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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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Death and After
Spiritual Message for the Day – Death and After by Sri Swami Krishnananda
| **Baba Times Digest© | 2 December 2015 19**.13 EST | New York Edition** |
Death and After
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The Lord assures that one who leaves this world, thinking of Him alone, reaches Him, in the end. One’s future is governed by one’s last thought, at the time of death. As this thought is, however, the cumulative result of what one has been thinking throughout one’s life, it is to be understood that one’s future life is determined by the nature of the present life taken as a whole. As a bitter tree does not bear a sweet fruit, one’s last thought cannot be expected to be a divine one, if the life that precedes it is one of error and wickedness. By its fruit, we know the tree. Whatever one has been contemplating in one’s life, that becomes the last thought which fixes the nature of the future life. Whatever one thinks deeply at the time of death, that one becomes in the next life. He who, by the practice of yoga, meditates, in an undivided consciousness, on the Supreme Purusha, resplendent like the Sun, and thinks of Him at the time of his death, with deep concentration, devotion and power of aspiration, reaches Him, the Divine Being. In a concise statement, the Gita says that, by controlling all the senses, by centring the mind in the heart, by drawing the prana to the head, engaged in the practice of yoga, uttering the monosyllable - Om the Brahman - and meditating on Him, he who departs hence, attains the Supreme Goal. There is no return to the consciousness of mortality (samsara) and pain after attaining the Divine Purusha.
The Gita confirms the two paths of the departed soul mentioned in the Upanishads - the northern and the southern - in a more pithy statement of this route. The blessed soul moving towards its salvation is said to course through the Deities of Fire, Light, Day, the bright half of the lunar month and the six months of the northern motion of the Sun. The soul that is destined to return to rebirth passes through the presiding powers of the Smoke, Night, the dark half of the lunar month and the six months of the southern motion of the Sun. The Gita does not throw light on the apparently intricate meaning of these stages of the soul’s movement after its departure from the world, and we are left in the same position as in the Upanishads on the subject. In all probability the Northern Path (archiradimarga) and the Southern Path (dhumamarga) are certain mystical experiences of the Soul in the subtler layers of the Cosmos, through which it traverses, determined by the spiritual and non-spiritual tendencies in it, respectively.
In its classification of the three natures of the individual, the Gita makes mention of the fate of the soul in accordance with the predominance of the qualities of Prakriti operating in it. When, through every sensation or perception in the body or personality, the light of intelligence gets radiated, it is to be understood that Sattva is predominant in the person, and meeting death in that condition, one attains to the shining regions attained by those who are knowers of the highest Reality. When greed, restless activity, impulse to undertake initiatives, distraction and longing are seen in a person, it is to be understood that Rajas is predominant, and meeting death in that condition, one is born among those who are attached to activity. When ignorance, inertia, heedlessness and delusion are seen in a person, it is to be understood that Tamas is predominant, and meeting death in that condition, one is born in the wombs of the deluded and the irrational. Those who die in the state of Sattva go to the higher worlds of light, in Rajas to the middle world of action, and in Tamas to the lower world of darkness.
But, when one beholds no agent of activity other than the properties of Prakriti, and knows That which is above the Gunas of Prakriti, one attains to ‘My Being’, says the Lord in the Gita.
Death and After - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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The Spirit of the Bhagavadgita
Spiritual Message for the Day – The Spirit of the Bhagavadgita by Sri Swami Krishnananda
| **Baba Times Digest© | 1 December 2015 12**.40 EST | New York Edition** |
The Spirit of the Bhagavadgita
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The Gospel which Krishna bequeaths to humanity is not a cult, religion, or secret creed of any particular faith or community. It concerns not merely some remote otherworldly life, unconnected with practical activity here, but the whole range of experience, and lays down rules for systematic discipline. No aspect or phase of existence is excluded from the scope of the teaching of the Gita. Life is a process which is mysteriously connected with the Universe in all its planes of manifestation. The greatness of the Gita is in the integrality of its approach, the universality of its teaching and the all-comprehensiveness of its theme. The perfect person gives the perfect science of the perfect life. In this conversation between man and God, the hidden relations between them get unravelled and the glorious destiny of man revealed before his eyes.
The Gita discloses the fact that the primary cause of the troubles in which man finds himself is the erroneous notion which he has about his relations with the body and the world, and in the end, with God. The perishable nature of the body, the changing character of the world and the immortal essence of consciousness are forgotten and man clings to the reverse of this truth, thinking that the body and the objects amidst which he is placed have a permanent value and that the Self is a dependent entity entwined in interrelations with things that seem to sustain it. Affection for the objects of the world strikes at the root of the peace that the soul is really seeking, for these loves of the world are false evaluations springing from ignorance.
Buddhi or the higher reason should be used in distinguishing the truth and falsehood of experience. Often the reason in the human being is seen to work in cooperation with the senses and becomes their tool, carrying out the function of transmitting to the soul the characteristics of the objects as interpreted by the senses in terms of space, time and externality and degrading experience into body-consciousness. All judgment passed in this fashion is erroneous, as it does not take into consideration the fact of there being a unifying reality transcending objectivity. The higher knowledge comes to the aid of the human reason when the latter is purified by freedom from the shackles of the senses. The reason which reflects sense-experience is different from the reason which draws sustenance from the Atman within and commands the sense-powers, independent of spatial and temporal relations. Discrimination between the real and the apparent is possible only when the light of understanding is thrown on the facts and events which become its contents in experience.
Cessation from physical action is not non-action, for one can be physically inactive and yet be performing actions in a different sense. Vital, emotional and intellectual action is real action. Cessation from actions like these would be real inaction. But man has no freedom to do this. Action is the law of all individual life. One is forced to act by the very nature of one’s being. To maintain equanimity in the midst of such activity, one should work in a spirit of self-sacrifice, self-surrender, self-restraint and self-knowledge. The Universe is a living organism and every element in it tends to fulfil the law of its unitariness. The duty of everyone, therefore, is to be conscious of this organic structure of the cosmos and attune oneself to its way of working. The yoga which Krishna teaches is spontaneous action based on the consciousness of the absoluteness of God, the surrender of oneself to God, or one’s steadfast concentration on God. Negation of action is not possible, but one can neutralise the effects of action by transmuting it into Yoga. The benefits that one enjoys in life are the products of cooperative action from all things in the Universe and one cannot, therefore, afford to appropriate anything for one’s own personal satisfaction.
When knowledge and action blend into a single stream of concentrated force, when Krishna and Arjuna drive forward in unison, seated in one chariot, there are prosperity, victory, happiness and steady polity.
The Spirit of the Bhagavadgita - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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The Context of the Gospel – The Bhagavadgita
Spiritual Message for the Day – The Context of the Gospel – The Bhagavadgita by Sri Swami Krishnananda
| **Baba Times Digest© | 30 November 2015 20**.42 EST | New York Edition** |
The Context of the Gospel – The Bhagavadgita
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The central philosophical thesis of the Mahabharata is contained in the famous song of the Lord, the Bhagavadgita. Arjuna, at the commencement of the Mahabharata war, shows signs of bewilderment and mental confusion and refuses to take up arms even after having undertaken this task after great deliberation earlier. Having engaged himself in a duty befitting his position in society, he withdrew himself from discharging an obligation, which was really more than a question of personal prestige and etiquette, for it involved a principle transcending a simple option on his part. Human weakness overcame the powerful hero, and Arjuna succumbed to the temptations of love and hatred and an eye to the coveted result of action. This condition of the mind of Arjuna raised a universal question, that of duty in the human world. An event in the battle opened the portals of the larger problem of life. Arjuna’s predicament became a human situation, for the problem of Arjuna was the problem of man. And the answer of Krishna to the query of Arjuna is the gospel of God to humanity as a whole.
A peculiar human difficulty evoked an astounding reaction from Krishna. The Bhagavadgita commences with a dramatic setting described in its first chapter, wherein the spiritually blind Dhritarashtra’s question is followed by the entry of the proud Duryodhana into the scene of the battlefield. The self-aggrandising boast of the Kaurava king revealed his secret anxieties over the result of war and he was suspicious over the qualitative strength of his quantitatively larger army. He had invincible but unwilling fighters like Bhishma, mighty but unscrupulous warriors like Drona, and reliable but disabled friends like Karna. On the other hand, the Pandavas had whole-hearted supporters like Krishna and the blessings of the gods who were eager for the victory of the Pandavas. Notwithstanding that destiny seemed to favour the Pandava forces the man in Arjuna disclosed his foibles before the Divinity in Krishna, when Arjuna’s heart sunk in grief over the inevitable destruction of his loved relations, the uncertainty of victory and the social usability which, he thought, was to be the outcome of mass-scale destruction of people. These reasons were enough for Arjuna to make up his mind not to fight. Krishna’s answer to Arjuna’s question is the eternal gospel.
The Context of the Gospel – The Bhagavadgita - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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Parable of “The Dramatic Show”
Spiritual (Story) Message for the Day – Parable of “The Dramatic Show” by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 29 November 2015 18**.31 EST | New York Edition** |
Parable of “The Dramatic Show”
Divine Life Society Publication: Parables of Sivananda by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
The Principal of St. Joseph’s academy organised a dramatic show entitled “Reunion.” He announced that different actors would act on the stage for three hours and after the show, he would distribute prizes and cups, for good actors, in the presence of the distinguished gentry of the town. The very name of the drama fascinated me and I went to see it. Actors were given proper costumes and were told to act different roles. When everything was ready, the Principal declared the drama open and the drama commenced. A set of actors came, played their part and then disappeared. Another set of actors came and playing their part, too, disappeared likewise. The process was continuous. See that bad actor! He is not acting his role. He is retarding others in their acting. He is busy in correcting others in their acting. He is busy in correcting his costume, decorating his costume, but not doing his role. He thinks there is no Principal and the drama will never end and that he will continue to enjoy for ever and do as he likes. He is a fool though he thinks he is wise. The Principal and the gentry have spotted him. He is spoiling the whole show. The Principal is very forgiving and so he did not remove him from the stage at once, but waited till his part was over, and then he was punished for his misdeeds and was weeping.
Here comes a good actor. His acting is fine. He had acute back-ache; but he now seems to have entirely forgotten all about that ache of his and is busy acting his role as best as he could, is lost in it. He firmly believes that the show will end after but three hours and then the Principal will adjudge all the actors. His only concern is to play now his role to the best of his powers. He did play his role in a fine manner and now all are praising him for the way he acted. He has won the hearts of all the spectators.
Soon the show was over. All those actors that were selected for awards were escorted with honour to the dais. The Principal and the gentry were visibly pleased with them. They were all called out one after the other and were awarded their allotted prizes, cups and various other honours; and they were in great joy. It was a grand show, this one. While returning home, I was caught in a reverie, going over the whole show of the evening once again mentally and murmuring to myself.
God has organised a similar dramatic show of this world entitled ‘God-realisation’. He has announced through prophets and saints that Jivatmas will act for a definite number of years, wearing different bodies. The breaths of all bodies are counted. Then He will judge all and give cups and prizes of eternity to good actors in the presence of saints of divine court. God gave bodies to Jivatmas and assigned different roles to them. When He created the world this world-drama started. A set of bodies come, play their part and then disappear. Another set of actors come and disappear likewise. The process is continuous. See that bad actor. He is not acting his role and is retarding others’ in doing Bhakti. He is attached to his body and is ever busy in feeding it and maintaining it and in enjoying worldly pleasures and not doing Bhakti to God. He thinks there is no God; he will never cast off his body, but will continue to enjoy body pleasures for ever as he likes. He is a fool though he thinks he is wise. God and His courtiers are watching him all the time. He is a blot on the world-drama. God is very forgiving and does not punish him at once. He waits till he finishes his part and then He punishes him and he weeps.
Here comes a good person. He lives the divine life. He may have a diseased body, but he has forgotten all about the diseased condition of his body. He is ever busy doing Bhakti to God with all his power. He firmly believes that he must die sometime and that God will judge all. His only worry is to do Bhakti as much as he can. He has won the hearts of all and all praise him now. When he casts away his body, he is escorted to the Court of God with honours. God and His courtiers are pleased to see Bhaktas. God calls them one after the other and awards the prizes and cups of eternity and then they are in great joy and bliss.
Let us become good actors in this world drama. Forget worrying about disease and death. They are sure to come. Adapt to circumstances and keep busy in Bhakti. Food, dress, and worldly actions are necessary, but above all is Bhakti of God, which is the role for which God has given this body. Let us do it even now and deserve God’s praises and honours in the Court of the Divine, and enjoy Bliss Infinite.
__Om Tat Sat Brahmaparnamastu
Excerpts from: Parable of “The Dramatic Show” - Parables of Sivananda by Gurudev Sri Swami Sivananda
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The Liberated Sage
Spiritual Message for the Day – The Liberated Sage by Sri Swami Krishnananda
| **Baba Times Digest© | 28 November 2015 20**.02 EST | New York Edition** |
The Liberated Sage
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The sage with spiritual wisdom, who is liberated from bondage is a Sthitaprajna (established in understanding), Gunatita (risen above the strands of Nature) and a Yogi (unified with the Absolute). He is not depressed in grief or exhilarated in joy, for he is free from desire, fear and anger, due to his understanding being fixed in God. Being devoid of personal love for anything, he neither welcomes nor abhors things when he comes in contact with them in the course of life. While his eyes are fixed on the world, his mind is fixed in God.
In ordinary persons, the taste for objects persists though they may be physically absent in his presence; but in him, who has tasted the delight of the Supreme Reality, the taste for objects spontaneously vanishes. The senses, however, are powerful and they drag impetuously even a wise man’s mind towards objects. It is necessary, therefore, to be perpetually vigilant in subduing the powers of the senses in contemplation on God. This is the condition of settled understanding. As rivers get merged in the ocean, desires get absorbed in a sublimation of the mind in Divine meditation. It is this inner state of composure that is called moksha or liberation from the thraldom of mortal life. With their intellects fixed in That, with their being absorbed in That, with their life dedicated to That, and depending on That alone, those, whose defects have been removed by the cleansing work of knowledge, reach the Eternal Reality.
Seeing the diversity of characters, whether in a learned savant or a low-caste, a cow, a dog or an elephant, the sage of equal vision recognises the Divine Presence in them all, without disturbing the course of life based on such difference. Liberation is the attainment of equilibrium of consciousness and it can be realised even here, for Brahman is everything, and is everywhere. The pleasures born of contacts are wombs of pain; they are transient, and hence the wise one does not delight in them. One who has become Brahman attains to the beatitude of Brahman. He is the real Yogi, with inner delight and inner illumination, which lights up all the Universe.
The sage is without hatred, and loves all. Firm in his resolution, he is yet possessed of the tenderest compassion. While wanting nothing for himself, he gives joy to all. He does not shrink away from anything, nor does he cause the world to shrink away from him. While doing all actions, he refrains from taking initiatives, for this is the business of God. Equal to friend and foe, in respect and censure, in heat and cold, pleasure and pain, attached to nothing in the world, speaking little, satisfied with anything that comes of its own accord, having nothing to call his own, steady in meditation on God - he is the sage who is freed for ever.
The Liberated Sage - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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Sri Hanuman
Spiritual Message for the Day – Sri Hanuman by Sri Swami Krishnananda
| **Baba Times Digest© | 27 November 2015 09**.32 EST | New York Edition** |
Sri Hanuman
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
A great hero in the Ramayana is Hanuman, an unparalleled source of strength, self-control, knowledge and the spirit of service. Tradition sings of his birth as a child of the deity of the wind (Vayu) through Anjana, a celestial woman of the simian species. Hanuman was blessed by Brahma, the creator, and all the gods, with invincible powers and deathlessness as a recompense for the hurt feelings of Vayu when his son was pushed down by Indra on the former’s attempting to rise up to the orb of the Sun and catch it, in the playfulness of childhood. It is reported that Hanuman, with the matchless powers thus bestowed on him by the goodness of Brahma and the gods, ravaged the sacrificial grounds of the Rishis, in sheer mischief, and the Rishis, knowing the power of Hanuman, cursed him to a state of forgetfulness of his powers until he was reminded of them by someone. Hanuman was immediately reduced to a state of powerlessness due to this incident and he lived for long years in Kishkindha as a minister to king Sugriva, but without consciousness of his strength. The time came when he had to be sent in search of Sita, the wife of Rama, and it was here that Jambavan, the bear-chief, reminded Hanuman of his early life and the powers he possessed. Valmiki says that, on thus being reminded, Hanuman immediately grew big in size and struck his tail with force and demonstrated an awe-inspiring form which delighted everyone on the possibility of success in the mission.
Valmiki’s description of Hanuman’s jumping across the ocean, to reach Lanka, is vivid and picturesque. Hanuman shook the mountain on which he stood and carried some trees which flew with him due to his force. He entered Lanka after overcoming the obstacles that stood on his way in the form of three superhuman powers called Surasa, Chhaya and Lankini. Having discovered Sita in Lanka after great effort, Hanuman’s mind worked in a most unexpected manner, and he began to contemplate an aspect of work which was not exactly a part of the mission with which he was sent. His anger on Ravana took shape, and he determined to cause a general destruction of the beloved grove of the latter, not only to manifest his strength but also to see the fun of the Rakshasas getting devastated at his hands. He assumed a terrific form, with a gigantic size, towering like a mountain, and resplendent with the glory of the supernatural in him. He made short-work of the Asoka grove of Ravana and began to rove like a ravaging tempest. When news of this reached Ravana, he sent his armed forces, all of which Hanuman crushed in mere play. Ravana, then, sent eminent leaders, who were all pounded at the hands of Hanuman, and it looked that the whole of Lanka would be broken down if necessary steps were not taken. When Indrajit, the son of Ravana, applied the Brahma-Astra against Hanuman, the poet says, Hanuman deliberately yielded, not only with a view to give respect to the Astra of Brahma, but also to seeking opportunity for seeing Ravana, face to face. Hanuman, bound, was taken before Ravana, where he had a bold speech with the Rakshasa king, at which the enraged king ordered his tail to be set fire to with rags soaked in oil. The result was that Hanuman, with his tail in flames, expanded his size and, crushing the Rakshasas near him, jumped from one housetop to another, setting fire to the whole city, when, it is said, a powerful wind blew, increasing the fury of the flames, as if Hanuman’s father was pleased at his heroism, and Lanka was in the panic of death threatening all over.
Having seen Sita, again, to ensure that she was not burnt by the flames, Hanuman jumped back across the ocean to convey to Rama the good news of his having seen Sita. After the happy news was received, Rama rattled forth to Lanka with huge armies of monkeys to fight the forces of Ravana, in which epic battle Hanuman played parts of immortal honour. Hanuman is hailed as master of all the Vedas and all the nine grammars. He is supposed to be the candidate for the post of Brahma in the next cycle (Kalpa) of creation. Hanuman is one of the seven Chiranjivis or those fortunate ones who will not die till the end of the Universe.
The Sundara-Kanda of the Ramayana, which describes the exploits of Hanuman, is generally read to avert fear from enemies.
Note: In Sivananda Asram – Sri Hanuman Puja on Saturdays
Excerpts from: Sri Hanuman - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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Yoga
Spiritual Message for the Day – Yoga by Sri Swami Krishnananda
| **Baba Times Digest© | 26 November 2015 15**.56 EST | New York Edition** |
Yoga
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
In two terse verses, the Gita, at the end of its fifth chapter, says: “Shutting out all external objects; fixing the gaze between the eyebrows; regulating the harmonised currents of prana and apana within the nostrils; the senses, mind and intellect restrained; with moksha as the supreme Goal; free from desire, fear and anger;-such a man of meditation is verily liberated for ever.”
The sixth chapter is like a commentary on this aphoristic teaching. In its details, it is declared that no one will become a Yogi who has not renounced the desireful will. Though action is the means for one wishing self-purification leading to the state of meditation, the higher inaction of tranquillity of mind is the means to him who has attained to yoga. He is said to be established in yoga, who has no attachment either to sense-objects or to actions, and has no purpose to serve anywhere, being rid of all volitional motive. The Yogi should practise meditation on the Atman, retiring into solitude, with mind and senses subdued, and free from ambition and possessions. Having established a seat on a clean spot and placing oneself on it, making the mind one-pointed and subduing its activity and the rovings of the senses, let one practise yoga for the purification of oneself. Let him firmly hold his body, head and neck erect and still, with gaze inwardly fixed and looking as if at the tip of his nose, and not glancing around. Fearless, being firm in the vow of Brahmacharya, the Yogi, always steadfast in meditation, attains to the peace residing in God, the peace which is at-one with final liberation. Yoga is not for him who eats too much or too little, not for him who sleeps too much or too little. Yoga comes to him who is moderate in eating and in recreation, in work, sleep and wakefulness. Establishment in the consciousness of the Atman is yoga. This obviously implies freedom from all desires.
As the flame of a lamp in a windless place flickers not, so steady is the mind of the Yogi practising meditation. Where the mind, completely restrained through the practice of meditation, attains quietude, and where seeing the Atman by the Atman, one is satisfied in the Atman; where one feels that infinite bliss, which is super-sensuous and is capable of being comprehended only by the higher understanding; established wherein one does not move even a bit; having obtained which one considers no other gain as superior to that; and wherein established one is not shaken even by heavy sorrow;-that state is to be known as yoga, a state of severance from all pain. This yoga has to be practised with determination, undisturbed by despondency or depression of spirit. When the mind moves away from the ideal for any reason, let it be brought under subjugation, gradually by bringing it back to the Atman, from whatever object it may be thinking. It is here that the Yogi beholds the Atman in all beings and all beings in the Atman.
It is, however, to be reiterated that control of the mind is not so easy as one would imagine in a state of initial enthusiasm. It is turbulent, fickle, powerful and unyielding. It will not listen to threats and cannot be brought round by cajoling. Hard indeed is the task of the Yogi. But by practice (Abhyasa) and dispassion (Vairagya) it is possible to bring it to concentration on the Atman. An undisciplined and unprincipled person cannot hope to achieve success in yoga. One who strives to practise yoga is never a loser, but always a gainer, and even if he dies in his attempt, he will be reborn under conditions suitable for the continuance of the practice left unfinished in the previous life.
It is the opinion of Krishna that even a student of yoga is superior to an expert in theoretical knowledge of the performance of outward ritual. Though it may take, at times, several lives for one to reach the Goal of yoga, there is no doubt that it is possible for everyone without distinction.
Yoga - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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Guru Nanak
Spiritual (Festival) Message for the Day – Guru Nanak by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 25 November 2015 20**.10 EST | New York Edition** |
Guru Nanak Jayanti
Divine Life Society Publication: Lives of Saints by Gurudev Sri Swami Sivananda
Birth
Whenever there is a big catastrophe in the land, whenever there is decline of righteousness, whenever there are oppression and chaos in the land, whenever the faith of the people in God wanes, great men or saints appear, from time to time, to enrich sacred literature, to protect Dharma, to destroy unrighteousness and reawaken the love of God in the minds of the people. India was in a bad plight. Babar invaded India. His armies assaulted and sacked several cities. The ascetic captives were forced to do rigorous work. There was wholesale massacre everywhere. The kings were bloodthirsty, cruel and tyrannical. There was no real religion. There was religious persecution. The real spirit of religion was crushed by ritualism. The hearts of the people were filled with falsehood, cunningness, selfishness and greed. At such a time Guru Nanak came to the world with a message of peace, unity, love and devotion to God. He came at a time when there was fight between the Hindus and the Mohammedans—when real religion was replaced by mere rituals and forms. He came to preach the gospel of peace, brotherhood or the unity of humanity, love and sacrifice.
Nanak, the Khatri mystic and poet and founder of the Sikh religion, was born in 1469 A.D. in the village of Talwandi on the Ravi, in the Lahore district of Punjab. Even in his childhood, Nanak had a mystic disposition and he used to talk about God with Sadhus. He had a contemplative mind and a pious nature. He began to spend his time in meditation and spiritual practices. He was, by habit, reserved in nature. He would eat but little.
Nanak’s education
When Nanak was a boy of seven, he was sent to Gopal Pandha to learn Hindi. The teacher told Nanak to read a book. Nanak replied, “What will it avail to know all and not have a knowledge of God?” Then the teacher wrote the Hindi alphabets for him on a wooden slate. Nanak said to the teacher, “Please tell me, sir, what books have you studied? What is the extent of your knowledge?” Gopal Pandha replied, “I know mathematics and the accounts necessary for shopkeeping”. Nanak replied, “This knowledge will not in any way help you in obtaining freedom”. The teacher was very much astonished at the words of the boy. He told him, “Nanak, tell me something which could help me in the attainment of salvation”. Nanak said, “O teacher! Burn worldly love, make its ashes into ink and make the intellect into a fine paper. Now make the love of God your pen, and your heart the writer, and under the instructions of your Guru, write and meditate. Write the Name of the Lord and His praises and write, ‘He has no limit this side or the other’. O teacher! Learn to write this account”. The teacher was struck with wonder.
Guru Nanak had great influence over Babar, who had very great regard for Nanak. Guru Nanak to give him some religious instructions. Guru Nanak said, “Worship God. Repeat His Name. Give up wine and gambling. Be just. Revere saints and pious men. Be kind to all. Be merciful towards the vanquished”.
Teachings of Guru Nanak
Guru Nanak felt that it would be improper to postpone Nama Smarana or remembering the Name of the Lord, even by a single breath, because no one could tell whether the breath that had gone in would come out or not. Guru Nanak calls him alone a true saint who remembers the Name of the Lord with every incoming and outgoing breath. The ideal is practical and within the reach of every man. He tells the people not to lose any time but to begin at once. He also says that there are no barriers of race, class, caste, creed or colour which check the progress of any in reaching the goal. He realised the great truth of the brotherhood of religions. He preached the universal brotherhood of man and the fatherhood of God to all people.
Guru Nanak was a reformer. He attacked the corruptions in society. He strongly protested against formalism and ritualism. He carried the message of peace and of love for everybody. He was very liberal in his views. He did not observe the rules of caste. He tried his level best to remove the superstitions of the people. He preached purity, justice, goodness and the love of God. He endeavoured to remove the moral putrefaction that was prevalent amongst the people and to infuse real spirit in the worship of God and true faith in religion and God. He introduced the singing of God’s praise, along with music, as a means of linking the soul of man with God. Wherever he moved, he took Mardana with him to play on the rebeck while he sang. He said, “Serve God. Serve humanity. Only service to humanity shall secure for us a place in heaven”. Guru Nanak had great reverence for women. He allowed them to join all religious gatherings and conferences and to sing the praises of God. He gave them their full share in religious functions.
Guru Nanak clearly says: “The road to the abode of God is long and arduous. There are no short cuts for rich people. Everyone must undergo the same discipline. Everyone must purify his mind through service of humanity and Nama Smarana. Everyone must live according to the will of the Lord without grumbling or murmuring. How to find Him? There is one way. Make His will your own. Be in tune with the Infinite. There is no other way”. The first stage in making the divine will one’s own is attained through prayer for divine grace or favour—Ardas for Guru Prasad. Guru Nanak attaches very great importance to prayer. He says that nothing can be achieved by man without divine favour. He says: “Approach God with perfect humility. Throw yourself on His mercy. Give up pride, show and egoism. Beg for His kindness and favour. Do not think of your own merits, abilities, faculties and capacities. Be prepared to die in the pursuit of His love and union with Him. Love God as a woman loves her husband. Make absolute unreserved self-surrender. You can get divine favour and love”.
The beautiful composition of mystic poems uttered by Nanak is contained in ‘Japji’. It is sung by every Sikh at daybreak. The ‘Sohila’ contains the evening prayers. In ‘Japji’, Guru Nanak has given a vivid and concise description of the stages through which man must pass in order to reach the final resting place or abode of eternal bliss.
There are five stages or Khandas.
The first is called Dharm Khand or “The Realm of Duty”. Everyone must do this duty properly. Everyone must tread the path of righteousness. Everyone will be judged according to his actions.
The next stage is Gyan Khand or “The Realm of Knowledge” where the spirit of divine knowledge reigns. The aspirant does his duty with intense faith and sincerity. He has the knowledge now, that only by doing his duty in a perfect manner, he can reach the abode of bliss or the goal of life.
The third stage is Sharam Khand. This is “The Realm of Ecstasy”. There is the spiritual rapture here. There is beauty. The Dharma has become a part of one’s own nature. It has become an ingrained habit. It is no more a mere matter of duty or knowledge.
The fourth stage is Karam Khand or “The Realm of Power”. The God of power rules over this realm. The aspirant acquires power. He becomes a mighty hero. He becomes invincible. The fear of death vanishes.
The fifth or the final stage is Sach Khand or “The Realm of Truth”. The formless One reigns here. Here the aspirant becomes one with God. He has attained Godhead. He has transmuted himself into Divinity. He has attained the goal of his life. He has found out his permanent resting place. Now ends the arduous journey of the soul.
Guru Nanak again and again insists thus: “Realise your unity with all. Love God. Love God in man. Sing the love of God. Repeat God’s Name. Sing His glory. Love God as the lotus loves water, as the bird Chatak loves rain, as the wife loves her husband. Make divine love thy pen and thy heart the writer. If you repeat the Name, you live; if you forget it, you die. Open your heart to Him. Enter into communion with Him. Sink into His arms and feel the divine embrace”.
“Vahe Guru” is the Guru Mantra for the followers of Guru Nanak. The other important Mantra for repetition is: “Ek Omkar Satnam Karta Purkh Nirbhav Nirvair, Akalmurat Ajuni Savai Bhang Gur Parsad—God is but one, His Name is true, He is the Creator, He pervades the whole universe, He is without fear, He is without enmity, He is immortal, He is birthless, He is self-born and self-existent, He is the remover of the darkness (of ignorance) and He is merciful”. The Lord is eternal. He has no beginning and no end.
The Granth Sahib
Guru Nanak invented the Gurumukhi characters by simplifying the Sanskrit characters. The holy Granth of the Sikhs is in Gurumukhi. It is worshipped by the Sikhs and the Sindhis. Every Gurudwara has a Granth Sahib. The holy Granth, popularly known as Adi Granth, contains the hymns of the first five Gurus. They were all collected, arranged and formed into one volume called Guru Granth Sahib by the fifth Guru. It contains a few selections from the hymns of Kabir and other contemporary Vaishnavite saints. Later on, the hymns of the ninth Guru were incorporated in the holy Granth by the tenth Guru. The compositions of Guru Nanak are very extensive.
The Granth Sahib begins with the following: “There is but one God whose name is true—the Creator”. It contains a code of high morals. Purity of life, obedience to Guru, mercy, charity, temperance, justice, straightforwardness, truthfulness, sacrifice, service, love and abstinence from animal food are among the virtues on which great emphasis is laid; while lust, anger, pride, hatred, egoism, greed, selfishness, cruelty, backbiting and falsehood are vehemently condemned.
May the blessings of Guru Nanak be upon you all!
Note: November 25,2015 Guru Nanak Jayanti
Guru Nanak - Lives of Saints 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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The Universal Religion
Spiritual Message for the Day – The Universal Religion by Sri Swami Krishnananda
| **Baba Times Digest© | 24 November 2015 19**.59 EST | New York Edition** |
The Universal Religion
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The religion of the Gita is not a sectarian doctrine relegated to a section of humanity but a call of the One God to all humanity. While there are those who worship Him in erroneous ways by limiting symbols, they too shall reach Him, if their devotion to the ideals they have set up is exclusive in the sense that it can accommodate or harbour no other thought. Fanaticism in religion arises when there is devotion to one’s ideal with hatred for the ideals of others. But this, according to the Gita, is not the way to God, since, thereby, selfishness would stultify the very purpose of religious worship. While the universal religion promises fulfilment of the aspirations of the followers of all paths, it recommends worship of the Universal God, as the ultimate salvation lies in this realisation alone. There is no need to worry about accumulating rich articles for gorgeous rituals, for God is pleased not with the objects offered but with the heart which makes the offering. God is satisfied even with a leaf or flower or a small measure of water offered as token of true devotion unto Him. The duty of the devotee is therefore to dedicate all his actions to God, whether the actions are physical or mental. The God of the Gita declares that He is the same to all in His dealings and even the sinner and the fallen can reach Him with devotion. This is the great gospel of God to man, the religion of man in general, for the sake of the experience of freedom which is immortal.
The Universal Religion - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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 Secret of Right Action
Spiritual Message for the Day – The Secret of Right Action by Sri Swami Krishnananda
| **Baba Times Digest© | 23 November 2015 14**.05 EST | New York Edition** |
The Secret of Right Action
Divine Life Society Publication: A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
The Bhagavadgita is the classic treatise on the science of right activity, called karma yoga. Krishna exhorts Arjuna to engage himself in the performance of duty, by regarding pleasure and pain as well as success and failure as equal, for the purpose of rightly directed work is not the achieving of any result for oneself but discharging the duty of cooperation with the law of the Universe. The merit that a right action produces never perishes in time, however small it be, and even the least effort done in the direction of righteousness is capable of saving one from the danger of falling into the bondage of life. One should, for this purpose, go beyond the pairs of opposites like pleasure and pain, by centring oneself in purity of thought achieved through a care-free life of the establishment of consciousness in the Universal Self.
One’s duty is only to act and not covet the fruit of action. The secret of right action is in so conducting oneself that there is neither regard for the result of the action nor is there total abstinence from action. But the non-regard to the fruit of action is not to be interpreted as callousness to the performance of duty and a carelessness towards its method and purpose - that would be another form of selfishness - for karma yoga is ‘dexterity in execution’ and ‘balance of mind’ in the performance of action. Lest this science of action should be mistaken for mere prudence of behaviour and shrewdness in conduct, Krishna adds that all action is to be done after fixing oneself in yoga and detaching oneself from any ulterior motive behind it. And yoga is the equanimous settling of oneself in the consciousness of God.
No one would gain anything by trying to cease from action, because no one can remain without action even for a moment, as everyone is forcibly driven to it by the properties of Prakriti whose very nature is to evolve increasingly into higher levels of being. There is no point in maintaining an inactivity of the body while the mind and the senses are engaged in the quest of their objects. It is true karma yoga when one engages oneself in outward action in keeping with the way of the world, while the mind and the senses are under perfect control. The purpose of work is not the achievement of any selfish end but participation in the cooperative activity of creation. Society everywhere lives on cooperation, the mechanism of the body works on cooperation, the world is an embodiment of mutual cooperation, the solar and stellar systems have their meaning in cooperation, the universe with all its contents is a dramatic scene of an all-round cooperative process. This marvellous system of the universal government becomes intelligible in the concept of the Virat-Purusha or God as the Cosmic Person described in the Purusha-Sukta of the Veda and the Vishvarupadarsana of the Gita.
The responsibility to work is said to cease only in the case of him who is satisfied with the Self and delights in the Self and is contented with the Self. For him there is nothing to achieve and it is immaterial whether he does anything or not, as he has absolutely no dependence on anything in the world. This extraordinary condition of non-action propounded in the Gita is not to be taken as a licence for inactivity of any kind. For the so-called inaction of the knower of the Self is the highest form of action. Noteworthy is the qualification ‘he has absolutely no dependence’. It is humanly impossible for anyone not to depend on the world for something or the other, and man depends on society for his sustenance, on his relations for timely help, on the government for his protection, and on the bounties of Nature for his very existence. The state of consciousness to which Krishna refers in this description of the sage delighting in the Self is not any conceivable bodily condition, but is the state of the transcendence of individuality in Universal Being. Naturally, work ceases to have meaning in Universal Consciousness. But work cannot cease in the case of anyone who feels that he exists in a world.
The great wisdom of action is expressed in the immortal enunciation of its technique that the wise one should engage himself in action outside without attachment inside, in the same way as the ignorant one does it with attachment; nor should the wise one condemn the erroneous acts of the ignorant, because such condemnation would, instead of educating them, mislead them into a state of dispiritedness and lack of zest in life. The duty of the wise is to encourage the ignorant and not to rob them of their faith, for the educative process is a rise from the lower to the higher understanding and not an outward compulsion. What mars the spirit of right action is selfishness in the form of passion, anger and greed. Freedom from these psychological diseases is real spiritual health. Real action is not bodily movement but inner volition born of desire. One who is freed from it does no action, though he is apparently engaged in it in the ordinary sense. The action which tends to the consuming of individuality in the sacrifice of God-consciousness melts away and does not bind the doer thereof. When one beholds the diversity of beings as rooted in the One, he attains to the Absolute, then and there.
The Secret of Right Action - A Short History of Religious and Philosophic Thought in India by Sri Swami Krishnananda
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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