Sankarathi SC

01: Swami says: Every month the Sun moves into a new house in the Zodiac. This movement is called Sankramana. In a year the Sun transits twelve houses of the Zodiac. Of these movements, four are important. Makara Sankramana is the first one. It relates to the entry of the Sun into Makara (Capricorn) from Dhanus (Sagittarius). The second one is Thula Sankramana - the entry of the Sun into the zodiacal sign Thula (Libra). The third is Mesha Sankramana - moving into the sign Mesha (Aries). The fourth one is Shashi Sankramana - entry into the Moon sign (Cancer).

One of these four marks the apparent movement of the sun from the south to the north and is the most sacred of the transits.

Which Sankramana or transit is this?

• Makara

• Thula

• Mesha

• Sashi

Answer explanation

Correct Answer :

A. Makara

Swami says: Of the four, the most important and sacred is Makara Sankramana. This marks the apparent movement of the Sun from the south to the north. The northward movement of the Sun is considered highly significant, both spiritually and scientifically. It has immense spiritual meaning.

The inner meaning of the Sun's northward journey has to be properly understood. The north is represented by Himachala. Hima means snow. It is pure, untainted and extremely cool. All these endow it with the quality of Prasanthi (perfect peace). Achala means that which is steady and unshakeable. Himachala does not refer to the physical Himalayan region. It represents that which is cool, peaceful and steady.

From today the Sun is said to move towards such a state. The Sun symbolises the vision of man. The northward movement of the Sun is a call to human beings to turn their vision towards that which is cool, peaceful and unchanging. This means that men should direct their vision inwards. This is the lesson taught by the Sun.

02: Talking about Sankranthi day marking the Uttarayana or the start of the northward journey of the sun, Swami says:

The day has an outer and an inner significance, the inner having greater value for aspirants for spiritual progress. I do not attach much value to the outer meaning: the sun taking a northward direction from today - the six months from now on being holier than the six that ended today and therefore, as pundits say, the Uttarayana being better suited for spiritual practices.

One’s life must be a perpetual spiritual practice, and any day is a good day for starting spiritual practices, whether it falls during the southward or northward movements of sun. One need not wait for the sun to turn north. The months and sun’s passage toward the north or south are all related to the subjective world (prakriti), so they have only relative value.

Swami then makes a very important point about Uttarayana.

He calls it a matter of --------, not a solstice point. What do you think it could be?

• Latitude

• Longitude

• Attitude

• Altitude

Answer explanation

Correct Answer :

C. Attitude

Swami says: Uttarayana is a quality of the nayana (the eye); it is matter of attitude, a point of view. It is not an ayana (solstice point). When your sight is on Brahman, it is Uttarayana (northward); when it is on the objective world, it is Dakshinayana (southward). When you have developed excellent quality, every day is Uttarayana whatever the almanac may say. When you have a fever, the tongue will be bitter; when you are healthy, you know all tastes. The bitter tongue is the Dakshinayana, the sweet tongue is the Uttarayana. To associate this with the Tropics of Cancer and Capricorn is just a convention.

The astronomical Uttarayana comes to you whether you strive for it or not; it is part of the law of nature. But for the real Uttarayana, you must make efforts, in fact tremendous efforts. Know that there are only two entities: the substance and the shadow (or rather, only One and its appearance, produced by ignorance), the Atma and the Anatma, the seer and the seen, the rope and the snake. When this knowledge becomes part of the mental make-up, it liberates you from delusion, and you see Kailas (Siva’s mountain abode) at the end of the northward journey. Like Kailas, that stage is all light, all white. The path is straight and hard but the goal is glorious; it is nothing less than Illumination.

03: In the Gita Vahini, Swami says:

The yogis who practise action without desire for the fruit pass away in splendour (tejas) during the day, while there is light, in the bright half of the month and in the six-month period of the northward path of the sun (uttarayana). They have fire as their first state. Hence, their path is known as the path of the gods or, since fire is known also as archi in the Vedas, as archi-radi-marga (the path beginning with fire or the Sun’s rays). Such yogis emerge from effulgence (prakasa) and, traveling through effulgence, merge in effulgence itself. They attain Brahman and are not born again.

“The yogis who practise action with an eye on the fruit pass away in smoke (dhuma) at night, during the dark half of the month, during the six months of the southward path of the sun (dakshina-ayana). They go along the path beginning with smoke (dhuma-adi-marga), reach heaven, and there enjoy the pleasures they have yearned and worked for. When the stock of merit is exhausted, they get born again.

Both these categories are called yogis; they will exist as long as aspirants and active progressive individuals exist in the world.

What do you think is the spiritual significance of the bright fortnight (sukla paksha) and the 6 month period of northward path of sun (uttarayana) for time of death?

• It is easier to perform the final rites

• The days and nights are brighter in the specified period

• Bhishma waited for Uttarayana to die

• The mind is illumined with self-knowledge and the sun of wisdom shines in the inner sky

Answer explanation

Correct Answer :

 D. The mind is illumined with self-knowledge and the sun of wisdom shines in the inner sky

Swami says:

Now, you must first understand what is meant by the bright fortnight (sukla-paksha). It is the half-month when the light of the moon increases day by day. But what is the relationship of the light of the moon to a person and their death? The moon is the symbol of the mind of people. ‘Out of the mind was the moon born (chandrama manaso jatah).’ Therefore, the bright half of the moon signifies the progress of the mind spiritually, in divine discipline, and the full-moon signifies the fullness of that achievement. Thus, the bright half is the period when spiritual progress is attained.

For the body, the visible moon; for the mind, the symbolic moon-deity presiding over the mind! The increasing splendour of the mind due to the increasing realization of one’s own divinity is what is meant by the word ‘bright half' (sukla-paksha).

And what of the six months during which the sun travels north (uttarayana)? Be free from doubt on that score, too. Worship offered knowing the meaning of every rite and spiritual disciplines practised knowing the implications of every step - these cleanse the heart more effectively and loosen the chains of doubt.

The time of the northward path of the sun is the period when no dot of cloud or whiff of fog contaminates the vast dome and the sun shines in all His glory. This is the gross meaning, but there is a subtle one, too. The heart is the inner sky. There, the sun that shines is intelligence (buddhi). When the clouds of ignorance, the fog of egotism, and the smoke of attachment hover in that inner sky, the sun of intelligence is hidden and things look murky and are mistaken. The time of the northward movement of the sun of the heart is when the inner sky is clear of all these and when the sun shines in full splendour. You must have heard the expression ‘the sun of wisdom (jnana-bhaskara)’.

The sun is always associated with wisdom and intelligence. When people pass away with this equipment of the effulgent sun of wisdom in their clear heart, they can certainly escape re-birth! They take the path of fire (archi-radi-marga), as said already, and merge in Brahman!

Those who pass away in the other half of the year, during the southward path of the sun, have the opposite destiny; then the heart is beset with smoke and fog and cloud. The sun is hidden, and His effulgence has no splendour. And, in the dark half of the month, the moon wanes, symbolizing the waning of Godward thoughts.

The new-moon night is enveloped in complete darkness, and all spiritual impulses suffer defeat. The thick smoke of ignorance lies heavily on the mind. This is the meaning of the expression ‘dark half (krishna-paksha)’. Those who die at such an inauspicious time reap an inauspicious result.

04: In the Gita Vahini, Swami narrates Krishna’s words to Arjuna:

Arjuna! I taught this sacred yoga of wisdom to Surya. Then it was handed down from one generation to the next until Manu and Ikshvaku, and, from them, saint-kings came to learn it. Then it was lost in the world. That ever-existing yoga had to be restored to the world, so I had to come.

He goes on to say that the Gita was first taught to Surya, the Sun because he is a great renunciant, a karma yogi.

Why does Swami address the sun as a karma yogi?

• He works ceaselessly, but renounces the fruit of action

• He performs duty (karma) because that is his innate nature

• He is humble and steady in his work

• All of the above

Answer explanation

Correct Answer :

D. All of the above

Swami explains: The reference to Surya also merits consideration. The people of India are intimately associated with the Sun god. The heroes of India, the warriors (kshatriyas), are from the beginning attached to Surya. Even for ordinary men and women, Surya is so highly sacred that He has been raised to the status of the great Guru. The sacred scriptures and legends of India have not assigned a status of similar glory to anyone else. Surya occupies a unique position. In fact, for the whole world, the sun is the visible manifestation of the Lord.

And the sun is the source of time. Surya is the father of time (kala), as the scriptures declare. The sun limits and regulates the number of years each one lives; the sun diminishes every day a fraction of the allotted span. So the sun is the supreme arbiter, the maker of humanity’s destiny. Whether one wills it or not, every deed is performed under His auspices and dedicated to Him.

Above all, consider the service the sun does to this world! That is within the daily experience of all. The sun is the source of all life, plant and animal, upon this planet. Without His rays, it would be a desolate waste. He draws up into the sky the waters of seas and lakes, and from the clouds He pours rain on the crops. He is ever the deity of justice, scattering His rays equally on all.

Surya is the great renunciant; unequalled for renunciation. He is the great yogi; He performs His duty without a second’s thought of His own glory or of rest. He is humble and steady in work. The service He does is something no one else can fulfil. The happiness He contributes is something no one else can confer. But He has no pretensions to pride. He moves above unconcerned with the consequences of His energizing mission of service.

Imagine the patience with which the Sun puts up with all that extreme heat for the sake of the world and of humanity. It is He who keeps the human body warm and comfortable. This material body is full of energy and intelligence on account of the solar energy that it imbibes. If the sun were idle for a moment, the world would be consumed in flames. Instead, He is fostering the world. He feels it as His mission, His purpose, and not as His service.

It is only in the duty (karma) that is your very nature that you can have fortitude; if it is just an assumed duty, you will find it difficult to put up with troubles and travails. Assumed duty is called unnatural (asahaja) duty, and duty that is the expression of one’s genuine self is innate (sahaja) duty. Now, innate duty will sit light, and assumed duty will always be a burden. Assumed duty will induce conceit, or the feeling “I am the doer”, so it will result in exhaustion or elation, disgust or pride.

Think of this one point: when a person is well, no one asks about their health, but when stricken with illness or sorrow, everyone asks why and bombards them with anxious queries. Why this anxiety? People are fundamentally happy and healthy. Their innate nature is joy. So, when someone is happy and healthy, no one is surprised or worried. But grief and sorrow are strange to their make-up; they are the result of a delusion that has overwhelmed the nature. So, people get worried and set about finding out how they got so deluded.

The sun is teaching us that when one is oneself, there will be no exhaustion or elation, no disgust or pride. The task of Surya is not something imposed from outside and taken up under compulsion. That is why it is performed systematically and smoothly. Surya is also exhorting mankind to use the time that He creates and allots fully and fruitfully, not merely for living comfortably and safely but for living a moral and elevating life, worthy of human destiny. Now you can realize why the Gita was first taught by the Lord to the Sun. He is the great yogi who renounces the fruit of action (the karma-yogi), the great desireless renouncer of the fruit.

05: Explaining the Prasnopanishad, Swami says:

The world cannot exist independent of God. The world is full of Vishnu (God) - Visvam Vishnumayam jagat. All this is Brahma (Sarvam khalvidam Brahma). God resides throughout this world (Isavasyam idam sarvam). The world and God are not separate. Prasnopanishad investigates into the unity of God and the world.

Every object (padartha) has a higher basis (parartha). No material can exist without a basis. A living being ceases to exist when its life force departs. The object is a gross manifestation (sthoolam) while its basis is the foundation (moolam). The foundation is the cause (adharam) while the object is the effect (adheyam).

He elaborates further: The One has become many (Ekoham bahusyam). The will of God presiding over creation (Prajapati) created the pairs of basis and based (moolam and sthoolam), inert and conscious (jada and chaitanya), life force and living being (prana and prani), matter and energy. The interaction of these dualities resulted in the living and non-living universe. The foundation of the world is the union of the Sun and the Moon principles.

Which of the following statements do you think are correct?

• Sun represents matter, Moon represents energy

• Sun represents energy, Moon represents matter

• Sun represents the based (sthoolam) Moon represents basis (moolam)

• Sun represents the living being (prani), Moon represents the life force (prana)

Answer explanation

Correct Answer :

 B. Sun represents energy, Moon represents matter

Swami says: The son of the great sage Katya, Kabandhi, came to Pippalada and said, “Swami, I’ve stayed for a full year but I find none of my intents satisfied. Bless me with peace of mind. Who is responsible for the Universe? Who created the countless beings?”

Pippalada replied, “Prajapati created all”. Kabandhi’s heart sank. “Is this the answer I deserve after such patient dedication?” he moaned.

“Who is Prajapati?” he asked next.

“Food itself is Prajapati, the sustainer”, said Pippalada.

“Who is the basis for food?”

“Lord Varuna. He causes harvests, which lead to other commodities. Son, conduct is most important. As is the fire, so is the smoke. As is the smoke, so is the cloud. As is the cloud, so is the rain. As is the rain, so is the crop. As is the crop, so is the food. As is the food, so is life. Thus, the primary basis for human life is food.

“Now, food itself has a basis also. The Sun represents the life principle and the Moon, inert matter. This union of matter and energy forms the basis for Creation. Matter (jada) and energy (chaitanya) occur naturally in the world. The Sun’s rays extend all over the Earth and even enter the digestive fire (jatharagni) in humans. Through that avenue, the Sun makes creation possible.

The Sun’s rays are indispensable for the Earth composed of soil, trees of wood, mountains of rock, and bodies of blood. The rays are saturated with life force, which creates and sustains the whole world. Therefore, for creation, sustenance, and destruction, the Sun is the cause”, said Pippalada.

06: Elaborating on the Prasnopanishad during the Summer Course in 1991, Swami explained that Pippalada said that those who pass on during Dakshinayana reach the Chandra Loka or the Lunar plane of existence, while those who pass on during the Uttarayana reach the Surya Loka or the solar plane of existence. Those who reach the Lunar plane would return to the physical world on exhaustion of their stock of merits whereas those who reach the solar plane would never return to the physical plane again.

How do you think Swami explained the reason why one who reaches the solar plane is delivered from rebirth?

• Individual life force gets merged into universal life force

• The Northward bound traveller gets attached to Brahman and therefore gains knowledge of Brahma

• Likes and dislikes are nullified in the awareness of Brahman and mind is destroyed

• All of the above

Answer explanation

Correct Answer :

  D. All of the above

The Sun causes days, seasons, and years. They are cogs in the wheel of time. The path of the Sun is the basis for time. These divisions of time are as per Prajapati’s (God, the Creator) will. Time is a form of Prajapati.

Time is divided into two halves: the north journey and the south journey (uttarayana and dakshinayana). The Sun’s southward trajectory occurs during dakshinayana. The north journey is characterised by brightness, peace, contentment, fearlessness, and purity. The south journey is a period of darkness, unrest, fear, and delusion.

Those who seek to travel during the south journey (dakshinayana) perform various rituals and acts of charity and embark in the ‘southerly’ direction. Their journey takes them to the Moon. The Moon represents matter. In other words, with impressions of worldly desires, you will attain only the material world, not God. As long as the results of your good deeds permit, you stay in the world called the lunar plane of existence (chandra loka). When that store of merit is exhausted, you return to this world. The scriptures say, 'Depletion of merit forces a return to the world of mortals' (Ksheene punye marthya lokam visanti).

Take an example. The victor in a political election becomes a member of the legislative assembly for five years. As each year passes, he recedes further and further away from the assembly. His membership ceases after five years. Similarly, a person achieves the lunar plane of existence with good deeds but returns for rebirth in the physical world when the fruits of their merit are exhausted.

The one who travels during north journey (uttarayana) acquires attachment to Brahman, leading him to knowledge of Brahman. He reaches the solar plane of existence (surya mandala). This solar plane represents life-force (prana). One who merges into the life-force does not take rebirth.

Therefore, child, only when your life-force (prana) is merged into the universal life-force do you escape from birth and death. As long as you have delusion (bhrama), you cannot attain God (Brahma). Cultivate the feeling of Brahma (brahma bhava) and reach the world of the Sun. The one who recognises Brahman becomes Brahman Himself (Brahmavid Brahmaiva bhavati). Thus, understand the link between north journey, south journey, and rebirth. Those who journey during south time (dakshinayana) have rebirth, while the north journey (uttarayana) leads to immortality.

Rebirth is unavoidable as long as the mind harbours thoughts and counter thoughts (sankalpas and vikalpas). When you nullify both likes and dislikes in the awareness of Brahman (brahma bhaavam), you destroy the mind and conquer rebirth. Therefore, O Bhargava, do not fear that birth and death are grim finalities. There is a state beyond birth and death, and it is possible to attain it,” were Pippalada’s beautiful words.

07: Swami says: The lunar world (chandra loka) is not to be confused with the physical moon, which astronauts from America and Russia have set foot on! From His mind emerged the moon and from His eyes, the sun (Chadrama manaso jatah, chakshoh suryo ajayata). When I speak of chandra (moon) and surya (sun) principles, students should not confuse them with the physical sun and moon.

The moon is a representation of the mind, meaning that with thoughts pertaining to the world, one attains the chandra loka - a plane of existence where mental delights are experienced. The sun represents the light of the eyes. When our vision (drishti) is merged with creation (srishti), we perceive the truth of the scriptures. Therefore, the term scripture (sastra) does not refer only to certain books. The command (sasana) of the eyes is sastra, meaning, direct proof available through a clarified vision is the real scripture.

For direct proof (pratyaksha pramana) the sun is the basis. For proof by inference (anumana pramana), the mind or moon is the basis. For proof by sound (sabda pramana), speech is the basis. Therefore, humanness is transformed into Divinity only when we have unity and purity in ____ , ______ , and ________.

What are the three that should have purity and unity in order to reach Divinity?

• Sun, Moon and Sound

• Thought, Word and Deed

• Mind, Eyes and Scriptures

• Sun, Moon and Stars

Answer explanation

Correct Answer :

  B. Thought, Word and Deed

Swami says: For direct proof (pratyaksha pramana) the sun is the basis. For proof by inference (anumana pramana), the mind or moon is the basis. For proof by sound (sabda pramana), speech is the basis. Therefore, humanness is transformed into Divinity only when we have unity and purity in thought, word, and deed (trikarana suddhi).

He goes on to say: Whatever you see outside is a reflection of the inner being. Whatever you speak is the reflection of the ‘inner talk’. Whatever you do is a reflection of the ‘inner action’. Hence, to act upon what is within you is right conduct (dharma). To speak clearly and honestly of the matters in your heart is truth (sathya). To think about matters in your heart truthfully and clearly is peace (santhi). To ‘understand’ your heart is nonviolence. To trust your heart completely is love. Hence, sathya, dharma, santhi, prema, and ahimsa are only facets of your heart.

Humanness means unity in thought, word, and deed. What is meant by dharma? To project your thoughts as words and to demonstrate your words in action is dharma. This is what is meant by: ‘The proper study of mankind is man.’

Today these three are not in unity. The heart, which is meant to be pure consciousness (chinmaya), is becoming muddy and dirty (mrinmaya). Why? Because of selfishness. In which direction must your selfishness be channelled? Toward Hiranyagarbha, which is divine, bright, ever new, eternal, and blissful. That means we must focus on that which is changeless. Everything around us is temporary and false. In this context, the Bhagavad Gita declares, ‘The world is temporary’ (Anityam ashashvatam lokam). Only the feeling emanating from the heart is true and permanent. Ideals practised with this heartfelt feeling take one to immortality.

08: Swami says: When the Sun enters the sign of Capricorn, it begins its northward motion. The sun shines in every human body, illuminating the six chakras (spiritual centres in the body). Of these chakras, two are most important: the hridaya (heart) chakra and the sahasrara chakra.

The hridaya chakra has eight petals. God is the Lord of the eight-petaled hridaya chakra. These eight petals are regarded as eight consorts of the Lord. In this context, the Lord is adored in the form of the Sun. The world cannot survive without the Sun. The solar system is derived from the Sun. Hence, the Sun is worshipped as divine. The ancient sages adored the eight-petaled divine centre in the heart and thereby reached the sahasrara chakra and enjoyed supreme bliss.

He goes on to enumerate the qualities symbolized by the eight petals:

What do the eight petals of the heart represent? They are: love (prema), truth (sathyam), forbearance (sahanam), sacrifice (thyaga), compassion (daya), beauty (sundaram), bliss (ananda) and peace (santhi).

He then says one of the eight virtues is the most important. Which one do you think is that most important virtue which He mentioned?

• Love

• Truth

• Sacrifice

• Peace

Answer explanation

Correct Answer :

C. Sacrifice

Swami says: To realize the bliss of the Divine, all the other qualities have to be fostered. God is the embodiment of all these eight attributes. Sacrifice is the most important of them.

09: Swami says: Soul-force can accomplish all the tasks of the world; and, since the Gayatri confers inner strength, to foster that force the Gayatri has to be cultivated with care at the right moment, without neglect. For the growth and development of the body, pure (satwic) food is necessary, isn’t it? So too, the effulgence of the Sun has to be drawn, to reinforce the inner effulgence in the form of creative thought (bhavana).

When soul-force waxes, the senses are activated and directed along fruitful lines. When it wanes, the senses fail and fail you. So, if the solar energy is drawn at that very juncture, it is like seeds planted in season, resulting in assured harvest. Can darkness hide and confuse when the sun has risen and bathed the earth in splendour?

Can sorrow prevail when one has infused oneself with that effulgence? How can one be devoid of strength, the strength derived from the very fountainhead of Brahman? The technique of this process has been laid down by the ancients for the benefit of all aspirants. Learn and practise it, and, by your own experience, you will be able to witness the truth of their path.

Which are the times when the soul force needs to be augmented with solar energy?

• Autumn, Winter and Monsoon seasons

• Full Moon and New Moon Days

• Uttarayana and Dakshinayana

•   Dawn, Noon and Dusk everyday

Answer explanation

Correct Answer :

  D. Dawn, Noon and Dusk everyday

Swami says: What exactly is sandhya? ‘San’ means well and ‘dhya’ is derived from dhyana, so sandhya refers to proper or intense meditation (dhyana) on the Lord. It means concentration on the Godhead. To fix the mind on God, the activities have to be controlled. For success in that process of control, one should overcome the handicaps of the qualities (gunas), the pure, passionate, and dull (satwa, rajas, and tamas). When these forces of natural impulse predominate and try to direct along their channels, one must pray to God to negate their pull. That is the first duty of the one who strives toward God.

The rule of nature is that the morning is the period of pure (satwic) quality, the noon of passionate (rajasic) quality, and the evening hour of dusk of dull (tamasic) quality. At dawn, the mind is awakened from the comfort of sleep liberated from agitations and depressions, so the mind is calm and clear. At that time, in that mental condition, meditation of the Lord is very fruitful, as everyone knows. This is why dawn worship (pratah-sandhya) is prescribed. But, ignorant of the significance, people continue doing the ritual in a blind mechanical way, simply because the ancients laid down the rule. The second duty is to perform the dawn worship, after realizing the inner and the deeper meaning of the same.

As day progresses, one is infused with the passionate quality (rajoguna), the active effortful nature, and one enters the field of daily work and toil. Before one takes the midday food, one is directed to meditate on the Lord again and to dedicate the work, as well as the fruit derived through it, to the Lord Himself. One can start eating only after this act of devotion and grateful remembrance. This is the meaning of the noontime (madhyamika) worship. By observing this ritual, passion is kept in check and is overpowered by the pure (satwa) nature. This is the third duty of all people.

Then, people are possessed by a third nature, the dull (tamas). When evening descends, one hurries home, eats one’s fill, and is overpowered by sleep. But a duty still remains. To eat and sleep is the fate of idlers and drones. When the worst of the qualities (gunas), the dull (tamas), threatens to rule, one must make a special effort to escape its coils by resorting to prayer in the company of those who extol the Lord, reading about the glory of God, the cultivation of good virtues, and the purposeful nursing of good rules of conduct. This is the prescribed evening worship (sandhyavandana).

Therefore, the mind that emerges from the vacancy of sleep has to be properly trained and counselled; it must be made to feel that the bliss of meditation and the joy of being unaware of the outer world are much grander and more lasting than the comfort one gets by means of the daily dose of physical sleep. This bliss, this joy, can be felt and realized by all; discrimination will bring this home to you. This is the fourth duty of people.

People who, as long as they have life in them, observe the thrice-a-day worship are indeed of the highest type; they are ever glorious and attain all that is desired. Above all, they are liberated, even while alive (jivan- mukta).

10: Swami says: The Gayatri mantra (sacred formula) is a universal prayer that can be used by men of all climes and creeds, for, it calls upon the Glorious Power that pervades the Sun and the three worlds to arouse, awaken and strengthen the Intelligence, so that it may lead to intense Sadhana and Sadhana may lead to success.

He has also elaborated: Gayatri is the protector of the five Pranas in man. Gayantam trayate iti Gayatri – ‘Because it protects the one who recites it, it is called Gayatri." When Gayatri acts as protector of the life-forces, she is known as Savitri. Savitri is known in the puranic story as the devoted wife who brought back to life her husband, Satyavan. Savitri is the presiding deity of the five pranas.

What do you think Swami has said is the inner meaning of the story of Savitri and Sathyavan?

• Even Yama is afraid of women

• Death cannot part a loving couple

• The life force of one who adheres to Truth is protected

• A husband should ensure his wife always accompanies him

Answer explanation

Correct Answer :

C. The life force of one who adheres to Truth is protected

Savitri is known in the puranic story as the devoted wife who brought back to life her husband, Sathyavan. Savitri is the presiding deity of the five pranas. She protects those who lead a life of Truth. This is the inner meaning.

When one's intelligence and intuition are developed by the recitation of the mantra, the activating deity is Gayatri. When the life-forces are protected, the guardian deity is called Savitri. When one's speech is protected, the deity is called Saraswati. Because of the protective roles of Savitri, Saraswati and Gayatri, in relation to life, speech and the intellect, Gayatri is described as ‘Sarvadevata-swarupini’ - the embodiment of all goddesses.