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This website is devoted to Philosophy, Religion, Spirituality and Science. We bring in articles on teachings by Great Saints like Sri Shirdi Sai Baba, Adi Shankara, Swami Sivananda, Swami Krishnananda, Aurobindo, Mother of Auroville and others.
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Spiritual Lessons
Spiritual Message for the Day – Spiritual Lessons by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 15 July 2015 16.56 EST | New York Edition** |
Spiritual Lessons
Divine Life Society Publication: Yoga in Daily Life by Gurudev Sri Swami Sivananda
If one can always remember that God is watching all his thoughts, he will do very few evil actions. He will realise God quickly. But he forgets this point owing to force of Maya or Avidya. But a Viveki who has got the power of discrimination remembers this on account of the descent of God’s grace (Anugraha) and marches on the spiritual path with bold, steady and quick steps. The descent of the Divine grace is due to countless virtuous actions done by him with Nishkama Bhava during several births.
This world is as unreal as a shadow, bubble or froth. Why do you run after wealth, woman and the toys of name and fame?
Some Bhaktas think that they have made a complete self-surrender. But they have their own ways sometimes and cherish some desires. They walk in their own egoistic ways. This surrender is insincere. They are not entitled to the descent of Divine Grace.
No one is always praised. No one is also always censured. Also there is no one on earth who is not blamed. Therefore, do not bother about praise or censure. Rise above censure and praise and identify yourself with the Absolute, the Glory of glories, the Holy of holies, the Light of lights, the Sun of suns, Atman or Supreme Self.
The body is the source of all pains. Hunger is the worst of all diseases. There is no fire like lust. Santosha (contentment) is the best of all virtues.
Excerpts from: Spiritual Lessons - Yoga in Daily Life by Gurudev Sri Swami Sivananda
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God Is Present In The Midst Of The Human Condition
Spiritual Message for the Day – God Is Present In The Midst Of The Human Condition by Sri Swami Chidananda
| **Baba Times Digest© | 14 July 2015 23.53 EST | New York Edition** |
God Is Present In The Midst Of The Human Condition
Divine Life Society Publication: Seek The Beyond by Sri Swami Chidananda
Worshipful homage to that supreme, universal Spirit Divine that is here and now mingling with the spiritual presence of Gurudev in this sacred Samadhisthan. Gurudev’s spiritual presence is here because the mortal vehicle in which he dwelt and used for bringing about a spiritual renaissance in the modern world has been interred here with due honour. The supreme universal Spirit is here because although It is transcendental, It is at the same time intensely relative and personal. The great mystery of Its transcendence, immanence and indwelling presence is the experience and declaration of sages of towering spiritual illumination and experience.
Thus it is that we are in a dual presence, at once spiritual, at once divine. It is in this context that we have to see that both a method of spiritual evolution and attainment as well as a certain solution to our human predicament is contained in this truth. A method has been given: Keep yourself aware of this truth, then no matter where you are your experience will always be God-experience. No matter where you are, in what state, what surroundings, what condition, you will know that simultaneously you are in the presence of God.
Therefore, the practice of this presence becomes to you a method of growing in God-awareness which will ultimately culminate in God-experience. Simultaneously, this truth also offers a solution to the human predicament. The human problem is that the place where He has reserved as the most suitable place for you to be constantly in communion with Him—the inner spiritual heart—usually is invaded by multifarious, miscellaneous considerations about the passing world. The great ones, who had established themselves in that transcendental experience, have come forward and told us, “Do not distress yourselves. In the midst of all this so-called invasion by outer factors and distractions, there is this centre of ever-present, undiminished, unshaken Divinity. In the midst of all vikshepa, all turmoil and all miscellaneous thought, This abides at the very centre, unassailable.”
To cling firmly to this unassailable truth, this reality within, to abide ever in that reality of His presence, is to be practised with every breath. Then, even dwelling in the world, you will be dwelling in God. Even in the midst of ever-changing situations and experiences that are part of your unavoidable and inevitable earth life, there is this never-changing, unaffected truth about the reality within.
To contemplate it daily—to consciously contemplate it—is the heart of spiritual sadhana and spiritual life. And this awareness is greatly helped by satsanga, by svadhyaya, by smarana, remembrance: “I abide in You. You abide in me.” This is the truth. All other things may be changing. They do keep changing. This is the Unchanging in the midst of countless ever-changing movements in this outer world.
Contemplate this truth! Cultivate the practice of this truth, and thus find your own solution to your human predicament. Success is sure because God made you in His own image to succeed in life and not to fail. He did not send us here to fail but to succeed. And this privilege, this birthright is the common heritage of all human beings of all times, for all are made in the image of God.
It is the uniqueness of man, but it is a common human heritage. If you have inherited it, it is not because you are something special. It is because of your uniqueness which you share with all other human beings. You are unique in the eyes of God, but you need not think that you are special in the eyes of God. If you are special, then everyone is special.
Therefore, we should be humble and simple and not be unduly self-important, because we are not very important. We are important, as all other human beings are important, but not in any special way. So the fine distinction between being unique and being special should be grasped. Special brings with it the danger of being ego-oriented regarding ourselves, whereas uniqueness makes us humble. Uniqueness does not carry this inherent danger of ego.
Thus, the truth to be practised is that even in the midst of our human predicament, God is very much there. So this fact, this truth, should be made our focus. We should emphasise more on it than upon the human predicament. It should be given greater importance, more value, more emphasis in our being. Then all will be well. When you make God central, other things naturally have to occupy the circumference—because there is only one centre.
So there is the key to being established always in the feeling of God’s presence. Make Him central in your life. Then other things will fall into their place. May the grace of God and the loving blessings of Gurudev enable us to achieve this truth-oriented state of inwardness, this state of mind!
Spiritual Calendar (Sivananda Ashram):
July 31 – Guru Poornima
Aug 8 - 52nd Anniversary of the Punya Tithi Aradhana of His Holiness Sri Swami Sivanandaji Maharaj
Excerpts from: God Is Present In The Midst Of The Human Condition - Seek The Beyond by Sri Swami Chidananda
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Glory of Vedanta
Spiritual Message for the Day – Glory of Vedanta by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 13 July 2015 11.46 EST | New York Edition** |
Glory of Vedanta
Divine Life Society Publication: Self-Knowledge by Gurudev Sri Swami Sivananda
Vedanta is the direct royal road to the domain of unalloyed felicity and the supreme abode of immortality and eternal bliss. It is the Sanjivini (Himalayan herb) that can bring immediate life to a dying man. It lifts a man at once to the status of an Emperor of emperors, King of kings, Shah of Shahs, even though he has nothing to eat, even though he is clad in rags. It gives real inner strength. It inspires, renovates, vivifies, invigorates and energises. It gives hope to hopeless, power to powerless, vigour to vigourless and joy to the joyless.
The only bold philosophy that elevates a man is Vedanta. It is all-embracing. It is the religion of Vedas. It brings hope, strength, peace, inspiration to the forlorn, depressed and hopeless. How elevating is the study of Vedanta. How still more elevating is the practice of Vedanta. Salutations to the teachers of Vedanta and Brahma Vidya Gurus.
The more dualism grows, the more will increase the fear of earthly existence. How can there be fear when you behold the Self only everywhere, when you attain the non-dual state of unity with Brahman, when there is none to see, none to hear, none to touch?
The sages emphatically declare that there is no greater gain than the gain of Atman, the Self. All desires are gratified when one attains Self-realisation. He enjoys the supreme bliss of the Self. He is satisfied in the Self.
Vedanta embraces all. It is all-inclusive. It is the religion of the Upanishads. It is the property of all. It has no quarrel with any religion whatsoever. It preaches universal principles. It inculcates the idea of that universal religion which is the fountain-head of all religions of the world. It is a great leveller. It unites all. It gives room for all.
Vedanta includes all sects, all religions, all creeds, all cults, all nations. It proclaims the revelations of the sages of yore of India. It is the common property of all. It expands the heart and opens the eyes. It brings a new life. It gives supreme joy and eternal bliss. It removes all barriers which separate man from man and unites all people. It gives solace, strength, peace and removes all fears, doubts and anxieties, delusion and illusion.
The knowledge of the Self destroys Avidya or ignorance, just as the sun destroys darkness. Then the whole world of names and forms which had been hiding Brahman from you will melt away.
The knowledge of Brahman is handed down from Brahma to the rest, from preceptor to disciple (Parampara). Sri Gaudapada handed down to Sri Govindapada the knowledge of the Self, Sri Govindapada to Sri Sankaracharya, Sri Sankaracharya to Sri Padmapada and so on.
There are seven categories in Nyaya philosophy viz.,
Substance (Dravya)
Quality (Guna)
Action (Karma)
Genus (Samanya)
Difference (Visesha)
Co-inherence (Samavaya) and
Non-existence (Abhava).
Pratyaksha (perception of the senses), Anumana (inference), Shabda (Vedic testimony or testimony of an Apta) and Upamana are the four Pramanas (proofs of knowledge) in Nyaya Philosophy.
That which knows is called Pramata; that which produces knowledge of an object is Pramana (proof) and an object or thing knowable is called Prameya.
You cannot rely much on direct perception. Look at the sky. It appears to be a dome. It seems to be blue. This is not real at all. You cannot rely on inference also. Of all Pramanas, Sabda Pramana is the most reliable one, because it is the direct experience of realised souls. It is absolutely infallible. Srutis possess authority as a means of right knowledge of Brahman.
Atma Jnana is a thing for realisation and not for mere talking. It is Anubhava-Jnana. Mere study of Upanishads and Brahma Sutras will not help a man to attain this Knowledge of the Self. Mere lecturing also will not help much. Can a frog in a well understand the glory of sunshine, however much you explain to him through similes and analogies? Can a man who has not tasted sugar-candy understand the taste of sugar-candy, however much you deliver a lecture on the taste of sugar-candy? Atma Jnana has to be felt and experienced by one’s own self, through Sravana, Manana and Nididhyasana.
Om Shanti! Om Shanti! Om Shanti!
Excerpts from: Glory of Vedanta - Self-Knowledge 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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Siva-Jnanamrita Upanishad
Spiritual Message for the Day – Siva-Jnanamrita Upanishad by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 12 July 2015 22.24 EST | New York Edition** |
Siva-Jnanamrita Upanishad
Divine Life Society Publication: Vedanta For Beginners by Gurudev Sri Swami Sivananda
Om! O Gods! May we, with our ears, hear what is auspicious! O ye, fit to be worshipped! May we, with our eyes, see what is auspicious! May we enjoy the life allotted to us by the gods, offering our praise with our bodies strong of limbs!
Om Peace Peace Peace!
Mantra 1
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This world of names and forms is a mere appearance. It has no independent existence apart from Brahman. Just as a snake is superimposed on the rope, this world and body are superimposed on Brahman.
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Just as knowledge of a rope removes the illusion of a snake in the rope and the consequent fear, so also the knowledge of the Self (Brahman) removes Avidya or ignorance and the fear of birth and death.
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Brahman is Sat-Chit-Ananda Svarupa. It is self-luminous (Svayam-Jyoti). It is eternal (Nityam), beginningless (Anadi), endless (Ananta), changeless (Nirvikara), deathless (Amritam), fearless (Abhayam) and spotless (Niranjana).
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Brahman is attributeless (Nirguna), formless, (Nirakara), without special characteristics (Nirvisesha), without parts (Akhanda), without any limiting adjunct (Nirupadhika), one without a second (Ekam eva Advitiyam), independent (Svatantra), ever free (Nitya-mukta) and all-full (Paripurna).
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Brahman is distinct from the three bodies and five sheaths (Koshas). He is the silent witness of the three states. He transcends the three Gunas and the pairs of opposites. He is an embodiment of Sat-Chit-Ananda. He is the essence or Swarupa. He is the source or womb for the mind, Prana, Indriyas, body and this world.
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Om or the Pranava is the symbol (Pratika) of Brahman. It is the word of power. From Om this world is projected; in Om it exists and in Om it is involved during cosmic Pralaya. Om is the essence of the four Vedas.
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That aspirant who is endowed with the four means, who has removed impurities and tossing of the mind, who is equipped with Sattvic virtues is only fit for the path of Jnana Yoga.
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By careful, diligent, protracted and unceasing practice of meditation gradually ascend the steps (Bhumikas). Do not relax the efforts till you attain the Bhuma (Highest). Do not stop the Sadhana when you get some false contentment from the Savikalpa Samadhi.
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Repetition of Om with meaning and Bhava will remove all obstacles in the spiritual path. The Hrasva (short) Pranava destroys all sins. The Dirgha (long) Pranava gives Mukti, the Pluta gives all Siddhis.
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Meditation on Lakshyartha (indicative meaning) of Tat Tvam Asi (That Thou Art) Mahavakya (great sentence) is the direct means for attaining Self-realisation.
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That aspirant who is endowed with the four means, should hear the Srutis from a Brahma-srotri—Brahmanishtha and enquire into the nature of Brahman through the help of Shad Lingas and then reflect and meditate.
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The Brahmakara Vritti that arises from the Sattvic mind of the aspirant who is equipped with the four means destroys the veil of ignorance and dies by itself.
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Mind also is Jada. It is an effect (Karya) of Sattva Guna. It borrows its light from its source, Brahman. It has a beginning and an end.
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The three Bhavanas, sleep, tossing of mind, mind running towards objects, depression, building castles in the air, diseases, etc., are the chief obstacles in the attainment of Self-realisation.
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The Jnani who has full Self-realisation sees all beings in the Self and the Self in all beings. There is nothing other than Brahman for him. He moves about fearlessly in the world.
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A Jnani gets anything he likes through the power of his Sat-Sankalpa (perfect will). A Jnani wills and everything comes into being. A Jnani has tremendous powers.
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When one gets Jnana, all Karmas are destroyed. There is no Prarabdha (fructifying) Karma for a Jnani.
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Videha Mukti comes when a Jnani is living. A Jnani gets disembodied salvation (Videha Mukti) when he enters the state of Turiyatita, the Absolute.
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The chief marks (Lingas) of a Jivanmukta are knowledge of the past, present and future, absolute fearlessness, absolute desireless, absolute painlessness, equal vision, balanced mind, freedom from exhilaration and depression, etc.
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There is neither birth nor death, neither bondage nor freedom, neither Sadhana nor Samadhi, neither meditator nor meditated, neither seeker after liberation nor liberated—this is the ultimate truth.
Om Shanti! Om Shanti! Om Shanti!
Excerpts from: Siva-Jnanamrita Upanishad - Vedanta For Beginners 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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To Whom Is The Teaching ‘Thou Art That’?
Spiritual Message for the Day – To Whom Is The Teaching ‘Thou Art That’? by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 11 July 2015 22.24 EST | New York Edition** |
To Whom is The Teaching ‘Thou Art That’?
Divine Life Society Publication: Vedanta For Beginners by Gurudev Sri Swami Sivananda
Who is the aspirant to whom the words ‘Thou Art That’ are addressed? Who suffers pain and misery in ignorance and stands in need of the teaching ‘Thou Art That?’ The aspirant cannot be the eternal Witness Itself since It is untouched by ignorance and its effects. The aspirant cannot be either an agent. In that case, he cannot accept the idea, ‘I am Brahman, the Witness.’ As a result, the teaching ‘Thou Art That’ becomes a falsity and that position is not acceptable. The teaching can nevertheless be accepted, provided we grant indiscrimination due to ignorance between ego and the Self to the Sruti when it declares ‘Tat Tvam Asi.’
Should the Sruti discriminate between the ego and the Self, the foregoing defect arises, namely, that an agent to an action cannot be admitted to be the Witness. If it be said, like the Samkhyas, that the word ‘Thou’ finally refers to the Witness, the relation between the ego and the Self, in the absence of a reflection of the Self, should be established so that the word ‘Thou’ can have the implied meaning referring to the Witness.
The relation cannot be one of the Seer and the Seen, for it cannot be admitted in the case of the Witness which is devoid of activity. Neither can it be said that there exists an identity between the ego and the Witness though the latter is devoid of activity; there being no opportunity for the knowledge pertaining to that identity to exist in the absence of the knowledge of the relation that my Self, the Witness exists. The relationship cannot also be known through the scriptures on the following three grounds, viz., (a) The ego cannot know the relation as it is unconscious, (b) similarly in the case of the Witness-Self because It is changeless and actionless, and (c) the non-conscious ego cannot be taught by the Sruti. Granting that there still exists a relation between the ego and the Self, the knowledge of such relation can only be one of ‘mine’ and in no case one of identity.
To accept that the non-conscious intellect appears to be conscious, is to accept that the modifications of the intellect also appear to be so like sparks of red-hot iron. It should be noted that the act of pervading the intellect on the part of the Self-Witness, like fire pervading a mass of iron, is not a change on the part of the Self; the same has been refuted in the example of the mirror and the face. Further, it should be understood that an illustration and its subject can nowhere bear absolute similarity in all respects.
Excerpts from: To Whom Is The Teaching ‘Thou Art That’? - Vedanta For Beginners by Gurudev Sri Swami Sivananda
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The Three Stages In Religion
Spiritual Message for the Day – The Three Stages In Religion by Sri Swami Krishnananda
| **Baba Times Digest© | 10 July 2015 18.21 EST | New York Edition** |
The Three Stages in Religion
Divine Life Society Publication: Correct Approach To God from the book Problems of Spiritual Life Q: In Judaism, there is an idea that God makes contracts and pacts. What does that mean?
Swamiji: Covenants. In the Old Testament there are plenty of covenants mentioned. Covenant means an agreement with God.
Q: But, if He is Absolute, how can there be a covenant?
Swamiji: The Jews do not believe in God as the Absolute. He is, to them, a Transcendent Being. He is above the world, and, therefore, you can contact Him as you contact anybody in the world. The extra-cosmic transcendence of God is the concept of God in all Semitic religions. It is so in Judaism, in Christianity, in Islam, in Zoroastrianism, which are the four Semitic religions. Each one considers God as extra-cosmic, which means to say, above the universe; therefore, you can have your agreement, contract, prayer or covenant, whatever you call it. You can approach a big boss and have some kind of understanding with him. God looks like a boss because of this transcendence beyond the universe. You pray to God looking up to the skies. Why do you look up to the skies when you pray to God? You have a feeling that He is not in this world. He is above and is not here.
But there is nothing wrong with it; it is one stage of religion. In this stage of religion, God is envisaged as a transcendent extra-cosmic power to which you can look for help by surrender, devotion and submission. But that is not the only meaning of religion. There are other stages where the distance between man and God diminishes. In this concept of the transcendence of God as an extra-cosmic reality, there is a lot of distance. You do not know how far God is-there is an endless distance in space and time. Afterwards, the distance becomes less and less in the acceptance of God, not merely as a Transcendent Being, but also as immanent in all creation, right here and now.
God is not so far as you imagined Him to be earlier. He is also near; He is present in every atom. That is the second stage of religion. The third stage is where you yourself cannot be standing there outside Him, because of the all-pervadingness of God . These are the three stages of religion: transcendence, immanence and universality. All the three stages are valid; they are good in their own way. These are developmental stages of an ascent gradually from inadequate concepts to more adequate ones. So, all religions are good. There is nothing wrong with them; they are all different degrees of approach in an ascending order.
Q: And the Jews have an idea that they are chosen people, that they are a separate people from the rest of the world. What is the meaning? Why do they even come to that concept?
Swamiji: It is also one stage of thinking. You are a devotee of God, and so you consider non-devotees as not so equal to you. Suppose you are honestly a devotee of God and find others are atheists; don’t you think that they are a little inferior to you? Though you are not supposed to think like that, you have somehow a predilection to think that these non-devotee atheists are inferior and you are a superior person. Whether you are justified in thinking like that or not, it is left to you to judge. A holy man thinks that unholy people are damned. Now, is he justified in thinking so? He may be or may not be; it is a point of view. There may be some truth and validity in their feeling that they are chosen people because they are really devoted to God; but whether they are justified in thinking that others are inferior, that is a different matter.
Q: But there is no idea that certain people are chosen for certain rules-they are all equal with different rules? Is there any idea of that as truthful?
Swamiji: Everybody has a role to play. It does not mean that one is superior or inferior to the other.
Q: But there are different rules?
Swamiji: Different laws and different positions-each one is placed in different positions and stations in life, and from the point of view of the particular station in which you are placed, your work is decided. It does not mean that you are superior or inferior. You are fit for that, and others are fit for another thing. You cannot say that a shopkeeper is superior to the farmer, or a farmer is superior to the shopkeeper. They are doing different kinds of occupation in society, meant for the stability of humanity. Nobody is superior, nobody is inferior. So, each one has to play a role according to the circumstances in which one is placed, and there is no question of comparison. Nobody is chosen, actually speaking; everybody is chosen. If all are children of God, who is not chosen-unless you believe that some are not the creation of God.
Excerpts from: The Three Stages In Religion- Correct Approach To God from the book Problems of Spiritual Life by Sri Swami Krishnananda
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The Three Main Schools of Metaphysical Thought
Spiritual Message for the Day – The Three Main Schools of Metaphysical Thought by Sri Swami Krishnananda
| **Baba Times Digest© | 9 July 2015 11.15 EST | New York Edition** |
The Three Main Schools of Metaphysical Thought - Dvaita, Visishtadvaita and Advaita
Divine Life Society Publication: All About Hinduism by Sri Swami Krishnananda
Sri Sankara, Sri Ramanuja and Sri Madhva are the most illustrious commentators on the Vedanta Sutras. These commentators have tried to establish theories of their own, such as Advaita-Vada (unqualified non-dualism or uncompromising or rigorous monism), Visishtadvaita-Vada (differentiated or qualified monism) and Dvaita-Vada (strict or rigorous dualism). Sankaracharya had in view, while preparing his commentary, chiefly the purpose of combating the baneful effects which blind ritualism had brought to bear upon Hinduism.
Dualism (Dvaita), Qualified Monism (Visishtadvaita) and Monism (Advaita) are the three main schools of metaphysical thought. They are all stages on the way to the Ultimate Truth, viz., Para-Brahman. They are rungs on the ladder of Yoga. They are not at all contradictory. On the contrary, they are complimentary to one another. These stages are harmoniously arranged in a graded series of spiritual experiences. Dualism, Qualified Monism, Pure Monism—all these culminate eventually in the Advaita Vedantic realisation of the Absolute or the transcendental Trigunatita Ananta Brahman.
Madhva said: “Man is the servant of God,” and established his Dvaita philosophy. Ramanuja said: “Man is a ray or spark of God,” and established his Visishtadvaita philosophy. Sankara said: “Man is identical with Brahman or the Eternal Soul,” and established his Kevala Advaita philosophy.
A Dvaitin wants to serve the Lord as a servant. He wishes to play with the Lord. He wishes to taste the sugar-candy. A Visishtadvaitin wants to become like Lord Narayana and enjoy the divine. He does not wish to merge himself or become identical with the Lord. He wishes to remain as a spark. A Jnani merges himself in Brahman. He wishes to become identical with Brahman. He wants to become the sugar-candy itself.
People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A dualist or qualified monist eventually becomes a Kevala Advaitin.
Excerpts from: The Three Main Schools of Metaphysical Thought - All About Hinduism by Sri Swami Krishnananda
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Bhikshu Rekha On The Face
Spiritual Message for the Day –Bhikshu Rekha On The Face by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 8 July 2015 08.21 EST | New York Edition** |
Bhikshu Rekha On The Face
Divine Life Society Publication: Inspiring Talks of Gurudev Sivananda by Swami Venkatesananda
‘OM Namo Narayanaya’, Siva was at the office entrance. A few of us were just then coming out of the office on our way to the Kshetra for Bhiksha.
Though we did not mention the fact, Siva somehow knew it.
‘What about the Bhiksha programme?’
‘We are just now going, Swamiji.’
‘No, no: you need not go. Your health will suffer: and consequently, the work will suffer. I see the Bhikshu-Rekha on your forehead. You need not worry now. Training or no training, you will always be prepared and capable of begging your Bhiksha.’
‘As you wish, Swamiji,’ we said and the idea dropped out of our head.
Incidentally, Siva told us a very interest anecdote of his own life.
‘When I was coming away from Malaya, bound for Banaras, someone met me on the ship and suddenly exclaimed: ‘You have got the Bhikshu Rekha on your forehead.’ Even then he could find out that I would soon beg for alms and wander about. Soon afterwards, I reached Banaras and found that the man was right in his prediction.’
Sri Swami Chidanandaji had also joined us, then.
‘Money or no money, you must take care of your body. If you are not looking after this instrument of the Lord, then you are not worshipping Durga properly. The best worship of Durga is to maintain this body in a proper condition, to enable it to work out His Will in the best manner possible.’
‘When I was at the Swarg Ashram, I never touched oil. Now, I must keep several kinds of oil. All the cells are vibrating so fast that there is intense heat in the body. When I was at the Swarg Ashram I slept on the floor. But, now I have got a nice bed: for that is essential for the work that has to be turned out. I do rough the body sometimes: and for the same of keeping up the Titiksha, I rub the body against the walls. But often I do not have time even for that. There is work to do. Service has a great and more pressing demand on our attention. All that your body needs you must give. You have practised enough Titiksha. If you go on in the same fashion, your body will break-down: you will become useless. You must take nutritious food. You are all gigantic brain-workers. You must have barrels of fruit-juices. Now, I have got twenty bottles of various medicine: some for my diabetes, some for my stomach, etc. etc. I have got different things for cleaning the teeth—tooth-paste, tooth powder, mouth gargle, etc.’
‘Nowadays we are not making any arrangement for people who would like to spend their days in exclusive meditation. Krishnanandaji, Achyutanandaji, and others like them should be at once provided with Kutirs where they can carry on their meditation in seclusion. Premanandaji should also be given a room somewhere up the hill. He is greatly overworked. He needs immediate relief and rest. Food, milk, fruits, biscuits, coffee and tea—everything that they need should automatically reach their Kutirs without their asking. We know their requirements and these should be provided.’
‘Money will come: money must come: very soon there will be crores and crores. You won’t be able even to count the money. Big Seths and Zamindars will pick up the currency notes thrown away by you. Believe me: such a time must come. You can best help that if you all work hard. Every day our work is increasing. Every day more and more people are contacted by us. The message is spreading.’
‘Previously, I myself used to keep accounts. All the first account-books are in my handwriting only. In those days, I myself used to prepare the packets of leaflets and pamphlets for dispatch. Every day we used to work far into the night, tying the packets. Now there are half a dozen people for this work. Those days if someone gave us Rs. 25 we used to sit up the whole night and prepare a pamphlet for printing. Three petromax lights were burning in the Ashram when there was hardly enough food for all the inmates, when several inmates had to take Bhiksha from the Kshetras. Paramanandaji, Narayanaswamiji, Nijabodhaswamiji, Saswatswamiji—all of us used to work the whole night: and early next morning we would post all the packets.’
‘Those days we had no accommodation either. The Dharmashala verandah was our Satsang Bhavan. One or two dilapidated Kutirs were all that we could live in. Slowly, we began to occupy the other disused rooms. It was all East India Co. business. We just got into the Kutirs and they were ours. We had then an income of about Rs. 50 a month. We had a debt of Rs. 17. When the income grew to hundreds, the debt also grew to hundreds. When the income grew to thousands, the debt-position also proportionately grew to thousands. We should not be discouraged. He is only training us. Later on, He will shower so much money on us that we will not be able to count it.’
Excerpts from: Bhikshu Rekha On The Face - Inspiring Talks of Gurudev Sivananda by Swami Venkatesananda
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Parable of The Millionaire’s Messenger
Spiritual (Story) Message for the Day – Parable of The Millionaire’s Messenger by Gurudev Sri Swami
Sivananda
| **Baba Times Digest© | 7 July 2015 17.52 EST | New York Edition** |
Parable Of The Millionaire’s Messenger
Divine Life Society Publication: Parables of Sivananda by Gurudev Sri Swami Sivananda
A millionaire wanted to send an urgent message to another rich man living in a neighbouring town. He called his best clerk and handed him the message saying: “Please take this urgently to my friend.” The messenger delivers the message to the other rich man. This haughty rich man accepts the message and indifferently tells the messenger: “I hope you have had your food; if you haven’t, take this fruit and get away.” The messenger was deeply hurt. He goes away.
A poor man on the way meets the messenger and with great love and solicitude offers a glass of cool water. The messenger is greatly pleased and refreshes himself with the water. The messenger reports the whole matter to the master who, realising that the insult heaped upon his messenger was verily insult to his own person, looks with disfavour upon the rich man who thenceforward lives estranged from the millionaire. The poor man is amply rewarded.
Similarly, God sends mankind His Messengers in the form of saints and sages. They come to the earth with the message of hope, of joy, of immortality. The haughty man filled with the pride of wealth, position and power, builds an Ashram for the saint or donates lakhs of rupees for the saint’s mission;-but all these tainted by arrogance, Ahamkara and Abhimana. This does not please the saint. A poor man, on the other hand offers the saint a flower, a fruit or just water; and with it, he offers his heart to the saint. The saint is well pleased with him. Through the saint the Lord knows the comparative merits of the rich man and the poor one. He punishes the arrogant rich man and rewards the devout poor man. What matters is Bhava, the feeling; quality, not quantity.
Excerpts from: Parable of The Millionaire’s Messenger - Parables of Sivananda by Gurudev Sri Swami Sivananda
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Philosophy-Its Origin and Its Limitations
Spiritual Message for the Day – Philosophy-Its Origin and Its Limitations by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 6 July 2015 17.07 EST | New York Edition** |
Philosophy – Its Origin and Its Limitations
Divine Life Society Publication: All About Hinduism by Gurudev Sri Swami Sivananda
Philosophy is the rational aspect of religion. It is an integral part of religion in India. It is a rational enquiry into the nature of Truth or Reality. It gives clear solutions for the profound, subtle problems of life. It shows the way to get rid of pain and death and attain immortality and eternal bliss.
Philosophy has its root in the practical needs of man. Man wants to know about transcendental matters when he is in a reflective state. There is an urge within him to know about the secret of death, the secret of immortality, the nature of the soul, the Creator and the world. Philosophy helps him to know all these things. Philosophy is the self-expression of the growing spirit of man. The philosophers are its voice. Great creative thinkers and philosophers appear in all ages. They elevate and inspire the people.
Certain philosophical questions arise in the mind of man. What is this Samsara? Has it any purpose? Is the world real or mere appearance? Is there any Creator or Governor of this universe? If there is a Creator, what is His nature? What is the relation between man and the Creator? Is there any way to escape from the round of births and deaths? Is there any such thing as the Impersonal Absolute? If so, what is Its essential nature? How did man come into bondage? What is his essential nature? Is he a part of the Supreme Soul, or is he identical with It? What is the difference between Personal God and the Impersonal Absolute? What is the source for this world? What is matter? What is mind? What is individual soul? What is the goal of life? The search for a solution of these problems is philosophy. Philosophy solves beautifully all these problems.
Death—The Starting Point Of Philosophy
The idea of death has ever been the strongest motive-power of religion and religious life. Man is afraid of death. Man does not want to die. He wants to live for ever. This is the starting point of philosophy. Philosophy enquires and investigates. It boldly proclaims: “O man! Do not be afraid of death. There is an immortal abode. That is Brahman. That is your own Atman which dwells in the chamber of your heart. Purify your heart and meditate on this pure, immortal, changeless Self. You will attain immortality.” Death is the ultimate pointer to the transiency of all things and the existence of an ultimate Reality.
Various Schools Of Philosophy
A clear understanding of man’s relation to God is a matter of momentous importance to students of philosophy and to all aspirants. Philosophers, prophets, saints, sages, thinkers, Acharyas and great religious leaders of the world have tried to explain the relation of man to God and the universe. Various schools of philosophy and different kinds of religious beliefs have come into existence, on account of various explanations given by different philosophers.
Philosophy And Intuition
Philosophy will take you to the gates of the realm of eternal bliss, but it cannot allow you to enter that realm. Intuition or realisation is necessary for entering into that holy land of everlasting joy and ineffable glory.
Hindu philosophy is not mere speculation or guesswork. It is lofty, sublime, unique and systematic. It is based on mystic spiritual experience, or Aparoksha Anubhuti. The seers, sages and Rishis who had direct, intuitive perception of the Truth are the founders of the different philosophical systems in India. The different schools of philosophy are all based on the Srutis or the Vedas, directly or indirectly. Those who have studied carefully the Upanishads will find that the revelations of the Srutis are in harmony with the conclusions of philosophy.
Excerpts from: Philosophy-Its Origin and Its Limitations - All About Hinduism by Gurudev Sri Swami Sivananda
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