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Sri Mata Amritanandamayi Devi 24th- 27th Sept. 2003

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Matruvani ~ r

contents JUly 2003. VOl. 14. no. 11

2 amma·s messaqe

4 llvmq masteR -'11v sw,\mr ,\mmt,\qeet.\n.\n<),, pur<r

' 9 Bless me. motheR

p,y m,\y.\

RU, OUR motheR anb ~atheR BY P.R. RAm kumAR

1s honouR ~eebsack

19 ~Ree webbmq ceRemony

20 amRitavaRsham so HY sw,\ml .\mRrt,\SW,\RUp,\n,\n<),\ pur~r

22 amma tn OUR liVeS BY S,\Sik,\l,\ HhaR,\t

26 SRI vyasa beva ~twm Bh,\(j.\V,\thr k,\ttu

32 ~mbmq the new kmq

36 ashRam news

Printed and Published by Swami Jnanamritananda Puri for and~~ onbehalfofMataAmritanandamayi Mission Trust,Amrita~ri . , ~

P.O.,KollamDt., Keralam 690 52S,Ind•a ,,. ·-.:-Phone: (0476) 2896278, 2897578, 2896399 :' .• :

E~mail: mam(l1 amritapuri.org Website: www.amritapuri.org, atAmrita Offset Printers G,.,·~

......... ~dit!'r:~r .. Br?hr:na!ll'"!ta~?i~n~a~~ ·.

July 2003

amma's messaqe

•·1.~.:. The Culture of our Rishis is our Mother "''~ ....

"' 'q t... . ' !"!.·~ ~

~1: .. Jl;4_' •. ··w: J. e are heirs to a culture that has showered goodness upon ,,~. fi" ... • ·, the whole world. This culture is a divine blessing from .• 1\t h •••

it. "'· 1 - ~· the rishis (ancient seers), handed down to us through • / generations. Like the Himalayan snows that melt, forming rivers

that flow down to the plains and benefit humanity, the rishis' love :t/fj-~- a.n4 compassion have nourished and enriched our lives. This culture ,~' is our mpther. We may not glorify our mother; but we certainly

· shouldn't disparage her, nor allow anyone to do so. On this occasion, Amma wonders whether this very culture,

which foreign powers tried in vain for hundreds of years to destroy, is in danger of being let down by her own children. If this culture, bequeathed by the rishis, perishes, it will be a great tragedy. To prevent such a fate, visionary mahatmas like Chattambi Swami started missions like the Cherukolpuzha Hindu Mandalam.

Chattambi Swami was a teacher who strove to lead our society in the right direction. Based on reason and his own experience, he pointed out that everyone had equal right to Vedic instruction. Even though he had both inner and outer courage, he had so much compassion that he would not even hurt an ant. Though utterly detached, he did not close his eyes to social problems. Chattambi Swami taught us that organizational strength was as necessary as the strength of knowledge for the protection of culture.

The root cause of our failures so far is our lack of unity. The source of that lack of unity is our lack of pride in and ignorance of our own culture. This and economic disadvantages make us vulnerable to exploitation, thus increasing the threat to the very survival of our culture.

Rather than egocentric efforts, it is only through collective efforts

~o?t~d. i~ ?~r _c~l~u:e .. ~i~e~ .at. t~~ ~P!ift .of ~ll: ~h~t. "':e .c~n. ~c~i~v~ 2 July 2003

~. ·~~ iMt.!UIMI.MW~i!!jftMtiM •• l.HIIIII·IMII-IMPIIIII....,

the material and spiritual progress of our nation and the rest of humanity. Children, imbibe this awareness and strive resolutely. May the Almighty shower His grace so that My children's efforts may become fruitful.

Om namah shivaya! -3b

Message from Amma for the Grand Assembly of the Hindu Religion, in Cherukolpuzha, Kerala.

July 2003 3

.~ Matruvani

8 UDDHA, in one of his previ­ous incarnations, was a king. His spiritual leanings

were so great that he decided to renounce the kingdom and em­brace sannyasa . His wife, a woman of breathtaking beauty, wanted to follow him to the for­ests. At first, the king refused, saying that she would not be able to adapt to the harsh jungle en­vironment. But the queen was determined. She shaved her head and donned the simple robes of a monastic. Seeing this, the king relented.

The couple travelled far away from the kingdom and went deep into the heart of a forest. There, they led an austere life, practic­ing strict spiritual disciplines. One day, a king from a neighbouring kingdom came by on horseback. He spotted the couple and was attracted by the beauty of the woman. Overcome by desire for her, he resolved to take her away. But doubts about the man next

swam1 satsanq

to her made him hesitate: what if he was a great mahatma (great soul) with great powers? He decided to find out more about the man.

He stepped up and boldly announced his intention to the king-turned-monk. The latter, without showing any sign of per­turbation, said, "I will not allow my enemy to overcome me."

The king did not understand the import of this remark. All the same, he ordered his soldiers to forcibly carry the woman and place her on top of his horse. But ~ the monk did not react in any . way. The king asked, 'Aren't you going to try and save your wife?"

"I will not allow my enemy to overcome me." The same reply.

Puzzled, the king asked the monk what he meant. The monk replied, "When your soldiers were carrying my wife away, I was boil­ing with rage within . But I did not

I\Y SW.\1111 ,\ mRit .\ljt:E::tMMnc)a plll~l

J!.io ing- _/11ast~t 4 July 2003

. wh€n ask€<\ I!

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IS YOUR m€SSaq€

€ WORLN" amma

"my ll~€ IS my aq€."

.... , .,.("

allow that negative emo­tion to overcome me . Negative emotions, thoughts and feelings are our real enemies. One who has control over them is truly powerful ."

The king realized that he was indeed in the presence of a ma­hatma . He prostrated before the monk and sought forgiveness for his rash and impulsive behaviour. He then humbly offered the ser­vices of a few of his sold iers so that they could protect the monk's wife from further danger.

The greatness of individuals like the monk stems from their total control over their own minds, and not control of other people. A piece of advice that • • • • • • • • • • • 0 ••

Matruvani ~

Ammo, a living master, often gives comes to mind: "Children, we should have' the remote con­trols of our minds in our hands." Ammo also compares the mind to a vehicle; it needs good brakes, or else, runs the risk of collision. One whose mind has good brakes or who holds the remote control of the mind in the hand enjoys uninterrupted peace, no matter what the exter­nal situation . For most of us, the ideal of such self-control is em­bodied in Ammo .

July 2003 5

I,f Matruvani

Perhaps, this was why, when Ammo asked the ashram resi­dents during a lunch stop on the recent Narth Indian tour, "What is the way to remain peaceful whether one is in a crowd or one is alone?" one of Her American children spontaneously replied, "By seeing everything as Ammo, you accept everything and ne­gate nothing!"

He pronounced ''l\mma" with the first vowel lengthened; as if it were '1\ama." The word '1\ama," in Malayalam, means "turtle." This recognition triggered off a new chain of thoughts in my mind. I remembered a mantra in the Lalita Sahasranama Stotra: "Om kurma prishtha jayishnu prapadanvitayai namaha" (43rd name) . It means, "Salutations to Her whose feet have insteps that rival the back of a turtle in smoothness and beauty." Ammo's hallowed feet are a per­fect actualisation of this descrip­tion. According to the scriptures, such a feature represents beauty.

But what does it really mean to have feet that resemble the carapace of a turtle? For the ancient sages of India, the turtle was a symbol of self-control, that is, withdrawal of one's senses from the external world. Con-

~i~e_r ~h~ fo!l~w_in_g :_ . . . . .. . 6 July 2003

1 . At the slightest hint of danger, the turtle withdraws its head and four legs into its hard shell, which serves as a pro­tective armour. Similarly, a sadhak (spiritual aspirant) should learn to withdraw the five sense organs, thus calm­ing the mind and making it more one-pointed in concen­tration. The mental purity that follows accelerates one's spiritual progress and confers material benefits.

This principle is reflected in the deepasthambham, the towering structure located in front of Hindu temples. The multi-tiered structure rests on the back of a figure of a turtle. When the wicks on all the tiers are lit, the deepasthambham turns into a dazzling pillar of light suggestive of spiritual splendour. It is symbolic of the glory and illumination that one attains after gaining self­control.

This victory is further in­dicated by the figure on top of the deepastambham : a bull in a Shiva temple, lion in a Durga temple and eagle in a Vishnu temple. Like these animals, which are blessed to . ..... .. .. . ..... .

Matruvani

th€ b€€pasthamBam R€StS on th€ B.\Ck or a tuutl€. th€ llqht€b b€€pasthamBam IS

symBOliC or th€ qlORY an<) 1llummat10n on€ attams art€R qammq S€tr-contROl.

be carriers of the divine spirit, our lives will become divinely blessed if we gain self-control.

This idea is expressed in the Bhagavad Gita too. Lord Krishna says:

yada samharate cayam kurmonganiva sarva.Sa~ indriyar).indriyarthebhyas tasya prajiia pratishthita ( 2. 58) The yogi who withdraws his sense organs from sense ob, jects just as the turtle with, draws all its limbs is rooted in divine wisdom.

2. Try lifting a turtle moving in a particular direction and set­ting it down in another: it will turn and continue moving in the original direction; we will never be able to change its course. In the same way, a sadhak should always be goal-oriented- that is, God-

oriented -through all chal­lenges that confront him or her.

3. A turtle is said to be slow and steady. Like the turtle, the seeker should strive to be con­sistent in his or her sadhana (spiritual practices) so as to make progress steadily to ul­timate liberation .

4 . The turtle is amphibious, that is, it can live both on land and in water. Similarly, a sadhak should be able to stay afloat in the waters of worldly life when away from the land of spirituality.

5. The female turtle lays its eggs on the seashore but hatches them while in the ocean by the sheer power of constantly thinking about it. Similarly, though swimm ing in the ocean of worldly life, a devo­tee attains God-realization by constantly dwelling on God.

July 2003 7

... "" Matruvani

These are the few lessons that, by Ammo's grace, I have learnt from the humble turtle.

The humble turtle is elevated to the status of the divine in the Bhagavatam, which chronicles the various incarnations of Lord Vishnu. In His incarnation as turtle, referred to as the kurma avatar, this divine turtle supported the Mandara Mountain when the gods and demons used it as a churning rod for obtaining amrita (nectar}. This also symbol­izes that all activity should be founded on self-control. Only a selfless person with self-control can succeed in spiritual life. There is no better proof of this than our beloved Ammo's wonderful life of love and selfless service. Once, when asked, "What is your mes­sage to the world?" Ammo re­plied, "My life is My message."

Let us remember Ammo and Her message the next time we go to a Brahmasthanom temple and see the deepasthambham. May everything in the Brahma­sthanam remind us of Ammo.

When we bow down and touch Ammo's divine feet, let us pray to Her to bless us with pu­rity and concentration of mind and make it a fit vehicle so that we may be able to proceed to­wards prosperity, peace, happi­ness and freedom.

Om kurma prishtha iayishnu prapadanvitayai namaha. 3'b

SWAMI PRAJNANAMRITANANDA PI JRI IN NORTH INDIA

July 1st to 7th: Kanpur

For more details, please contact Ph: 2234548 or 2461605.

8 July 2003

Bless Me1 Motber

B~ Ma~a

Mother, ~ivine compassion in human form,

Won't You cast a glance at me1 who is

Longing for You to comfort an~ care?

Won't ~ou let Your re~eeming grace

wake me from this terrible ~ream?

Won't You vouchsafe a little solace,

A little strength for me to stan~

Thi~rrible or~eal1 this torture to bear?

Won't You accept me like Mother Earth ~i~

Her ~aughter Sita1 ~ivorce~, ~eserte~?

You know You are tbe onl~ prop1 sheet-anchor

.. To sustain me just as well

As the suffering millions that seek refuge in You?

who else is tbere for me to caU an~ pra~ to

In tbis worl~ of utter selfishness, savager~?

Mother, sweetness an~ compassion incarnate,

'1

How fortunate, na~ blesse~, I shoul~ be

·- If I coul~ in m~ heart Your ~ivine presence feel,

Or at least make m~self believe

iYou are right there as ever~where in~ee~! 3'b

Matruvani

(jURUpURmma

ALL of us have five fa­thers, says the

scriptures: janita copan!tilca yasca vidyam prayacchatt annadatil bhayatriltil pancaite pitarasmytil~ The biological father; the father who initiates a boy into brahmacarya; the father who imparts brahma vidya (knowl, edge of Brahman, the supreme knowledge); the father who provides us with food daily; and the father who protects us from fear.

Of these five fathers, the most important are the biological fa­ther and the father who imparts brahma vidya. The former is re­sponsible for our physical birth, and the latter, the satguru, is re­sponsible for our spiritual birth. Our father gives us life and the Guru makes us deathless. All of us have had numerous fathers over countless births. But if we surrender totally to a Guru, He or She will help us overcome the five adversities, viz., birth, old age, disease, sorrow and death.

By BQ. R,\m· kum,\R

~uta? out _/11otket anJ <:;:f.atket 10 July 2003

This idea is expressed at the end of Prasnopanishad. All six disciples prostrate, to their Guru and thank him in one voice:

Thou helped us cross the oce~n of ignorance. Thou art verily our father.

Similarly, in Valmiki's Ramayana, when Sage Visvamitra takes Sri Ramo and Lakshmana to the court of King Janaka, the sage introduces the brothers to the king with the fol­lowing words: "King Dasaratha is the father of Sri Ramo and his

- brothers in name only. It was Sage Vasishtha who initiated them and taught them scriptures. Therefore, he is theirtrue father."

The fi~st six Gurus and their disciples were a succession of fathers and sons, going by Vaishnava (pertaining to Lord Vishnu) belief. Lord Narayana is considered the first Guru. He ini­tiated his son Brahma who, in turn, initiated his son Vasishtha as a disciple. Sage Vasishtha im­parted Self-knowledge to his son Sakti, who, in turn, imparted it to Parasara. Parasara initiated his son Vyasa into brahmavidya. Vyasa then imparted the same to Suka.

Suka was a celibate and thus

Matruvani

th~ chain of father-and-son as Guru-and-sishya came to an end. But the Guru-sishya tradi­tion itself continued: Sri Suka ac­cepted Gowdapada as his dis­ciple, whose disciple was Govindacarya, whose disciple was the illustrious Sankaracarya. Thus, for numerous generations Gurus were fathers also.

When the scriptures refer to the Guru as Father, we may as­sociate the Guru with paternal strictness. But this is only part of the picture. The Guru is actually a perfect blend of fatherliness and motherliness. When the Guru assumes the form of a Mother, like Ammo has, She will spontaneously express motherli­ness. The disciple will then find it easy to approach Her. Gradually, the disciple realizes that the Guru's love is many times greater than his or her own mother's love.

The sense of "mine" is the basis of a mother's love. That is why a mother's love is not really selfless. More often than not, She will expect her offspring to take care of her when she grows old, or perform -her last rites. A Satguru, on the contrary, has

. t:a.n~c~~d~~ t_h~ l_in:tit_in_g _f~el_in_g~ July 2003 11

, ,~ Matruvani

of "I" and "mine." His or Her love for the disciple will be unlimited, unconditional and selfless . A Guru never longs for anything from the disciple except the latter's spiritual progress.

In Guru Stotram, the disciple sees the Guru as Mother and Father, Kith and Kin:

tvameva mata ca pita tvameva tvameva bandhusca sakha tvameva

Similarly, there are numerous instances in Shaiva (pertaining to Lord Shiva) literature where the devotee refers to Lord Shiva as '~mmai Appan" (Mother-Father) .

Ammo, though wearing the garb of Mother, manifests both Fatherliness and Motherliness. One such instance arose during the last Indian tour.

* * *

AFTER the Hyderabad Brahmasthanam festival, we

proceeded towards Nagpur. At sunset, we stopped by the banks of River Godavari. The river, which used to be in spate, had all but dried up . Ammo gazed at the evening sky and remarked, "The sun has set."

.. '~1!11!1?, . o.u~ ~u~ .is . s~i~i~~,': 12 July 2003

someone rejoined. One devotee then passed

Ammo a note: it was a question asking what the qualities of a devotee were. Ammo said, "A heart full of love is the basic qual­ity of a bhakta (devotee) . In the Narada Bhakti Sutras, Sage Narada says that devotion takes the form of pure love. When di­vine love blossoms in our hearts, all the other qualities that a bhakta should have will also blos­som within us. The substratum all these qualities is discrimina­tion . Compassion without proper discrimination is meaningless. Even charitable acts done with­out discrimination will not do any good.

"We cannot do much about natural calamities such as earth­quakes, typhoons or floods . But we can eradicate hunger, poverty and disease from the face of the earth. Ammo has met many poor people who cannot afford kidney transplants. Such people need regular dialysis, which costs thousands of rupees. A kidney transplant costs at least one lakh rupees. How can the poor who cannot even satiate their hunger afford such expensive treat-ment?"

Suddenly, Ammo turned and looked at me. She asked, "This being the sorry state of affairs, didn't your conscience prick you when you guys got the ice creams?"

I was stunned. Even as I was wondering how Ammo came to know about the fact that some of us had recently eaten ice cream, I could sense Her pitrbhava (mood of the father) . She looked like a stern disciplinarian, totally uncompromising .

Ammo then turned to the others and said, "Do you know what these boys did? The bookstall brahmacharis de­manded 20 cups of ice cream from a brahmachari serving at the Hyderabad ashram. This brahmachari, in turn, got the ice creams sponsored by a devotee."

She continued, "During Ammo's school days, She knew many poor students who could not afford even a pencil o~ note­book. Some brilliant students had to discontinue their studies be­cause they could not afford the

!u~ti?~ f~~s .. 0~n~~ sp~n! i.n .m.o:

Matruvani -~~: · · .• f , 'f' ,'

·we cannot ~o much asout natuRal caL\mlti€S

such as eaRthquakes. typhoons OR flOO~S. BUt

we can eRa~lcate hun<:;eR. poveRty an~ ~1sease fRom

the faC€ Of the €.\Rth." -amma

mentary pleasures such as ice cream can be spent instead in helping such poor students . It is sad that even those who live with Ammo act against Her teach-ings!

July 2003 13

I ~

Matruvani t

"Suppose a devotee, inspired by Ammo, is leading a simple life, without luxuries like ice cream. Can you imagine what a shock it would be to that person when a brahmachari asks for ice creams for himself and other ashram residents?"

As I listened to Ammo's sharp words, I was reminded of the events leading up this scolding .

* * *

A few brahmacharis, includ­ing me, were busy tying a tar­

paulin as roof for our bookstall to protect us from the scorching rays of the sun. The brahmachari from Hyderabad came by and saw that we were all perspiring profusely. He asked, "Would you like some water?"

"What? Just water? Nothing else?" we joked.

"What about soft drinks?" he asked.

I said, "I don't think drinks alone will cool us down."

He asked, "What about ice cream?"

"If that is God's will, may it prevail," we said in jest.

Within 10 minutes, the brahmachari returned with some ice cream . Three of us shared a •• • • ••• • • 0 •• 0 • • • • 0

14 July 2003

cup of ice cream, and each one of us got a share of, maybe, three spoons. None of us even thought about how or from where the brahmachari had got the ice cream . We never realized either that those those spoonfuls of ice cream would land us in such trouble with Ammo .

* * *

LATER, Ammo said, '~mma is like a doctor. You have all

come with various diseases to Her. Some of you need intensive care and some need surgery. At times, Ammo exaggerates even your small mistakes with the sole intention of correcting you. A brahmachari or br.ahmacharini should be very careful about the food he or she eats. Food items like ice cream increase tamas. Occasionally, if someone offers us such food with love, it is all right to accept it. But we should neither ask for nor expect it. Do not forget that society is watch­ing our every move. We should practice before preaching ."

A sadhak (spiritual aspirant) must always be vigilant. Even in moments of light-heartedness, he or she should not lose sight

. <?f .th.e .g?<?l.. 9~e. ~are.le~s. ~~r~

is all it takes to bring about a downfall .

Ammo had manifested Her pitrbhava to correct us, so that we may evolve spiritually. Sup­pose a child adamantly refuses to go to school, the father or mother may have to resort to acting sternly towards the child. Though the parent's behaviour may appear harsh to the child, it is in the ch ild's interest. Likewise, the Guru's pitrbhava is for the disciple's benefit.

Ten days after Ammo admon­ished us, we arrived in Jaipur. More than 20,000 devotees came for Ammo's darshan, which ended the next morning. Later that day, when we went to the dining hall for lunch, we saw a devotee holding a tray of ice creams. He offered it to the brahmacharis . Some politely de­murred; others merely said, "No thanks."

The devotee was surprised to see a uniform response from all of us. None of us touched the ice creams. The devotee then approached a senior brahma­chari and said, "I never thought the brahmacharis would refuse my offer. I only wanted to express

~Y .h~a. rt!e!t . g .ra.ti~u?~ !o. ~a~~

Matruvani

and every one of you who ac­companied Ammo to Jaipur, travelling thousands of kilo­metres. I had even asked Ammo if I could offer all of you ice creams and She had given me permission. But my expression of love has been rejected, and I feel deeply hurt. Am I such a sinner, unfit to even offer some food to monastics?"

Saying so, he broke down and started crying like a child . The brahmachari tried hard to pacify the devotee, but failed. finally, he approached us and said, "Broth­ers, this bhakta is deeply hurt. His wound will heal only if we accept his offer. If we do not accept his token of love, we may be acting against Ammo's will." He then reassured us of Ammo's permis­sion. Only after hearing his re­assurance did we take the ice creams, much to the joy of the devotee.

There was a big difference between the few spoonfuls of ice cream we had in Hyderabad and the cup of ice cream we had in Jaipur. In Hyderabad, we had proactively sought it without thinking about the consequences of our action or asking Ammo

. ~b.o~t. it! -:v~e.r~a~ !n. J?ip~r,. the July 2003 15

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ice cream had been offered to us with Ammo's consent and blessings. In the first instance, Ammo invoked her pitrbhava to correct our erring ways; later, when Her matrbhava (mood of the mother) manifested, Ammo decided to give Her chastened children what they desired.

A deed cannqt be judged to be right or wrong without con­sidering the context in which it was done. An action done in a particular place and at a particu­lar time may be right. But the same action done in a different place at a different time may be wrong, though performed by the same person. It is the motive be­hind the act that determines whether it is right or wrong. A sadhak should strive to be self­less always. Thus, when he or she

Matruvani -~ ~1fl

acts with a selfish motive, the Guru will point it out. That is what Ammo did with us. It should be pointed out that an enlightened master is able to distinguish the karma (action) from the karla {performer). A Guru may hate a deed but never the doer of that deed.

If the disciplining becomes too painful for a disciple, the Guru will soothe him or her with infinite love. This method can be compared to the processes in a steel plant: before the steel is moulded into the desired shape, it is subjected to heating, melt­ing and hammering, after which it is cooled. Similarly, the Guru alternately expresses a father's disciplining nature and the mother's nature so as to shape us into befitting instruments in the hands of the divine. ~

the (JURU alteRnately expResses a ~atheR'S bJscJplmmq natuRe anb the motheR's natuRe so as to shape us mto se~Jttmq mstRuments m the

hanbs o~ the b1vme.

July 2003 17

Matruvani

VI€Wpomt

~IUJut '+-eeJhack

To reject feedback is to turn one's face away I from victory. Feedback, if honest, forms the ladder to success. Seeing our actions as being above criticism postpones success indefinitely. We should lend our ears to honest feedback. We will then be able to see our strengths and weaknesses through the eyes of other people. This, in turn, helps

us define and understand the path to progress. Remember, small improvements determine our eventual success.

All those who enjoy an elevated status today once stood on humble grounds. It is from the meek that one evolves into the mighty. This is a universal law. As such, if we wish to reach the top, we should start from the bottom. Remember Ammo's words: "If you want to be a hero, you should become a zero."

If we imagine ourselves to be beyond criticism, Wft rleny ourselves the opportunity for growth. Therefore, we should calmly welcome and understand honest feedback. This will inspire us to improve on cur ongoing efforts. What follows is growth.

Success is determined by how much value we provide others. How others perceive the value we offer is, therefore, vitally important. Knowing about the effects our actions have on others is the source of the success of any undertaking. We can gain this knowledge through feedback. Honour feedback. It will lead you to sure success. 3b

&b @b &D @0 @b • • • • • • • 0 0 0 •••••••• 0 0 ••• 0 • 0

18 July 2003

Matruvani "-'

&1(~50 •••••••••••••••••••••••••••••••••••••• . ~~'"''""' ~ .

• • • • • • • • • • • •

FREE

WEDDING

CEREMONY

* : ~ n connection with the 50th anniversary of our beloved • Aroma's glorious incarnation, the Math will be conduct-: ing a mass wedding ceremony for 108 couples from des-• titute families. On this occasion, the bridal couples will receive • • ornaments, clothes and household utensils blessed by Amma. • • The families of the prospective bride and bridegroom must • have agreed upon their marriage, and applications must be ac­

companied by separate consent letters from the mother and fa­ther of both parties and an attested copy of the family income certificate from the ta.hasildar. Only first marriages will be en­tertained. Please submit applications to one of the Math's branch ashrams or to the Amritava.rsham 50 office. Kindly address the application to The Coordinator, Amritavarsham 50, at:

• • • • • •

•

• • Mata Amritanandamayi Math, Amritapuri P.O., Kollam 690525, Kerala :

or • AIMS Hospital, Elamakkara, Edapally, Kochi- 682026, Kerala :

••••••••••••••••••••••••••••••••••••• • 0 • 0 •••• 0 0 ••••• 0 ••••• 0 0 ••••••• 0 •••••

July 2003 19

Om amriteshwaryai namaha.

AMMA'S GOLDEN JUBILEE BIRTHDAY CELEBRATIONS

SEPTEMBER 24TH - 27TH, 2003, CO CHIN, KERALA

Amritavarsham 50- The 50th anniversary of the glorious incarnation of our belovedAmma and paramguru (supreme Guru) is drawing near. Amma's children, admirers and followers from about 150 countries will be con­verging in tiny Kerala for four days of memorable festivities.

We are living in a time of war, conflict and sectarianism, when blood­thirsty voices raised against humanitarianism are booming forth. In this critical period, a gathering disregarding differences of race, religion, caste and creed, and transcending boundaries of time and place has become inevitable. This coming together also points to the world's growing thirst for peace and contentment.

The sun does not need the light of a candle. Similarly, Amma, the sun of knowledge emitting the rays of supreme love into the hearts of people all over the world, has nothing to gain from or lose in this universe. Even so, the debt we owe this embodiment of compassion, who is offering Herself at the altar of selfless service, can never be repaid, no matter how many lifetimes we may spend worshipping Her feet.

Amma is an ocean that does not need our gifts or shows of gratitude. But ever compassionate, She has agreed to the Golden Jubilee Birthday Celebrations to make us happy. As Amma always says, "My children's

{

·~

50

happiness is My happiness." Amma accepts anything that is offered with love and devotion.

My dear brothers and sisters, this occasion is a great yagna, a holy sacrifice. Shouldn't we prepare to usher in those propitious moments that are drawing near? Like a pearl gleaming in the treasure-chest of our mind, we must be able to cherish the memory of this festive occasion for all times to come. Let us put our hearts together and move ahead. When Amma is with us, showing us the way with the light that dispels the blindness of ignorance, we will undoubtedly reach the goal.

The festive programmes are opportunities to celebrate the glory of utmost self-sacrifice and boundless love. The celebrations mark a rare chance to pray before Amma, the quintessence of auspiciousness and pros­perity, with our palms clasped in supplication, "0 Amma, prostrations ... for the blessings that You shower on us - your children - and Mother Earth, pranams, endless pranams ... "

May Amritavarsham 50 be an exquisite garland of flowers that we string together on the thread oflove. Let us weave it with shraddha, bhakti and vishvas, or loving trust, devotion and faith. And let us place it around the neck of our beloved Amma ...

In the service of Amma's feet,

Swa~S2u!anda Purl Om tat sat.

~ Matruvani

U ntil April 2002, we were living in Coimbatore, where my husband was

working as Vice-President for a leading consumer durables com­pany. Prior to that, we had been undergoing very bad times for two-and-a-half years. As Chennai is our hometown, we decide to move back for good to Chennai as job prospects there were better for my husband and myself; we also felt that my eleven-year-old son could study in a better environment.

My husband, Bharath, went for various job interviews, hop­ing to land a good assignment. He was in good health until May 2002. Then, one morning in June, when he was getting up from bed, he found that he could not walk. From then on, he was unable to move around the house without my son's or my help. Sometimes, he would col­lapse suddenly, like a pack of

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cards. As he was heavy, my son and I found it hard to lift him up. My husband would resort to crawling from the living room or bathroom to the bedroom, and, holding on to the bed, raise him­self up. Often, he got hurt. The tension got to him and he started losing weight rapidly. Within three orfour months, he lost almost 12 kilograms.

That was when our nightmare of desperately trying to find a cure for my husband's ailment started. We saw many doctors. Each one had a different opin­ion about the ailment. One said that it was diabetes; another at­tributed it to a prolapsed disc. Yet another said that my husband had abnormal blood pressure, and a fourth said he had kidney problems. One doctor suspected a nervous problem and started treating him on that basis. But my

amma slesseb h1m an<) tolb him not to woRRy. S.. € R€aSSUR€b him that €V€Rythmq WOUl<) B€ ~In€.

husband continued to find it hard to walk. He had to use a walking stick and, at the same time, hold on to our son or me.

All these problems made us feel that the place we were stay­ing in was inauspicious. In De­cember 2002, we shifted to an­otherflat. There, we met kind and caring neighbours in Mr. Krishnan Nair and Mrs. Rajalakshmi. One day, Mrs. Rajalakshmi told us that she and

members of her family were devotees of Mota Amritananda­mayi Devi, and suggested that we meet Her and seek Her bless­ings.

On January 14th, 2003, during Ammo's visit to Chennai, Mrs. Rajalakshmi took us to meet Her. As my husband was unable to walk, he was taken in a wheelchair to Ammo. She blessed him and told him not to worry. She reassured him that

July 2003 23

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Matruvani '#.. everything would be fine. Some volunteers then wheeled him o~t­side the darshan hall. There, he got up from the wheelchair and started walking with the aid of his walking stick. On reaching the entrance to the ashram, he suddenly exclaimed, "I am able to walk. My legs are fine. I don't need the walking stick or anyone's help to walk!" He then started walking. Needless to say, Mrs. Rajalakshmi, my son and I were stunned by this miracle happening before our very eyes. The mixture of astonishment and inexpressible gratitude we felt was too much for us, and the three of us started crying .

When we reached home, we informed Mr. Krishnan Nair, who was equally overwhelmed by the miracle. He, in turn, contacted his brother-in-law, Mr. Unnithan, who was serving as a volunteer at the Chennai ashram. When Mr. Unnithan conveyed this news to Ammo, She expressed Her wish to see my husband again.

The next day, with Mr. Unnithan's help, we went for Ammo's darshan at 11 :30 p.m. My husband walked up to where Ammo was seated . She blessed him and spoke to him for a long time.

For us - my husband, son and myself - th is whole episode seems like a dream. Since then, my husband's health has been improving steadily, and he has been moving around without the help of the walking stick, especially within the house.

We may have heard about miracles, read about them or seen them in movies. But what we witnessed took place before our eyes. We have become ardent devotees of Ammo, and will always be grateful to Her. ~

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July 2003 25

""'W Matruvani

samts & saqes

VYASA, the illustrious compiler of the Vedas, was the son of Sage Parashar and Satyavathi, a young girl and foster child of a fisherman. The events leading up his birth give us a glimpse into his divinity.

The pitruloka is a world populated by ancestors. One of its denizens was

Agnishwatta. By mere mental resolve, he created a daughter. She was

named Acchoda, after a pond in the pitruloka that was known

as Acchod. She was beau­tiful, talented and virtuous. With a view to saving the world, she undertook tapas (austerities) for a thousand godly years . The ancestors were pleased

with her and came to bless her. They were extraordinarily hand­some beings, clad in shimmering garments and divine jewels. One of the ancestors was Amavosu, who captivated Acchoda's heart. This feeling of desire destroyed her penance. But instead of falling down to the earth, she remained stationary in the universe. Amavasu was unperturbed by all this. From his mental strength, a ~ack daughter, '1\mavasya," was born. She become the

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Sti VqasaJeva 26 July 2003

symbol for performing all the rites for one's ancestors. Even today, Brahmins perform the memorial ceremony on Amavasya or the day of the new moon.

Repenting her actions, Acchoda asked the ancestors for a solution to her predicament. The ancestors said, "Look here, on undesirable thought came into your mind and therefore you will be born in the 28th Dwoparayuga (one of the four ages in Hindu cosmology) in a lowly caste. You will be born from the womb of a fish and will be reared by lowly parents. This will be sufficient atonement for your crime. Later, God's partial incar­nation will take birth through you." This some Acchoda ap­peared in this world and was known as Satyavathi.

During that Dwaparoyuga, the king was a great man named Vasu. His wife was equally charming and dutiful. Both the king and the queen were in love with each other. She longed to have a child . One day, the king had to go to the forest to bring fresh food as an offering to per­form the oblation to his ances­tors . The duty-bound king went to the forest, but his heart was • •• • • 0 •••• •••• • • ••

Matruvani .~ .. ~ ..

with his wife . Overcome with tiredness, he loy down under a shady tree. While thinking of his lovely wife, he was overcome with drowsiness, and in this state, he lost some semen. Since the king was very spiritually advanced, his semen could not be wasted. Hence, he stored it safely in a bowl made of leaves. Seeing a falcon nearby, he requested the bird to take the semen to his wife.

The bird flew with the leaf­bowl in its beak. Seizing this op­portunity, Acchoda entered the fluid . Another falcon happened to see the leaf-bowl and taking it to be a piece of meat, wanted to snatch it. Both the birds got en­tangled in a fray and the bowl fell into the river Yamuna. There, a fish swiftly swallowed the leaf­b0wl. The semen of this sage-king could not go to waste. It became a female infant in the fish's womb.

By divine grace, this same fish was caught by a group of fisher­men . When the fish was cut open, a breathtakingly beautiful baby girl was discovered. The king of the fishermen brought her up as his daughter.

. . _T~~ Y<?u.n~ _g~rl! _S?ty~v?t~i! July 2003 27

·~ Matruvani

started to grow like the waxing moon. She was her father's pet. He was smitten by her inno­cence, beauty and charming behaviour. When she grew a little older, she began rowing a small boat, and helped ferry people from one shore to the other.

Everyone was very fond of Satyavathi. They loved her bash­ful, shy and simple ways. Her beauty was truly extraordinary. She looked like a celestial being come down on earth. Her beauty started unfolding further with her budding youth.

Without her knowledge, ado­lescence entered her body. Her father began worrying qbout her marriage. He used to think that, since she was the daughter of a kshatriya king, she ought to be­come a queen. Typically, fathers want their daughters to be mar­ried happily. Unaware of his wor­ries, Satyavathi used to swiftly ferry the boat, to and fro, like a bird. She used to swim uncon­cerned in the waves of the river. On the banks, she would skip about like a deer. Lying on the dewy grass, she would sing to herself. She would also play with the birds in the nearby bowers.

!~u~, _w~t~ t~~ e_n~ry. o! t_hi~ yo_u~h~ 28 July 2003

fulness, her behaviour became carefree. She started feeling that her heart was whispering some­thing new to her, but she was unable to understand this new language. Her daily activities re­volved around her father, the boat and the river.

Summer had come and gone. The monsoons had just set in. The sun god had finished cast­ing his glaring rays and was pre­paring to retire for the day. The full moon was getting ready to show his soft brilliance through the dusty skies. At this time, Sage Po rash or came by. The fisher king saluted him and welcomed him. The sage said, "I am in a hurry to cross the river."

With enjoined palms, the fish­erman requested, "Sir, kindly rest here. This is not the time for crossing the river."

"No, I am afraid I hove to go right now." The sage was ada­mant. Hearing this, the old fish­erman called his daughter and said, "Child, please ferry this

II sage across. Obeying her father's com­

mand, Satyavathi lifted the iron oars, affixed them to the boat and brought it close to the jetty. The

. s_a~~ .s~t. ~o_w_n_ i_n. t~~ _b?at.

J

Matruvani

"a tot 0~ eHoRt ~OR Rel...\tlvety veJ~Y tlttte Resutt. you aRe enqaqeb m thiS munbane actiVItY o~ Rowmq peopte

~Rom one nank to anotheR. this 1s not the tRUe CROSSinCj. I Witt (jiVe you .\ SOn WhO Witt

teach peopte to cRoss the ocean o~ tRansm1qRat1on peRmanently.·

Satyavathi began to row. Cutting through the powerful flow of the Yamuna, Satyavathi was trying to row upstream. The exertion cast a red glow on her face. Tiny beads of perspiration glistened on her brows. It looked as though someone had spread pearls on the face of a lotus. The sage gazed at her with unblinking eyes. Desiring to engage her in a conversation, he asked, "Do you have to take great trouble to row people across?"

"What can be done, Lord? This is our occupation," was Satyavathi's simple reply.

"How many times a day do you cross the river?" asked the

~a_g~ ~~n~~e?s?r.il~ ...... .

"I don't know - maybe 1 0 or 20 times," she answered au­tomatically.

For some time, the sage was quiet. He then said, after some thought, "A lot of effort for rela­tively very little result. You are engaged in this mundane activ­ity of rowing people from one bank to another. This is not the true crossing. I will give you a son who will teach people to cross the ocean of transmigration perma­nently."

Hearing the word "son," the young girl's face reddened with embarrassment. Terrified, she stopped rowing and, with folded hands, said in a shaken voice, "Lord, what are you saying? I am but a young girl and under my father's protection. How can a

July 2003 29

vyasa's BOby was BlaCk llk€ th€ lJnS€€b noW€R. SJnC€ h€ was BORn m a bV€€p OR 1sl.anb. h€ was call€b

"bva1payan. • B€caus€ h€ compll€b th€ V€bas. h€ IS also

young, unmarried girl have a child?"

The sage said comfortingly, "Don't be scared. My words are very powerful. They are never wasted. You will not lose your vir­ginity."

Trembling like a leaf, the girl said, "Even if my virginity is main­tained, my name will be tar­nished."

The sage said very gravely, "Your son will be the very incar­nation of God. Having begotten him, you will be above all criti­cism. You will gain fame as the universal mother."

Satyavathi sat with folded hands. The untended boat, flow­ing of its own accord along the river, came to a standstill at one of the tiny islands. Here, the sage conducted the fertilization cer­emony. His words indeed had

l. in:i~le.ss. ~o.w~r~ ~o: ?t. t~a.t .ve_ry_ 30 July 2003

known as "v€ba-vyasa:

instant, Sage Vyasa was born. The gods in heaven showered flowers from the skies, the Gandharvas blew the trumpet and the atmosphere rang with the cheers of the sages and holy spirits.

Vyasa's body was black like the linseed flower. Since he was born in a dveep or island, he was called "Dvaipayan ." Because he compiled the Vedas, he is also known as Veda-Vyasa.

Soon after birth, he humbly requested his mother, "Mother, I have an intense desire to do pen­ance. Please grant me permis­sion to go to the Gandha­maadan Mountains."

Satyavathi's heart flooded with tender affection at the sight of her brilliant and divine child. Kissing his cheeks, she gathered him to her bosom and said, "Son, your father had warned me that you would not get entangled in

. t~~ . l?v.e. ~o.r. y_o~~ .P?~e.n!s:

Additionally, you will liberate people caught in the snares of Maya (illusion). May you realize your dreams. Just as a rat's baby learns instinctively to dig a bur­row, a sage's son instinctively becomes interested in penance. May the Lord protect you. May the holy Ganges keep a mater­nal eye on you. May the God­dess Saraswathi be gracious to you. I do not wish to bind you, but promise me that whenever I remember you, you'll not fail to come to me."

With clasped palms, Vyasji said, "Mother, your wish is my command. Whenever you re­member me, I will be at your feet in the next instant with my yogic powers." Saying this, Vyasa took leave of his mother and, reach­ing the Gandhamaadan Moun­tains, became engrossed in se­vere penance.

~ ~ ~

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Matruvani .. '

Vyasa is also known as Paaraashar, because he was the son of Parasara, whose father was Sakti, whose father was Sage Vasishtha, the mind-begotten son of Lord Brahma Himself. Vyasa is considered to be none other than the four-faced Brahma, two-handed Vishnu and three-eyed Shiva. He is the giver of all knowledge. That is why all knowledge is said to come from him.~

Vyasa's birth anniversary, known as Vyasa Jayanti, is traditionally honoured as Guru Purnima.

.. . .. July 2003 31

~~ ~ ~- Matruvani

ChJl<)R€n's CORn€R

<;finJing- tfw flew Xing-

I n ancient India, there was a king who was very de­voted to his Guru. Every morning when he got up, he

would chant the Guru's sacred names and meditate on the Guru's blissful form. He would pray to Her to lead him from untruth to Truth, from darkness to Light, and from death to Immortality. Then he would pray that the whole world be happy. This is how he would begin his day.

Whenever the king had a big decision to make, he would always consult his Guru. He knew that She would never lead him astray. He ruled his kingdom this way, and all his subjects loved him.

One day, the king looked in the mirror. His hair was white, his skin was wrinkled- he was not the young man he had once been. He realized that it was time to appoint his successor. But the king had no children whom he could crown. He immediately went to his Guru's ashram to seek Her advice.

Prostrating at Her feet, the King explained his di­lemma to the Guru.

"Child," the Guru said to the king. "Don't worry, I know the perfect way to find the next king." And with a mis­chievous smile on Her face, the Guru called one of Her brahmacharisand whispered into his ear. An hour later, he came back with a big cloth-sack filled with seeds.

"Son, these seeds are very special," the Guru said. 32 July 2003

Matruvani _.;.-:-·

The king was very happy to receive guidance from his Guru. He bowed down to Her and rode back to his palace.

The next day, the king sent for all the children. When they had assembled in the palace, he said, "Chil­dren, I am getting old. It is time for me to choose the next king. I have decided to chose one of you." The kids couldn't believe their

"Tomorrow, call all the chil­dren of the kingdom and give each one a seed from this bag. Tell them to take their seed home, plant it in a pot and water it every day. They also should -:lov­ingly talk to the seed, en­couraging it to grow. Then, in one year's time, summon the kids back to the pal­ace. By looking at the plants they have nurtured, we will be able to pick the succes­sor to the throne." .. .. ~~r~ .. !'"~~ ~i.n~. t.h.e~ . g.ay~ • 0 •••••••• 0 ••••

July 2003 33

...... Matruvani

each child a seed, and ex- worried that he had some­plained to the children how how killed it. Back at school, to care for it. He then told all the children were talk­them that in one year, he ing about how beautiful would call for them. They their plants were, how many were then to come with flowers they had and the their plants. By looking at wonderful fragrances they the plants, the king would emitted. Ashwin didn't say select the next king. a thing. But each day he

Among the children, faithfully went on with his there was a boy named ritual. Ashwin. He was very sweet Finally, the fateful day and kind. He was also a came. An entire year had devotee of the Guru, and passed since the king had like the king, began all his giventhechildrentheseeds. days by praying to Her and The whole kingdom was meditating on Her form. He decorated as if for a fes­took his seed back home and tival. Music was in the air, showed it to his mother and and trumpets sounded from told her everything that had the palace. Ash win was a happened. They were both little sad. His seed had very excited. They planted never sprouted. All he had the seed in a pot, said a was a clay pot containing prayer and set the pot in a some earth. Nevertheless, sunny part of their yard. he carried the pot to the

Each day, Ashwin would palace. water the seed and talk to When he arrived, Ashwin it lovingly, encouraging it to couldn't believe how beau­grow. But as the weeks went tiful all the other children's by, nothing happened. Af- plants were. He had never ter six months, the seed had seen so many beautiful not even sprouted! He was flowers in one room before.

•••• • •••••• 0 • 0 ••••••••• 0 •••••• • • • ••

34 lllh 2003

There were so many colours that it looked like heaven on earth. Ashwin stayed in the back, trying to hide his empty pot.

When the king and the Guru arrived, they sur­veyed the room, greeting all the children. "I can't be­lieve how beautiful all the flowers are!" the king said to the Guru. "They are all so magnificent. How do we decide who should be the next king?"

Then the Guru saw Ashwin hiding in the back. Her eyes caught his all the way from across the room. "King," the Guru said, point­ing in Ashwin's direction. "Call that boy and ask him to show you his plant."

The king signalled for Ashwin to come forward. Seeing his empty pot, the other children started laughing. Ashwin bowed down to the Guru and then to the king. He feared that he was in trouble.

"0 Guru, this boy's plant

Matruvani

didn't even sprout. Why are you calling him?" The king asked.

The Guru smiled and Her eyes twinkled. "King, this boy is your successor!" Both Ashwin and the king were shocked.

The Guru continued . "King, all the seeds in the sack I gave you had been boiled. None of them could germinate. All the children, except Ashwin, have brought you beautiful flow­ers, to be sure, but they did not come from the seeds that you gave them. Ashwin was the only one with the courage and honesty to bring you a flowerless pot. Therefore, he should be the next king."

Ashwin's happiness knew no bounds. He leaped into the Guru's arms, and She held him as tightly as She could.~

tl

July 2003 35

ashRamn€ws

3walrW 9 (J()!Uzanvtilamuula, 9~ addte&;iiUJ ~mod~

May 28th, 2003, M.A. Centre, Japan

Swami Purnamritananda held a two-day retreat for Buddhist monks at M.A. Centre, Japan. The monks are in charge of various impor­tant temples throughout the country.

More than 60 monks participated in the retreat. The head monk, who is chairman of an organization comprising 2,000 temples in Japan, first met Amma last year in Tokyo. He orga­nized the retreat so that the other monks could learn about Amma.

These monks will be meeting Amma in Tokyo during Amma's visit there from May 31st to June 3rd, 2003.

9a~ ilt- fl/ luuruv. 9to.nza~~ fl/ piaU/ ilv

t/Ui!/ 93 w./.d.lw.;t-

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June 5th, 2003, Nig_Q_h_ Pune

The Pune chapter of GreenFriends, the unit of the M.A. Math dedicated to environ­mental initiatives, observed World Environment Day by planting trees at PCMC Hospital in Sector 22, Yamunanagar, Nigdi.

The GreenFriends unit here

Matruvani :k'_ , ~i

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plans to plant and maintain trees and saplings for the next two years.

Sri. Ravendra Khilare, Dr. Rajendra Bhosale, Sri. Tanaji Khade and Swami Vidyamritananda Puri graced the occasion.

June t4•h, 2003: Swami Amritageetananda Puri in Irinjalakuda, Kerala

Swami Amritageetananda Puri presided over a function organized under the auspices of the AYUDH and Amritakutumbam. The programme comprised meditation, archana, discourse and bhajans. Br. Anaghamrita Chaitanya and Br. Shivamrita Chaitanya also addressed the large gathering on that occasion.

May 31 ••- June tS•h, 2003: Amritakutumbam activities in Thrissur, Kerala

Br. Shivamrita Chaitanya conducted Amritakutumbam programmes in the following places: Muttichoor, Aloor, Alappad, Punnuyarkkulam, Chalakkudi, Arimbur, Cherpu, Kecheri­Purappukkavu temple, Thrissur ashram, Vadakancheri, Ashtamicchira, Mannanpetta, Mullasseri, \Cazhchal, Ayyanthol, Chavakkad, Annanad, lrinjalakuda, Kadambod and Kanakamala Sri Krishna ashram. The programmes comprised sarvaiswarya puja,

?i~c?~r~e. a_n? ~~aja~s: . . . . . . . . . . . . . . . . . . . . July 2003 37

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July 2003: Swami Pranayamritananda Puri in North Kerala

Swami Pranavamritananda Puri con­ducted a sarvaiswarya puja and sivasakti homa at the Kozhikode branch ashram on July 6'h, 2003. On this occasion, Swamiji also gave a talk, which was fol­lowed by a rousing bhajan session.

Thereafter, Swamiji . visited ashram centers in Manantavadi and Koyilandi. He met the Matruvani, AYUDH and Amritakutumbam sevaks (volunteers) and gave them appropriate guidance. Swamiji also addressed the teachers of the Amrita Vidyalayams located in these areas.

38 July 2003

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Sani Peyarchi: May 22nd, 2003

Sani Peyarchi homa, a special puja for reducing the malefic effects of Sani (Saturn) as it shifts from one zodiac house to another, was held at Chennai, Madurai, Coimbatore, Kumbakonam, Villuppuram, Rameswaram, N agercoil, T richy, Ban galore and M ysore. Swami Ramakrish­nananda Puri, Swami Amrita­geetananda Puri and other brahmacharis and brahma­charinis conducted the pujas in these places. 3b

Matruvani ~

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July 2003 39

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