bringing peace and happiness to every body irrespective of his material standard of life or status in society. This is the reason why His Holiness has said that "Spiritualism is the backbone of India".

We feel the flash of the spirituality of our Guru Deva in the Ashirvadam of His great successor. We in Kerala today are immensely blessed by this great Ashirvadam and in reverence we offer our devotional pranams to the Lotus feet of His Holiness.

Yesterday, we considered the Omnipresence of Anandam. Anandam, which is present everywhere and pervading. As a matter of fact everything is but Anandam in its essential nature. Just as a mountain of snow is nothing but water, so also the whole Universe is nothing but Anandam. Just as the different shapes and forms of pots are made of the same clay, so also the different objects in the Universe are made of the same formless Anandam. Anandam is the ultimate reality of the Universe.

The world of concrete forms and objects is made from the formless. This truth of Indian Philosophy has been supported by the findings of the modern science also. According to the electronic theory of modern science, electrons and protons are the ultimate reality of matter. All these different forms of matter are nothing but involved energy. This solid concrete wall is nothing but abstract formless energy. This concrete mike, all its components and the whole mechanism of it, is nothing but abstract formless energy. All these multifarious material objects in phenomenon are nothing but formless abstract energy. No sensible man can refuse to accept this finding of the modern material science. Now if we are able to conceive that the whole material universe is nothing but formless energy, then it is easy to conceive, on similar lines, that all this concrete universe is nothing but Abstract Formless Brahman "Sarava Khalu Idam Brahma". All this is Brahman and 'Anandam Brahmano Vijnan' i.e. Brahman is Anandam. All this is Anandam. Sat-Chit-Anandam.

To be more clear - Electrons and protons of the modern science, seen through the Indian system of analysis of the universe are manifestations of Agni-Tatwa and Vayu-Tatwa combined. The energy of the electrons and protons is due to the Agni-Tatwa and motion in them is due to Vayu-Tatwa. Thus we find, the present day science has reached up to Vayu-Tatwa in the field of analysis of the universe. But our Indian analysis of the universe has found out much more of the subtler phases of existence. According to our system of analysis - finer than the Agni-Tatwa and the very cause of it is the Vayu-Tatwa; finer than the Vayu-Tatwa and the very cause of it is the Akash-Tatwa; finer than the Akash-Tatwa and the very cause of it is the Aham-Tatwa; finer than the Aham-Tatwa and the very cause of it is the Mahat-Tatwa; finer than the Mahat-Tatwa and the very cause of it is the Prakriti-Tatwa; and finer than the Prakriti-Tatwa and the very cause of it is the Brahma-Tatwa which is the Ultimate Reality, the subtlest "Anoraniyan", Sat-Chit-Anandam. This is the analysis of the universe according to our Indian thought which speaks of universality of Anandam and establishes that Anandam is the ultimate and absolute Reality of existence. This universality of Anandam we have already considered yesterday.

Today we shall try to find out why this Omnipresent Anandam evades common experience. And having found out the cause, we shall try to find out the means to eradicate it. A thing which is present everywhere has gone out of our experience! Obviously it seems to be a great paradox. But this is experience in life which cannot be denied. Omnipresence of Anandam we accept intellectually, but Omnipresence of 'Dukham' is our day to day experience in life. Which of the two is correct? What is the truth of life? Is it to remain a paradox or an unsolved problem of existence? If Anandam is the reality of life then all our experience of the world which are, in one way or the other, allied with 'Dukham' are the experiences of a non-reality. The Reality of life which is Anandam of unbounded nature is not at all being experienced. A real life of all Anandam, the most cherishable aspect of our being is out of our consciousness. What is the reason? Something seems to have gone wrong with our machinery of experience. Our machinery of experience is able to experience only one aspect, the gross aspect of the ultimate reality and fails to experience the subtler aspect of its essential nature.

There are two states of the ultimate Reality Brahman - the unmanifested state, and the manifested state. In the unmanifested state the Brahman is 'Anoraniyan' the atom of the atoms, the minute of the minutae; and in this unmanifested minute state, its essential nature is Anandam Sat-Chit-Anandam; but in its manifested state the Anandam becomes latent to give rise to other properties which come on the scene of the manifested objects, just as the fluid property of water becomes latent i.e. when water becomes ice. Water in its essential nature is Fluid and transparent, but when it becomes ice it is translucent or opaque, and solid. The solidity and opacity of ice are quite contrary to the fluidity and transparency of water. When water becomes ice the transparency of water becomes latent giving rise to its opposite characteristic of solidity. Thus we see, when a thing transforms its original and essential characteristics it becomes latent and gives rise to different characteristics which may even be contrary to the original. These changed characteristics deviate from the original characteristics according to intensity of the change Vapour, cloud, mist, snow and ice are the various manifestations of water; Water itself is liquid, but of its manifestations some are gaseous and others are solids.

This analogy helps explanation of the experience of misery (or Dukham) in the midst of the Omnipresence of Anandam. When the unmanifested Brahman becomes manifested, the Sat-Chit-Anandam characteristics of it become latent to give rise to other characteristics which may even be Asat, Achit and Anandam. The never changing (Sat), absolute existence (Chit) and absolute bliss (Anandam) which are the characteristics of the Unmanifested 'Anoraniyan' become latent giving rise to their opposite characteristics, viz. the ever changing, relative existence, and relative joy characteristics of the manifested objects and universe.

I think it is clear now, why the quality of Omnipresent Anandam is not exhibited on the forms and objects of the Universe. Although Anandam is the essential nature of the ultimate reality of the material objects, it has become latent in them and only the qualities of the gross objectivity are being experienced at the outset.

Hail to the perfect system of Indian philosophy which offers the theory and practice of directly experiencing the Sat-Chit-Anandam; and hail to the Maharshis of India who have opened the gates of spiritual glory in material life and who have laid out practical paths for experiencing the nature of the 'Anoraniyan' in the midst of all this manifested gross universe, and have floated the ideology of Jeevan-Mukti, the most exalted state of human existence, the state of constant experience of Sat-Chit-Anandam.

Today we have to look into this ideology of Jeevan-Mukti, and consider the theory and practice for experiencing Sat-Chit-Anandam.

Our instrument for experience viz. the mind, is constantly engaged in apprehending objects through the senses which can only perceive the gross objectivity. Our physical eyes can see only the gross form. When the form is minute or subtle our eyes fail to perceive it and we need a microscope to see it. Similarly ears can hear only gross sounds. When the sound becomes subtle, our ears fail to catch it. Similar is the case with the other senses of perception. Because these senses can experience only gross objects, the mind, which is always experiencing things through the senses, is able to experience only the gross field of manifested objectivity. Due to the long-standing experience of gross objectivity, the mind itself has become gross and blunt. In its gross condition the mind naturally fails to enter into the realm of the subtlest "Anoraniyan", and that is how it misses the Anandam which is Omnipresent.

If the mind could be trained to apprehend the experience in the subtler fields in objectivity itself, it will definitely become sharp and in its increasing sharpness can definitely enter into the realm of "Anoraniyan", the Sat-Chit-Anandam, and have the direct experience of it. The path of spiritual Sadhana lies therefore in training the mind to march through the field of subtler objectivity, in spiritual development.

For practice we can select the field of objectivity pertaining to any of the senses of perception - sense of sight, hearing, smell or touch. In any of the fields we are required to reduce the objectivity to its increasingly subtler stages and help the mind to go on experiencing them till it reaches the subtlest stage of objectivity, and its experiences.

At this stage when the mind is able to experience the subtlest in objectivity, it becomes sharp enough to enter into the realm of "Anoraniyan" which transcends the field of subtlest objectivity, it becomes sharp enough to enter into the realm of "Anoraniyan" which transcends the field of subtlest objectivity and in this state it tastes the essential nature of that realm, which is Sat-Chit-Anandam.

If the mind is proceeding through sound, the field of Anoraniyan is the field which transcends the field of subtlest sound, which is the field of "no sound", i.e. "Ni Shabdam"; and the Upanishads call it "Paramam Padam", "Ni-Shabdam Paramam Padam". This Paramam Padam is Sat-Chit-Anandam in its essential nature. The man experiencing it, rises to Eternal life of Eternal life - a life of Eternal life - a life of Eternal Bliss and Absolute Consciousness.

For training the mind through sound we can take any word. Even the word "mike" can be taken. By reducing the sound of the word "mike" to its subtler and still subtler stages and allowing the mind to go on experiencing all the stages one by one, the mind can be trained to be so sharp as to enter into the subtlest stage of the sound 'mike', transcending which it will automatically get into the realm of Sat-Chit-Anandam and experience it. Thus we find that any sound can serve our purpose of training the mind to become sharp. But we do not select any sound like 'mike', flower, table, pen, wall etc. because such ordinary sounds can do nothing more than merely sharpening the mind; whereas there are some special sounds which have the additional efficacy of producing vibrations whose effects are found to be congenial to our way of life. This is the scientific reason why we do not select any word at random. For our practice we select only the suitable mantras of personal Gods. Such mantras fetch to us the grace of personal Gods and make us happier in every walk of life.

While making a reference to the mantras in this manner. I feel like touching a very vital aspect of Sadhana, which things are blurred in the present atmosphere of too much talk of Vedanta.

Obviously enough there are two ways of life, the way of the Sanyasi and the way of life of a householder. One is quite opposed to the other. A Sanyasi renounces everything of the world, whereas a householder needs and accumulates everything. Shastras declare both ways of life to be the paths of emancipation. Both are said to be the "Moksha Marga" Nivarthi Marga and 'Privrithi Marga'. The one realises, through renunciation and detachment, while the other goes through all attachments and accumulation of all that is needed for physical life. We have two different sets of Mantras to suit the two ways of life. Mantras for the Sanyasis have the effect of increasing the sense of detachment and renunciation and also have the power of destroying the objects of worldly affections, if there should survive any such objects for him. Quite contrary to this are the Mantras suitable for the householder which have the efficacy of harmonising and enriching the material aspect of life also.

The Mantras of the Sanyasi have a destructive effect in the material field of life, whereas the Mantras suited to the householder envisage constructive values also.

"Om" is the Mantra for the Sanyasi. The Sanyasi repeats "Om" "Om" "Om". It is given to him at the time of 'Sanyas - Diksha', at the time when he has completely renounced attachment to the world. Renunciation and detachment increase with the repetition of 'Om'. 'Om' is chanted aloud by a Sanyasi to put on end to his desires. Desires are destroyed by loudly chanting the mantra 'Om'. And if there is any desire deeply rooted in the mind of a Sanyasi, the chanting of 'Om' will result in the destruction of the object of such desire in order to make the Sanyasi, wholly desireless. The Sanyasi thus attains Peace through the renunciation and destruction of desires, whereas the peace comes to the householder when his needs are satisfied, when his desires are fulfilled. The mantras for the householders have the effect of fulfilling the desires.

If unfortunately, the householder begins to repeat the pranava Mantra viz. 'Om', 'Om' 'Om' he experiences destructive effects in his material life. The effect starts with monetary loss and then goes on to destroy objects of affection, one by one. Such a man, when he finds loss of money and separation from the dear ones, he is reduced to utter peacelessness and frustration. Where is the chance of spiritual development or experience of Peace and happiness for such a dejected soul? The path of peacelessness and misery in the world, cannot lead to Eternal happiness. If the man is proceeding towards Eternal happiness every day he should feel the increase of peace and happiness, and this alone will assure him that he is proceeding towards abiding peace and eternal happiness. If you walk towards the light you should be able to feel the increase of light at every step. If you are spending some time in devotion to God, you should feel peace and happiness in life. If you are not feeling peace and happiness you should be wise enough to doubt the correctness of your devotion, you should be wise enough to think that your method of devotion is wrong, that the Mantras that you are repeating do not suit you. The mantras that suit the Sanyasis can never suit the householders. Hundreds of God-loving and God-fearing families, have been ruined due to the destructive effects of Sanyasa Mantra viz. "Om". "Om" destroys desires and also destroys the objects of desires and therefore it produces calmness of mind and renunciation and detachment from material life only to Sanyasis when they repeat Om; to them it brings the experience of peace of mind and from this experience they generally recommend the chanting of 'Om' to their followers. But when a householder repeats 'Om', he experiences that as long as he is repeating 'Om' he feels peace of mind, but when he comes out to indulge in business or household work, he finds he finds that the air is against his desire and schemes. The silencing effect on the mind and destructive effects in material life, both are lived side by side. Some people say that we should ignore material life in regard to the devotional practices and Mantras. But this is a fool's ideology. Can you possibly ignore the considerations of material life, when the Mantras do affect it? Select a path which will make you happier in your material life also. Do not live in a fool's paradise. Do not think that your sufferings and miseries of today will work as reservations in the galleries of heaven for tomorrow. Be peaceful and happy in the present and try to make this state permanent. This is the path of Deliverance in Life Jeevan-Mukti, the most exalted state in human existence, the state of abiding Peace and Eternal Bliss. And this you are entitled to have through correct and suitable Sadhana. And because the Mantras play an important role in the field of Sadhana, you must be very very careful in the selection of the Mantra. The theory of Mantras is the theory of sound. It is most scientific and natural. Ladies should never repeat any Mantra beginning with Om. The pronunciation of Om is like fire to the ladies. This is the practical experience of many devoted ladies who repeated 'Om Namah Shivaya' or 'Om Namonarayanaya' or 'Om Namo Bhagawate Vasudevaya' or any such mantra beginning with Om. It cannot be God's wish that you should suffer in your devotion to him. Do not cling to the unhelpful Mantras. The moment you find you have got into the wrong train, it is wise to get down from it as soon as possible. It is foolish to stick on to the wrong train and go wherever it takes you.

I hold that the devotees of the Almighty God should not suffer at all. That is the fundamental condition of the path to Eternal Bliss. I hold that bliss or happiness should increase at every step till we get into the realm of eternal happiness. I hold that the devotees of the god should enjoy peace and happiness at every stage, because he is the fountain head of all peace and happiness. It cannot be that our march towards the light should at any stage increase the darkness before us. The march towards the Anant Anandam must give the experience of increase of Anandam at every step and in every walk of life.

The devotee of the Almighty cannot suffer. If he is found to suffer, he cannot be said to be a devotee of God. It pains me when I find people suffering in the name of God and devotion. I offer an open invitation to such aspirants and seekers of God. I invite them to come out of their miserable devotion, and step into the peaceful blissful chambers of Sadhana, blessed and illuminated by the divine radiance of Shri Guru Deva. I invite them to put an end to their sufferings and peacelessness and crown their day to day life with success peace and joy. Do not waste time and life. Life is to enjoy. So come on to the field of all joy. The gates of all glories of life are open for you. "Make hay when the sun shines". Avail the opportunity in hand and enjoy life to the fullest.



"Here is no empty promise of Heaven after death. Here is the positive
experience of heavenly Bliss during life time.

Come on who desires for it."

(Third day's exhortation of Revered Maharshi Bala Brahmachari Mahesh Yogi Maharaj)

सुरसरित्करुणार्णवहंसिके मुनिमनःकुमुदाकरचन्द्रिके।

सकलमानवमानसपद्‌मिके निवसतां हृदि मे गुरुपादुके॥


अनन्तशोभासमलंकृताभ्याम् असीमपुण्यप्रचयप्रदाभ्याम्।

दुर्वासनोन्मूलनतत्पराभ्याम् नमो नमः श्रीगुरुपादुकाभ्याम्॥


अघौघविध्वंसनमुद्‌गराभ्याम् तापत्रयोन्मूलनसंगराभ्याम्।

त्रिकर्मणां बन्धविमोचकाभ्याम् नमो नमः श्रीगुरुपादुकाभ्याम्॥


ग्रन्थित्रयास्याशु विदारिकाभ्याम् षट्‌चक्रतः पारमुपागताभ्याम्।

मनोमलस्यापि विशोधिकाभ्याम् नमो नमः श्रीगुरुपादुकाम्भ्याम्॥


दुःखार्णवे जगति येन हिताय नृणाम् प्रेम्णाश्रिता निखिलधर्मतरीर्नितान्तम्।

जेजीयमानमथतं विमलैस्तपोभिर्देदीप्यमानमतिनौमि गुरु भुवस्ताम्॥


munimanaHkumudaakarachandrike .
nivasataaM hR^idi me gurupaaduke ..

asiimapuNyaprachayapradaabhyaam .
namo namaH shriigurupaadukaabhyaam ..

taapatrayonmuulanasaMgaraabhyaam .
trikarmaNaaM bandhavimochakaabhyaam
namo namaH shriigurupaadukaabhyaam ..

granthitrayaasyaashu vidaarikaabhyaam
shhaT.hchakrataH paaramupaagataabhyaam .
manomalasyaapi vishodhikaabhyaam
namo namaH shriigurupaadukaambhyaam ..

duHkhaarNave jagati yena hitaaya nR^iNaam
premNaashritaa nikhiladharmatariirnitaantam .
jejiiyamaanamathataM vimalaistapobhi -
rdediipyamaanamatinaumi guru bhuvastaam ..

[a version of 'Guru Paduka Stotram']

May the Guru’s sandals
which are like swans on the river Ganga resembling waves of compassion,
which illuminate the mind of saints as moonlight illuminates plenty of water-lilies,
and which resemble the lotus in the heart of all men,
dwell in my heart!

Salutations again and again to Shrī Guru’s sandals,
which are well adorned with infinite splendor,
which give unlimited accumulations of merits (punya),
and which are eagerly engaged in destroying bad inclinations.

Salutations again and again to Shrī Guru’s sandals,
which agree together to destroy the three afflictions,
which are hammers destroying a whole mass of sins,
and which give release from the bondage of the three duties.

Salutations again and again to Shrī Guru’s sandals,
which quickly untie the three knots (granthi),
which entered into the state beyond the six chakras,
and which are washing away the impurities of the mind.

By whom the boat of the entire dharma,
which moves on an agitated ocean of sorrow and pain in this world,
is guided with love for the benefit of men,
this always victorious Guru shining intensely through spotless spiritual practices
I praise extemsively.


जय श्री गुरुदेव।
jaya shrii gurudeva .
[ Jay Shri Gurudeva ]


Today is Nava-Ratri, the most auspicious and holy-day of the Divine Mother. From the very early morning today we had been feeling the thrills of the divine vibrations of Lalita - Laksha - Archana. We had been feeling the joy and great delight of the universal mother just as a child feels on the lap of his dear mother, when mother is happy. How much the Mother Divine is pleased with the Kerala Maha Sammelan. There was the programme of only two Laksha Archana today but Laksha Archanas were simultaneously performed this morning. This is nothing but the sure and positive indication of the great pleasure and satisfaction of the Divine Mother who so kindly and profusely blessed her children of Kerala. (Clappings) Blessed you are my dear good souls. Fortunate you are. You have been blessed by Vishnu, Shiva and Shakti in the Divine presence of Guru Deva. (Clappings and rings of Jai Shri Guru Deva from delegates).

Today, as if on the happy lap of the Divine Mother we have assembled here to discuss and finalise the scheme of peace and happiness in life. We have been discussing this matter for the last two days and I think today we shall be able to complete it.

Yesterday I had remarked that according to my methods of Sadhana even a busy house-holder can enjoy all the benefits of mind control and peace in daily life and can very well experience Atmananandam and that renunciation is not at all necessary for it. Today one learned man wanted me to clarify how my statement reconciles with the teachings of the Upanishads which declare that Atmananda can not be had unless everything has been renounced.

"Yawat Sarwam Na
Santyaktam Tawat-Atma Na Labhyate"

and "Tyage Naike Amritatwam Anshuh"

I hold that the teachings of the Upanishads are the bare truths of Existence and the Eternal Laws of Nature. Every Shruti is perfectly all right, in its correct sense. It is bare fact that Atmananda cannot be experienced unless every thing has been renounced, i.e. unless the mind is free from everything of the objective field. This teaching of the Upanishads is one truth of life, and another truth of life is that the householder can enjoy Atmananda remaining in his family affairs and without renouncing the world. Now we have to see how both of these apparently opposed truths are not really conflicting. We have to see in other words, how they are the same.

The emphasis of the Shruti on the necessity of Tyaga for Realisation has got to be scrutinised to see how this requirement is fulfilled in the life of a householder whose life apparently is full of Raga as opposed to Tyaga.

For a clear understanding we shall analyse the state of mind of a Tyagi. If some monetary or golden offerings are made to a man who professes to be a Tyagi, he says "remove this from here." Now analyse the condition of the mind of this Tyagi. When gold is brought before him, he sees it as gold and the impression of its value is carried on to his mind. When the mind recognises the value of gold, obviously the gold has occupied a seat in the mind. Once the gold finds a place in the mind, clearly enough, it becomes the abode of gold and this is nothing but acceptance of gold and not its renunciation or Tyaga. All of us know that a wealthy man never carries wealth on his head. All the wealth remains in the bank, and only the impression of its value is carried in the mind. Thus possession of wealth is nothing but an idea of wealth in the mind, and therefore, when the idea of wealth of gold has come to the mind, i.e. when the gold has occupied a seat in the mind, then it can only be "possession" of gold and not" renunciation (Tyaga) of it, irrespective of whether the gold remains near or far.

Thus we find Tyaga, in its true sense, has little to do with the objects remaining near or far. Tyaga therefore, has to be defined as giving up or foregoing the mental impressions of objects perceived. In other words, Tyaga is keeping the mind free from the impressions of values and natures of the objects perceived by the senses: or Tyaga is, not allowing the objects of senses to leave the impressions of their qualities in the mind.

This is the essential meaning of Tyaga mentioned in the Shruti referred above. This ideology of perfect Tyaga has to be lived by all those who want to realise the Atman or Brahman. Since realisation is the ultimate aim of both the ways of life, it goes without saying that both the house-holder and Sanyasi have to attain this ideology of Tyaga, and then alone will it be possible for them to realise the Truth. We shall analyse and see in what manner it is possible for a 'Pravrithi Margi Grihastha' (House-holder) to fulfil this requirement of Shruti through his own way or life which is obviously full of "Raga" (attachment).

By nature, a house holder is a "Ragi". Raga as opposed to Tyaga, is embedded deep down in the nature of a house-holder. Wife, children, friends, relatives, money, name and fame, for example, are seven points of attachment (Raga) for a house-holder. He is always devoted to these points of attachment. To these seven points of Raga, he adds one more point and begins to devote himself to this eighth point of Raga also, as he has been devoting to the seven others. This eighth point of Raga is his "ISHTAM" - his personal God - his beloved Deity - Almighty. "SAT-CHIT-ANANDAM". Gradually, he experiences that the eighth point of Raga is capable of giving him more Peace and Happiness in life than the others. When he devotes himself and meditates on the name and form (NAMA AND RUPA) of the LORD, he begins to experience some ANANDAM and also the Grace of the Lord in every walk of life. This experience of Peace and Anandam is Sadhana. And Sadhana naturally increases his devotion to God and makes him more and more attached to Him. Thus he develops intensity of Raga for the ISHTAM. Gradually, this final Raga goes on increasing and this increase of Raga and Love for the ISHTAM enables the Grihastha to feel the presence of his 'ISHTAM' always with him, in all his ways of life, in all his thought, speech and action. The man, although acting on the world as before, experiences that throughout all his actions the idea of his personal deity predominates in his mind and the actions and experiences of the senses fail to engage his mind with that great intensity with which they used to do before. Thus the objects of the senses fail to leave any enduring impression of their values in his mind, and this is the state of mind of a real Tyagi as explained above. This is how through the virtue of Raga, a householder - a full-fledged Ragi finds his way to place himself on the plane where he is essentially a Tyagi also. And this is how a householder is able to establish himself in a position to meet the requirement of the said Shruti for Realisation. And this is how, through his own quality of "Raga" a householder can very well establish himself on the plane of human perfection, the plane of Jeevan-Mukti, the most exalted state of existence, the state of Perpetual Peace and Bliss Eternal.

Thus we have seen that it is not at all necessary for the householder to go for a direct practice of "Tyaga" or "Vairagya" (Renunciation) for realisation. That practice is unnatural for him, antagonistic to his nature and opposed to his way of life. If a householder begins to practice detachment in his life, he finds himself in a plane where he is not able to reconcile the mental attitude of detachment with his physical tendencies in life viz. one of all-attachment. He need march only through the quality of Raga which is rooted deep down in his nature and is the essential quality of his heart and mind. He needs only to increase his Raga (Attachment) for his Ishtam or God. And to increase Raga for Ishtam (attachment for God) it is not at all necessary to practice Vairagya (detachment from or renunciation of the world). To love one child more than others, it is not necessary that all others should be ignored or kept away. If you have seven children you maintain your love for all but if you come to know of some brilliant qualities of a particular child, you begin to pay more attention to him without ignoring the others. Maintaining your love for all, you begin to love him more than others. Decrease of love for others is not all necessary for increase of love for one. The motivation is the knowledge of his superior or better qualities. In the same way, it is not at all necessary to renounce the world for the sake of increasing the Love of God. What is necessary is that the Sat-Chit-Anandam - quality of God should come to the limelight of personal knowledge or experience. Once you begin to experience Anandam through the Nama-Japa or Rupa-Dhyanam of the Lord. He is bound to attract you more than any other object of attraction in the world, because that joy is much greater than the joy received through any worldly means of joy. And this is the reason why I say that renunciation is not at all an essential requisite for God Realisation. According to my methods of Sadhana, a householder can very well experience that great joy, unbounded, and can very well realise God without any direct practice of Renunciation whatsoever. Methods of Sadhana, which I am advocating these days, are simple and easy to practice. Everybody can easily practice in the most comfortable posture for half an hour or one hour in the morning and evening daily and soon experience the great advantages of it. Normally it does not take more than one or two weeks for a man to experience the great unbounded joy - called Samadhi or Atmanandam and it does not take more than about seven days to experience calmness of mind or peace in day-to-day life. However peaceless or worried a man may be feeling, if he but starts the Sadhana, he is sure to feel some calmness and lightness in the mind from the very first or second day of Sadhana and he is sure to feel completely peaceful and happy within about seven days. This looks to be a miracle, but it is so. And the truth of this statement has been supported by the personal experiences of those who have seriously taken to the practice and have narrated their experiences before you on this platform.

All these attainments are only due to the blessings of Shri Guru Deva. I am glad that hundreds of respectable families and thousands of people in Kerala have taken good advantage of my stay in these parts and they are enjoying 'Heavenly Bliss' as some of them have called it, in their own earthly homes; the 'Peace of the Himalayas' in the midst of all business and their householder affairs. Gates of Heavens are now open for them in their life on earth. This is the greatness of Shri Guru Deva's Blessings. Here is the positive experience of 'Heavenly Bliss' during life time. Come on who desires for it, is all the word of value that I can give out to you now towards the end of your Kerala Maha Sammelan.


(Rings of Jai Guru Deva from the audience numbering not less than ten thousand)._




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