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Sadguru Stotra
Spiritual Message for the Day – Sadguru Stotra by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 4 August 2015 21.58 EST | New York Edition** |
Sadguru Stotra
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
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I bow to that Supreme Guru who assumed the forms of Lord Jesus, Lord Buddha, Lord Krishna, Lord Rama and Sri Sankara in times of catastrophe and high calamities to destroy wicked people and established righteousness on earth.
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Salutations to that spotless Brahman, Who has hidden Himself like oil in seed, like butter in milk, but Who reveals Himself to those who practise constant and intense meditation after purifying their minds, by Tapas, continence, right conduct, etc.
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Prostrations to the World-teacher, who removes the veil of ignorance of ignorant Jivas when they meditate on Him with one-pointed pure mind and who is an embodiment of love and mercy.
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My silent adorations to the non-dual, pure, Self-effulgent, eternal, All-full, imperishable Brahman, who is the support of my body, mind, Prana and Indriyas, who is the light and substratum of this world, and who is the silent witness of all my mental states and modifications.
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Hail, hail to that Sat-chit-ananda Atman who is unchanging, immutable, all-pervading like ether, without limbs, without body, Prana, senses and mind, and who is represented by the monosyllable Om.
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Glory to that indivisible, infinite, immortal one essence that lies hidden in all these names and forms and that is known by the various names—Atman, Brahman, Chaitanya, Purusha, Paramatma Svarupa; Kutastha, Purushottama, etc.
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Victory to that Brahman who is the source, womb, support, root for this world and my body, who is ever waking even when all the minds are resting in Mula Ajnana at night during deep sleep, who illumines the Buddhi, sun and all objects of the world, but who Himself is not in need of any other light on account of His Self-luminosity.
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I bow to that Nirakara Nirguna Brahman who is like steam or H
Excerpts from: Sadguru Stotra - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
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Meditation
Spiritual Message for the Day – Meditation by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 3 August 2015 18.42 EST | New York Edition** |
Meditation
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Meditation is the royal road to attain Godhead. It is the Grand Trunk road which takes the aspirant direct to the destination of Divine Consciousness. It is the mystic ladder which takes the Yogic students from earth to heaven. It is the Divine ladder of Yogins which pushes them to the heights of Asamprajnata Samadhi. It is the step in the staircase of Chidakasa to take the aspirant to the highest storey of Advaita-nishta and Kaivalya Mukti of Vedantins. Without it no spiritual progress is possible. It is a rope-bridge that allows the devotee to glide easily into the other shore of Bhava Samadhi and drink the honey of Prem and nectar of Immortality.
O Prem! There is a place where you will neither hear any sound nor see any colour. That place is Parama Dhama or Padam Anamaya (painless seat). This is the realm of peace and bliss. There is no body-consciousness here. Here the mind finds rest. All desires and cravings melt away. The Indriyas remain quiet here. The intellect ceases functioning. There is neither fight nor quarrel here. Will you seek this silent abode through silent meditation? Solemn stillness reigns supreme here. Rishis of yore attained this place only by melting the mind in the silence. Brahman shines in native effulgence.
Forget the body. Forget the surroundings. Forgetting is the highest Sadhana. It helps meditation a great deal. It makes the approach to God easier. By remembering God, you can forget all these things.
Taste the spiritual consciousness by withdrawing the mind from the sensual objects and fixing at the lotus feet of the Lord Who is ever shining in the chambers of your heart. Merge within by practising deep, silent meditation. Plunge deep. Swim freely in the ocean of Sat-chit-ananda. Float in the divine river of joy. Tap the source. March direct towards the fountainhead of Divine Consciousness and drink the Nectar. Feel the thrill of Divine Embrace and enjoy Divine Ecstasy. I shall leave you here. You have attained the state of immortality and fearlessness. O Prem! Fear not. Shine now. Thy light is come.
Practise regular, systematic meditation at the same hours daily. You will get the meditative mood easily. The more you meditate, the more you will have inner spiritual life, wherein mind and Indriyas do not play. You will be very close to the source, Atman. You will enjoy the wave of bliss and peace.
All sensual objects will have no attraction for you now. The world will appear to you as a long dream. Jnana will dawn in you by constant, deep meditation. You will be fully illumined. The curtain of ignorance will drop now. The sheaths will be torn. The body-idea will vanish. You will realise the significance of the Mahavakya, ‘Tat Tvam Asi’. All differences, distinctions, qualities will disappear. You will see everywhere one infinite, illimitable Atman, full of Bliss, Light and Knowledge. This will be a rare experience indeed. Do not tremble with fear like Arjuna. Be bold. You will he left alone now. There is nothing to see or hear now. There are no senses. It is all pure consciousness only.
Thou art Atman, O Prem. Thou art not this perishable body. Destroy the Moha for this filthy body. Do not utter in future, “My body.” Say, “this instrument.” The sun is setting now. It is drawing within all the rays. Now sit for meditation. Again have a dive in the sacred Atmic Triveni within. Collect all the rays of the mind and plunge within quite deep into the innermost recesses of the heart. Give up all sorts of fears, cares, worries and anxieties. Rest in the ocean of silence. Enjoy the eternal peace. Your old Jivahood is gone now. All limitations have disappeared. If the desires and old cravings try to hiss, destroy them by the rod of Viveka and the sword of Vairagya.
Keep these two with you always for some time till you get Brahmi-stithi (fully established in the Atman).
Om is Sat-chit-ananda. Om is Infinity, Eternity. Sing Om. Feel Om. Chant Om. Live in Om. Meditate on Om. Roar Om Om Om. Hear Om. Taste Om. See Om. Eat Om. Drink Om. Om is thy name! May that Om guide you! Om! Om! Om! Om Santi.
Excerpts from: Meditation - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
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If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org
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Brahma Vidya
Spiritual Message for the Day – Brahma Vidya by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 2 August 2015 13.42 EST | New York Edition** |
Brahma Vidya
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
The way of the Universe is a knotty and vexed problem that has defied all human skill for its proper solution. It has not been satisfactorily explained by any of the Acharyas, Rishis and Seers of Truth. Srutis and Smritis are silent on this point. The origin and nature of Maya can only be understood after attaining Brahma Jnana, when the Antahkarana is absolutely pure. Brahma Jnana is an occult mystery, a subject for initiation by a real Guru.
Now, just pause for a moment and think quite seriously your mode of life. You are proud that you are wise, and that you know science, arts, law, medicine, etc. Are you really prudent? Emphatically not. You are helplessly ignorant. In how many diverse wombs have you been placed? You have been swindled wholesale by the fleshy eye and the nervous tongue. You are carried away hopelessly by a little bit of colour, taste and touch.
Now, awake, arise and stop not till the goal of Elysial Bliss, final Beatitude, or the Turiyatita state, or Nirvikalpa absorption in Brahman or Videha Kaivalya is reached. Develop the sixfold virtues (Shat-sampat). Acquire the four qualifications. Remove the three kinds of impurities of the mind, viz., Mala (by Nishkama Karma, Japa, Tapa, Yama, Niyama, etc.), Vikshepa or tossing of mind (by Upasana of conditioned Brahman) and Avarana or layer (by Satsanga, study of Atma Jnana books, Vedantic scriptures, ceaseless Atmic enquiry or Vichara). Have faith first in yourself, then in Guru’s words and in the Srutis. Lead quite a simple life with sublime thoughts and lofty ideals. Eliminate desire and attachment, the two root causes of Samsara, the two potent factors of bondage. Have constant Satsanga, a rare panacea for the cure of the formidable disease of rebirth.
Just as the coloured water penetrates freely and nicely a piece of cloth when it is pure white, so also the instructions of a sage can penetrate and settle down in the hearts of aspirants only when their minds are calm, when there are no desires for enjoyments and when the impurities of their minds are destroyed. That is the reason why an aspirant is expected to possess the qualifications of Viveka, Vairagya, Sama, Dama and Uparati before he practises hearing of Srutis, reflection and meditation. Discipline and purification of the mind and the Indriyas are the prerequisites of an aspirant in the path of Truth and Self-realisation.
Knowledge is power. A doctor who has knowledge of medicine, of the physical machine and its workings, of therapeutics, and of diagnosis and treatment of diseases is a powerful man. He can influence thousands. A lawyer who has knowledge of law has got influence and power. The Commander-in-chief and Field-marshal who have knowledge of manoeuvres and enveloping movements of the battlefield and of the tactics of war have wonderful influence and power. The whole armies stand electrified before them and are ready to obey their commands. The raising of the policeman’s fingers stops all motor cars in the streets of London. Just as heat is inseparable from fire, so also power is inseparable from knowledge. Brahman, the source of Maya is the storehouse for all powers. A Jnani who has knowledge of Brahman has got tremendous powers. He wills through his Satsankalpa and everything comes into being.
Kill out all desires of life (Abhinivesa) in this world. Clinging to earth-life is the root cause of birth and death. Destroy the idea or the sense of separateness. Separateness is death. Unity is eternal life. Separateness is Avidya or ignorance. Unity is Jnana.
Unless a man perseveres seriously in the pursuit of Knowledge of the Self and unless a man struggles hard in the spiritual path with intense Vairagya and keen longing for liberation, he will never take recourse to Satsanga or company of sages and will never lend a willing ear to spiritual instructions, sermons and discourses.
There are no Vedantic Prakriyas (categories) in Upanishads. You will have to study Atma Bodha, Tattva Bodha, Vivekachudamani, Vedanta Sara, Laghu Vasudeva Manana in the beginning. These are all Prakriya Granthas. Then you will be able to understand clearly the teachings of Upanishads. A knowledge of three bodies, five Kosas, four Avasthas, three Gunas, Neti-neti doctrine, Bhaga-tyaga Lakshana, Anvaya-vyatireka, Adhyaropa-apavada, Layachintana of Om, Layachintana of Antahkarana, Layachintana of elements, Rajju-sarpa Nyaya, various Drishtantas, and Vadas like Drishti-srishti Vada, Vivarta Vada is indispensable requisite for proper understanding of Brahman. An elementary knowledge of Indian Logic, Nyaya philosophy is also necessary for proper understanding of Vedanta.
Excerpts from: ** Brahma Vidya -**Dialogues From The Upanishads**by**Gurudev Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
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Jnana Yoga Sadhana
Spiritual Message for the Day – Jnana Yoga Sadhana by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 1 August 2015 19.31 EST | New York Edition** |
Jnana Yoga Sadhana
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Samadhi is superconscious state. It is union with Brahman. It is of two kinds: viz., Savikalpa and Nirvikalpa. When the mind is fixed in the Advaita Brahman along with Jnata (knower), Jnana (knowledge) and Jneya (knowable) (Triputi sahita), it is Savikalpa Samadhi. There is recognition of subject and object in this Samadhi. This Savikalpa Samadhi is of two kinds: (1) Sabdanuvid or with words and (2) Sabdananuvid or without words.
When the Samadhi is associated with the sound ‘I am Brahman—Aham Brahma Asmi’, it is Sabdanuvid. When it is not associated with the sound of Aham Brahma Asmi, it is Sabdananuvid.
In Nirvikalpa Samadhi, the mind is fixed in Advaita Brahman without any Triputi, i.e., any idea of knower, knowledge and knowable and is without recognition of subject and object. Savikalpa Samadhi is a means (Sadhana) to the end—Nirvikalpa Samadhi which is the result or fruit.
“Though there is a perception of duality in the Savikalpa Samadhi, inasmuch as there is distinct recognition of subject and object, yet the duality only helps to know the Advaita Brahman; in the same way as in an earthen object, there is a perception of earth, though there be an appearance of an earthen jar, etc. So too, is there the perception of the secondless Brahman alone, even though there be an appearance of duality.”
Nirvikalpa Samadhi is of two kinds, viz., (1) Advaita Bhavanarupa Samadhi which is Vritti-sahita. Brahmakara Vritti is present here. (2) Advaita Avasthanarupa Samadhi which is Vritti-rahita. Brahmakara Vritti dies here. Advaita Bhavanarupa Samadhi is Sadhana (means) to the end—Advaita Avasthanarupa Samadhi which is the result or fruit.
In Vichara Sagara you will find: “In this manner the difference between the two kinds of meditation is established; that is to say, in the meditation with recognition of subject and object, there is a perception of duality with that of Brahman, and in the meditation without recognition of subject and object, there is no conscious perception of the three integral constituents, knower, knowledge and object to be known; likewise with the state of profound slumber and this second variety of meditation, there is this difference, that in the former, there is an absence of modification of the mental function in the shape of Brahman while in the latter, there is no perception of it. Thus then, there is an entire absence of the integral organ with its function in profound slumber, while in the unconscious meditation there is only a want of the perception, though the integral organ and its function are modified into the shape of Brahman; now this modification proceeds from the practice of the conscious variety of meditation; hence that is reckoned as one of the eight means, whose result is this meditation without recognition of subject and object.
“Unconscious meditation is of two kinds: (1) Non-dual mental perception. (2) Non-dual form of resting in Brahman.
“(1) When the non-dual modification of the internal organ after it has assumed the shape of Brahman arises with the unknown function, it is called a form of non-dual mental perception of the unconscious meditation. Here much practice is needed, so that the functional modification of Brahman also ceases.
“(2) When the function has been completely done away with, it constitutes the non-dual condition of unconscious meditation. Then, just as water sprinkled on red hot iron is absorbed into the body of the metal, so by such persevering and firm practice of the non-dual perceptional form of the unconscious meditation, the function merges into the extremely manifested Brahman; and this resting on the non-dual Brahman form of unconscious meditation, is the chief result of which the first, or perceptional is a means only.
“Between the non-dual resting and profound slumber, the difference consists in the merging of the mental function in Ignorance in the latter, and the merging of the same function into the extremely tangible Brahman in the former; the felicity of the latter is enveloped in Ignorance while the blissfulness of Brahman perceived in the former, is entirely devoid of covering.”
Excerpts from: Jnana Yoga Sadhana - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org
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Nature of Brahman
Spiritual Message for the Day – Nature of Brahman by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 31 July 2015 14.10 EST | New York Edition** |
Nature of Brahman
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Brahma Jnana
Saunaka, the great Grihastha, questioned Angirasa: “Kasminnu bhagavo vijnate sarvamidam vijnatam bhavati—O Bhagavan, what is that, which being known, all this becomes known?” It is Para-vidya by which the Immortal Brahman is known.
By acquiring Brahma Jnana, what is not heard becomes heard; what is not seen becomes seen; what is not thought of becomes thought of; and what is not known becomes known.
You can bore diamond with a bristle. You can tie an infatuated elephant with a slender silken thread. You can bring the sun down for the play of your child. You can make the flame of fire burn always downwards. But it is difficult to control the mind.
He who has no Atma Jnana is only a confirmed fool, even though he is a learned Pandit with knowledge of the six schools of philosophy, even though he is a research scholar of Oxford or Harvard University. Their intellects are still stony and barren.
One may know by heart all the Upanishads, the Brahma Sutras, the Gita, the Shad Darshanas, the Angas, the Smritis, western philosophy, etc. There is no salvation for such a learned man without the realisation of one’s identity with Brahman through constant, intense meditation—not even in hundreds of crores of years.
Nature of Brahman
Who Himself sees all, whom no one beholds, who illumines the intellect, etc., but whom they cannot illumine. That is Brahman. That is Atman. That is Shyam. That is Ram.
That unheard Hearer, the unseen Seer, the unthought Thinker, the unknown Knower, is Brahman.
That unborn, undecaying, undying, immortal, fearless (ajam, ajaram, amritam, abhayam) essence is Brahman.
That from which the world has come out, That in which this world subsists, That in which this world gets dissolved is Brahman.
That in which there is neither east nor west, neither light nor darkness, neither pleasure nor pain, neither hunger not thirst, neither elation nor sorrow, neither gain nor loss is Brahman.
He who dwells in this eye, who is within this eye, whom the eye does not know, whose body is the eye, who rules the eye from within is thy Self, inner Ruler, Immortal (Atma, Antaryamin, Amritam).
He is the Eye of the eyes, Ear of the ears, Prana of Pranas, Mind of minds, Light of lights, Sun of suns, King of kings, Emperor of emperors.
That something than gaining which, there is no greater gain, than knowing which there is no greater knowledge, than whose bliss there is no greater bliss, that must be known as Brahman or Atman.
There is something dearer than wealth. There is something dearer than a son. There is something dearer than a wife. There is something dearer than Prana (life). That something is thy Self, Inner Ruler, Immortal (Atma, Antaryamin, Amritam). That something is Brahman.
Excerpts from: Nature of Brahman - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org
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Guru Purnima
Spiritual Message for the Day – Guru Purnima by Sri Swami Sivananda
| **Baba Times Digest© | 30 July 2015 13.37 EST | New York Edition** |
Guru Purnima
Divine Life Society Publication: Hindu Fasts and Festivals by Sri Swami Sivananda
Guru Gita:
Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa
“The Guru’s form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation”.
THE FULL moon day in the month of Ashad (July-August) is an extremely auspicious and holy day of Guru Purnima. On this day, sacred to the memory of the great sage, Bhagavan Sri Vyasa, Sannyasins settle at some place to study and discourse on the thrice-blessed Brahma Sutras composed by Maharishi Vyasa, and engage themselves in Vedantic, philosophical investigation.
Sri Vyasa has done unforgettable service to humanity for all times by editing the four Vedas, writing the eighteen Puranas, the Mahabharata and the Srimad Bhagavata. We can only repay the deep debt of gratitude we owe him, by constant study of his works and practice of his teachings imparted for the regeneration of humanity in this iron age. In honour of this divine personage, all spiritual aspirants and devotees perform Vyasa Puja on this day, and disciples worship their spiritual preceptor. Saints, monks and men of God are honoured and entertained with acts of charity by all the householders with deep faith and sincerity. The period Chaturmas (the “four months”) begins from this day; Sannyasins stay at one place during the ensuing four rainy months, engaging in the study of the Brahma Sutras and the practice of meditation.
Mark fully the deep significance of this great day. It heralds the setting in of the eagerly awaited rains. The water drawn up and stored as clouds in the hot summer now manifests in plentiful showers that usher in the advent of fresh life everywhere. Even so, all begin seriously to put into actual practice all the theory and philosophy that have been stored up in them through patient study. Aspirants commence or resolve to intensify with all earnestness, their practical spiritual Sadhana right from this day.
Generate fresh waves of spirituality. Let all that you have read, heard, seen and learnt become transformed, through Sadhana, into a continuous outpouring of universal love, ceaseless loving service, and continuous prayer and worship of the Lord seated in all beings.
Live on milk and fruit on this day and practise rigorous Japa and meditation. Study the Brahma Sutras and do Japa of your Guru Mantra, during the four months following the Guru Purnima. You will be highly benefited.
The day of worship of one’s preceptor, is a day of pure joy to the sincere spiritual aspirant. Thrilled by the expectation of offering his reverent homage to the beloved Guru, aspirants await this occasion with eagerness and devotion. It is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence.
The Srutis say: “To that high-souled aspirant, whose devotion to the Lord is great and whose devotion to his Guru is as great as that to the Lord, the secrets explained herein become illuminated”. Guru is Brahman, the Absolute, or God Himself. He guides and inspires you from the innermost core of your being. He is everywhere.
Have a new angle of vision. Behold the entire universe as the form of the Guru. See the guiding hand, the awakening voice, the illuminating touch of the Guru in every object in this creation. The whole world will now stand transformed before your changed vision. The world as Guru will reveal all the precious secrets of life to you, and bestow wisdom upon you. The supreme Guru, as manifested in visible nature, will teach you the most valuable lessons of life.
Worship daily this Guru of Gurus, the Guru who taught even the Avadhuta Dattatreya. Dattatreya, regarded as God and the Guru of Gurus, considered Nature Herself as His Guru, and learnt a number of lessons from Her twenty-four creatures, and hence he is said to have had twenty-four Gurus. The silent, all-enduring earth with its lofty forbearance, the shady fruit-bearing tree with its willing self-sacrifice, the mighty banyan tree reposing with patience in the tiny seed, the drops of rain whose persistence wears away even the rocks, the planets and the seasons with their orderly punctuality and regularity were all divine Gurus to him. They who will look and listen, will learn.
Become a personification of receptivity. Empty yourself of your petty ego. All the treasures locked up in the bosom of Nature will become yours. You will progress and attain perfection in an amazingly short time. Become pure and unattached as the mountain breeze. As the river flows continuously, steadily and constantly towards its goal, the ocean, so also let your life flow ceaselessly towards the supreme state of absolute Existence-Knowledge-Bliss, by letting all your thoughts, all your words and all your actions be directed only towards the goal.
The moon shines by reflecting the dazzling light of the sun. It is the full moon on the Purnima day that reflects in full splendour the glorious light of the sun. It glorifies the sun. Purify yourself through the fire of selfless service and Sadhana, and like the full moon, reflect the glorious light of the Self. Become the full reflectors of Brahmic splendour, the light of lights. Make this your goal: “I will be a living witness to divinity, the brilliant Sun of suns!”
The Supreme Self alone is real. He is the Soul of all. He is all-in-all. He is the essence of this universe. He is the unity that never admits of a duality under all the varieties and diversities of nature. Thou art this immortal, all-pervading, all-blissful Self. Thou art That! Realise this and be free.
Remember these four important lines of the Brahma Sutras:
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Athatho brahma jijnasaa—Now, therefore, the enquiry of Brahman.
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Janmasya yathah—From which proceed the origin, etc.
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Sastra yonitwat—The scriptures are the means of right knowledge.
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Tat tu samanvayat—For, That is the main support (of the universe).
Jaya Guru Shiva Guru Hari Guru Ram;
Jagad Guru Param Guru Sat Guru Shyam.
It is through the medium of the preceptor that the individual can raise himself to Cosmic-Consciousness. It is through that medium that the imperfect can become perfect, the finite can become infinite and the mortal can pass into the eternal life of blessedness. The Guru is verily a link between the individual and the Immortal. He is a being who has raised himself from this to That and thus has a free and unhampered access to both realms. He stands, as it were, upon the threshold of immortality, and, bending down, he raises the struggling individuals with his one hand, and with the other, lifts them up into the kingdom of everlasting joy and infinite Truth-Consciousness.
The Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality.
Give up the delusive notion that to submit to the preceptor, to obey him and to carry out his instructions, is slavish mentality. Only the ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man’s command. This is a grave blunder. If you reflect carefully, you will see that your individual freedom is in reality an absolute abject slavery to your own ego and vanity. It is the vagary of the sensual mind. He who attains victory over the mind and the ego is the truly free man. He is the hero. It is to attain this victory that a man submits to the higher, spiritualised personality of the Guru. By this submission he vanquishes his lower ego and realises the bliss and freedom of the infinite Consciousness.
To strengthen and affirm the faith of the wavering man and to guarantee the attitude that is necessary for the fruition of all worship, the ancients have deified the personality of the Guru. To adore the Guru is indeed to adore the Supreme. Even as a distant tree though it cannot be seen is nevertheless known by the fragrance its fully-bloomed flowers waft far and wide, so also, the Guru is the divine flower who disseminates the Atmic aroma of divinity in this world, and thus proclaims the immortal Lord who is invisible to the physical eye. He is the standing witness to the Supreme Self, the counterpart of the Lord on earth, and through worship of him one attains the Self.
Remember and adore Sri Vyasa and the Gurus who are fully established in knowledge of the Self. May their blessings be upon you! May you cut asunder the knot of ignorance and shine as blessed sages shedding peace, joy and light everywhere!
The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message.
Excerpts from: Guru Purnima - Hindu Fasts and Festivals by Sri Swami Sivananda
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Upanishad
Spiritual Message for the Day – Upanishad by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 29 July 2015 17.08 EST | New York Edition** |
Upanishad
Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
The word Upanishad is formed by adding the Krip suffix and the prefixes Upa and Ni to the root Shad, meaning (1) to shatter or kill; (2) to attain; (3) to loosen. By the word Upanishad is denoted the knowledge of the knowable entity inculcated by the work which is to be commented on. By what etymological process this knowledge is denoted by the term Upanishad is now explained. This knowledge is called Upanishad by virtue of its signification that it shatters or destroys, the seed of Samsara such as ignorance and the rest, in those seekers after emancipation, who, devoid of all desires for objects seen and heard of, acquire the knowledge called Upanishad to be hereafter explained, and with their mind firmly concentrated therein meditate on it; for, it will also be said later on ‘well ascertaining that he will be freed from the jaws of death’; or the knowledge of Brahman is called Upanishad because of the fact that it leads to Brahman, in that it makes the seekers after emancipation just above described attain the highest Brahman; for, it will be said later on, ‘having attained the Brahman he becomes untainted and immortal’; or, even ‘the knowledge of Agni’ is denoted by the term Upanishad, because of its connection with the meaning of the root ‘to loosen’; for the knowledge of Agni, the first born, the knower, born of Brahman—the subject matter of the second of the boons asked for—leads to the attainment of heaven and thus loosens or enfeebles the lot of misery, such as residence in the womb, birth, old age, etc., continually recurring in this world. It will also be said later on, ‘having reached heaven they enjoy immortality’. It may be urged that students apply the term Upanishad even to the book, as when they say ‘we shall study or teach the Upanishad’. This is no fault; as the meaning of the root sad, i.e., the killing of the cause of Samsara, etc., cannot attach to the mere work but attaches to knowledge; and even the mere work may also be denoted by that word, because it serves the selfsame purpose, as when it is said ‘ghee verily is life’. The word Upanishad, therefore, is used in its primary sense when it is used to denote knowledge; but it is used by courtesy, i.e., in a secondary sense, to denote the work. Thus by the mere analytical explanation of the word Upanishad, those who are fully competent to acquire knowledge have been stated. The whole subject matter of knowledge has also been stated to be the highest Brahman, the internal Atman of all. The fruit of this knowledge has also been stated to be the thorough release from the bondage of Samsara consisting in the attainment of the Brahman.
The meaning of the Upanishad is, it may be either because it lessens the numerous evils of conception, birth, old age, disease, etc., in persons who take kindly to this knowledge of Brahman and approach it with faith and devotion; or, because it makes them reach Brahman; or, because it totally destroys the cause of Samsara, such as ignorance, etc., thus from the several meanings of the root shad preceded by upani.
Excerpts from: Upanishad - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda
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Twenty Sweetest Drops from “Ambrosia”
Spiritual Message for the Day – Twenty Sweetest Drops from “Ambrosia” by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 28 July 2015 10.39 EST | New York Edition** |
Twenty Sweetest Drops from “Ambrosia”
Divine Life Society Publication: Thus Awakens Swami Sivananda by Gurudev Sri Swami Sivananda
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Brahman is Immortal Wisdom, Eternal Beauty, Infinite Consciousness and Everlasting Peace.
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The Pure Eternal Atman is Sareera Traya Vilakshana, Panchakosha Vyatirikta and Avastha Trayarahita.
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The language of Brahman is silence. His law is harmony. His nature is abiding peace.
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Love generates knowledge and knowledge leads one to love.
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Behind the variety and plurality of objects there is an all-embracing unity.
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Man is a subject and not an object. He is a seer.
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Truth, Love, and Purity—these three constitute Divine Life.
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God plus desire is man. Man minus desire is God.
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Discrimination and purity are the hubs in which the axle of Truth is fixed.
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Truthfulness and love are the wings which raise us to God.
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There is no virtue higher than Truth.
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Kanchana, Kamini and Kirthi—these three K’s are the enemies of wisdom. Embrace poverty, observe chastity, and practise humility; and you can be free from them.
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A Jivanmukta is a Mahakarta, a Jivanmukta is a Maha Bhokta.
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The causes of rebirth are desire and ignorance.
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A Jivanmukta is always in Samadhi even during all sorts of action.
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Hook the fish of desire by abstinence. Remove the darkness of ignorance by the light of knowledge.
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Samadhi is the highest bliss. It is the experience of the light of the Absolute and the end of all relative existence.
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‘OM’ is a guide for the knowledge of the Self and a key to unlock the door of Moksha.
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Liberation is not merely the absence of all misery. It is a state of Bliss.
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Moksha is the realisation of the non-dualistic, pure consciousness. It is a state of desirelessness.
Excerpts from: Twenty Sweetest Drops from “Ambrosia” - Thus Awakens Swami Sivananda by Gurudev Sri Swami Sivananda
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Parable of The Cheating Postmaster
Spiritual (Story) Message for the Day – Parable of The Cheating Postmaster by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 27 July 2015 13.53 EST | New York Edition** |
Parable Of The Cheating Postmaster
Divine Life Society Publication: Parables of Sivananda by Gurudev Sri Swami Sivananda
A villager wrote to his son living in a town: “Please send me Rupees 10 every month for my expenses.” The village postmaster saw his opportunity in this and added one 0 to the figure and made it 100. The villager’s son went on sending Rs. 100 every month to his father; and the postmaster coolly pocketed Rs. 90 and gave only Rs. 10 to the father.
The postmaster’s greed grew wilder! He induced the villager to write to his son for more money. The villager wrote, “Please send me Rs. 20 hereafter.” The postmaster added a 0 and made it Rs. 200. His income was doubled thereby.
One day a Postal Inspector paid a surprise visit to the Post Office and found out that the Postmaster was enjoying himself thoroughly. He made enquiries from the local people and suspected mischief.
He asked the old villager: “What are your needs?”
He answered: “Rs. 20 a month.”
“Why are you sending your father Rs. 200 a month, whereas he needs only Rs. 20?” the Inspector asked the son.
The enquiry revealed the Postmaster’s trick. Promptly he was dismissed and punished severely. The old villager was saved from being robbed of his income.
It is the Prana in the body that needs food to sustain the body. The needs of the Prana are very few. But the tongue coming between the food and the Prana demands very much more! It demands delicious dishes-sweets, Chutnies, Sambar, Rasam and Dosai. The more it is catered to, the greater becomes its craving.
The Guru comes into the life of the man and points out to him that there is some fraud, and that all that he is eating is not really necessary for the sustenance of the Prana. The thief is caught and punished severely by fasting, saltless diet, etc. He is completely over come. The Sadhaka becomes a Jitendriya.
Excerpts from: Parable of The Cheating Postmaster - Parables of Sivananda by Gurudev Sri Swami Sivananda
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Prasnottari of Sri Sankaracharya
Spiritual Message for the Day – Prasnottari of Sri Sankaracharya by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 26 July 2015 22.07 EST | New York Edition** |
Prasnottari of Sri Sankaracharya
Divine Life Society Publication: How To Get Vairagya by Gurudev Sri Swami Sivananda
Q. 1. Who is really enslaved?
A. One who is attached to the objects of the senses.
Q. 2. What is freedom (or liberation)?
A. Non-attachment to worldly objects.
Q. 3. What is the most horrible hell?
A. Your own body.
Q. 4. What is the path to heaven?
A. The total annihilation of all desires.
Q. 5. What is the gate to hell?
A. Woman.
Q. 6. What leads to heaven?
A. Non-violence or harmlessness to all creatures.
Q.7. Who are the enemies?
A. Our own Indriyas. They are our friends when subjugated.
Q. 8. Who is really poor?
A. One who has many desires.
Q. 9. Who is rich?
A. He who has full contentment.
Q. 10. What is nectar?
A. Delightful desirelessness.
Q. 11. What is the real betters?
A. Egoistic sense of “mineness” and “thineness.”
Q. 12. What is that which intoxicates as if it were wine?
A. A woman.
Q. 13. Who is the most blind?
A. One actuated by lust.
Q. 14. What is the deadliest of all poisons?
A. All sensual enjoyments.
Q. 15. Who is miserable for ever?
A. He who is attached to worldly enjoyments.
Q.16. What is beyond the reach of everybody’s knowledge?
A. A woman’s heart and her doings.
Q. 17. Who is a beast?
A. One without knowledge.
Q. 18. Whose company should we shun off?
A. The company of the fools, the mean minded, the wicked and the sinful.
Q. 19. What is at the root of degradation?
A. Begging.
Q. 20. What is at the root of becoming great?
A. Never to beg.
Q. 21. Who is really born?
A. He who has no birth again.
Q. 22. Who is really dead?
A. One who is not to die again.
Q. 23. Who is the greatest of all enemies?
A. Kama (desire), anger, untruth, greed and craving.
Q. 24. Who is not gratified by (all) objects of (enjoyment)?
A. Desire (lust).
Q. 25. What is at the root of all miseries?
A. The sense of “mineness” or I-ness.”
Q. 26. Who are the real dacoits?
A. Evil desires.
Q. 27. Who is the beast of all beasts?
A. One who does not fulfil his duties and has no knowledge of the Self.
Q. 28. What is fleeting like-lightning?
A. Wealth, youth and life.
Q. 29. What should be constantly thought of?
A. The illusory nature of the universe and the existence of Brahman.
Q. 30. What is real action?
A. That which is pleasing to Lord Krishna.
Excerpts from: Prasnottari of Sri Sankaracharya - How To Get Vairagya by Gurudev Sri Swami Sivananda
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