FEBRUARY – 2024

EDITORIAL COLUMN

Harih Om!
Dear Readers,
As is the practice, we start the coverage of
events from where we left in the last month’s
edition. Our 7th Balavihar camp at Chinmaya
Mauli, Pune from 24th to 26th December
2023 was a great success. The theme of the
camp was Namami Vishwaroopam - Divinity in
Diversity based on the 11th Chapter of the
Bhagawad Geeta. 31 children in the grades 3-
9 from various parts of Mumbai participated
in the camp. The camp included sessions on
Understanding God, Lessons from
Vishwaroopa Darshanam, Qualifications for
Vishwaroopa Darshana giving the Importance
of devotion and Satsanga, Attitude towards
Vishwaroopa, Vibhootis of the Lord, Fun with
Sanskrit, sessions by Brni. Maitreyi ji on
devotees of the Lord, games and fun activities
and a guided visit to Alandi and Dehu. The
parents were kept updated of the camp

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 FEBRUARY – 2024

activities through pictures and reports on

WhatsApp. The camp was well received by
the campers and the parents alike. The
meticulous planning and execution by the
Camp Coordinator Smt. Pavitra Shetty along
with the dedicated efforts of the facilitators
and volunteers, the loving support of
Maitreyiji and her team at Chinmaya Mauli
and above all the Grace of Pujya Gurudev
made the camp a big success.
The year 2023 ended with the customary
Vishnu Sahasranama Archana on New Year’s
Eve, which was well attended.
The New Year 2024 ushered in a lot of events
at the Centre. On 7th January was the last
event of the Geeta Fest 2023 viz. the video
quiz. 30 participants gathered to watch a
video of Pujya Gurudev Swami
Chinmayananda ji on the 4th chapter of the
Geeta and then attempted a question
paper based on the video. 8 prizes
have been announced for the video quiz
and will be distributed at the hands of

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 FEBRUARY – 2024

Swami Ramakrishnanandaji on 11th February

at Chinmaya Shreeram during his forthcoming
Yajna.
From 11th to 17th January was the Jnana Yajna
by Swami Pratyayanandaji, CM Nanded, at
Maratha Mandal, Mulund East on the
4th chapter of the Bhagawad Geeta in Marathi.
The Yajna saw a good attendance of about
300 people every evening. In the mornings,
Swamiji spoke on Atmabodha in Hindi which
was attended by about 80 seekers. On
Saturday, 13th January, Swamiji took a session
for Balavihar children at Chinmaya Shreeram.
On Sunday 14th January, Swamiji addressed
the youth on the topic ‘Meditation – a tool for
success’ which was attended by about 35
youth. On the last day
of the Yajna i.e. 17th January which
coincided with the Punya Thithi of
Pujya Swami Purushottamanandaji, Swami
Pratyayanandaji fondly remembered the
contribution and compassion of Swami
Purushottamanandaji.

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 FEBRUARY – 2024

The customary Ayyappa Puja was performed

on the Makar Sankranti day i.e 15th January.
Chinmaya Shreeram reverberated with the
Sharana Ghosham of ‘Swamiye Sharanam
Ayyappa’.
The monthly Sampoorna Geeta Parayanam
was conducted from 3.30 to 6.30 pm on
Sunday 21st January followed by the Arati.
‘आज हमारे राम आ गए हैं ’ said the Prime Minister
Shri Narendra Modi emotionally in the
commencement of his address to the nation
on the consecration of Lord Shri Ram Lalla at
Ayodhya. 22nd January 2024 will indeed be a
red-letter day in the history of Bharat and
Sanatana Dharma. The Prana Pratishta of Shri
Ram Lalla at his own Janma Bhumi Ayodhya
for which the country had to wait for nearly
500 years happened in the new, magnificent
Ram Mandir at the hands of our Honourable
Prime Minister Shri Narendra Modi in the
presence of saints from all disciplines and
distinguished guests representing every
sphere of Indian society. As the country at
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 FEBRUARY – 2024

large celebrated, we at Chinmaya Shreeram,

the abode of the Shree Ram Parivar,
performed Shodashopachaara Puja, chanted
Rama Raksha Stotram 3 times, sang bhajans
and chanted Rama Naama as we watched the
live telecast of the Prana Pratishta from
Ayodhya on the big screen. It was a
memorable occasion. Deepotsava was
celebrated in the evening with chanting and
Arati.
Now a quick peep into the forthcoming events
in the coming month. On Saturday 3rd
February, there will be a session on
‘Intellectual Transformation’ under the
‘Transforming Indians to Transform India’
initiative. All above 16 years are welcome
to attend and benefit from the session.
We also look forward to the Jnana
Yajna by Swami Ramakrishnanandaji, CM
Nagapattinam at Chinmaya Shreeram. Swamiji
will speak on ‘Inspirations from Ramayana
for Success’ in English in the evenings from
10th to 14th February and on Bhagawad Geeta

9
 FEBRUARY – 2024

Chapter 4 in the mornings from 11th to 15th

February. Swamiji is a great orator and
teacher of our scriptures with a jovial and
unique style. All are invited with family and
friends for the talks.
Lokah Samasthah Sukhinoh Bhavantu!
Smt. Lakshmi Kumar
Editor - Chinmaya Adesh
Dated 26th January 2024
--------------XXXXX--------------

CHINMAYA GEETA VIDEO QUIZ 2023

PRIZE WINNERS LIST
NAME PRIZE
JYOTHIKA PUTUVAL FIRST
RIA BHARAT TANNA SECOND
BISWAJIT GUPTA THIRD
KAVITHA PUTUVAL THIRD
MRUNAL THORAT CONSOLATION
GOPAL VASUDEVAN CONSOLATION
LATHA SOMANATHAN CONSOLATION
JITAL CHHEDA CONSOLATION

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 FEBRUARY – 2024

गीता पर व्याख्या
प्रस्थानत्रयी - श्रीमद भगवद्गीता, उपननषद् ब्रह्मसत्रू - इस वाांग्मय
आधारनिला पर सनातन वैनदक धमम निरनस्थत है। इनमें से
श्रीमद भगवद्गीता मानव जीवन के हर स्तर की समस्यायों के
समाधान को उजागर करती हुई सभी साधकों को आध्यानममक
साधना की गहराई को छूने के नलए मागमदिमन करती हुई
भवद्वेनषणी के रूप में प्रस्ततु है।
इस गीता के तामपयम का अवबोधन जगद्गरुु भगवन श्रीकृष्ण के
ह्रदय के साथ तदाकारता हुए नबना बड़ा कनिन है। यह तामपयम
निन्मय नमिन नसद्धबाड़ी के ब्रह्मलीन पूज्य स्वामी
सबु ोधानदं जी के प्रवचनों की नवद्वत्तापणू म िैली से सदु न्् य
साधकों को अवगत होता है। पज्ू य स्वामीजी के गहन गांभीर
निांतनिील प्रविनों के संग्रह की प्रथम से दशम तक की
कड़ियााँ श्रीगरुु तत्त्व को समनपमत करते हैं।
यह पुस्तक रुपी व्याख्यानमालाएं ड़चन्मय श्रीराम
पुस्तकालय में उपलब्ध हैं ।
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 FEBRUARY – 2024

Balavihar Camp captured in pictures

Vishnu Sahasranama Archana on New Year's Eve

12
 FEBRUARY – 2024

Geeta Fest 2023 - Video Quiz

Mulund East Jnana Yajna in Hindi and Marathi

13
 FEBRUARY – 2024

Swami Pratyayananda ji addressing the youth

Ayyappa Pooja on Makar Sankranti

Celebration of Shri Ram Lalla's Prana Pratishta

at Ayodhya
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 FEBRUARY – 2024

Means to spiritual
perfection - sadhana
H. H. Swami Tejomayananda

When man is desirous of achieving any goal,

he must have a means or method for reaching
that goal. This necessity of a means is equally
true in the material as well as the spiritual
world. To reach anywhere, there must be a
“way”. Means, in themselves, however, do not
guarantee the reaching, or achievement of a
desired goal. Success lies in how the person
uses the means given. Proper use of the
appropriate means presupposes, and
necessitates, intelligence. In spiritual
pursuits, the means themselves are jada, or
inert, and it is the aspirant who is endowed
with the power of intelligence. An intelligent
use of the correct means for achieving a
desired goal brings success.
The goal is called sadhya; the spiritual
aspirant or one who is desirous of reaching
the sadhya – is called a sadhaka; and the
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 FEBRUARY – 2024

process, or means, by which the sadhya is

reached is called sadhana.
“Practice makes a man perfect” is a common
proverb. However, in its deeper meaning,
these words are not wholly true when applied
to a spiritual goal. What do we mean when
we say “practice makes a man perfect”?
Practice of an action or actions at the physical
level leads to mechanical behaviour; precision
may be achieved in the action taken, but the
behaviour will remain mechanical. To bring
out the in-depth significance or the “secret” of
an action, there must be correct
understanding as a basis for the activity at
hand. The correct understanding is really a
rare phenomenon. In terms of material
achievement, mere mechanical action may be
adequate to meet a desired end; however,
when one examines spiritual sadhyas, the
correct understanding (as to why specific
actions are being done) is essential. In
spiritual sadhana, conscious and not
mechanical use must be made of the means.

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 FEBRUARY – 2024

What are the various means, or sadhanas,

employed to reach spiritual perfection? And
what is meant by “Spiritual Perfection” itself?
Spiritual sadhanas are of two types:
(a) Those sadhanas used to gain
antahkarana suddhi, or purified inner
equipment,
(b) Those sadhanas used to remove avidya
or ignorance of the true nature of oneself.
In order to gain the Higher, to develop sattvic
qualities within himself or herself, the
spiritual sadhak must undertake various
forms of sadhana which will bring about
purification at the mental and intellectual
levels (physical purity is taken for granted as
being brought about as best as is possible –
i.e. clean body, clean clothing and personal
habits etc.). Japa, yoga, tapas or austerities
(penance), yatras or pilgrimages, puja or
worship and other activities such as dana or
charity and dedicated selfless work are
sadhanas which are employed to purify the
antahkarana. As was stated earlier, mere

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 FEBRUARY – 2024

mechanical action is fruitless; in spiritual

sadhana right use and understanding of the
means is unavoidable if success is to be
achieved. For example, when one is doing
puja, the Murti must be seen as the “Truth” it
represents; the Para Brahman. Performing
worship of an idol with the frame of mind
that it is merely a piece of stone is fruitless.
We must see the ideal in the idol. Puja may
be done beautifully; pujari may be perfect in
his actions and the flowers, incense etc. used
may be wonderful, but if the mind of the one
doing the puja is not centred on the Lord with
devotion, there is no purification gained.
The second type of sadhana, which when
correctly undertaken, brings about the
removal of ignorance of the Self is basically of
three types – viz. sravana, manana and
nididhyasana.
Sravana is the listening to the sruti from a
guru. This is not merely hearing of words, but
rather attentively, extremely single pointed
listening to the true import of the guru’s

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 FEBRUARY – 2024

words. Real listening is “putting the ears in

the mind”, meaning that the mind is one
hundred percent behind the ears and not
dissipated into any other field of thought.
This true sravana must have degree of
antahkarana suddhi as a pre-requisite, in that
the mind must be calm and non-dissipating to
some extent before such an attentive listening
is possible. Hence, we see the need for
antahkarana suddhi.
Manana is literally “reflection upon what has
been heard”. Manana is really the process of
making concrete what the teacher has
thought. This “making the knowledge one’s
own” is a pre-requisite before the third
sadhana of this type, nididhyasana, can be
undertaken.
Nididhyasana is meditation or contemplation,
i.e. coming to “know” for oneself through
direct experience what has been discussed.
This process is the conversion of objective
intellectual knowledge (the theory) to
subjective experiences.

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 FEBRUARY – 2024

We now come to the question of what is

meant by “spiritual perfection” itself. What is
meant by perfection? The goal to be reached
is by nature already perfect, while the means,
the sadhana, for reaching that goal are
imperfect. All actions, by their very nature,
are imperfect. There appears to be a paradox
here; true goal is perfect, yet sadhana, the
means, is imperfect!
We can resolve this confusion by examining
the nature of avidya and the goal, the Self.
The Self is already perfect. Sadhana
undertaken does not “make the Self more
perfect”… the Self is already sat (existence)
chit (awareness/knowledge) and Ananda
(perfect bliss). Actions are imperfect by
nature. Sadhana actions help to purify the
mind and prepare it for the revelation of the
Self that it is already there in all perfection.
We can understand this better through some
examples. Avidya may be regarded as a veil of
ignorance. It is like dust on a mirror. When
we dust off the dirt from the mirror’s surface

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 FEBRUARY – 2024

(through sadhana) the essential nature of the

clear mirror is revealed. The dusting itself did
not endow the reflective capacity to the
mirror as the reflective capacity is the very
nature of the mirror itself. It is like clouds
covering the rays of the sun. the sun is
always there shining fully, but because of the
clouds we think the sun is not there and we
can see only darkness. Swami Vivekananda
gave an example of this removal of the veil of
avidya and revealing of the Self. When a
statue or a picture is about to be unveiled at a
first public showing, the statue or picture is
already there behind the covering. If we
make a small hole in the cloth covering, we
can see a small area of the picture and as we
cut the hole to a larger size (viz. through more
and more sadhana) more and more of the
picture is “revealed” to us. We do not create
the picture as it is there already. Only the veil
prevents our direct vision of it.
In order to achieve any end, it has already
been propounded that understanding and

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 FEBRUARY – 2024

single-pointedness of effort are necessary. In

essence, what is really required is devotion.
Devotion brings about real success. Devotion
is defined as love at the supreme level of the
work undertaken – love for a higher ideal.
Devotion is the key to spiritual sadhana. In
this attitude of reverent devotion, the sadhak
carries out his work as karma yoga with all
the fruits of action dedicated to the Lord of
his heart. As the karma phalas come, he
gladly and humbly accepts the results in an
attitude of prasada buddhi taking all karma
phalas as prasadam from the Lord. Karma
yoga is thus done as worship with
Isvarasmaranam.
Hence, we see that the means to spiritual
perfection is sadhana for (a) purification of
the inner equipments and (b) removal of
ignorance, as the basis. When impurity and
ignorance are removed, and the sadhak
surrenders to the Lord in all devotion, the Self
reveals itself in all its perfection. This is the
means to spiritual perfection.

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 FEBRUARY – 2024

nefjceer[s mlees$eced
Hejce hetp³e mJeeceer lespeesce³eevebo

mel³ee®ee mee#eelkeÀej keÀmee keÀªve I³eeJee ³eemebyebOeer®es keÀener

efveoxMe-
cee$eeleerleb mJeelceefJekeÀemeelceefJeyeesOeb
%es³eeleerleb %eevece³eb ËÐegHeueY³eced ~
YeeJeûee¿eevevocevev³eb ®e efJeog³e¥
leb mebmeejOJeevleefJeveeMeb nefjceer[s ~~8~~
DeLe& - pes mebmeejebOekeÀeje®es efJeOJebmekeÀ Deensle, pes meJe&
Fbefê³es Je %eevee®eer meeOeves ³eeb®³ee Deleerle Deensle, pes mJeleë®e
®ewlev³e Deensle Je DeeHeu³ee Ëo³eele ®ewlev³eeves ÒekeÀeefMele
kesÀuesu³ee yeg×erÜejs les peeCeues peeles, p³eeuee YekeÌleerves
DeevebomJeªHe DeeefCe Devev³e cnCetve meeOekeÀ peeCeleele, l³ee
ÞeerneEj®eer ceer Hetpee keÀjlees.
Fbefê³eeb®³ee Deleerle - cee$eeleerleced - p³ee®³ee mene³³eeves
DeeHeCe ceespeceeHeve keÀjlees l³eeuee cee$ee Demes cnCeleele-
23
 FEBRUARY – 2024

(ceer³evles DeeefYeë Fefle cee$eeë~ YeieJeod-ieerlee Yee<³e

2.14). ³esLes %eeveWefê³es Je keÀceXefê³es ³eebvee cee$ee Demes cnìues
Deens. keÀejCe ³eeb®³eeÜejs DeeHeCe peiee®es ceeHeve DeeefCe ûenCe
keÀjlees. mel³e DeeHeu³eeuee [esȳeebveer efomele veener ([esUs ns
meJe& %eeveWefê³eeb®es ÒeefleefveefOelJe keÀjleele). lemes®e l³ee®es JeCe&ve
JeeCeerves keÀjlee ³esle veener (³esLes JeeCeer meJe& keÀceXefê³eeb®es
ÒeefleefveefOelJe keÀjles).
%eeveWefê³eebÜejs peie peeCeC³ee®eer DeeHeu³eeuee FlekeÀer meJe³e
Peeuesueer Demeles keÀer SKeeÐee Jemlet®es ûenCe nesle vemesue lej
l³ee®³ee DeefmlelJee®eer DeeHeu³eeuee MebkeÀener ³esle veener. keÀener
ueeskeÀebvee Jeeìles HeenCes ³ee®ee®e DeLe& efJeéeeme þsJeCes. leLeeefHe,
DeeHeu³eeuee ceenerle Demeles keÀer Òel³eskeÀ %eeveWefê³ee®ee DeeHeuee
efJe<e³e Demelees. les Fbefê³e kesÀJeU lees®e efJe<e³e ûenCe keÀjles;
Dev³e veener. GoenjCeeLe&, keÀeveebvee DeVee®ee mJeeo Ieslee ³esle
veener, HeCe Meeðeer³e mebieerlee®ee DeemJeeo Ieslee ³eslees.
JeemleefJekeÀ keÀeveebvee SskeÀleener ³esle veener. [esȳeebvee OJeveer
SsketÀ ³esle veener, [esȳeebvee DeeHeu³eeleerue eEkeÀJee FlejebceOeerue
24
 FEBRUARY – 2024

Jesovee Heenlee ³esle veener, kesÀJeU DeeHeu³ee neJeYeeJeeJeªve

leer þjJeueer peeles. DeeHeCe Òesceeuee mHeMe& keÀª MekeÀle veener,
HeCe ogmeN³eeb®³ee Òesceeves DeeHeCe YeeJetkeÀ yevelees. DeMeer ner
DeeHeueer Fbefê³es pes DeeHeues mJeleë®es efJe®eej eEkeÀJee YeeJevee
peeCet MekeÀle veenerle les cevee®³ee Deleerle Demeuesues mel³e keÀmes
keÀe³e peeCet MekeÀleerue?
%eelee®³ee HeueerkeÀ[s lejermeg×e yeg×eruee iec³e Demeuesues-
%es³eeleerleced, mJeelce-efJekeÀeme-Deelcee-efJeyeesOeb- Deelcee/mel³e
ne ¿ee Jeeke̳eeleerue keÀlee& Deens. lees %eevee®ee efJe<e³e keÀOeerner
yevet MekeÀle veener. cnCetve lees vesnceer %eelee®³ee Deleerle Demelees.
³ee®ee DeLe& Demee I³ee³e®ee keÀe keÀer lees De%es³e Deens? lees
cevee®³ee Deleerle Demeu³eeves l³ee®³eeyeÎue efJe®eej keÀjC³eele
DeeHeCe JesU keÀe IeeueJeeJee?
Jesoevle meebielees keÀer Deelcee De%eele Deens, HeCe De%es³e veener;
pejer lees %es³eeleerle Demeuee lejer. ns efJeOeeve efJejesOeeYeemeelcekeÀ
DeeefCe ieeWOeUele ìekeÀCeejs Jeeìsue HeCe les lemes veener.
Deelc³eeefJe<e³eer®es De%eeve `ceer Mejerj, ceve, yeg×er Deens' ³ee
25
 FEBRUARY – 2024

efceL³ee %eeveeves J³ekeÌle nesles. ³ee ®egkeÀer®³ee keÀuHevee `ceer

Deveble mel³e Deens' ³ee ³eesi³e %eeveeves keÀe{tve ìekeÀlee ³esleele.
³ee ®egkeÀer®³ee keÀuHevee DeeefCe Kejs %eeve ns oesvner mel³eekeÀ[tve
ÒekeÀeefMele kesÀues peeles. les mel³e meowJe DeelceªHeeves Demeles.
lesLeHe³e¥le efJe®eejeb®eer PesHe peele veener. cnCetve mel³e
ceveekeÀ[tve peeCeues iesu³eeJeled Demeles lejer meg×e les meJe& %eele
Jemletb®³ee HeueerkeÀ[s Demeles. Þeerke=À<Ce cnCeleele, ``mel³e ns
Fbefê³eeb®³ee Deleerle Deens HeCe yeg×erves les peeCelee ³esles''-
(yegef×ûee¿eceleereqvê³eced - YeieJeod-ieerlee 6.21) DeeefCe
GHeefve<eod meebieles, `mel³e kesÀJeU ceveeves peeCelee ³esles'-
(cevemewJesoceeHleJ³ebb - keÀþesHeefve<eo- 2.4.11).
ogHeej®ee met³e& DeeHeu³eeuee kesÀJeU DeeHeu³ee [esȳeebveer
Heenlee ³eslees. leLeeefHe, [esUs pesJne Òel³e#e met³ee&keÀ[s JeUleele
lesJne met³ee&®ee ÒekeÀeMe l³eebvee ÒeYeeJeerle keÀjlees DeeefCe DeeHeCe
[esUs efceìtve Ieslees. p³eeuee met³ee&®es ¢M³e cnìues peeles les `ceer
met³e& Heeefnuee veener' eEkeÀJee `met³e& Heeefnuee peele veener' ³ee
keÀuHevee Kees[tve keÀe{les. l³ee®eÒeceeCes mel³e yeg×erkeÀ[tve
26
 FEBRUARY – 2024

peeCeues peeles (ceer Deveble Deens ³ee efJe®eejeÜejs). HeCe mel³e

Deveble DeeefCe meeOekeÀe®ee Deelcee Demeu³eeves lees efJe®eej Keesìer
keÀuHevee Hegmetve ìekeÀu³eeveblej De¢M³e neslees. De%eeveeves
DeeJe=Êe Demeuesues mel³e meeOekeÀe®ee Deelcee cnCetve ÒekeÀì
nesles. mel³e ns %eevee®³ee efJe<e³eeÒeceeCes peeCeues peele veener,
lej les vesnceer®e %eelee Demeles. ne mee#eelkeÀej Deens. ³esLes
DeeHeCe Deelc³eeuee/mel³eeuee Jemlegefveÿ keÀjle veener.
®ewlev³e Deblejele ÒeeHle nesles - %eevece³eb Ëefo GHeueY³eced -
ÒekeÀeMekeÀ ne vesnceer®e ®ewlev³e Demeu³eeves DeeefCe ÒekeÀeM³e pe[
Demeu³eeves ÒekeÀeMekeÀ peCet keÀener Deele Demeu³eeÒeceeCes Demelees
DeeefCe ÒekeÀeefMele ÒekeÀeMekeÀe®³ee yeensj Demeu³eeÒeceeCes
Demelees. mel³e ns ®ewlev³e Deens DeeefCe meJee¥®ee Deelcee Deens.
mJeeYeeefJekeÀHeCes mel³e/Deelcee meJee¥®³ee Ëo³eeceO³es GHeueyOe
Deens eEkeÀJee ÒeeHle Deens.
megKeemeeþer Òesce - YeeJe-ûee¿e-Deevevoced- Òesce megKe osles
DeeefCe YekeÌleer Deevebo osles. Kejs Òesce DeeHeu³eeuee meJe&
yebOeveeletve cegkeÌle keÀjles DeeefCe meJe& ogëKeeletve mees[Jeles. ³ee®es
27
 FEBRUARY – 2024

keÀejCe Kejs Òesce vesnceer®e, meJe&$e, meJe& JemletbceO³es,

HeefjefmLeleeRceO³es efJeveekeÀejCe, DeMele& DeeefCe HeefjHetCe& Demeles.
F&éeje®es Demes Òesce l³eeuee ÒeeHle keÀªve IesC³eeme
DeeHeueer ceole keÀjles - lees F&éej DeeHeu³eeleerue
DeevebomJeªHe Deelcee Deens - (YeeJeMetv³emeÓeJemegefmLeefleë~
YeeJeveeyeueeÓeqkeÌleªÊecee ~~ - GHeosMe meej - 9).
Òel³eskeÀ Jemlet meledcegUs DeefmlelJeele Demeles. DeHeefjJele&veer³e
DeefmlelJe pes meJe& JemletbceO³es Demeles (YeeJe-ûee¿e) les mel³e
cnCetve DevegYeJee³e®es Demeles. HeefjJele&veecegUs veeMe, meerefcelelee
DeeefCe ogëKe Dees{Jeles. cnCetve DeHeefjJele&veer³e DeefmlelJe
DeevebomJeªHe Deens.
YesoebefJevee peeCelee ³esCeejs- Devev³eb efJeogë- mel³eeefMeJee³e
keÀenerner DeefmlelJeele vemeu³eecegUs pes pes keÀener DeefmlelJeele
Deens les mel³e®e Deens. DeeHeu³ee yeg×ervesner DeeHeu³eeuee
®egkeÀer®³ee keÀuHeveeb®ee DebOekeÀej keÀe{tve ìekeÀC³eeme ceole
keÀjeJeer DeeefCe DeeHeu³ee Ëo³eele meled-ef®eled-DeevebomJeªHe
ÞeerneEj®ee mee#eelkeÀej keÀjeJee.
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 FEBRUARY – 2024

Daivi Sampatti
Adhyatma-Gnana-Nityatvam
(Constancy in Spiritual Practice)

[This column is a transcription by Smt. Malati

Majumdar, a study class member, of the talks
based on the Bhagawad Geeta titled
‘Daivi Sampatti’ - the spiritual wealth
to be acquired by a seeker, posted in the
YouTube channel of Chinmaya Mission
Mulund, from 3rd January to 2nd February
2022.]
In the 13th Chapter, the Lord reveals the
quality of अध्यात्म-ज्ञान-ननत्यत्वम् i.e. Constancy in
Spiritual Practice. In the 15th Chapter too it is
said:
ननमाा नमोहा नजतसङ्गदोषा अध्यात्मननत्या निननिृत्तकामा: |
द्वन्द्द्वैनिामुक्ता: सुखदु :खसंज्ञै गाच्छन्त्यमूढा: पदमव्ययं तत् ||5||
niḥ—free from; māna—vanity; mohāḥ—
delusion; jita—having overcome; saṅga—
attachment; doṣhāḥ—evils; adhyātma-
nityāḥ—dwelling constantly on the self and
on God; vinivṛitta—free from; kāmāḥ—desire
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 FEBRUARY – 2024

to enjoy senses; dvandvaiḥ—from the

dualities; vimuktāḥ—liberated; sukha-
duḥkha—pleasure and pain; saṁjñaiḥ—
known as; gachchhanti—attain; amūḍhāḥ—
unbewildered; padam—abode; avyayam—
eternal; tat—that
अध्यात्मनित्या - adhyātma-nityāḥ—dwelling
constantly on the self and on God. What does
it mean to dwell constantly in spiritual
practice? To explain this there is a precept in
the Patanjali Yog Sutra
स तु दीर्घ कालिैरन्तर्घसत्कारासेनितो दृढभून िः ॥१.१४॥
सः , तु , दीर्ा , काल , नैरन्तया , सत्कार , आसेनित: , दृढ ,
भूनमः ॥
sa - that(Abhyasa); tu - but, certainly; dirgha
– long; kala – time; nairantarya -
uninterruptedly, continually; satkara - earnest
devotion, respect, sevito - practiced,
cultivated; dridha-bhoomih - firmly grounded.
It (Abhyasa) becomes firmly grounded by
long constant efforts, uninterruptedly, with
earnest devotion.
Whenever any spiritual practice (Sadhana) is

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undertaken – Suppose one starts meditation

i.e Dhyāna Sadhana (ध्यान), chanting (Jaapa) or
worship (pooja; पूजा). One resolves to include
these practices daily as a part of routine life –
this is not limited to just performing the acts
for a week, month or a year. Patanjali Ji has
indicated that such spiritual practices are for
a long term (दीर्घ काल)
साधना or spiritual practice is that which is not
limited to two hour, two days or two
weeks…. As long as one lives, these practices
are to be followed dutifully, conscientiously.
That is what is meant by दीर्ाकाल.
The next aspect in spiritual practice is िैरन्तर्घ
(nairantarya) i.e. uninterruptedly,
continually, persistently. I will practice
today…. then take a break tomorrow…this is
not desired. The practice has to be
undertaken daily.
The next aspect is सत्कारासेनितो - satkara -
earnest devotion, respect, sevito - practiced,
cultivated. What this means is that one should
have earnest devotion and conviction. “let’s
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 FEBRUARY – 2024

give it a try, what do I have to lose?” Such

attitude of reservation will not yield the
desired outcome – One has to have total faith
that if it is stated in the Scriptures (शास्त्र
Shaastra) that this practice will yield this
outcome, then that is what will come to
fruition. The mind should have unwavering
faith in the practice.
The fourth characteristic is दृढभून िः (dridha-
bhoomih) i.e. firmly grounded. What this
means is that the practice should continue till
it becomes second nature i.e. a part of life.
To reiterate, the four aspects that have been
outlined for spiritual practice are:
1) Long Term i.e. दीर्ाकाल
2) Repeatedly, persistently i.e. नैरन्तया
3) With earnest devotion i.e. सत्कारासेनितो
4) With total dedication, commitment i.e.
दृढभूनमः
Another way to understand steadiness in
spiritual practice (अध्यात्म-ज्ञान-ननत्यत्वम्) is that
one must not get bored with any practice
undertaken. If after a while a practice does
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not seem interesting or appealing, one must

not abandon the same. When does a practice
no longer attracts – it is when spiritual
stamina is exhausted.
For example, when one is swimming, has a
target of 20 laps, but is exhausted after a few
laps, this does not mean that he does not like
swimming – it merely indicates that he lacks
the stamina to swim for long…. Similarly,
when one experiences exhaustion, boredom
with any spiritual practice, it merely means
that one must increase one’s stamina,
endurance, fortitude.
How can one go about supplementing
endurance? The only way is through
prudence, wisdom discrimination, judgement
(नििेक). Any spiritual practice adopted is
based on one’s ability, capacity.
For example, a person feels that they will be
able to undertake fasting (उपिास) and decides
to start from Shivaratri. He decides to
undertake fasting for 24 hours and carried
away in enthusiasm, decides to even refrain

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from taking water – somehow he manages to

pass 24 hours in this severe austerity but the
next day his mind is overcome with the
arduous experience that all thoughts of
fasting the next time is abandoned!
So if the goal is to undertake fasting without
partaking food and water too (ननजाला), then
one has to gradually work towards this by
skipping one meal, say dinner and then
increasing the time between meals…so
on…ultimately succeeding to undertake
anhydrous fasting with ease. With gradual
increase of spiritual stamina, endurance at
the physical level too is amplified over time.
This way he will not lose interest, get bored
with the practice.
It is best to commence a spiritual practice
being mindful of one’s capacity, ability and
aptitude…. Start with small targets and
gradually move towards greater goals…. For
example, start with one round of Japa
(meditative chanting) and slowly increase
count.

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 FEBRUARY – 2024

Spiritual practice can be sustained only when

spiritual stamina is increased. Lack of time is
not an excuse to evade practice – consistency
is vital to develop capability. Even if a full day
is given, one’s ability to undertake the
practice will be limited by one’s spiritual
stamina.
During the lockdown when people were
confined indoors, there was a lot of time – but
what was achieved in this time? It was
limited to one’s capability (सामर्थ्ा).
One should not hold the notion that lack of
time is the reason for our inability to practice
– it is but lack of spiritual stamina that is
responsible! The only solution is to enhance
this strength – through intelligence,
discriminate knowledge. Steadily, little-by-
little, increasing targets.
The Lord exhorts that one must not abandon
spiritual practices in life. At times people say
“I have been studying Vendanta for 20 years
– nothing happens. I have been practicing
meditative chanting but the mind is still

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 FEBRUARY – 2024

distracted… not been able to control anger…”

When such a dilemma was shared with
Gurudev, he observed, “Despite doing Japa if
you have not been able to control your anger,
just imagine how it would have been without
the practice!”
The essence is that desired outcomes cannot
be predicted in stipulated time-lines – 10
years, 15 years….that is why it is important to
continue the practice steadily, consistently.
The practice will come to fruition…. We have
to simply keep up the practice till end is
achieved. Hankering after the goal will
dissipate energies.
Just like frequently checking a wound covered
by a bandage to see if healed, does not help –
it will heal in time. The same is true with
spiritual practice – it will yield desired
outcome provided one does not frequently
keep checking! In other words, the practice
needs to be undertaken till humanly possible.
One should feel like they are progressing
along the path, the views of others is

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immaterial.
Just like we conduct ourselves in society in
the knowledge that one is a man or a woman,
similarly, one’s conduct in society should be
guided by one’s spirituality (आध्यात्मत्मक).
External appearances are not needed – it is
the mental get-up that is important.
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 FEBRUARY – 2024

Chinmaya Shreeram is open to

devotees for darshan during daily
chanting from 5pm and Arati at 6.30
pm.
Chanting schedule (5 to 6 pm):
Monday Narayaneeyam and
Shiva Stotras
Tuesday Ganapati
Atharvasheersham
Wednesday Ramcharitmanas
Thursday Vishnu Sahasranaam,
Bhagawad Geeta &
Guru Stotras
Friday Lalita Sahasranaam &
Devi Stotras
Saturday Hanuman Chalisa &
Hanumat Stotras
6pm to 6.30pm (Daily) – Ram Raksha
Stotra, Shri Suktam, etc.

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