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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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As You Think, So You Become
Spiritual Message for the Day –As You Think, So You Become by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 24 June 2015 20.30 EST | New York Edition** |
As You Think, So You Become
Divine Life Society Publication: Light, Power and Wisdom by Sri Swami Sivananda
Aspire Fervently
Give up thirsting for sensual objects. Cling fast to the faith in the Divinity. Aspire fervently and constantly. You will have pure mind. Never hurt a man in thought, word or deed. Always do good and kind acts. Purge yourself of all miseries and sorrows. Merge in calmness and silence. You will attain supreme peace and eternal happiness.
Destroy the tossing of the mind through Viveka, constant meditation and ceaseless Brahma Vichara (Atmic enquiry). Direct your attention to selfless service and worship of the Lord. You will attain supreme joy.
Stick To Your Principles
Follow the Truth always. Strive for it ever in thought, word and deed. Be compassionate. Be bold. Resign yourself to the Lord. There is no room for lamentation and despair.
Stick tenaciously to your principles and ideals. ‘Do your duty without looking to the fruits or consequences of your actions and God will be with you. Become dispassionate. Learn to discriminate. Know thyself and be free from attachment. You will go beyond “Time” and “Death.”
Be Fiery In Your Determination
Be always cheerful and smile away your worries. Follow the correct principles of living. Be temperate in eating, drinking, sleeping, amusements and in all other things. Cultivate a very strong faith in God.
Silence the surging emotions and bubbling thoughts. Do not be carried away by the temptations of the world. Be careful. Be wise. Get away from the company of worldly-minded persons. Put your heart, mind, intellect and soul even in your smallest act. Always act with faith and determination. Be firm in your resolve and fiery in your determination.
Be Firm In Your Vows
Do your duties properly. Be firm in your vows and true in speech. Possess good character. Be kind to all. Conquer wrath. Become master of self. Get rid of envy. You will soon attain God-realisation.
Take refuge in the Name of the Lord. Do not think very often of your defects and weaknesses. Aspire fervently. Grow in spirituality. You will attain Divinity.
Meditate on the glory and splendour of the Supreme Being who illumines everything, who is indivisible, the Existence-Knowledge-Bliss-Absolute. You will attain the Supreme.
Never Despair
You have got Svatantrya in action. You can do your Karma in any way you like. You can become a Yogi or Jnani by right thinking and right action. Man is not a helpless being. He has a free will of his own. Therefore overcome all your unfavourable circumstances. Have courage. Be bold. Never despair. You will succeed. There is nothing in the world which cannot be achieved by a man by the right sort of efforts.
Wake up now. Open your eyes. Become a virtuous man. Do good actions. Sing Hari’s name. Have constant Satsanga. All evil habits will be eradicated. Purify. Concentrate. Meditate. You will realise the goal.
As You Think, So You Become
“As a man thinketh, so he becometh” is one of the greatest laws of nature. Think you are pure, pure you will become. Think that you are a man, man you will become. Think you are Brahman, Brahman you will become. Become an embodiment of good nature. Do always good actions. Serve. Love. Give. Observe Brahmacharya and Mouna. Control anger. Make others happy. Live to serve others. Then only will you enjoy happiness.
Draw Strength From Within
Do not allow the mind to go its own way altogether. Keep your Prana and senses under your control, and bring the mind under your control with the help of the intellect strengthened by Sattva.
Be slow to make a promise but be quick to carry it out. Cultivate an amiable, loving nature and adaptability. Be courageous. Never despair. Draw strength from within. Feel the divine presence everywhere. Dive deep into the Divine source. You will realise the infinite bliss.
Excerpts from: As You Think, So You Become - Light, Power and Wisdom by Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
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Raja Yoga Samadhi
Spiritual Message for the Day –Raja Yoga Samadhi by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 23 June 2015 18.07 EST | New York Edition** |
Raja Yoga Samadhi – an Introduction
Divine Life Society Publication: Raja Yoga Samadhi by Sri Swami Sivananda
According to Raja Yoga, Samadhi is of two kinds, viz., Samprajnata and Asamprajnata. In the former, the seeds of Samskaras are not destroyed. In the latter, the Samskaras are fried or annihilated in toto. That is the reason why the former is called Sabija Samadhi (with seeds) and the latter as Nirbija Samadhi (without seeds or Samskaras). Samprajnata Samadhi leads to Asamprajnata Samadhi.
The Samprajnata Samadhi is also known by the name Savikalpa Samadhi or Sabija Samadhi. This Samadhi brings perfect knowledge of the object of meditation. The mind continuously and to the exclusion of all other objects assumes the nature and becomes one with the object of its contemplation. The Yogi attains all the powers of controlling the nature in this Samadhi.
The Samprajnata Samadhi is of four kinds, viz., Savitarka, Savichara, Sananda and Asmita Samadhi. All these Samadhis have something to grasp. There is Alambana or argumentation or questioning. They give intensive joy but they are not the best and finest forms of Samadhi. They cover the gross or the subtle elements of nature and the organs of sense. They give you the direct knowledge of the elements, objects and instruments of knowledge and some freedom.
These stages are in the form of steps of an ascending staircase. To begin with, meditation should be done on a gross form. When you advance in this meditation, you can take to abstract meditation, or meditation on subtle things or ideas. Mind should be gradually disciplined and trained in meditation. It cannot all at once enter into the highest Asamprajnata Samadhi or that which constitutes the highest subtle essence. That is the reason why Patanjali Maharshi has prescribed the practice of various kinds of lower Samadhis. When the mind is extremely attached to gross objects, it is not possible to fix it on subtle objects all at once. There must be gradual ascent in the ladder of Yoga. You should place your footstep cautiously in each rung of the ladder. You should pass through successive stages before you attain the highest Asamprajnata or Nirvikalpa Samadhi. But Yoga-Bhrashtas who have passed through the lower stages in their previous birth can attain to the highest stage at the very outset through the grace of the Lord. If the Yogic student had reached the higher stage, he need not revert to the lower stages.
All the forms of Samprajnata Samadhi are Salambana Yoga (with support) and Sabija Yoga (with seed of Samskara). The Yogins enjoy a form of freedom. Dharma Megha in Raja Yoga means “the cloud of virtue”. Just as clouds shower rain, so also this Dharma Megha Samadhi showers on the Yogins omniscience and all sorts of Siddhis or powers. The Yogi enjoys a form of freedom. Therefore, this Samadhi is called the Showerer or cloud (Megha) of virtue (Dharma). The Yogi enjoys expanded vision of God.
Ritambhara, Prajnaloka, Prasannavahita are the three stages or Bhumikas of Samprajnata Samadhi. In Ritambhara the content of the mental Vritti is Satchidananda. There is still a separate knower. You get Yathartha Jnana or real wisdom. In the second, every kind of Avarana (veiling) is removed. The third state is the state of peace in which the mind is destitute of all mental modifications. The knowledge that you get from testimony and inference is above objects of the world; but the knowledge that you obtain from Samadhi is Divine Knowledge. It is super-sensual, intuitive knowledge where reason, inference and testimony cannot go.
Excerpts from: Raja Yoga Samadhi by Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
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Atma-Svarajya (Freedom of the Self)
Spiritual Message for the Day – Atma-Svarajya (Freedom of the Self) by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 22 June 2015 15.33 EST | New York Edition** |
Atma-Svarajya (Freedom of the Self)
Divine Life Society Publication: Lectures on Yoga and Vedanta by Sri Swami Sivananda
The Infinite is Bliss. The Infinite is Brahman or Atman or the Supreme Self. The Infinite is the Absolute. The Infinite is Bhuma or the unconditioned that is beyond time, space and causation. The Infinite is Immortality. Where one sees nothing else, hears nothing else, understands nothing else, there is Infinity. The Infinite abides in its own greatness. The Infinite is Supreme Peace. The Infinite is fearlessness. The Infinite is Existence Absolute, Knowledge Absolute and Bliss Absolute. The Infinite is all-full and indivisible. The Infinite is self-existent, self-contained and self-luminous. The Infinite alone is real. The Infinite alone exists in the three periods of time. You must search, understand and realise the Infinite.
The ‘oversoul’ of the Western philosophers is the Brahman of the Upanishads or Atman of the Vedantins. The Supreme Soul or Paramatma which is the support for the individual is the ‘Oversoul’. The ‘oversoul’ is the ‘Substance’ of Spinoza or the ‘Thing-in-Itself’ of Kant. The essence of Vedanta has slowly infiltrated into the minds of Western philosophers and they have accepted now the existence of one eternal principle or the immortal soul which is distinct from the body and mind.
Brahman is the Soul or Atman of man. He is the Soul of the Universe. Brahman alone is Infinite. There cannot be two infinities. If there are two infinities, there will be fighting among the infinities themselves. One infinite will be creating something, another infinite will be destroying it. There can be only one infinite. This Atman is the one Infinite Brahman. Everything else is its manifestation or expression.
Vedanta holds the first place amongst all systems of philosophies. It is a system of philosophy in which human speculation has reached its very pinnacle or acme. It is indeed a unique system of thought, which demands a subtle, sharp intellect to grasp its fundamental principles. It is unique in the boldness of its conclusions. It is absolutely free from all shades of dogmatism or pet doctrines.
Vedanta is very practical. It does not preach an impossible ideal. Vamadeva, Jada Bharata, Sankara and many others realised the Truth of Vedanta. You can also realise it if you will. What is wanted is regular and constant practice. You must have perfect faith in the utterance of the Srutis and in the words of the Guru. You must have perfect faith in yourself first.
Vedanta wants you to give up Moha (selfish love) for the physical body, wife, children and property. Vedanta wants you to abandon all worldly desires, cravings and longings. Vedanta wants you to eradicate the desire for power, name and fame. Vedanta wants you to break all ties and connections with the world mentally. Vedanta wants you to cut off ruthlessly all worldly attachments by the sword of discrimination.
Some ignorant people say that Vedanta preaches immorality, hatred and pessimism. This is a very sad mistake. Vedanta does not preach either immorality or even indifference to morality. The realisation of Brahman is not possible for the immoral. An aspirant who has ethical perfection and who is endowed with the four means can become a student of Vedanta. How can you expect an aspirant who possesses discrimination, dispassion, serenity, self-restraint, forbearance, endurance, faith, one-pointed mind and a burning desire for liberation to lead an immoral life? It is quite absurd. Vedanta wants you to destroy Moha or selfish love and passion for the body and to develop pure, disinterested, cosmic love or the magnanimous divine Prem. It never preaches pessimism but it preaches the pinnacle of optimism. It preaches: “Give up this little illusory pleasure. You will get eternal and infinite bliss. Kill this little ‘I’. You will become one with the Infinite. You will become immortal. Give up this illusory world. You will get the vast domain of Supreme Peace or Kingdom of God.” Is this pessimism? Certainly not. It is wonderful optimism.
In the whirlpool of fleeting sensual pleasures you have forgotten the purpose of life and its goal. You live more for the body than for the soul. In your pursuit after the phantom shows of worldly vanities you have annihilated the spiritual instincts and longings of the soul. What a sad state! Mysterious is Maya! Mysterious is Moha! Open your eyes now. Wake up from the long slumber of ignorance. Realise that ultimate Reality and enjoy Eternal Bliss.
You cannot die, because you were never born. You are immortal Atman. Birth and death are two false scenes in the unreal drama of Maya. They concern the physical sheath only, a false product formed by the combination of five elements. The ideas of birth and death are mere superstition.
You admire the sun, the moon and the stars, the snowy peaks of the Himalayas, the jessamine, the rose, the Niagara falls and the vast ocean. You admire the air-ship, the steamer, the railway, the telegraph and the wireless. But the mind that has its seat in the brain is still more wonderful. In the twinkling of an eye it moves from Colombo to London, from Himalayas to Alps. The greatest wonder is the Immortal Brahman or Atman that pervades the whole universe, that illumines the sun, the moon, the stars and the mind.
You see your dear brother Banerjee in front of you. What is it that you call and recognise as Banerjee? Certainly Banerjee is not his hands, feet, head, chest or belly. Even if his hands and legs are amputated, even if he gets leucoderma or white skin, even if his eye-balls are removed, you have the same love for him. You will call him by the name ‘Banerjee’. This proves that ‘Banerjee’ is not the physical body. Physical body is composed of five elements only. It has a beginning and an end. You may now say that ‘Banerjee’ consists of thoughts, ideas, emotions, feelings and sentiments and that the mind is ‘Banerjee’. The thoughts change. Mind changes. Mind is made up of subtle matter. The non-quintuplicated Sattvic portion of Tanmatras or root elements or subtle elements goes to constitute the mind. Mind is an effect of Avidya or ignorance. It has a beginning and an end. Even if the thoughts and character of Banerjee change, you hold on to his personality. Therefore he is not even in the thoughts. He is somewhere behind the mind. It is He who moves the mind, the senses and the body. It is He who gives light to the mind and the senses. Real ‘Banerjee’ is the immortal Atman who is beyond mind, speech, time, space and causation. Body, mind and senses are his illusory appendages created by Avidya.
Do not depend upon anybody. Rely on your Self. Be centred in the Atman only. The wife deserts her husband when he becomes poor and marries another young man. The rich husband divorces his wife when she loses her beauty and marries another young woman. Even Jesus and Buddha were forsaken by all their friends, followers and disciples. This is a strange world. Mysterious is Maya!
Everybody wishes to be independent. Everybody wants to be a ruler. Everyone does not like to be guided by the wishes of others. Everyone desires others to be guided by his wishes. Everybody in his heart of hearts really desires to rule over all others if only he could. Everybody wishes to have no rival. The real cause is that there is in you the immortal, self-effulgent soul or Atman, which is one without a second, which has no rival, which is the inner ruler, which is the support for the whole universe. In reality you are this Atman. That is the reason why you have such a feeling and desire. Suzerainty is quite natural to you. Suzerainty is an attribute of the Atman. On account of ignorance you have mistaken the body for the Atman and you try to have no rivals in the physical body, in business, in office, in college, in games, in dominions and in any field of activity. You can have absolute suzerainty only by realising the Atman. Atma-Svarajya only can make you absolutely independent. Atma-Svarajya only can make you the supreme ruler or absolute monarch of the whole universe. Therefore realise this wonderful Atman and become a veritable, mighty potentate of the three worlds.
Excerpts from:
Atma-Svarajya (Freedom of the Self) - Lectures on Yoga and Vedanta by 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
SEND FEED BACK ON THIS ARTICLE \\ Email to BT Digest Editor( dlsusa.org@gmail.com)
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
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Meditation - Practical Techniques
Spiritual Message for the Day – Meditation - Practical Techniques by Sri Swami Krishnananda
| **Baba Times Digest© | 21 June 2015 15.33 EST | New York Edition** |
Meditation - Practical Techniques
Divine Life Society Publication: Yoga and Meditation by Sri Swami Krishnananda
Now I shall give you some practical hints, in stages, to attain the state of Meditation. Otherwise, the mind will jump from one object to another, because it is used to think of objects only. To bring the mind to this state of awareness of meditation, stability or harmony has to be practiced in every walk of life. Harmony is of various grades.
You must be harmonious in your relationship with other people in the world. You should be friendly; you should have no hatred towards anyone. You should not harm or deceive anyone. You should not steal or appropriate what does not belong to you. You should have no disgust for any person or thing; you should have affection for all persons and things. All this constitutes harmony in outer relationship with the society and the world. You should not take from the world more than what you have given to it by your service.
You must be harmonious within your own personality. The human individual is often out of balance with himself. You should take care of the minimal needs of the body: e.g. cleanliness, a bath regularly, to eat only when you are hungry - i.e. eat only if your tongue waters when you see a dish of food. Treat your body as your friend. Live in ventilated places; breathe fresh air; spend at least two hours a day in open air. Adopt simple living and high thinking.
You must have harmony of muscles and the nervous system. We are generally in a state of restless activity and agitation. So we are asked to practice Asanas or physical postures, for the stability of the body. Though for the health of the body you may practice many Asanas, you should sit in one Asana alone for meditation. By staying in one, single, steady, comfortable posture, you bring about a harmony in the nervous system and the muscles.
Why is this posture prescribed? Because some energy, you may call it electric power, is generated in the body when the mind is concentrated in meditation. Now, if the extremities of the body are left open, the electricity that is produced in meditation will leak out. So, the purpose of posture is to lock up the fingers and the toes so that there is a circulation of energy throughout the body, and there is no leakage of energy outside. Also, to prevent leakage, you are asked to sit on some nonconductor of electricity, e.g. deer skin or mat, not an iron seat (that will give you a shock). Sit there, locking the fingers and toes, and keeping the spine, neck and head erect, in one straight line. If you cannot sit straight in the beginning, sit straight leaning your back against a wall.
Bring the breathing process, Prana, into harmony. Pranayama is a normal state of breathing. Usually we are not in a normal state of breathing. And we are not happy when we breathe disharmoniously. The Pranas are disturbed because you long for objects in the world. And to desire an object is to be out of tune with the law of the universe, because the object is not outside the law of the universe; the object is an integral, vital part of the cosmos. So, when you imagine anything is outside, consciousness is disturbed, agitated, unhappy. So, this harmony is achieved not merely by control of breathing through the nose, but by reduction of desires. If you entertain too many desires in your mind, Pranayama will be useless, or may be even harmful. A person with no control over desires should not practice Pranayama. First, you must be ethical and moral in your conduct.
In the beginning, do not practice technical methods (like alternate breathing); just practice normal inhalation and exhalation. Take in a slow, full, deep breath and exhale slowly. Generally, you do not take a slow, deep breath, you take a fast, shallow breath.
The purpose of Pranayama is to reduce the rate of breathing. And, when the Prana becomes calm by this process of slow breathing, the mind also becomes calm. The Prana is connected with the mind. When the Prana is reduced in its activity, the mind is also reduced in its activity. Between the Prana and the mind are the senses. The senses are the meeting point between the Prana and the mind. The senses become active, whether the Prana works or the mind works.
So, the fifth harmony is the control of the activity of the senses. The senses cannot be controlled so long as you live in the midst of attractive objects. So, in the beginning stages of Yoga practice, you should try to live for at least some time in a year in such places where objects are not tempting to the senses. This is the reason why seekers of Truth try to live in Ashramas, monasteries or secluded places. When you try gradually to abstain from sense indulgence, by living in such holy atmospheres, the senses get automatically subdued. As the senses are in contact with the mind, control of the senses also involves a little control of the mind.
When the mind is accustomed to a life of seclusion and solitariness, and the senses do not ask for tempting objects, you are ready for concentration and meditation. This is really the field of Yoga. All the stages earlier are only preparatory. From concentration onwards is proper Yoga.
Now, concentration is of three forms:
A. Concentration on External Points:
The mind is accustomed to think of external objects only; so, it would be dangerous to suddenly cut off the mind from external objects. You should not try to concentrate on internal centres in the beginning of your practice.
You must pick an external object that you have an interest in, that you have a love for. Believers in God usually try to concentrate on an external picture or symbol of God.
When you gain success in this, you can change your object of concentration; you will have such mastery of mind that you can concentrate on any object. The purpose of this concentration is to make the mind think only of one thing, and not think anything else. So, ultimately, it matters little what object you choose for concentration if the purpose is served, i.e. to think only of that thing and nothing else.
When you are accustomed to this external meditation, you can turn to internal meditation.
B. Concentration on Internal Points:
Internal meditation means concentration on certain centres (Chakras) of the body. The most important and most favourable Chakras (for beginners) in meditation are the Chakra between the eyebrows, and the Chakra in the heart.
The other method of internal meditation is to directly meditate on the heart. You can imagine a blossoming lotus in the heart, or the light of the rising sun in the heart. The best form of meditation on the heart is to feet consciousness as seated there. From this internal point of meditation on consciousness in the heart, you can slowly proceed to the universal.
C. Concentration on the Universal:
Just as Consciousness is in your heart, it is in the heart of everybody. Try to meditate on this Consciousness as present everywhere, in everything (outside and inside) uniformly. This is the absolute form of meditation, i.e., the Supreme State.
To help achieve this Universal of Meditation, you can chant Om (Pranava) in a methodical manner.
Excerpts from: Meditation – Practical Techniques - Yoga and Meditation by Sri Swami Krishnananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
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The Voice of Reality
Spiritual Message for the Day – The Voice of Reality by Sri Swami Gurudevananda
| **Baba Times Digest© | 20 June 2015 15.33 EST | New York Edition** |
The Voice of Reality
Divine Life Society Publication: A Steady Light: Gurudevananda – The Life of a Western Disciple by Sri Swami Gurudevananda
In June of 1970, with permission given by Swami Chidanandaji, I joined him in Los Angeles, California. It was a week filled with heavenly satsangs, lectures and a weekend retreat. I was, also, to meet with him to discuss his upcoming visit to our Branch in Harriman, New York. As time ran out, we never had our meeting, so Swamiji suggested that I join him on the flight to San Francisco. It was very exciting for me to have the opportunity to spend time alone with Swamiji, and to possibly be able to serve him.
As the time of our departure neared, my mind became very restless and started jumping from thought to thought, losing all focus. I stood there numb, just watching the scene as the devotees took leave of him. It was the usual chaos of loving affection and emotional goodbyes. While this was going on, I could not function, not even to hold on to the things he had given me to carry for him. My mind was preoccupied with thoughts like, “What will happen if he misses the plane? Will I have to go on by myself, missing my precious time with him?” Previously, Swamiji had told me that he would select a date for my Mantra Initiation. All of this could now change or possibly never manifest if Swamiji were to miss his plane.
As I was wrapped in these thoughts of negativity, Swamiji suddenly turned towards me and spoke with a stern voice: “Stop feeling anxious, thinking that I may miss the plane. Be peaceful and calm!” His strong command shook me up and awakened me from my stupor. I realised the enemy of my mental equilibrium was a collection of tendencies developed during years of struggle, insecurities and preoccupation with worldly thoughts that had produced a mind agitated with self-centred concerns. Swamiji immediately pointed out to me, through his interjection, that desire and dissatisfaction are born of mental assumptions that are essentially false.
With this realisation, I experienced a sense of harmony around me filled with a love for the others and a deep serenity for the situation at hand. This liberation from selfish concerns brought back my equipoise and stability, freeing me from habitual worries. It was a worthwhile lesson, one that would protect me in my future undertakings.
Excerpts from: The Voice of Reality - A Steady Light: Gurudevananda – The Life of a Western Disciple by Sri Swami Gurudevananda
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Raja Janaka and the Pundits
Spiritual (Story) Message for the Day – Raja Janaka and the Pundits by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 19 June 2015 15.33 EST | New York Edition** |
Raja Janaka and the Pundits
Divine Life Society Publication: Wisdom through Stories - Adhyatma Yoga by Gurudev Sri Swami Sivananda
Some Pundits criticised Raja Janaka.
“Raja Janaka is a worldly man
How can he be a Jnani or a sage?”
Raja Janaka wanted to teach them a lesson
He called all Pundits
And gave them a very good feast
Many tasty preparations were served
All the Pundits were rejoicing.
They saw a sword hanging above their heads
The sword was tied by means of a hair.
They all trembled
They all mixed everything and ate hurriedly.
They came to the Durbar
Raja Janaka asked
“O Pundits, what all things you ate today?”
Were they all nice according to your taste?
The Pundits replied,
“Our minds were on hair only
We do not know anything
We did not relish anything”
Janaka said,
“O Pundits! Similar is the state of my mind
My mind is fixed on Brahman alone
I do not know anything of this world.”
The Pundits put down their heads in shame
They now realised the state of a Jivanmukta.
Excerpts from: Raja Janaka and the Pundits - Wisdom through Stories - Adhyatma Yoga by Gurudev Sri Swami Sivananda
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Persistence
Spiritual Message for the Day – Persistence by Sri Swami Krishnananda
| **Baba Times Digest© | 18 June 2015 16.50 EST | New York Edition** |
Persistence
Divine Life Society Publication: Sadhana – The Spiritual Way by Sri Swami Krishnananda
The object of meditation is the final choice that you make in this world. You have selected it as the ultimate meaning for your life. There are people who cling to a certain thing throughout their lives and consider that particular thing as the be-all and the end-all of their lives. Rightly or wrongly, they have hugged that particular thing through their emotional clamouring. But this is a treacherous attitude of the emotions. It will leave you in the dark at any moment.
Nobody likes a thing continuously throughout one’s life. That is the effect of the fickleness of mental activity. In the choice of the object of meditation, no fickleness is possible. You may take months to decide what it is that can give you true satisfaction.
There are devotees who choose the form of a divinity, the ultimate Godhead manifest before them in some form which they regard as final. The reason why they consider that form as final is that they are sure that the infinite longing for salvation is centralised in that particular form of divinity, as the potentiality of the power of the sun is hidden in a single ray of the sun. So, the whole world is one object.
You strike one object to the core; an atomic bomb manifests itself. Strike it further; you will find the treasures of the world coming up from inside the very object that you have struck again and again by the hammering of the mental process. Strike it further; you will find that this mind which meditates is the meeting point of all the levels of creation commingling in one point, like the sea at the meeting point of a river, where the two become one. Even in this initial stage of meditation, you will see that you rise up from meditation as a new individual, as if something has entered you, has been injected into you.
Old habits still persist. A sutra (verse) of Patanjali tells us: Never feel satisfied with any experience, because any satisfying experience in meditation,-sound, colour, perception of beauty, fragrance, -should not attract you because it is as temporary and tantalizing as any other presentation in this physical world.
Actually, what you call heaven is only a rarefied form of earthly enjoyment. A highly potent form of sensory experience is heaven; the gross form of it is the earth. When such presentations are, placed before you, don’t smile, “Oh they have come. Wonderful!” No, it is a mask put on by a tremendous deceptive force before you.
The world opposes you in the beginning. Vehemently will it oppose you, and it will see that you do not succeed. People will harass you, condemn you, criticise you, say that you are a crack, and the world will present further difficulties, causing you to tremble in your person, as if you have gone wrong. I have told many a time on earlier occasions, when you churn the mind for the sake of treasures that you seek, the treasure will not come; only poison comes, as illustrated in the story of amritamanthana in the Srimad Bhagavata Mahapurana. Wanting nectar, you churn the ocean; deadly poison comes in the beginning.
What is this poison, actually? Wherefrom has it arisen? It is the potentiality of attachment still persisting at the last moment of the death of individuality. When a cobra is about to die, it becomes most poisonous; if it strikes at that time, it is a death strike. Likewise, the last kick that human desire gives you is a poisonous smoke of discomfiture and sorrow, and indecision of every kind. Do you know how many treasures afterwards slowly arose from the churning of the ocean in amritamanthana? Some fourteen gems are described there as the jewels of human love, tempting more and more as the succeeding ones rose up, so that the temptation to possess it rose in greater intensity. Finally, you know what happened to these people who wanted nectar in this enlightening story.
This is a story about our own selves, -the gods and the demons, the ocean, the nectar, the treasures, the jewels, the poison. All these are inside us, inside in every sense of the term, outwardly, inwardly, and also in the blend of both sides. Knowing well that such things are possible before us, through the guidance that we have received from our Master, whom we should not desert till the end of our lives,-knowing this well, march forward.
Excerpts from: Persistence - Sadhana – The Spiritual Way by Sri Swami Krishnananda
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The Best Part OF Knowledge
Spiritual Message for the Day – The Best Part OF Knowledge by Swami Chidananda
| **Baba Times Digest© | 17 June 2015 17.40 EST | New York Edition** |
The Best Part Of Knowledge
Divine Life Society Publication: Seek The Beyond. bySri Swami Chidananda
The whole of the spiritual life is an acquiring of spiritual knowledge. The_guru_is a source of spiritual knowledge: Scriptures are the source of spiritual knowledge. Special books on specific topics or aspects of the spiritual life and_sadhana_are also a source of spiritual knowledge. The function of knowledge is to remove ignorance. We replace ignorance by knowledge. It is knowledge itself that does this function of getting rid of ignorance and taking its place. It removes darkness and brings light.
But, apart from its function of getting rid of ignorance, let us ask a different question about knowledge itself. What is the best part of knowledge? Have you ever considered this? We have knowledge, but what is the best part of this knowledge that we have acquired? We may say that knowledge by itself is undivided—it is one integrated thing—but there are parts of knowledge in relation to us.
When we consider knowledge and ourselves, when we consider knowledge and its relationship to ourselves, it is dual. We are related to knowledge, and knowledge is related to us. Therefore, the question of what is the best part of knowledge acquires a certain relevance. It also acquires an importance.
The first part of knowledge is that we now know something that we did not know before we acquired this knowledge, before we were blessed or graced with this knowledge. The_guru_gives blessings in the form of the knowledge that has the power to gradually liberate us. Thus, you did not know, and when you got the knowledge, you knew. So knowing is a quintessential part of knowledge—enabling us to know things that we did not know until it came into our experience. Knowing, therefore, is the essence of the matter.
However, what is the difference between a person who does not know and a person who knows? Is there any difference at all? That is the next part of knowledge—when the knowing of the knowledge makes a difference in the person. The person is more perceptive, more understanding, more tolerant, more sympathetic. They act with a greater spirit of give and take. Knowledge can do all these things, but there is a big IF. That big IF is that knowledge can do all these things only if the person allows this knowledge to have a transforming effect upon their being. They become a better person because before they got the knowledge they committed many errors. After they acquired this knowledge they begin to avoid all those errors. They act in a different way, a better way, a nobler way.
So, knowledge is knowing, and when this knowing brings about a change for the better in us, it also becomes being. Knowledge first becomes knowing when previous to that we did not know. But then, if we are satisfied with keeping it at that level, and it does not bring about any change, then there is only one part of knowledge that is present—not a better part of knowledge. The second part of knowledge is becoming someone different in a positive and creative way because of the knowledge. The second part of knowledge is being.
And there is still a better part of knowledge. This change must become a social asset. It must become a value that has an effect in terms of other people’s well-being. It is here that the third part of knowledge comes into our consideration. Out of becoming a knowing person and then a changed person, we turn this knowledge and its knowing and being into a social asset, a value in human relationship—a value not only to our own self-culture, self-evolution and ethical and spiritual progress, but a value also in terms of the well-being and happiness of others.
Perhaps this is the best part of knowledge—the doing part of knowledge—bringing knowledge into actual manifestation in a creative pattern of human relationship, behaving with others so that every act that you do becomes a source of benefit to others, every act is, as it were, a seed for the well-being of others, the good of others, bringing into their lives something positive, something helpful, something for which they feel grateful. That is the third part of knowledge, the best part of knowledge.
Knowing is good; it is a wonderful part of knowledge. Being is better. It is really a very praiseworthy part of knowledge, a very, very valuable part of knowledge. But doing is best because it affects in a positive, creative and beneficial way all other lives whom you touch as you move about in this world and live your life. It becomes a benediction, a boon, a blessing, a great desirable value in your life with others—all others, all of God’s creation. Therefore the best part of knowledge is knowledge in practice, the transforming effect of knowledge upon your being a source of auspiciousness, good and benefit to others.
Excerpts from: The Best Part Of Knowledge - Seek The Beyond . by Sri Swami Chidananda
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The Basis of Success in all Human Endeavours
Spiritual Message for the Day – The Basis of Success in all Human Endeavours
by Swami Chidananda
| **Baba Times Digest© | 16 June 2015 22.11 EST | New York Edition** |
The Basis of Success in all Human Endeavours
Divine Life Society Publication: An Instrument of Thy Peace by Sri Swami Chidananda
I want to bring to you a little message that holds the central secrets of success in attaining the goal of life. As a matter of fact, it contains the basis of success in all human endeavours, no matter in which area it might be. An effort will succeed if these secrets are utilised—even if the effort is pointed in the wrong direction. If you want to become the Al Capone of the underworld and shine as the Number One Crook, if you apply this method you are bound to succeed! If you apply it in any direction, it will give you success. However, we are more concerned about using this to find success in our spiritual life than we are in becoming Number One Crook!
Two great laws are at the back of this secret, and the first one_is: What you think, that you become._This is a universal law. You should always ceaselessly affirm that which you want to become, and then one day you will end up becoming that. This law is inevitable and nothing can hold it back. The second great law is:_Persistent effort in any one direction overcomes all obstacles._No obstacle can withstand the assault of persistent effort. That is why in the Srimad Bhagavad Gita, when Arjuna tells Krishna that it is impossible to control the mind, Krishna replies that if one keeps on persisting in this effort, one will overcome, and the mind will be subdued. Persistence overcomes all obstacles and ultimately reaches its goal. Whatever it is you are pursuing, you will get it with persistent effort.
The first law is once again: what you think, that you become. Think you are good for nothing, and you become good for nothing. But, how could you really be good for nothing? It is an insult to God to think that you are good for nothing. Maybe your goodness is temporarily covered up, but it is in fact there. If you think that you have got the potential for everything beautiful, then you will become that. Think like God, and you will become like God. Think like a sinner, and you will become like that. Think that you are unhealthy and weak, and you will always be in a mess regarding health. Think that you are full of health and strength, and you will end up becoming healthy. Because you are thinking that way, those conditions become actualised.
This is the law that Vedanta invokes in its approach. It rejects the assumption that you are only this conglomeration of flesh, bones and organs. It asserts that you are the Atman—ever-pure, ever-perfect and divine. At any stage, if there is a wave of anger or jealousy, you assert that you are not this anger or jealousy. You have nothing to do with it, for you are the Atman, which is always full of peace, joy and light. Reject the different conditions of mind and intellect, and affirm your all-full divine spiritual nature.
If you are always fearful of things, you will attract to yourself conditions of fear. Have firm trust in God, and all conditions will correct themselves. They come and then they go when you do not respond to them. You do not allow them to hold onto you, because you have made yourself a centre of faith and fearlessness. This great law very much governs your entire life. Invoke this law and think of what you want to become. “I am the Atman; I am a child of God; I am shining with divine radiant spirit.”
These thoughts should occupy your mind day and night, waking, dreaming and sleeping. We must affirm this truth by repeating it, visualising it in our mind, writing it down, and by practising it. We must try to bring this feeling into our daily lives—even in the midst of the most adverse conditions. You must persist in being what you are. This great law is the secret of success in your spiritual life. This practice requires no previous background, so start right now from where you are. One day success and fulfilment will be yours.
| Excerpts from: The Basis of Success in all Human Endeavours - An Instrument of Thy Peace by Sri Swami Chidananda |
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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Live up to Your Ideal
Spiritual Message for the Day – Live up to Your Ideal by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 15 June 2015 21.49 EST | New York Edition** |
Live up to Your Ideal
Divine Life Society Publication: Practice of Karma Yoga by Sri Swami Sivananda
You should have your own ideal in life and should try hard to accomplish the ideal. People vary in their capacities, mental and intellectual calibre, and in physical and mental strength to do things. Therefore, different people should have different ideals. Then only they can evolve quickly. Then alone they will realise sure and rapid progress. The ideal of one man will not suit another man. If one keeps an ideal that he cannot realise, an ideal that is beyond his reach and capacity, he will get disappointment. He will give up his effort and become Tamasic.
You should have your own ideal. You may realise the ideal this moment or after ten years with faltering steps. It does not matter much how long it takes. Every man should endeavour his level best to live up to his ideal. He should put his whole energy, nerve-force and will in the realisation of his ideal. You can chalk out your own ideal according to your own standard. If you are unable to do this, have your guide to do so, and he will select for you the ideal that is suitable to your capacity and standard.
One man may say: “I will teach the village boys and will give them free education. This is my ideal in life.” Another may say: “I will serve sick people and nurse them carefully. I will join any Seva institution and render free service till the end of my life. Service of the sick is my ideal.” A third man may say: “I will beg from door to door and start a Kshettar for feeding Sadhus and Sannyasins. This is my ideal.” A fourth man may say: “My ideal is Self-realisation. I will go to Gangotri and live in a cave and do intense meditation. This is my ideal.” All are quite correct according to their capacity and standard. You must gradually bring the ideal to the realisation of God or Brahman. The highest ideal is Self-realisation. Service, worship, etc., eventually result in the realisation of the inner Self. The ideal to have ethical perfection is just below the ideal of Self-realisation. But this will lead to Self-realisation. Self-realisation is the greatest ideal in life. It is the most difficult of all ideals to fulfil. One who attempts Self-realisation does the best service to mankind.
One should not treat a man who has a low ideal, with contempt. He may be a baby-soul who is just crawling on the moral and spiritual path. Your duty is to help him in all possible ways in the realisation or accomplishment of his ideal. You should give him all sorts of encouragement in his sincere endeavour to live up to his own highest ideal.
It is deplorable to note that the vast majority of persons have no ideal at all. Even educated persons do not cherish any ideal. They lead an aimless life and therefore drift hither and thither like a piece of straw. They make no progress in life. Is this not a very sad plight? Highly lamentable indeed! It is very difficult to get a human birth and yet people do not realise the importance of keeping up an ideal and living up to it. The ideal of ‘eat, drink and be merry’ is adopted by the Epicureans, the gluttons and rich people. This school of thought has countless followers and the number is increasing by leaps and bounds daily. This is the ideal of Virochana. This is the ideal of Asuras and Rakshasas. This ideal will lead a man to the darkest regions of misery and sorrow, the ‘eternal lake of fire’. Blessed is the man who keeps up an ideal and struggles hard to live up to his own ideal, for he will soon attain God-consciousness. Glory unto sincere struggling souls!
Excerpts from: Live up to Your Ideal - Practice of Karma Yoga by Sri Swami Sivananda
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