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Isavasya Upanishad
Spiritual Message for the Day – Isavasya Upanishad by Sri Swami Krishnananda
| **Baba Times Digest© | 24 February 2015 15.39 EST | New York Edition** |
Isavasya Upanishad
Divine Life Society Publication: Commentary on the Isavasya Upanishad by Sri Swami Krishnananda
Verses
| Ōm pūrṇam adaḥ, pūrṇam idam, pūrṇāt pūrṇam udacyate |
| pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate |
That is Full; this is full. From the Full does the Full proceed.
After the coming of the Full from the full, the Full alone remains.
| Om īśāvāsyam idaṁ sarvam yat kiṁ ca jagatyāṁ jagat |
| tena tyaktena bhuñjitha, ma gṛdhaḥ kasyasvid dhanam | 1 |
OM. All this – whatsoever moves on the earth – should be covered by the Lord. Protect (your Self) through that detachment. Do not covet anybody’s wealth. (or – Do not covet, for whose is wealth?)
| kurvann eveha karmāṇi jijīviṣet śataṁ samāḥ |
| evaṁ tvayi nānyatheto’sti na karma lipyate nare | 2 |
By doing karma indeed should one wish to live here for a hundred years. For a man such as you (who wants to live thus), there is no other way than this, whereby karma may not cling to you.
| asuryā nāma te lokā andhena tamasā vṛtāḥ |
| tāṁs te pretyābhigacchanti ye ke cātmahano janāḥ | 3 |
Those worlds of devils are covered by blinded darkness. Those people that kill the Self go to them after giving up this body.
| anejad ekaṁ manaso javīyo nainad devā āpnuvan pūrvamarṣat |
| tad dhāvato’nyān-atyeti tiṣṭhat tasminn apo mātariśvā dadhāti | 4 |
It is unmoving, one, and faster than the mind. The senses could not overtake It, since It ran ahead. Remaining stationary, It outruns all other runners. It being there, Matarisva allots (or supports) all activities.
| tad ejati tan naijati tad dūre tad vad antike |
| tad antarasya sarvasya tad u sarvasyāsya bāhyataḥ | 5 |
That moves, That does not move; That is far off, That is very near; That is inside all, and That is outside all.
| yas tu sarvāṇi bhūtani ātmany evānupaśyati |
| sarvabhūteṣu catmānaṁ tato na vijugupsate | 6 |
He who sees all beings in the very Self, and the Self in all beings, feels no hatred by that (realisation).
| yasmin sarvāṇi bhūtāny ātmaivābhūd vijānataḥ |
| tatra ko mohaḥ kaḥ śokaḥ ekatvam anupaśyataḥ | 7 |
When to the man of realisation all beings become the very Self, then what delusion and what sorrow can there be for that seer of oneness?
| sa paryagāc chukram, akāyam, avraṇam, asnāviram, śuddham, apāpaviddham |
| kavir manīṣī, paribhūḥ, svayambhūḥ, yāthātathyato’rthān vyadadhāc chāśvatībhyas samābhyaḥ | 8 |
He is all-pervasive, pure, bodyless, without wound, without sinews, taintless, untouched by sin, omniscient, ruler of mind, transcendent, and self-existent; he has duly allotted the (respective) duties to the eternal years (i.e., to the eternal creators called by that name).
| andhaṁ tamaḥ praviśanti yo’vidyām upasate |
| tato bhūya iva te tamo ya u vidyāyāṁ ratāḥ | 9 |
Those who worship avidya, enter into blinded darkness; but into greater darkness than that, enter they who are engaged in vidya.
| anyad evāhur vidyayā anyad āhur avidyayā |
| iti śuśruma dhīrāṇām ye nas tad vicacakṣire | 10 |
“They say that by vidya a really different result is achieved, and by avidya a different result.” Thus have we heard (the teaching of) those wise men who explained that to us.
| vidyāṁ cāvidyāṁ ca yas tad vedobhayam saha |
| avidyayā mṛtyuṁ tīrtvā vidyayāmṛtam aśnute | 11 |
He who knows these two – vidya and avidya – together, attains immortality through vidya, by crossing over death through avidya.
| andhaṁ tamaḥ praviśanti ye’sambhūtim upāsate |
| tato bhuya iva te tamo ya u sambhutyāṁ ratāḥ | 12 |
Those who worship the Unmanifested, enter into blinding darkness; but those who are devoted to the Manifest, enter into greater darkness.
| anyad evahūḥ sambhavād anyad āhur asambhavāt |
| iti śuśruma dhīrāṇām ye nas tad vicacakṣire | 13 |
“They spoke of different results from the worship of the Manifested, and they spoke of different results from the worship of the Unmanifested” – thus we have heard (the teaching of those wise men.)
| sambhūtiṁ ca vināśaṁ ca yas tad vedobhayaṁ saha |
| vināśena mṛtyuṁ tīrtvā sambhūtyā amṛtam aśnute | 14 |
He who knows these two – the Unmanifested and Destruction – together, attains immortality through the Unmanifested by crossing death through Destruction.
| hiraṇmayena pātreṇa satyasyāpihitam mukham |
| tat tvaṁ pūṣan āpāvṛṇu satyadharmāya dṛṣṭaye | 15 |
The face of the Truth (Brahman in the solar orb) is concealed with a golden vessel. Do thou, O Sun, open it so as to be seen by me, who am by nature truthful (or, who am the performer of rightful duties).
| pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejaḥ |
| yat te rūpaṁ kalyāṇatamaṁ tat te paśyāmi yo sāv asau puruṣaḥ, so’ham asmi | 16 |
O Thou, who art the nourisher, the solitary traveller, the controller, the acquirer, the son of Prajapati, do remove Thy rays, do gather up thy dazzle. I shall behold that form of Thine, which is the most benign. I am that very person that is yonder (in the sun).
| vāyur anilam amṛtam athedam bhasmāntaṁ śarīram |
| aum krato smara kṛtaṁ smara krato smara kṛtaṁ smara | 17 |
Let my vital force now attain the (all-pervading) immortal air; and now let this body be reduced to ashes. OM, O my mind remember – remember all that has been done. Remember – remember all that has been done.
| agne naya supathā rāye asmān viśvāni deva vayunāni vidvān | |||
| yuyodhyasmaj juharāṇam eno bhūyiṣṭhāṁ te nama-uktim vidhema | 18 |
O Fire! O God! Knowing as Thou doest all our deeds, lead us by the good path for the enjoyment of the fruits of our deeds; remove us from all crooked sins. We offer Thee many words of Salutation!
Ōm śāntih śāntih śāntih!
Om. May there be peace, peace, peace!
Excerpts from: Isavasya Upanishad (Verses) - Commentary on the Isavasya Upanishad by Sri Swami Krishnananda
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Vichara
Spiritual Message for the Day – Vichara by Sri N.Ananthanarayanan
| **Baba Times Digest© | 23 February 2015 16.33 EST | New York Edition** |
Vichar – Enquire into the Real Nature of Things
Divine Life Society Publication: Practice of Meditation by Sri N.Ananthanarayanan
While meditation in itself constitutes. a very powerful attack on ignorance, Swami Sivananda suggests that the spiritual aspirant should practise Vichar also. Vichar is enquiry into the real nature of things. Vichara results in Viveka or discrimination between the real and the unreal. It helps the aspirant to sift the true from the false. Swamiji asserts that without cogitation, Truth cannot be known or realised. Vichara sharpens the intellect and leads to the discernment of the Truth that lies behind the phenomenal universe.
How should the aspirant reflect? The Master shows the way: “Who am I? What is Brahman (God)? What is this Samsara (process of worldly life)? What is the goal of life? How to attain the goal? How to attain freedom from births and deaths? What is the Svarupa of Moksha (Essential nature of liberation)? Whence? Where? Whither? Thus should the aspirant of liberation ever enquire, seeking to achieve the purpose of life”. The justification for this method of Vichara or enquiry is contained in the saying, “As you think, so you become”. By constant reflection on the Reality behind the appearances, the seeker attains oneness with the Reality and becomes that Reality itself.
Enquiry opens the aspirant’s eyes to new vistas of knowledge. It leads him steadily to Truth. For instance, if the aspirant starts the “Who am I?” enquiry, he will soon find that he cannot equate himself with any one of his sense organs like the nose, the eyes or the ears, because even without one or more of these, he can live and life can pulsate in his veins. So, he is not the body. Nor is he the mind, because even during the unconscious and the deep sleep states, when the mind ceases to function, he exists and his heart throbs. Then, what is this ‘I’ in everybody? Swami Sivananda declares that the real ‘I’ is none, else than Brahman or the Atman who is the motive force behind all existence. It is He who thinks through the mind, sees through the eyes, eats through the mouth, hears through the ears and so on He is the Witnessing Consciousness who dwells in all beings. When a person gets up from deep sleep and says, “I enjoyed a sound dreamless sleep”, it is this Witnessing Consciousness which remembers the fact that the body and the mind rested in sound sleep. It cannot be otherwise. The mind which was virtually dead during the deep sleep state could . not itself have consciously enjoyed a sound slumber and remembered it. The enjoyer is the Atman. Swamiji repeatedly advises the spiritual seeker to identify himself with this Atman which is his real Self and not with his perishable body. Constant identification with the Atman or the Witnessing Consciousness in oneself is a shortcut to spiritual success. The aspirant who adopts this technique will soon rise above body consciousness.
The secret of spirituality lies in realising one’s essential nature. It is not becoming something outside of oneself. It is not as if man and God are separate and that man should go to a God who is external to him and merge in that God. No. God is already there, everywhere, Within us and outside of us. The body and the mind in which man is encased are mere illusions of an ignorant mind. God only is. All else is not. All else is only appearance. This appearance is made possible by the functioning of the mind. Meditation and enquiry enable the aspirant to feel, to realise that he is, after all, Brahman and not a bundle of body and mind. When divine wisdom dawns, the Sadhak realises his innermost Being. And being is Brahman.
Man himself is God and the entirety of Sadhana (spiritual practices) is meant to enable man to realise his God-nature, to realise that the God he has been searching for is his own Self. Initially, Yoga Sadhana purifies the mind. Later on, the seeker uses this purified mind, to concentrate and meditate on the God within; and at the deepest point of meditation, the purified mind melts in the God within and is itself lost there, destroyed there. And only God remains. Being remains. God-consciousness remains. A telling analogy given in the Yoga texts is the dry twig used in kindling a fire, where the twig itself is ultimately consumed in the fire. The purified mind is like this twig. It helps to kindle the fire of God-consciousness within, and in the process, is itself destroyed in that fire. In Samadhi (superconscious state), the mind melts in Brahman as camphor melts in fire. The separate identity of the individual soul vanishes. Only Sat-Chit-Ananda (Existence- Consciousness-Bliss Absolute) prevails.
Excerpts from: Vichara - Practice of Meditation by Sri N.Ananthanarayanan
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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The Bhagavad Gita and Yoga Sadhana
Spiritual Message for the Day – The Bhagavad Gita and Yoga Sadhana by Sri Swami Chidananda
| **Baba Times Digest© | 22 February 2015 14.39 EST | New York Edition** |
The Bhagavad Gita and Yoga Sadhana
Divine Life Society Publication: Forest Academy Lectures on Yoga by Sri Swami Chidananda
Om! Om! Om!
Gita is a veritable Divine Kalpataru or the bestower of everything to everyone according to his particular need. The historian would set in it a memorable document marking the moment when decadence set in the ranks of the Hindu society with the lapse of Dharma from the land and the advent of the age of un-righteousness. The imagination of the philosopher sees in it the symbolic representation of the play of inner forces in the individual monad and the presentation of a sublime method of its perfect resolution. To the very orthodox traditionalists in the field of philosophy it is one of the great Triad i.e. the Prasthanatraya. To all votaries of Hindu culture Gita remains the quintessence of all the highest flights of the Vedantic Upanishadic investigations and conclusions. This wonderful scripture is all this and something vastly more precious and significant to the countless seekers after Divine Perfection all over the world. For Gita, by its own admission is the supreme scripture on Yoga Sadhana (practice of Yoga) or the practical process of ascent into divine illumination. It is the YOGA SHASTRA (text) par excellence!
Every chapter of the Bhagavad Gita (Song of God) is replete with invaluable pointers to the practice of Yoga Sadhana. They throw much light upon the path of Yoga. It embodies a glorious exposition of the Yogic Way of Life. And its presentation is integral and all-comprehensive. No aspect of Yoga is left untouched. Attainment of Yoga or union with the Divine is the main theme of the Gita as expressed by the stirring admonition of the Lord, “Anityam Asukham Lokam Imam Praapya Bhajasva Maam” i.e. “having obtained (birth) in this (mortal) world that is fleeting and full of sorrow, do thou (O Man) be intent on worshipping Me.” (IX:33). And again in His categorical imperative, “Tasmaat Yogee Bhava Arjuna” i.e. “therefore be thou a Yogi, O Arjuna.” (VI:46). These inspiring injunctions are followed up by lucid exposition of all the different aspects and stages of Yoga in its various phases. The basic preparations, the preliminary hurdles to overcome, the first stages, the progress and later ascent are all touched upon in different places in the body of this eighteen-chaptered scripture.
O thou seeker after Yoga, sayeth the Lord, first of all thou must shake off all faint-heartedness and fear and make a firm resolve to fight this arduous battle with the flesh, the subtle senses and the elusive and deceptive mind. You must make Vairagya (dispassion) and Abhyasa (spiritual practice) your two mainstays in this process. At the very outset give up ruthlessly the three greatest enemies on the path, namely, “Trividham Narakasya Idam Dvaram Naashanam Atmanah, Kaamah, Krodah Tatha Lobha Tasmaat Etat Trayam Tyajet” i.e. “Triple is the gate of this hell, destructive of the self-lust, anger, and greed,-therefore, one should abandon these three.” (XVI:21). From verse 55 to 71 of chapter II we are given the model of the ideal Yoga siddhi to be kept before us constantly for emulation. The Fourteenth and the Sixteenth chapters serve to give us an invaluable pattern of the Life Sattvic which is the sine-qua-non for fruition of the Yoga. The Gunatraya Vibhaga (the Yoga of the Division of the three Gunas) and the Daivasura Sampat Vibhaga (the Yoga of the Division between the Divine and the Demoniacal) give us this light on Yoga. The Jnana Marga (path of Knowledge) is dwelt upon in the fourth and the seventh chapters, the Gospel of Selfless Action is inspiringly expounded in the third chapter. Hatha Yoga and Dhyana Yoga (Yoga of meditation) are explained in the sixth chapter, while the twelfth chapter contains one of the most glorious presentations of the Cult of Pure Devotion or Love or the Prema-Marga. The concluding portion of this sublime chapter, the last eight verses, form an immortal piece by themselves giving a shining picture of the Yogic Way of Life and the Yogic Ideal. This is the Amritashtakam (eight verses of nectar).
In addition to these expositions of the broad paths of Yoga Sadhana a number of other unique Yogic techniques are beautifully brought to light. Chapter VI warns us against extremes and counsels moderation; here we have an enunciation of the Golden Medium, as the inner secret of success in the practice of Yoga (Verses 16 and 17). The ninth chapter reveals the secret of the path of perfect surrender or Sharanaagati Yoga. Verse 27 in the same chapter gives in a nutshell the technique of “Arpana-Yoga” or the constant offering up of all your life processes and activities unto the Lord. Chapters ten and eleven, by revealing the Form Universal initiate the jiva (individual soul) into the sublime mysteries of Virat Bhavana and the Namaskara-Yoga which is later expounded once again by the blessed Lord to Uddhava in the eleventh Skandha of the Srimad Bhagavata Purana.
Thus throughout this wonderful song celestial a flood of light is thrown upon the path of Yoga. In this aspect the Gita is practical, powerful and peerless guide of Yoga Siddhi. Let us remember, at the conclusion, the Yogic dictum of the Gita: ”Manmanaa Bhava Machchitto Matparo Maamanusmara Madyajee Maam Namaskuru!” i.e. “ “Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me.”” (XVIII:65)
May the Gita Light illumine our path to ultimate union with the Supreme!
Om Namo Bhagavate Vasudevaya!
Excerpts from: The Bhagavad Gita and Yoga Sadhana - Forest Academy Lectures on Yoga 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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Aspire to be a Good Man or a Saint?
Spiritual Message for the Day – Aspire to be a Good Man or a Saint? by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 21 February 2015 19.05 EST | New York Edition** |
Aspire to be a Good Man or a Saint?
Divine Life Society Publication: Frequently Asked Questions on Spirituality by Gurudev Sri Swami Sivananda
Can a man not lead a good, virtuous life, be charitable, truthful and noble, work for the welfare of the community and die a good man, without aspiring for anything beyond this life ?
If you lead a virtuous life and die, you will die as a good man, not as a saint. You will not attain Moksha (liberation).
You have hundreds of good men. But, how many saints have you got ? Even real aspirants are rare in the world now. Even in you category of “good men”, there are grades. How many good men have you got of Gandhiji’s type ?
What do your good men do ? They may be truthful and noble; they may be charitable and pious. But, even they will be selfish at the core. They will hoard wealth and look after their own wife and children. Will they feel that all children are theirs ? When they bring sweetmeats from the bazaar, will they give to other people’s children first ? No, no. Because they have no knowledge of the truth that the One Self dwells in all beings. Unless this understanding of the Truth dawns on them, unless they meditate upon this Supreme Reality and strive to realize It, how can they develop renunciation and the true spirit of selfless service ?
To be a good man is no doubt a better ideal than to be merely a human animal, full of vicious qualities. But it is only a means to an end; it is only a step nearer the goal, not the end or the goal itself. The goal is Self-realization or Moksha. In order to achieve that, you must be good and do good; and you must do more - you must cultivate discrimination, dispassion and a correct attitude to life; you must meditate, do Japa (remembrance of the Lord’s name) and Kirtan (singing devotional songs), study scriptures. Then, by the grace of God, you will attain the goal!
Excerpts from: Aspire to be a Good Man or a Saint? - Frequently Asked Questions on Spirituality by Gurudev Sri Swami Sivananda
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Self-Realisation, The Ultimate Meaning of Ethics
Spiritual Message for the Day Self-Realisation, The Ultimate Meaning of Ethics by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 20 February 2015 14.44 EST | New York Edition** |
Self-Realisation, The Ultimate Meaning of Ethics
Divine Life Society Publication: Ethical Teachings by Gurudev Sri Swami Sivananda
A person should finally renounce everything, without losing his vigour, finding that the whole world is not better than a dry straw, and eager to find out the essence behind all things. Of all Dharmas or ethics, the knowledge of the Self is most precious, because through that, one attains Immortality. Wishing to enter the regions of the Eternal, the wise renounce the whole world, without mercy.
Ethics is right living. Ethics leads to restraint of the lower self and thereby the mind is calmed. Through the calmness of the mind, discrimination dawns and one knows the Self in a short time. But all ethics have as their aim the realisation of the Self. This is the highest duty. This is the highest ethics. This is the highest Sadachara. This is the highest morality. This is the highest teaching. This is the highest penance.
One cannot attain to perfection by mere goodness and practice of virtue. He has to intensely meditate on the ideal with the help of purity acquired through virtue. Virtue and morality act as auxiliaries to meditation and final mergence of the individual in the Supreme. In Raja Yoga, Yama and Niyama act as ethics for perfection in Samyama. In Jnana Yoga, the Sadhana-chatushtaya acts as ethics for perfection in Sravana, Manana and Nididhyasana. The Veda Samhitas act as ethics for perfection in the knowledge of the Upanishads. Grihasthadharma acts as ethics for perfection in Sannyasa, the wise portion of life. Ethics leads to wisdom of the Self, where all duties, diversely practised, find a final satisfactory explanation.
All duties, domestic, social and the like are only relative. The ultimate and chief duty of every human- being is the attainment of Truth, God-realisation. The discharge of all duties is in reality to qualify man to do this highest duty.
Excerpts from: Self-Realisation, The Ultimate Meaning of Ethics - Ethical Teachings by Gurudev Sri Swami Sivananda
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Ethical Culture
Spiritual Message for the Day – Ethical Culture by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 19 February 2015 18.04 EST | New York Edition** |
Ethical Culture
Divine Life Society Publication: Ethical Teachings by Gurudev Sri Swami Sivananda
Ethical culture will result in ethical perfection. An ethical man is more powerful than an intellectual man. Ethical culture brings in various sorts of Siddhis or occult powers. If you study Yoga Sutras you will find a clear description of the powers that manifest by observance of the practices of Ahimsa, Satyam, Asteya, Brahmacharya and Aparigraha. The nine Riddhis roll under the feet of an ethically developed man. They are ready to serve him.
The philosopher need not necessarily be a moral man or ethical man; but a spiritual man must necessarily be moral. Morality goes hand in hand with spirituality. Morality co-exists with spirituality. The three kinds of Tapas, viz., physical, verbal and mental that are prescribed in the seventeenth chapter of the Gita, the practice of Yama in Raja Yoga philosophy, and the noble Eightfold path of the Buddhists, viz., right thinking, right endeavour, right action, right living, etc., are all best calculated to develop the moral side of man. Sadachara or right conduct aims at making a man moral, so that he may be fit for the reception of Atma-Jnana or the realisation of the Supreme Tattva.
You should always try your level best to speak the truth at all costs. You may lose your income in the beginning. But in the long run you are bound to be victorious. You will realise the truth of the Upanishads, “Satyameva Jayate Na-anritam.” Truth alone triumphs, but not falsehood. Even a lawyer who speaks the truth in law courts, who does not coach up false witnesses may lose his practice in the beginning but later on he will be honoured by the judge as well as the client. Thousands of clients will flock to him only. He will have to make some sacrifice at the outset. Lawyers generally complain “What can we do? Our profession is such. We must tell lies. Otherwise we will lose our case.” These are false excuses. There is an advocate, a mental Sannyasi who is practising in the Uttar Pradesh, who is a friend and benefactor of Sannyasins, who never coaches false witnesses, who never takes up criminal cases and yet he is the leader of the bar and is revered by the judges, clients, and colleagues. O, my friends, barristers and advocates, you are killing your conscience in order to have comfortable living and to please your wife. Life here is evanescent and like a bubble. Aspire to become divine.
The various formulae—Ahimsa paramo dharmah—Non-injuring is the highest of all virtues; Satyam vada, Dharmam chara—Speak the truth and do virtuous actions—Do unto others in the same way as you wish others to do unto you—Do as you would be done by—Love thy neighbour as thy Self—are all best calculated to develop the moral aspects of a human being. Morality is the basis for the realisation of Atmic Unity or oneness of life or Advaitic feeling of sameness everywhere. Ethical culture prepares you for Vedantic realisation of “Sarvam Khalvidam Brahma—All indeed is Brahman—there is no such thing as diversity.”
All aspirants commit mistakes in jumping to Samadhi and Dhyana all at once as soon as they leave their houses without caring a bit for ethical perfection. The mind remains in the same condition although they have practised meditation for fifteen years. They have the same jealousy, hatred, idea of superiority, pride, egoism, etc. No meditation or Samadhi comes by itself when one has no ethical perfection.
Excerpts from:** Ethical Culture -**Ethical Teachings**by**Gurudev Sri Swami Sivananda
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Purity of Motive
Spiritual Message for the Day – Purity of Motive by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 18 February 2015 16.53 EST | New York Edition** |
Purity of Motive
Divine Life Society Publication: Ethical Teachings by Gurudev Sri Swami Sivananda
Purity of motive (Anupadhi) is a Samanya Dharma or common duty of every man. It is the motive that counts in the performance of an action. If an action is performed with a selfish motive it binds a man to the wheel of births and deaths. If it is done with a pure motive in a disinterested manner, it will purify the heart and lead to the attainment of the final emancipation.
Right and wrong are to be determined not by the objective consequences but by the nature of subjective intention of the agent.
God looks to the motive of the doer. Lord Krishna says, “He who is free from the egoistic notion, whose reason is unaffected, though he slays these people, he slayeth not, nor is bound” VIII-17. “Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge, he is not doing anything although doing actions” IV-20.
Before you perform any action scrutinize your motive. If there is selfishness give up that action. It takes some time to purify the motives. Go on doing actions incessantly and watch your motives. Gradually the motives will become purer and purer. Selfishness is deep-rooted. Strenuous efforts, patience, perseverance and vigilance are needed to root it out entirely.
Lord Rama fought with Ravana. Ravana also engaged himself in battle. But the motives of both were different though the action was the same. Sri Rama fought in order to establish Dharma and protect the people from the trouble and havoc of wicked Ravana. He had no selfish interests. But Ravana had an evil motive.
A Karma Yogi works in the society intensely with more zeal than a worldly man. The action is the same, but the motives are different, in each person. The Karma Yogi marches forward towards the Goal or the summum bonum but the worldly man entangles himself through his impure motive of self-interest.
Cultivate purity of motives again and again. Persist. Watch the mind carefully. Work without expectation of fruits, and idea of agency. Surrender all actions and their fruits to the Lord. You will be freed from the bonds of Karma and attain Supreme harmony, highest good, undecaying felicity.
Excerpts from: Purity of Motive - Ethical Teachings by Gurudev Sri Swami Sivananda
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MahaShivarathri
Spiritual (Festival) Message for the Day – MahaShivarathri by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 17 February 2015 16.44 EST | New York Edition** |
MahaShivarathri
Divine Life Society Publication: Hindu Fasts and Festivals by Gurudev Sri Swami Sivananda
MahaShivarathri falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means “the night of Shiva”. The ceremonies take place chiefly at night. This is a festival observed in honour of Lord Shiva. Shiva was married to Parvati on this day.
People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana’s Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.
Lord Shiva’s Assurance
When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati asked, “O venerable Lord! which of the many rituals observed in Thy honour doth please Thee most?”
The Lord replied, “The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my most favourite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense.
“The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each of the four successive three-hour periods of the night. The offering of a few bael leaves is more precious to Me than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the second, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brahmins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual which can compare with this simple routine in sanctity.”
Parvati was deeply impressed by the speech of Loid Shiva. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.
The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee’s constant presence in the place of worship. Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.
The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the Lingam the devotee prays: “O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second.”
At the Sivananda Ashram, Rishikesh, the Shivaratri festival is celebrated in the following manner. Offer this inner worship to Lord Shiva daily: “I worship the jewel of my Self, the Shiva residing in the Lotus of my heart. I bathe Him with the water of my pure mind brought from the river of faith and devotion. I worship Him with the fragrant flowers of Samadhi-all this so that I may not be born again in this world.”
Here is another formula for the supreme worship of the Lord: “O Shiva! you are my Self. My mind is Parvati. My Pranas are your servants. My body is your house. My actions in this world are your worship. My sleep is Samadhi. My walk is circumambulation of you. My speech is your prayer. Thus do I offer all that I am to you.
Excerpts from: MahaShivarathri – Hindu Fasts and Festivalsby Gurudev Sri Swami Sivananda
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Dharma
Spiritual Message for the Day – Dharma by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 16 February 2015 13.12 EST | New York Edition** |
Dharma
Divine Life Society Publication: Ethical Teachings by Gurudev Sri Swami Sivananda
Etymologically, Dharma means ‘that which upholds’ this world or the people of this world, or the whole creation from microcosm to the macrocosm. It is the Eternal Divine Law of the Supreme Lord. The whole creation is held together by the all-powerful Law of God. Practice of Dharma, therefore, means to recognise these laws and abide by them.
That which leads to the goal is Dharma. That which leads to the path of perfection and pristine glory is Dharma. That which makes your life divine is Dharma. That which makes you to ascend unto Godhead is Dharma. That which helps you to have direct communion with the Lord is Dharma. God is the centre of Dharma. Dharma is the heart of Hindu Ethics. The principle of unity, righteousness and holiness is Dharma. It is your sole companion after death. It protects you after death, if you protect it now. If you transgress it now, your transgression will pursue even after your departure and destroy you. Therefore it is the sole refuge of humanity.
Dharma means the Achara or the regulation of life. Achara is the supreme Dharma. It is the basis of Tapas and austerity. It leads to wealth, beauty, longevity and continuity of lineage.
Dharma is given the foremost rank in the scriptures among the four Purusharthas, the grand objects of human aspirations. Through Dharma, the other three, Artha, Kama and Moksha come automatically to you, because, through the practice of Dharma alone one can achieve his goal of life and crown himself with eternal bliss and supreme peace.
The four Vedas, the Smriti-texts, the behaviour of those who have entered into their spirit and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self—these are all the bases of Dharma. The only authority in the matter of Dharma is the Vedas.
That which is Dharma is verily the Truth. Truthfulness, contentment, self-restraint, non-stealing, purity, control of anger, discrimination between the right and wrong, between the real and the unreal, spiritual knowledge, control of the senses come under the general Dharma or the universal Dharma according to Manu.
As enumerated in Mahabharata the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, loyalty to and contentment with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance are the fundamentals of Dharma.
As detailed in Padma Purana, the six characteristics of Dharma are, the bestowing of gifts to deserving persons, fixing one’s thoughts on the Lord, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to cows.
All other religions also lay stress on Dharma. Buddhism, Christianity, Jainism, Sikhism and Islam are all remarkably alive to its value. Plato, Socrates, Aristotle are all striking examples in the history of the West in keeping up Dharma.
Dharma includes all external deeds as well as thoughts and other mental practices which tend to elevate the character of a man. Dharma comes from the Divine and leads you also to the Divine.
Follow the Dharma with zeal and enthusiasm! Discharge your duties well and attain the Supreme and enjoy the eternal bliss!
Excerpts from: Dharma - Ethical Teachings by Gurudev Sri Swami Sivananda
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Foundation of Ethics
Spiritual Message for the Day – Foundation of Ethics by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 15 February 2015 12.15 EST | New York Edition** |
Foundation of Ethics
Divine Life Society Publication: Ethical Teachings by Gurudev Sri Swami Sivananda
Ahimsa, Satyam, Brahmacharya are the very foundation of ethics, Yoga and Vedanta. Practice of these three virtues is a Maha Vrata or great universal vow, for the whole mankind. These are Samanya or Sadachara Dharma (common duty) of men. The practice of these cardinal virtues purifies the heart and steadies the mind, and prepares the Antahkarana for the reception of the transcendental light. Dharma is rooted in these virtues. All enmities and hatred cease in the presence of one who is established in Ahimsa. Brahman or the Eternal is Truth itself. It can be realised only by practising Purity.
The practice of endurance (Titiksha) steadfastness (Dhairya), control of senses (Indriya-Nigraha) and other Sadachara Karmas (virtuous deeds) aim in making a man self-sufficient, independent and free from external bondage, physical and social.
Ahimsa or refraining from injury is a self-evident duty of every man. It is not simply in the negative sense of mere cessation from harm or injury (Himsa-abhava). It is a positive definite resolve or internal Sankalpa or the attitude of the will not to hurt any living creature. You should practise Ahimsa in thought, word and deed. No thought of revenge or ill-will should arise in the mind.
Injuring others gives rise to hatred and enmity. From these arise violence and revenge. Fear also comes to reign. Where fear and violence reign, there is destroyed peace and society will be in chaos. This is the real condition of modern society today. It is in a state of dormant or suppressed chaos only. There is just a semblance of order outside. Violence, disorder and hatred of one sort is kept suppressed by force, violence and hatred of another kind. Society is filled with crime, open and concealed in spite of police forces visible and secret. All this constant fear, tension and tug-of-war between man and man would vanish if Ahimsa comes to be practised by one and all.
Brahmacharya also is not the mere abstaining from the outward act of sexual indulgence, but also implies a definite resolve or internal Sankalpa or the attitude of the will not to long for sexual indulgence even in thought. You must observe Brahmacharya in thought, word and deed.
Asteya is not mere refraining from theft. It is not mere cessation from appropriating what belongs to another but implies an internal Sankalpa or resolve not to think of misappropriation of any object belonging to others and to disapprove and scorn all acts of misappropriation as unrighteous.
The inner motives of a man form the seed and root of all his life’s activities. If it is pure all the subsequent consequences are pure and good. Else only evil and unhappiness will accrue. A man of purity becomes a positive elevating influence, affecting all beneficially; whereas a man of impurity vitiates everything he contacts. Therefore it is a moral obligation of the individual to society to keep purity of character and be a force for good in society. Else he harms them.
You must have Bhava-Suddhi or purification of the motive. Acts done with pure motive only will be conducive to morality. There must be an internal Sankalpa or resolve or attitude of the will to be free from all impure feelings of pride, self-esteem, etc., in the discharge of duties. Only then you will have purity of motive.
Excerpts from: Foundation of Ethics – Ethical Teachings by Gurudev Sri Swami Sivananda
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