February 21, 2026

Jainism

Devotional / February 21, 2026

Jainism By SRI SWAMI SIVANANDA “Jain” or more properly speaking “Jaina” means a follower of Jina, which is applied to those persons who have conquered the lower nature, passion, hatred, etc. The word ‘Jain’ comes from the word ‘Jina’ which means a conqueror. ‘Jina’ comes from the root ‘Ji’–‘to conquer’. It means conquering the passions. It does not mean conquering nations. The passions are considered as enemies of the soul. They taint the natural qualities of the soul, obscure right belief, cause false knowledge and wrong conduct. Lust, anger, pride and greed are considered as the major passions. The chief point in the Jaina creed is the reverence paid to holy men, who have raised themselves to divine perfection through long discipline. The Jina or the ‘conquering saint’, who has conquered all worldly desires is with Jains what the Buddha or the perfectly enlightened saint is with Buddhas. He is also called Jineswara (chief of the Jinas), Arhat, “the venerable”, Tirthankara or the saint who has made the passage of the world, Sarvajna (omniscient), Bhagavat (holy one). ‘Tirtha’ literally means a ford, a means of crossing over. It metaphorically denotes a spiritual guide or philosophy which enables one to cross over the ocean of recurring births in this world. ‘Kara’ means ‘one who makes’. The word Tirthankara means a ‘Jain Holy Teacher’. According to the belief of the Jains, only the omniscient are able to give a right code of rules of life. These teachers or Tirthankaras are not creators or rulers of the world. They are pure divine souls, who have attained perfection. They never again take human birth. Mahavira is not the founder of Jainism. He revived the Jain doctrines. He was more a reformer than the founder of the faith. He was the first active propagator. He was the twenty-fourth Tirthankara. He is claimed to have been omniscient. ‘Maha’ means ‘great’ and ‘Vira’ means ‘a hero’. Parasvanath was the twenty-third. The first of these twenty-four was named Rishabha Dev. The idols which represent the Tirthankaras are like that of Buddha in a meditative posture, Jainism is a representative of Buddhistic ideas. It has much in common with Buddhism. It is a near relative of Buddhism, if not its actual descendant. The Jain theory is based on reason. It is based on right faith, right knowledge, right conduct, tempered with mercy. Jainism is not a theistic system in the sense of the belief in the existence of a God as the Creator and the Ruler of the world. The highest being in the Jain philosophy is a person and not a Being without attributes like the Brahman of the Vedanta. JAIN PHILOSOPHY The Jain philosophy bases its doctrine on the absolute necessity of conquering the lower nature for the realisation of Truth. The Jains do not accept the authority of the Vedas. Jainism divides the whole universe into two main divisions viz., sentient beings (Chetana, also called Jiva or Soul) and non-sentient things (Jada, also called Ajiva or non-soul). Soul is that element which thinks, knows and feels. It is the divine element in the living being. The true nature of the soul is right knowledge, right faith and right conduct. The soul is undergoing evolution and involution, so long as it is subject to transmigration. Whatever is not soul is non-soul (Ajiva). The combination of the Jiva and the Ajiva causes all diversities in this universe. Their interaction or interplay is the cause of the world-process or evolution. When the soul is stripped of all its Ajiva bondage, it becomes pure and attains its ultimate Mukti. GOD Jainism does not regard God as a Creator. God in the sense of an extra cosmic personal Creator has no place in the Jain philosophy. But there is a subtle essence underlying all substances, conscious and unconscious, which becomes the cause of all modifications. This is termed God. The Jain idea of Godhood is the perfected Soul (Siddha), the liberated soul (Mukta). The Jains worship these liberated souls (Tirthankaras) who have destroyed all Karmas and attained salvation, as their God. They accept those enlightened souls only, who have abandoned all worldly connections, who lead the life of true Sadhus, who have controlled all selfish desires, as their spiritual teachers. They accept that only as the true religion, which is promulgated by them. The Jain Tirthankara is free from faults. He is true God. He is the knower of all things and the revealer of Dharma. He is free from the 18 kinds of blemishes viz., hunger, thirst, senility, disease, birth, death, fear, pride, attachment, aversion, infatuation, worry, conceit, hatred, uneasiness, sweat, sleep and surprise. The Jain philosophy teaches that each soul is a separate individuality, uncreated and eternal in existence. It has lived from time immemorial in some embodied state. It evolves from the lower to the higher condition through the Law of Karma, or cause and effect. It takes fresh bodies after death so long as the Karmas or forces generated in previous lives have not been fully worked out. Eventually it unfolds its absolute purity by breaking the bonds of Karma and attains perfection, Nirvana or Mukti. The individuality is not merged into anything. It is not annihilated also. It attains right realisation, right knowledge and right life. The perfected soul is neither masculine, feminine, nor neuter. Every soul is potentially omniscient. Consciousness is the very nature of the soul. Soul is a pure embodiment of knowledge. The soul has infinite potentialities. It has infinite capacity for removing Karma-bondages. WORLD The world is beginningless and endless. There is no extra cosmic creator or ruler of the world. There are six real substances which constitute the world. These six are space, time, matter, souls, Dharmastikaya (fulcrum of motion) and Adharmastikaya (fulcrum of stability, or rest). Space serves as a receptacle for the other substances. It is infinite. Time is real. It is beginningless and endless. Material objects consist of atoms.DOCTRINE OF KARMA AND REINCARNATIONThe only enemy of the

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Buddhism

Devotional / February 21, 2026

Buddhism By Sri Swami Sivananda ‘Om Namo Tassa Bhagavato Arahato Samma-Sambuddhasa!’ ‘Honour to the Blessed One, the Holy One, All-Wise!’ Buddham saranam gacchami:Dhammam saranam gacchami:Sangham saranam gacchami: To the Buddha for Refuge I go:To the Teaching for Refuge I go:To the Order for Refuge I go: Buddha was born on the border of Nepal about 620 B.C. and died about 543 B.C. at Kusinagara in Oudh. Buddhism was founded by Gautama Sakya Muni, the rebel child of Hinduism. It sprang up directly from Hinduism. Buddha never thought of founding a new religion. He made no new discovery. He was proclaiming only the ancient and pure form of religion which had prevailed among the Hindus. The pure and noble religion of the Vedas and the Upanishads had degenerated into dead forms, unmeaning rites and ceremonies. The Brahmins claimed honour merely by their birth. They neglected the study of the Vedas and the practice of virtue. The Brahmins were treated with undue leniency, and the Sudras (the servant class) with undue severity. In order that flesh-eating might have the sanction religion, animals were slaughtered and sacrificed in Yajnas (ceremony where sacrifice is offered). Such was the state of society at the time when Buddha appeared. His tender and loving heart could not bear the shedding of so much innocent blood in the sacred name religion. Buddha declared that merit, and not birth, determined the position of a man in society. The persecuted Sudras joined him in large numbers and he unconsciously became the founder of a new faith. Buddhism is the religion of earnest, undaunted effort. Buddha demands from you faith in your own Self, in your own latent forces. Without this faith, nothing can be achieved. The first words of Buddha, after his Enlightenment, were: “Wide open are the gates of Immortality. Ye that ears to hear, release your faith.” Buddha, The Apostle of Ahimsa and Love Buddha was the greatest benevolent man or humanitarian which the world has ever produced. He is one without a second. Benevolence and humanitarianism are the key-notes of all religious movements of the world; but, the benevolence and humanitarian spirit and work of Buddha stand unrivalled in the religious history of the world. Buddha abandoned his kingdom and went about begging his bread through the streets of India, and preached for the good of men and animal. He had a heart as wide as the sky or the ocean. He did not want heaven. He did not want money or throne. What an exalted selfless Yogi he was! Many Rishis and prophets have preached the doctrine of love and Ahimsa, but there has never been, in the entire history of the world’s ethical thought, a greater affirmation of the principle of Ahimsa and love than has been done by Buddha. No one has possessed such a tender, kind and merciful heart as Buddha. Hence, he is enshrined even now in the hearts of millions of people. His heart throbbed severely and melted when he saw a little suffering in an ant or a worm or a dog. He gave up his body as food for a hungry ferocious animal in his previous birth. Several acts of kindness done in several births made him a Buddha in his last birth. The Noble Eightfold Path The gospel of Buddha is simple, and yet wonderfully profound. Buddha analyzed all experiences, and the world process as it appears to all of us, with a scientific frame of mind. He found out that everything is mutable, changing, and impermanent or transitory. There is suffering, disharmony, discord and discontent everywhere in life, on account of the impermanence or transitoriness of things around. This universal experience of sorrow or Dukka is the starting point in Buddha’s thought. Buddha did not preach pessimism. He was wonderfully optimistic. He emphatically asserts that there is a way out of sorrow, and a heaven of eternal bliss, within the reach of every man. The four cardinal truths or principles which Buddha preached are: that there is suffering in the world; that the cause of suffering is Tanha or craving; that the extinction of craving leads to cessation of suffering; and that this extinction of craving can be achieved by the Noble Eightfold Path. Buddha lays great emphasis on the way of life. He avoids the two extremes of self-indulgence and self- mortification, and prescribes the Middle Way. He said: “There is a Middle Way, O recluses, avoiding these two extremes, discovered by the Tathagata (epithet for the Buddha)-a path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana.” What is this Middle Way? It is the Noble Eightfold Path which constitute, so to say, the entire ethical code of Buddha. The Noble Eightfold Path consists of the practice of: Right belief or right understanding or right views; Right aspiration; Right speech; Right conduct or right action; Right living or right means of livelihood; Right exertion; Right mindfulness or attentiveness; and Right concentration or meditation. These are the eight steps in the Way of Life presented by Buddha which annihilates suffering of all kinds and leads to the attainment of Nirvana or emancipation. The Noble Eightfold Path destroys lust, anger, greed, malice and other evils, and purifies the heart. Then dawns Bodhi or Enlightenment which bestows perfect everlasting peace, eternal bliss and immortality. The word ‘Nirvana’ literally means ‘going out’. It signifies a spiritual experience full of peace and bliss, which is characterized by the ‘going out’ from the heart of the three fires of lust, ill-will and dullness. Nirvana is not utter annihilation. Nirvana is total extinction of all that is base in us. Buddha insisted upon the inexorable Law of Cause and Effect. He said to the people that they lived in a world in which causes always produce their natural and necessary effects and that the consequences of their conduct would, therefore, follow them wherever they went. He said that virtue has its own reward and vice its own punishment

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⁠Festivals in Sanathan Dharam and Hinduism, Swami Sivananda

Sun–The Eye of the World

Devotional / February 21, 2026

Sun–The Eye of the World By SRI SWAMI KRISHNANANDA In Sanskrit, Makara Sankranti means the time when the sun crosses the tropic of Capricorn. The day is of special significance to all those leading the spiritual life and mention has been made of this commencement of this new period in such scriptures as the Upanishads and the Bhagavad Gita. The sun comes to the North, energising and invigorating all life wherever it is, and on whatever he sheds his light. In esoteric parlance, in mystic terminology, the sun is regarded as the presiding deity over the self of man, while the moon is the presiding deity over the mind of man. The self or the soul is different from the mind; the Atman and the Manas are differentiated by their metaphysical and psychological characteristics, respectively. The self of man is presided over by the Sun or Surya. The Sun is designated as Atma-Karaka. “Surya Atma Jagatas Tasthushascha” says the Veda. The Rig-Veda proclaims the spiritual presiding principle in the Sun as the invigorator, energiser of the selves of all created beings. That is the meaning of the Vedic prayer mentioned above. Of all the things that move and do not move, of all that is organic or inorganic, of everything in creation, the solar principle is the self, as it were, the pivot round which all individual energies revolve. We live by the Sun and die if the Sun is not to be. Spiritually envisaged, esoterically conceived, the Sun is not merely a huge orb of atomic energy as the physicists would tell us, but a radiant mass of life-giving vitality to everyone. The sun is not merely a heating principle, like an electric heater or a fire-like burning mass, or a huge conflagration of fire, because these cannot give you that energy which the Sun supplies to you. I shall give you a small analogy to give you an idea as to what the Sun can contain and does contain. Do you know what the earth contains? Can you imagine what energy, what vitality, what abundance, what resources are contained in the earth! You have got gold, you have got diamonds, you have got mineral resources under different parts and bowels of the earth, you have got gas and petrol and what not; and where do you get this energy from, for the sake of the living beings on earth? The trees vigorously rise from the earth, sucking energy from the bottom of the earth, and they seek energy from above from the rays of the Sun. When we geologically and physically look into the structure of this earth, and chemically examine its contents, biologically investigate into its resources, as a pure scientific mind, we will realise that the earth is not a dead matter. It is energy-embodiment, on whose bounties we are alive here. The food that we eat is not a dead stuff, otherwise it cannot give us energy. From where do we get energy? From the food that we eat. From where do we get the food? From the earth. If energy is to come from food, naturally the source of it must be full of energy. The earth cannot be inanimate, as we generally dub it to be. It is not inorganic; there is something organic and living, meaningful and significant in it and the earth has been declared to be a part of the solar constitution, even many millions of years ago. As our wise men tell us, once upon a time a mighty gigantic star happened to rush by the side of the electro-magnetic field of the Sun, some light years away from the Sun, of course, not merely a few miles. The impact of this upon the orb of the Sun was such that it broke off a little piece of it. That little piece, being a flaming, diverging, powerful energy-block, rushing from the Sun boiling with the flame of what the Sun is, is supposed to have come down after thousands of years, cooling down gradually from the flaming condition in which it was to a cooler condition and from the cooler condition to a still cooler condition, from that condition into the gaseous condition, from the gaseous to the liquid condition and from the liquid condition to the solid condition that we see today. So, all this wonderful earth is nothing but a part of the Sun and our greatness can be traced back to the greatness of the Sun which cannot be, by a logical deduction, a mere physical or inorganic form as uninformed science may tell us. Something wonderful and mysterious is there in the Sun and there is some great significance in connecting the principle of the Sun with the self of man, as there is also equal significance in the connection of the moon with the mind of man. You know, during, the full-moon and the new-moon days the mind gets affected. Those who are weaklings and who are not mentally strong will feel this impact more than normal persons. Normal persons do not feel it, but those who are not normal in their minds will feel much. The moon, the stars, the sun and all the stellar system exert a mutual influence amongst themselves. You know during the full-moon the ocean rises up, wells up as if to greet the rising moon and, naturally, the pull must be felt everywhere on earth, but you cannot see it. Such is the invisible impact of the higher forces of nature, whose father is the Sun, and when its influence is felt more and more, the self is supposed to also exert influence in its activity, operation. So, this particular day, we call Makara Sankranti, is holy. The Upanishads and the Bhagavadgita tell us that those who die during these six months of the northern course of the Sun, rise from the earthly entanglements to the higher regions presided over by noble deities, finally piercing through the orb of the Sun, attain Salvation. Crossing the barrier of the

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Makara Shankranti

Devotional / February 21, 2026

Makara Shankranti By SRI SWAMI SIVANANDA SALUTATIONS and adorations to the Supreme Lord, the primordial power that divided the year into the four seasons. Salutations to Surya, the Sun-God, who on this great day embarks on his northward journey. The Sanskrit term “Shankramana” means “to begin to move”. The day on which the sun begins to move northwards is called Makara Shankranti. It usually falls in the middle of January. Among the Tamilians in South India this festival is called the Pongal. To many people, especially the Tamilians, Makara Shankranti ushers in the New Year. The corn that is newly-harvested is cooked for the first time on that day. Joyous festivities mark the celebration in every home. Servants, farmers and the poor are fed and clothed and given presents of money. On the next day, the cow, which is regarded as the symbol of the Holy Mother, is worshipped. Then there is the feeding of birds and animals. In this manner the devotee’s heart expands slowly during the course of the celebrations, first embracing with its long arms of love the entire household and neighbours, then the servants and the poor, then the cow, and then all other living creatures. Without even being aware of it, one develops the heart and expands it to such proportions that the whole universe finds a place in it. As Shankranti is also the beginning of the month, Brahmins offer oblations to departed ancestors. Thus, all the great sacrifices enjoined upon man find their due place in this grand celebration. The worship of the Cosmic Form of the Lord is so well introduced into this, that every man and woman in India is delightfully led to partake of it without even being aware of it. To the spiritual aspirants this day has a special significance. The six-month period during which the sun travels northwards is highly favourable to them in their march towards the goal of life. It is as though they are flowing easily with the current towards the Lord. Paramahamsa Sannyasins roam about freely during this period, dispelling gloom from the hearts of all. The Devas and Rishis rejoice at the advent of the new season, and readily come to the aid of the aspirant. When the renowned Bhishma, the grandfather of the Pandavas, was fatally wounded during the war of the Mahabharata, he waited on his deathbed of nails for the onset of this season, before finally departing from the earth-plane. Let us on this great day pay our homage to him and strive to become men of firm resolve ourselves. As already mentioned, this is the Pongal festival in South India. It is closely connected with agriculture. To the agriculturalist, it is a day of triumph. He would have by then brought home the fruits of his patient toil. Symbolically, the first harvest is offered to the Almighty–and that is Pongal. To toil was his task, his duty, but the fruit is now offered to the Lord. This is the spirit of Karma Yoga. The master is not allowed to grab all the harvest for himself either. Pongal is the festival during which the landlord distributes food, clothes and money among the labourers who work for him. What a noble act! It is an ideal you should constantly keep before you, not only ceremoniously on the Pongal day, but at all times. Be charitable. Be generous. Treat your servants as your bosom-friends and brother workers. This is the keynote of the Pongal festival. You will then earn their loyalty and enduring love. The day prior to the Makara Shankranti is called the Bhogi festival. On this day, old, worn-out and dirty things are discarded and burnt. Homes are cleaned and white-washed and lovely designs are drawn with rice-flour on the door front. The roads are swept clean. These practices have their own significance from the point of view of health. But, here I remind you that it will not do to attend to these external things alone. Cleaning the mind of its old dirty habits of thought and feeling is more urgently needed. Burn them up, with a wise and firm resolve to tread the path of truth, love and purity from this holy day onwards. This is the significance of Pongal in the life of the spiritual aspirant. If you do this, then the Makara Shankranti has a special significance for you. The sun, symbolising wisdom, divine knowledge and spiritual light, which receded from you when you revelled in the darkness of ignorance, delusion and sensuality, now joyously turns on its northward course and moves towards you to shed its light and warmth in greater abundance, and to infuse into you more life and energy. In fact, the sun itself symbolises all that the Pongal festival stands for. The message of the sun is the message of light, the message of unity, of impartiality, of true selflessness, of the perfection of the elements of Karma Yoga. The sun shines on all equally. It is the true benefactor of all beings. Without the sun, life would perish on earth. It is extremely regular and punctual in its duties, and never claims a reward or craves for recognition. If you imbibe these virtues of the sun, what doubt is there that you will shine with equal divine lustre! He who dwells in the sun, whom the sun does not know, whose body the sun is, and by whose power the sun shines–He is the Supreme Self, the indweller, the immortal Essence. Tat Twam Asi–“That thou art”. Realise this and be free here and now on this holy Pongal or Makara Shankranti day. This is my humble Pongal prayer to you all. During Shankranti, puddings, sweet rice and other delicacies are prepared in every home, especially in South India. The pot in which the rice is cooked is beautifully adorned with tumeric leaves and roots, the symbols of auspiciousness. The cooking is done by the women of the household with great faith

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swami sivananda Devotee receiving blessings from guru image

Swami Sivananda, Teachings of Swami Sivananda on Yoga

Tantra Yoga

Devotional / February 21, 2026

Tantra Yoga Introduction Sanskrit literature can be classified under six orthodox heads and four secular heads. They are: (i) Sruti, (ii) Smriti, (iii) Itihasa, (iv) Purana, (v) Agama, and (vi) Darsana; and (i) Subhashita, (ii) Kavya, (iii) Nataka and, (iv) Alankara. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include Tantras, Mantras, and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or concentration, (iii) Kriya or making, and (iv) Charya or doing. They also give elaborate details about the ontology, cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, and public festivals. The Agamas are divided into three sections: the Vaishnava, the Saiva, and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism, and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva Siddhanta. The Sakta Agamas or Tantras glorify God as the Mother of the world under one of the many names of Devi. The Agamas do not derive their authority from the Vedas, but they are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative. The Tantra Agamas belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati and in others Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra Yamala, Brahma Yamala, Vishnu Yamala, and Todala Tantra are the important works. The Agamas teach several occult practices, some of which confer powers, while the others bestow knowledge and freedom. Among the existing books the Mahanirvana Tantra is the most famous. Tantra Yoga Tantra Yoga had been one of the potent powers for the spiritual regeneration of the Hindus. When practised by the ignorant, unenlightened, and unqualified persons, it has led to certain abuses; and there is no denying that some degraded forms of Saktism have sought nothing but magic, immorality, and occult powers. An example of the perverted expression of the truth, a travesty of the original practices, is the theory of the five Makaras (Pancha Makaras);-Madya or wine, Mamsa or flesh, Matsya or fish, Mudra or symbolical acts, and Maithuna or coition. The esoteric meaning of these five Makaras is: “Kill egoism, control flesh, drink the wine of God-intoxication, and have union with Lord Siva”. Tantra explains (Tanoti) in great detail the knowledge concerning Tattva (Truth or Brahman) and Mantra (mystic syllables). It saves (Trayate). Hence it is called Tantra. The Tantras are not books of sorcery, witchcraft, magic spells, and mysterious formulae. They are wonderful scriptures. All persons without the distinctions of caste, creed, or colour may draw inspiration from them and attain spiritual strength, wisdom, and eternal bliss. Mahanirvana and Kularnava Tantras are the important books in Tantra Sastra. Yoga Kundalini Upanishad of Krishna Yajurveda, Jabala Darsana, Trisikha Brahmana, and Varaha Upanishad are useful for getting knowledge of Kundalini Sakti and the methods to awaken it and take it to Sahasrara Chakra at the crown of the head. The Tantra is, in some of its aspects, a secret doctrine. It is a Gupta Vidya. You cannot learn it from the study of books. You will have to get the knowledge and practice from the practical Tantrikas, the Tantric Acharyas and Gurus who hold the key to it. The Tantric student must be endowed with purity, faith, devotion, dedication to Guru, dispassion, humility, courage, cosmic love, truthfulness, non-covetousness, and contentment. Absence of these qualities in the practitioner means a gross abuse of Saktism. The Sakti Tantra is Advaita Vada. It proclaims that Paramatman (Supreme Soul) and Jivatman (individual soul) are one. The Saktas accept the Vedas as the basic scriptures. They recognise the Sakta-Tantras as texts expounding the means to attain the goal set forth in the Vedas. Tantra Yoga lays special emphasis on the development of the powers latent in the six Chakras, from Muladhara to Ajna. Kundalini Yoga actually belongs to Tantric Sadhana which gives a detailed description about this serpent-power and the Chakras (plexus). Entire Tantric Sadhana aims at awakening Kundalini, and making her to unite with Lord Sadasiva, in the Sahasrara Chakra. Methods adopted to achieve this end in Tantric Sadhana are Japa of the Name of the Mother, prayer, and various rituals. Guru and Diksha (Initiation) Yoga should be learnt from a Guru (spiritual preceptor). And this is true all the more in the case of Tantra Yoga. It is the Guru who will recognise the class to which the aspirant belongs and prescribe suitable Sadhana. The Guru is none other than the Supreme Divine Mother Herself, descended into the world in order to elevate the aspirant. As one lamp is lit at the flame of another, so the divine Sakti consisting of Mantra is communicated from Guru to the disciple. The disciple fasts, observes Brahmacharya, and gets the Mantra from the Guru. Initiation tears the veil of mystery and enables the disciple to grasp the hidden truth behind scriptures’ texts. These are generally veiled in mystic language. You cannot understand them by self-study. Self-study will only lead you to greater ignorance. The Guru only will give you, by Diksha (initiation), the right perspective in which to study the scriptures and practise Yoga. Qualifications of a Disciple The qualifications of the disciple are purity, faith, devotion, dispassion, truthfulness, and control of the senses. He should be intelligent and a believer

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Lord Krishna lifting Govardhan mountain with devotees below image

⁠Festivals in Sanathan Dharam and Hinduism, Swami Sivananda

Sri Krishna–The Purna Avatara

Devotional / February 21, 2026

Sri Krishna–The Purna Avatara By Sri Swami Krishnananda The Jayanti of Bhagavan Sri Krishna, also known as Sri Krishna Janmashtami, falls on the eighth day in the dark fortnight of the month of Bhadrapada (Aug-Sep). The observance of this holy day and the performance of this sacred worship to the great Incarnation is a symbol of an intensification of our soul’s yearning to come nearer to God as much as possible. Bhagavan Sri Krishna is regarded as Purna-Avatara, which means the full incarnation, Avatara is ‘Incarnation,’ and Purna is ‘the full’. He is considered to be a complete manifestation of God, not a partial expression of the power and the glory of God. The power of God is never fully manifest anywhere in the world. It is always manifest or expressed in some percentage as the occasion demands, even as we ourselves, in our own individual capacities, for instance, do not put forth our total energy any time of the day. Though we work hard from morning to evening, the entire energy of our body, mind and soul does not get revealed on any occasion. Perhaps, months may pass without an occasion for the whole energy of our system to manifest even once, because the circumstance does not demand it. We only express a little of our thought, a little fraction of our understanding and a partial form of our energy as would be necessitated by the nature of the particular context. Likewise, God never manifests Himself wholly unless the occasion is of such an intensified character as to call for such a manifestation. Historically speaking, the circumstances at the time of the advent of Bhagavan Sri Krishna were such that a complete manifestation of the Divine Energy was called for. We have an idea of what God is and what His total energy would be like, from the point of view of our own humble imaginations, which is, of course, comparable to the idea that a frog in the well may be entertaining in its mind in regard to the Pacific Ocean. That may be the idea we may have in our minds of the total energy of God. Nobody can say what it is. Anyhow, we can understand what ‘totality’ means, at least in a grammatical sense or linguistic significance. Bhagavan Sri Krishna, the full Avatara, the complete manifestation of God, is the object of our worship, prayer and meditation on this day. This has a very special relevance to our own personal lives and its meaning for us is naturally the meaning that is implied in our relationship with God. We have heard from narrations recorded in the scriptures like the Srimad Bhagavata, that Bhagavan Sri Krishna was born at midnight, as it is also the case with the birth of Jesus the Christ. There are many similarities between the births of Krishna and Christ as far as the associations of the phenomena with the occasion are concerned. The darkest part of the night is midnight and that was the hour of the birth of the Lord. This divine advent took place not at the commencement or at the fag end of the night, but in the thick of the night, midnight, which from the point of view of our own personal Sadhana-life, is reminiscent of the conditions under which God would reveal in our own lives. God did not reveal Himself in daylight, but in the dead of night. The spiritual connotation of this, from the point of view of the relationship of the soul to God, is that the daylight or activity of the senses is the midnight or slumber of the Atman, and the daylight or birth of the Atman is the midnight or slumber of the senses. When the senses cease from their activity, conditions become favourable for the manifestation of God. The Atman does not manifest Itself when the senses are rejoicing in the daylight of their contact with objects. On the other hand, the birth of the Atman is a death-blow to the senses and the slumbering of the prison-guards at the time of the advent of the Lord may be in a way compared to the death of the senses at the time of the birth of Divinity. Kamsa represents the ego and all his menials the senses. All these were put to rest at the time of birth of Lord Krishna. Hence, the Bhagavad Gita says: “Ya nisa sarvabhutanam tasyam jagarti samyami, yasyam jagrati bhutani sa nisa pasyato muneh”–The night of the ignorant is day for the sage, and vice versa the night of the sage is day for the ignorant. The Atman is something quite different from what we regard as very dear to us, notwithstanding the fact that we have been told again and again that It is the deepest Reality in our personality. All this teaching has remained only a theory for us. We have always been pampering the senses and fondling the ego, in spite of the fact that we know that we are not the ego and the senses, but the Atman. All this teaching is like pouring water on a rock. It has made no impression upon us. The infinite is the Fullness, the Purna; and the finite is the Apurna. We individuals, the Jivatmans and everything in this world are Apurna, finites, but we enshrine the Infinite in our bosom. And the manifestation of the Infinite in the finite, the birth of God in man is possible, practicable and inevitable when the obstructions to Its manifestation are obviated totally. To speak from the point of view of the historical life which Bhagavan Sri Krishna is said to have lived thousands of years ago, let alone the spiritual or the mystical, we see a wholeness manifest in Him. His life was a fullness right from childhood upto the maturity of life. He was a completeness in every respect even in his babyhood or childhood, a completeness in his adolescence, a completeness in his youth and maturity; He was a fullness of bodily

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Swami Sivananda standing with children sharing blessings and spiritual guidance

Swami Sivananda, Teachings of Swami Sivananda on Yoga

Jnana Yoga (The Path of Enquiry)

Devotional / February 21, 2026

Jnana Yoga (The Path of Enquiry) INTRODUCTION Jnana is knowledge. To know Brahman as one’s own Self is Jnana. To say, “I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness,” is Jnana. To behold the one Self everywhere is Jnana. Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, ” I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son,” is Ajnana. Jnana alone can destroy Ajnana, even as light alone can remove darkness. Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord’s energy manifesting itself as the world-process. Just as space appears to be of three kinds – absolute space, space limited by a jar, and space reflected in the water of a jar, – so also there are three kinds of intelligence. They are absolute intelligence, intelligence reflected in Maya, and intelligence reflected in the Jiva (the individual soul). The notion of the doer is the function of intelligence as reflected in the intellect. This, together with the notion of Jiva, is superimposed by the ignorant on the pure and limitless Brahman, the silent witness. The illustration of space absolute, space limited by a jar and space reflected in water of a jar, is given to convey the idea that in reality Brahman alone is. Because of Maya, however, It appears as three. The notion that the reflection of intelligence is real, is erroneous, and is due to ignorance. Brahman is without limitation; limitation is a superimposition on Brahman. The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad ‘Tat Tvam Asi’ – ‘That Thou Art’. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear. Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge. BRAHMAN AND MAYA Brahman is Sat, the Absolute, Reality. That which exists in the past, present and future; which has no beginning, middle and end; which is unchanging and not conditioned by time, space and causation; which exists during the waking, dream and deep sleep states; which is of the nature of one homogeneous essence, is Sat. This is found in Brahman, the Absolute. The scriptures emphatically declare: “Only Sat was prior to the evolution of this universe.” This phenomenal universe is unreal. Isvara created this universe out of His own body (Maya), just as a spider creates a web from its own saliva. It is merely an appearance, like a snake in a rope or like silver in mother-of-pearl. It has no independent existence. It is difficult to conceive how the Infinite comes out of Itself and becomes the finite. The magician can bring forth a rabbit out of a hat. We see it happening but we cannot explain it; so we call it Maya or illusion. Maya is a strange phenomenon which cannot be accounted for by any law of Nature. It is incapable of being described. Its relation to Brahman is like that of heat to fire. The heat of fire is neither one with it nor different from it. Does Maya really exist or not ? The Advaitin gives this reply: “This inscrutable Maya cannot be said either to exist or not to exist”. If we know the nature of Brahman, then all names, forms and limitations fall away. The world is Maya because it is not the essential truth of the infinite Reality – Brahman. Somehow the world exists and its relation to Brahman is indescribable. The illusion vanishes through the attainment of knowledge of Brahman. Sages, Rishis and scriptures declare that Maya vanishes entirely as soon as knowledge of the Supreme Self dawns. Brahman alone really exists. The Jiva, the world and this little “I” are false. Rise above names and forms and kill the false egoism. Go beyond Maya and annihilate ignorance. Constantly meditate on the Supreme Brahman, your divine nature. The world is unreal when compared to Brahman. It is a solid reality to a worldly and passionate man only. To a realized sage it exists like a burnt cloth. To a Videhamukta (disembodied sage) it does not exist at all. To a man of discrimination it loses its charm and attraction. Do not leave the world to enter a forest because you now read that the world is unreal. You will be utterly ruined if you do this without proper qualifications. Be first established in the conviction that the world is unreal and Brahman alone is real. This will help you to develop dispassion and a strong yearning for liberation. Stay in the world but be not worldly; strive for liberation by the practice of Sadhana Chatushtaya. SADHANA CHATUSHTAYA Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences. A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya – the “four means of salvation”. They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation – Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these

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⁠Festivals in Sanathan Dharam and Hinduism, Swami Sivananda

The Divine Advent

Devotional / February 21, 2026

The Divine Advent By Sri Swami Chidananda As we move towards the auspicious and blessed day of Sri Krishna Janmashtami, we are moving towards a divine advent that was extraordinary in its nature—extraordinary in the sense that there could not have been a more unimaginable set of negative factors all combining together than when the Supreme Being, Adi Narayana, was born as Bhagavan Sri Krishna. We cannot help wondering how and why such a thing could come about, that the moment of Lord Krishna’s advent was a moment filled with everything undivine, everything tamasic and rajasic, everything unspiritual and asuric. On the other hand, it is said that at the time of the advent of Lord Buddha, everything became auspicious and beautiful. Though it was not the season for flowers to bloom, suddenly flower trees were full of flowers, trees bereft of fruit became laden with fruit, lotuses bloomed in the lakes. Waters of rivers that were muddy suddenly became crystal clear, and everywhere cool breezes wafted the fragrance of the flowers. Everything auspicious, everything beautiful, satyam, sivam, sundaram, took place. Lord Rama, too, was born in a palace—wonderful, auspicious surroundings. Lord Krishna, however, was born in a set of circumstances most undivine, most unspiritual, most negative. He was born in prison; both His father and His mother were shackled to the walls, their hands chained. Their cells were closed, cut off, barred and locked with cruel guards watching them. It was midnight in the month of Sravana. It was pitch dark; the sky was overcast and it was raining heavily. Thus everything that the Bhagavad Gita says is inauspicious—night time, the dark half of the month, the sun on its southward journey—were present. Lord Krishna, thus, had everything inauspicious; but even in such a set of absolutely inauspicious circumstances, there was ultimately a glorious triumph for the Divine. All that stood in opposition, all the asuric forces that time and again most determinedly tried to put an end to this advent were overcome. And one feature here that is noteworthy is that in spite of the most dire, inauspicious, unfavourable, asuric, dark circumstances—which seemed hopeless—Devaki and Vasudeva never lost faith. They were absolutely certain that the divine advent would overcome everything that stood against it. There was in their hearts parama sraddha; there was in their hearts great visvasa, faith and trust in the promise of the Divine. It was this that enabled them to face all opposing circumstances and never lose faith. They had absolute trust in God, which made them strive through all the difficult circumstances and to ultimately have the blessedness of being liberated directly through the hands of the Lord. Perhaps this is an indication of how the spiritual seeker, the sadhaka, the devotee, the aspiring soul has to be rooted in firm faith no matter how adverse the circumstances, how dark the prospects may seem. For, ultimately, if you persist in absolute faith, trust and devotion, and carry out the divine injunctions to the letter, then triumph is yours. You overcome all obstacles, become free and attain bhagavat svarupa. Lord Krishna Himself came to the prison house, took away their chains and made them free. This is the specialty of Krishna Avatara—extraordinary from start to finish. May that Supreme Lord, who was born in adverse circumstances, in the dark of night under great danger and stress, who triumphed over all and came and liberated His bound parents, may this Lord shower divine grace and blessings upon you all and grant you success in your journey from darkness to Light, from unreality to Reality, from death to Immortality. This is my humble prayer!”

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Swami Sivananda writing spiritual teachings surrounded by books

Swami Sivananda, Teachings of Swami Sivananda on Yoga

Raja Yoga (The Path of Meditation)

Devotional / February 21, 2026

Raja Yoga (The Path of Meditation) The Philosophy of Yoga It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy. Vyasa has explained the original aphorisms or Yoga Sutras of Patanjali and this has been further elaborated through a gloss by a learned author named Vachaspati Mishra, and through the celebrated writings of Vijnana Bhikshu. The Yoga, in allegiance to the Sankhya, holds that there is an eternal and omnipresent inert Prakriti and a plurality of omnipresent Conscious Purusha. The Yoga accepts a third principle, viz., Ishvara. The contact of the Purusha with Prakriti makes the latter evolve itself into its various effects. The Purusha, due to Aviveka (non-discrimination), feels that it is an individual on account of its identification with Prakriti and its modifications. The Yoga concerns itself with the method of freeing the Purusha from this bondage through right effort. Yoga is, thus, more a practical way of attainment than a philosophical excursion into the realms of the Spirit. As a Darsana, it is Sa-Ishvara Sankhya, i.e., it sanctions the twenty-five Tattvas of the Sankhya and adds one more, Ishvara. In doing so, Yoga fulfills its own characteristic of being an utterly practical system of Sadhana. When covered over by the veil of ignorance (Aviveka), the Purusha imagines that He is imperfect, incomplete, and that fulfillment can be had only in His conjunction with Prakriti. The Purusha then, so to say, begins to gaze at Prakriti; and in the light of His consciousness, the inert Prakriti commences its kaleidoscopic display of objects. The Purusha, due to Prakriti-Samyoga, appears to desire for enjoyment of these objects. He acts, as it were. He seems to grasp the objects. Now bondage, though not e ssential to the Purusha, is complete and the vicious circle is kept up. Transmigration of the individual is the consequence of Aviveka and its effects. Yoga by its scientific processes cuts these three knots one by one and leads to Kaivalya Moksha which is the realization of the true Purusha as independent of Prakriti and its evolutes. Deep within everyone there is an abiding faith in a Supreme Being, someone to whom a Sadhaka can look up for help and guidance, for protection and inspiration. But the ego does not allow this to happen. Disentanglement of the Purusha from the ego alone can lead to Its release from the snares of Prakriti. The ego can hardly be subdued by subjective analysis only; but it is easy to discriminate this ego as separate from the Purusha when it is voluntarily offered as a sacrifice at the altar of self-surrender to a Supreme Being, Ishvarapranidhana. This is the hypothesis of the Yoga, in addition to its exhortation to put forth effort (Sadhana-Marga). Yoga Sutras of Patanjali Raja Yoga is the king of Yogas. It concerns directly with the mind. In this Yoga there is no struggling with Prana or physical body. There are no Hatha Yogic Kriyas. The Yogi seats at ease, watches his mind and silences the bubbling thoughts. He stills the mind, restraints the thought-waves and enters into the thoughtless state or Asamprajnata Samadhi, Hence the name Raja Yoga. Though Raja Yoga is a dualistic philosophy and treats of Prakriti and Purusha, it helps the student in Advaitic Realization of oneness eventually. Though there is the mention of Purusha, ultimately the Purusha becomes identical with Highest Self or Purusha, or Brahman of Upanishads. Raja Yoga pushes the student to the highest rung of the spiritual ladder of Advaitic realization of Brahman. Patanjali’s Yoga system is written in Sutras. A ‘Sutra’ is a terse verse. It is an aphoristic saying. It is pregnant with deep, hidden significance. Rishis of yore have expressed philosophical ideas and their realization in the form of Sutras only. It is very difficult to understand the meaning of the Sutras without the help of a commentary, a gloss or a teacher who is well-versed in Yoga. A Yogi with full realization can explain the Sutras beautifully. Literally, Sutra means a thread. Just as various kinds of flowers with different colours are nicely arranged in a string, to make a garland, just as rows of pearls are beautifully arranged in a string to form a necklace, so also Yogic ideas are well-arranged in Sutras. They are arranged into Chapters. The First Chapter is Samadhi-pada. It deals with different kinds of Samadhi. It contains 51 Sutras. Obstacles in meditation, five kinds of Vritti and their control, three kinds of Vairagya, nature of Ishvara, various methods to enter into Samadhi and the way to acquire peace of mind by developing virtues are described here. The Second Chapter is Sadhana-pada. It contains 55 Sutras. It treats of Kriya Yoga, viz., Tapas, study and self-surrender to God, the five Kleshas or afflictions, the methods to destroy these afflictions which stand in the way of getting Samadhi, Yama and Niyama and their fruits, practice of Asana and its benefits, Pratyahara and its advantage, etc. The Third Chapter is Vibhuti-pada. It contains 56 Sutras. It treats of Dharana, Dhyana and various kinds of Samyama on external objects, mind, internal Chakras and on several objects, to acquire various Siddhis. The Fourth Chapter is Kaivalya-pada or Independence. It contains 34 Sutras. It treats of the independence of a full-blown Yogi who has perfect discrimination between Prakriti and Purusha, and who has separated himself from the three Guna. It also deals with mind and its nature. Dharmamegha Samadhi also is described here. States of the Mind Raja Yoga is mainly concerned with the mind, its modifications and its control. There are five states of the mind – Kshipta, Mudha, Vikshipta, Ekagra and Niruddha. Usually the mind is running in various directions; its rays are scattered. This is the Kshipta state. Sometimes it is self-forgetful, it is full of foolishness (Mudha). When you try to practice concentration, the mind seems to get concentrated but gets distracted often. This is Vikshipta. But with prolonged and repeated practice of concentration again and again, and repeating Lord’s Name, it becomes one-pointed. This is called the Ekagra state. Later on, it is fully controlled (Niruddha). It is

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swami sivananda Sepia photo of garlanded monk seated cross-legged with calm smile image

Divine Teachings & Message of Swami Sivananda, Swami Sivananda

Japa Yoga or Mantra Yoga (Repetition of the Lord’s Name)

Devotional / February 21, 2026

Japa Yoga or Mantra Yoga (Repetition of the Lord’s Name) WHAT IS JAPA ? Repetition of any Mantra or Name of the Lord is known as Japa. Japa is an important Anga of Yoga. It is a spiritual food for the hungry soul. Japa is the rod in the hand of the blind Sadhakas (aspirants) to plod on the road to Realization. Japa is the philosopher’s stone or divine elixir that makes one God-like. In this iron age, practice of Japa alone can give eternal Peace, Bliss and Immortality. Japa is repetition of the Mantra. Dhyana is meditation on the form of the Lord with His attributes. There is meditation or Dhyana with Japa (Japa-Sahita-Dhyana); there is meditation or Dhyana without Japa (Japa-Rahita-Dhyana). In the beginning you should combine Dhyana with Japa. As you advance the Japa drops by itself; meditation only remains. It is an advanced stage. You can then practice concentration separately. You can do whatever you like best in this respect. Name (Nama) and the object (Rupa) signified by the Name are inseparable. Thought and word are inseparable. Whenever you think of the name of your son, his figure stands before your mental eye, and vice versa. Even so when you do Japa of Rama, Krishna or Christ, the picture of Rama, Krishna or Christ will come before your mind. Therefore Japa and Dhyana go together. They are inseparable. Do the Japa with feeling. Know the meaning of the Mantra. Feel God’s presence in everything and everywhere. Draw closer and nearer to Him when you repeat the Japa. Think He is shining in the chambers of your heart. He is witnessing your repetition of the Mantra as He is the witness of your mind. MANTRA ‘Mananat-trayate iti Mantrah’ – By the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra. That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process. The root ‘Man’ in the word Mantra comes from the first syllable of that word, meaning ‘to think’, and ‘Tra’ from ‘Trai’ meaning ‘to protect’ or ‘free’ from the bondage of Samsara or the phenomenal world. By the combination of ‘Man’ and ‘Tra’ comes Mantra. A Mantra is divinity encased within a sound-structure. It is divine power or Daivi Sakti manifesting in a sound-body. The Mantra is itself Devata. The sacred Mantra or the Divine Name is a vital symbol of the Supreme Divinity directly revealed in the innermost depths of divine communion to the sages of Self-realization in the hoary Vedic and Upanishadic times. These symbols are in the nature of unfailing keys to gain access into the transcendental realms of absolute experience. Mantra Yoga is an exact science. A Mantra, in the Hindu religion, has the following six parts. It has got a Rishi (a man of Self-realization) to whom it was revealed for the first time and who gave this Mantra to the world. He is the Drashta or Seer for this Mantra. Sage Viswamitra is the Rishi for Gayatri. Secondly, the Mantra has a metre (Chhandas), which governs the inflection of the voice. Thirdly, the Mantra has a particular Devata or supernatural being, higher or lower, as its informing power. This Devata is the presiding deity of the Mantra. Fourthly, the Mantra has got a Bija or seed. The seed is a significant word, or series of words, which gives a special power to the Mantra. The Bija is the essence of the Mantra. Fifthly, every Mantra has got a Sakti. The Sakti is the energy of the form of the Mantra, i.e., of the vibration-forms set up by its sound. These carry the man to the Devata that is worshipped. Lastly, the Mantra has a Kilaka – pillar or pin. This plugs the Mantra-Chaitanya that is hidden in the Mantra. As soon as the plug is removed by constant and prolonged repetition of the Name, the Chaitanya that is hidden is revealed. The devotee gets Darshana of the Ishta Devata. SOUND AND IMAGE Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the indivisible world, and combinations of sound create complicated shapes. Repetition of a Mantra has a mysterious power of bringing about the manifestation of the Divinity, just as the splitting of an atom manifests the tremendous forces latent in it. When a particular Mantra appropriated to a particular god is properly recited, the vibrations so set up create in the higher planes a special form which that god ensouls for the time being. The repetition of the Panchakshara Mantra – Om Namo Sivaya – produces the form of Lord Siva. The repetition of Om Namo Narayanaya, the Ashtakshara Mantra of Vishnu, produces the form of Vishnu. GLORY OF DIVINE NAME The Name of God, chanted correctly or incorrectly, knowingly or unknowingly, carefully, is sure to give the desired result. Just as burning quality is natural to and inherent in fire, so also, the power of destroying sins with their very root and branch, and bringing the aspirant into blissful union with the Lord through Bhava-Samadhi, is natural to and inherent in the Name of God. The glory of the Name of God cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Name. There is a Sakti or power in every word. If you utter the word ‘excreta’ or ‘urine’ when your friend is taking his meals, he may at once vomit his food. If you think of ‘Garam Pakoda’, ‘hot Pakoda’ (fried delicacies), your tongue will get salivation. When anyone suddenly shouts ‘Scorpion! Scorpion!’, ‘Snake! Snake!’, you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a ‘donkey’ or an ‘ass’, you are annoyed

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