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Spiritual Message for the Day – Guru Purnima by Sri Swami Sivananda
| **Baba Times Digest© | 12 July 2014 18:50 EST | New York Edition** |
Guru Purnima
Divine Life Society Publication: - Hindu Fasts and Festivals by Swami Sivananda
Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa
“The Guru’s form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation”.
THE FULL moon day in the month of Ashad (July-August) is an extremely auspicious and holy day of Guru Purnima. On this day, sacred to the memory of the great sage, Bhagavan Sri Vyasa, Sannyasins settle at some place to study and discourse on the thrice-blessed Brahma Sutras composed by Maharishi Vyasa, and engage themselves in Vedantic, philosophical investigation.
Sri Vyasa has done unforgettable service to humanity for all times by editing the four Vedas, writing the eighteen Puranas, the Mahabharata and the Srimad Bhagavata. We can only repay the deep debt of gratitude we owe him, by constant study of his works and practice of his teachings imparted for the regeneration of humanity in this iron age. In honour of this divine personage, all spiritual aspirants and devotees perform Vyasa Puja on this day, and disciples worship their spiritual preceptor. Saints, monks and men of God are honoured and entertained with acts of charity by all the householders with deep faith and sincerity. The period Chaturmas (the “four months”) begins from this day; Sannyasins stay at one place during the ensuing four rainy months, engaging in the study of the Brahma Sutras and the practice of meditation.
Mark fully the deep significance of this great day. It heralds the setting in of the eagerly awaited rains. The water drawn up and stored as clouds in the hot summer now manifests in plentiful showers that usher in the advent of fresh life everywhere. Even so, all begin seriously to put into actual practice all the theory and philosophy that have been stored up in them through patient study. Aspirants commence or resolve to intensify with all earnestness, their practical spiritual Sadhana right from this day.
Generate fresh waves of spirituality. Let all that you have read, heard, seen and learnt become transformed, through Sadhana, into a continuous outpouring of universal love, ceaseless loving service, and continuous prayer and worship of the Lord seated in all beings.
Live on milk and fruit on this day and practise rigorous Japa and meditation. Study the Brahma Sutras and do Japa of your Guru Mantra, during the four months following the Guru Purnima. You will be highly benefited.
The day of worship of one’s preceptor, is a day of pure joy to the sincere spiritual aspirant. Thrilled by the expectation of offering his reverent homage to the beloved Guru, aspirants await this occasion with eagerness and devotion. It is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence.
The Srutis say: “To that high-souled aspirant, whose devotion to the Lord is great and whose devotion to his Guru is as great as that to the Lord, the secrets explained herein become illuminated”. Guru is Brahman, the Absolute, or God Himself. He guides and inspires you from the innermost core of your being. He is everywhere.
Have a new angle of vision. Behold the entire universe as the form of the Guru. See the guiding hand, the awakening voice, the illuminating touch of the Guru in every object in this creation. The whole world will now stand transformed before your changed vision. The world as Guru will reveal all the precious secrets of life to you, and bestow wisdom upon you. The supreme Guru, as manifested in visible nature, will teach you the most valuable lessons of life.
Worship daily this Guru of Gurus, the Guru who taught even the Avadhuta Dattatreya. Dattatreya, regarded as God and the Guru of Gurus, considered Nature Herself as His Guru, and learnt a number of lessons from Her twenty-four creatures, and hence he is said to have had twenty-four Gurus. The silent, all-enduring earth with its lofty forbearance, the shady fruit-bearing tree with its willing self-sacrifice, the mighty banyan tree reposing with patience in the tiny seed, the drops of rain whose persistence wears away even the rocks, the planets and the seasons with their orderly punctuality and regularity were all divine Gurus to him. They who will look and listen, will learn.
Become a personification of receptivity. Empty yourself of your petty ego. All the treasures locked up in the bosom of Nature will become yours. You will progress and attain perfection in an amazingly short time. Become pure and unattached as the mountain breeze. As the river flows continuously, steadily and constantly towards its goal, the ocean, so also let your life flow ceaselessly towards the supreme state of absolute Existence-Knowledge-Bliss, by letting all your thoughts, all your words and all your actions be directed only towards the goal.
The moon shines by reflecting the dazzling light of the sun. It is the full moon on the Purnima day that reflects in full splendour the glorious light of the sun. It glorifies the sun. Purify yourself through the fire of selfless service and Sadhana, and like the full moon, reflect the glorious light of the Self. Become the full reflectors of Brahmic splendour, the light of lights. Make this your goal: “I will be a living witness to divinity, the brilliant Sun of suns!”
The Supreme Self alone is real. He is the Soul of all. He is all-in-all. He is the essence of this universe. He is the unity that never admits of a duality under all the varieties and diversities of nature. Thou art this immortal, all-pervading, all-blissful Self. Thou art That! Realise this and be free.
Remember these four important lines of the Brahma Sutras:
1. Athatho brahma jijnasaa—Now, therefore, the enquiry of Brahman.
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Janmasya yathah—From which proceed the origin, etc.
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Sastra yonitwat—The scriptures are the means of right knowledge.
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Tat tu samanvayat—For, That is the main support (of the universe).
Jaya Guru Shiva Guru Hari Guru Ram;
Jagad Guru Param Guru Sat Guru Shyam.
It is through the medium of the preceptor that the individual can raise himself to Cosmic-Consciousness. It is through that medium that the imperfect can become perfect, the finite can become infinite and the mortal can pass into the eternal life of blessedness. The Guru is verily a link between the individual and the Immortal. He is a being who has raised himself from this to That and thus has a free and unhampered access to both realms. He stands, as it were, upon the threshold of immortality, and, bending down, he raises the struggling individuals with his one hand, and with the other, lifts them up into the kingdom of everlasting joy and infinite Truth-Consciousness.
Give up the delusive notion that to submit to the preceptor, to obey him and to carry out his instructions, is slavish mentality. Only the ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man’s command. This is a grave blunder. If you reflect carefully, you will see that your individual freedom is in reality an absolute abject slavery to your own ego and vanity. He who attains victory over the mind and the ego is the truly free man. It is to attain this victory that a man submits to the higher, spiritualised personality of the Guru. By this submission he vanquishes his lower ego and realises the bliss and freedom of the infinite Consciousness.
To strengthen and affirm the faith of the wavering man and to guarantee the attitude that is necessary for the fruition of all worship, the ancients have deified the personality of the Guru. To adore the Guru is indeed to adore the Supreme.
Remember and adore Sri Vyasa and the Gurus who are fully established in knowledge of the Self. May their blessings be upon you! May you cut asunder the knot of ignorance and shine as blessed sages shedding peace, joy and light everywhere!
Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. Do vigorous Japa and meditate in the early morning hours.
After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphor.
Fast or take only milk and fruits the whole day.
In the afternoon, sit with other devotees of your Guru and discuss with them the glories and teachings of your Guru.
Alternatively, you may observe the vow of silence and study the books or writings of your Guru, or mentally reflect upon his teachings.
Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru.
At night, assemble again with other devotees, and sing the Names of the Lord and the glories of your Guru.
The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message.
Excerpts from:
Guru Purnima - Hindu Fasts and Festivals by Swami Sivananda
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Guru Purnima by Swami Krishnananda
| **Baba Times Digest© | 11 July 2014 23:28 EST | New York Edition** |
Guru Purnima
Divine Life Society Publication: - Guru Purnima Message by Swami Krishnananda
On this holy, most blessed Sri Guru Purnima, at this auspicious moment in the early morning, we place within our hearts the great Sri Nara-Narayan Bhagavan whose grace spreads through the whole earth as threads permeate a cloth, who is stationed in sacred Badrika Ashrama, as tradition goes, who is the original incarnation of Sriman Narayana – to these twin forces of Nara and Narayana we give our prostrations. Prostration to Bhagavan Sri Krishna Dvaipayana Vyasa, after whom this day is also known as Vyasa Purnima, the great Guru of all Gurus. Uninterrupted by the time process, this Guru blesses all creation, the original Guru of all Gurus. Salutations and prostrations to Worshipful Gurudev Sri Swami Sivanandaji Maharaj who is our immediate Guru, whose presence is not merely in this ashram but everywhere in this country and in the world.
The Gurus form a fraternity of their own, and all those who have reached the apex of experience are termed the Gurus of humanity. A leadership of a cosmic cosmopolitan society is vested with this great organisation of the Gurus. In this realm of divine ordinance, blessing and compassion that is bestowed upon all mankind, the Gurus shine as resplendent stars in the firmament of spirit. They are not human beings, though we may concede that once upon a time they assumed the form of human nature. Now they are disembodied, therefore capable of performing more effective action. Because of the disembodied nature of these Gurus, they permeate all existence. Because of their subtlety of existence they can manifest themselves at any moment and at any place. It is believed, in our tradition, that the moment we think of them they are here in front of us, because to materialise that which is not really material in form, it does not take time. So if our prayers at this time arise from the deepest recesses of our heart, these Gurus’ blessings will be upon us forever and ever.
They permeate us and do not stand above our heads and bless us. When divine beings want to protect us, they do not stand beside us with a stick like shepherds; they enter us and protect us. Standing near us with a stick and then guarding us is one thing, but entering us and permeating us and then guarding us is another thing altogether. This is a mystery in the operation of divine forces. They work internally, though they also can work externally. They can provide us with our daily bread externally; they also can give peace of mind internally. When Bhagavan Sri Krishna proclaimed the great ordinance of the constitution of the universe – ananyas cintayanto mam ye janah paryupasate tesham nityabhiyuktanam yoga-ksemam vahamy aham (B.G. 9.22): Those who are undividedly united with Me, I bring them succour, provide them with all their needs – when it was said in this manner, the meaning is external as well as internal protection. He will give us bags of rice and wheat, sugar and milk and honey externally, which He shall do instantaneously. He shall also live in our brains, which is a greater protection than rice and wheat.
Such power these Gurus have; they bless us from within and without, in every way and every form, completely. But it is necessary for us to learn the art of invoking them. Sunlight is energising, but if we are sitting inside a cave under the earth, the forces of sunlight will not benefit us anymore. We have to keep ourselves open to the influx of the forces of the sun openly in order that this blessing may be upon us.
We have gone into the cave of this physically bound egoistic existence and shut ourselves up so that the influx of the rays of the benedictions of these masters may not enter us at all. Nature’s forces and God’s forces are shut off by the affirmation of egoism, but they are compassionate enough even to lift this egoism up into a divine personality and make it a resplendent ambassador of God’s performance.
How Worshipful Gurudev Sri Swami Sivanandaji Maharaj’s presence is felt, and he is operating everywhere in this ashram and in this divine organisation through the hearts and the minds of his devotees and admirers on this earth, is something well known to everybody. You are all devotees of Sri Gurudev, and your life is secure today, even in the midst of difficulties – countless, everywhere in the world. Do you believe that you are living a very safe and comfortable life? If this blessing has been bestowed upon you, it is due to the grace of these masters who know your weaknesses and also your requirements. The gratitude that we have to pay for this protection that has been bestowed upon us by these masters is our prayer to them permanently. This prayer has to arise from us, and not merely from our lips in the form of words and chantings. Prayer arises from the feelings. Whatever you feel deeply, that is your prayer, and each one has to know what are the feelings operating within. The feeling is the root of our personality. Our brain, our understanding, our rationality, our intellect is not our true person. The feelings are the real person. What do you feel at this moment? That is your prayer. And even if you do not utter a word, these feelings of prayer will get communicated through the atmosphere of spiritual forces.
Occupied as we are in our humdrum activities of factory life, office life and family life, we may not be able to appreciate the operation of these great divinities. We cannot even see with our eyes if God is not working through the eyes. We cannot hear, we cannot speak, we cannot taste, we cannot sense anything unless some divinity is operating through these sensations. In this sense it appears that we do not exist at all, but are a conglomeration of divinities. Every cell of our body is the abode of one god or the other. Millions of gods are operating through us to give a shape to this personality as we appear to be. If one cell does not operate, we have to go to the doctor for an operation. One cell is sufficient; it can set at naught your whole security. Such is the power of a single divinity operating through every one of us. There are gods in the heavens, we say – but there are gods inside also. Every particle of our nature is filled with gods operating – otherwise, we would not be alive. The sense of being alive is due to the presence of these forces within us. In a way, we may say all individuals have a borrowed existence. It is given to us; it does not belong to us. Such is the mystery behind these wondrous forces operating irrespective of our inability to pursue them. As our eyes are projected outward, we cannot behold the inward operations taking place even within our own stomachs.
But faith is a miracle; it can work wonders. If you really have the faith that such forces are operating even just now – indomitably, unremittingly, keeping us alive and keeping us breathing – then this grace will get accentuated in our own selves. We shall be kept healthy, wealthy and also wise. But the difficulty is, it is hard to bring to our feelings the sense of these divinities. I can feel that I am here, but I cannot feel that you are inside me. It requires a special effort to make such feelings actually workable. Can you feel that I am in your heart? It is not possible, generally speaking, because the projection power of the sense organs keeps us outward at all times, and this is also in the case of our difficulty in feeling the presence of these divinities which are pure subjectivities. Gods are not objects, they are pure subjects – just as we ourselves are not objects, we are pure subjects. Such masterly organisation of pure subjectivities control this cosmos and then make it appear as if it is one single, integrated compactness. Otherwise the whole world will fall into shreds of little bits and there will be only dust particles everywhere and there will be no place for us to sit upon. The gods are very gracious to us.
Therefore, may we recollect to our memories, bring our will to action, feelings to operate and our understanding to stand in unison with these feelings is our collective prayer before the great masters who are actually not different, one from the other, as rays of the sun are not different. It is a mass of radiance that constitutes this world of the Gurus who are present here, at this moment, in our deepest hearts, in our feelings, in our prayers for our blessings, ever and ever.
Excerpts from:
Guru Purnima Message by 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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Samadhi Pada of the Yoga Sutras of Patanjali
| **Baba Times Digest© | 10 July 2014 17:54 EST | New York Edition** |
Summary of The Samadhi Pada of the Yoga Sutras of Patanjali
Divine Life Society Publication: The Study and Practice of Yoga by Swami Krishnananda
At the beginning of the Samadhi Pada, in two succinct sutras, we are given the essence of the whole matter of Yoga practice: yogaḥ cittavṛtti nirodhaḥ (I.2) and tadā draṣṭuḥ svarūpe avasthānam (I.3). These two sutras are the whole of yoga, really speaking: what is to be done, and what happens if it is done. These two things are mentioned in these two short statements: yoga is the control of the mind, and then there is the establishment of the purusha in his own nature. This is yoga. But though it is such a short statement of a great problem, the methods to be adopted in the achievement of this purpose have to be explained in greater detail.
Therefore, the analysis of the mind has to be made in order that we may know how the mind can be controlled. We say that the control of the mind is yoga; but, what is ‘mind’? How does it function, and what are the modifications which we are trying to control through the process of yoga? The nomenclature of the various vrittis, or the modifications of the mind, is given subsequently so that we may have an idea as to what are those vrittis which we have to tackle or grapple with – the klishta klesas and the aklishta klesas, as Patanjali puts it – that is, the transformation of the mind in respect of an object, which causes pain and sometimes does not cause pain. Both these are vrittis; both these are modifications which have to be stopped in order that there can be a reflection of the purusha-consciousness in the mind. How can this be achieved? How are we going to tackle the mind? How do we subdue the modifications?
We are told that there are two principal methods, vairagya and abhyasa: abhyāsa vairāgyābhyāṁ tannirodhaḥ (I.12). The masterstroke of Patanjali’s method may be said to be what is called the double attack on the mind, namely, vairagya and abhyasa, the detachment of the mind from objects of sense – not only objects of sense, but even conceptual objects – and the habituation of the mind to a steady practice on a given concept of the nature of Reality. Then Patanjali explains what the practice is.
Patanjali proceeds very systematically, giving us a detailed account of the practice which follows – the immediate withdrawal of the mind from the objects by means of the practice of vairagya. We are given the methods of meditation, the samadhis or the samapattis, as they are called – savitarka, nirvitarka, savichara, nirvichara, sananda and sasmita – the processes by which the mind rises gradually, stage by stage, from the grosser to the subtler levels in its communion, in its meditations. But, one should not imagine that this is an easy process. The author immediately mentions to us that there are serious obstacles; nine obstacles are mentioned, which are also accentuated by certain other subsidiary obstacles.
One has to be cautious, therefore, in spite of the fact that there is a great energy put forth towards the direction of yoga, because these obstacles are very strong. Hence, a detailed statement is made of what these obstacles are and how they can be overcome. Methods are prescribed, subsequently, by giving certain techniques of lower forms of meditation on lesser degrees of reality, so that there is not a direct attack upon the mind but a gradual control effected through stages, so that one does not feel the pain of the restrictions that are imposed upon one’s own self – the mind. Then, a conclusion is brought about towards the end of the Samadhi Pada by describing the higher states of the communion of the mind with Reality – the samapattis, or samadhis, rising from what they call the sabija, or the samprajnata samadhi, to the higher state of absolute samadhi – nirbija. This is the content, essentially, of the Samadhi Pada, and we are told that the teachings given in this section are meant for the highest type of aspirant, not for beginners.
Excerpts from:
Summary of The Samadhi Pada of The Yoga Sutras of Patanjali - The Study and Practice of Yoga by Swami Krishnananda
If you would like to purchase the print edition, visit:
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Be Ever Vigilant
| **Baba Times Digest© | 9 July 2014 17:24 EST | New York Edition** |
Be Ever Vigilant
Divine Life Society Publication: Yoga and Realisation by Sri Swami Sivananda
The workings of Maya are so very subtle, so very difficult to overcome, and human nature is fundamentally so Asuric and unregenerate that real spiritual development and progress in Sadhana (spiritual practice) are indeed very hard to obtain. To achieve success in any measure in spiritual life is most difficult and uphill task that truly it is Divine Grace alone that can raise the aspirant from darkness to Light. So vehement, self-assertive and rebellious is the egoistic self of man that it refuses to be changed from its vicious state to a state of virtue, goodness and saintliness. It is a great blunder to think that the mere act of renunciation is sufficient achievement in spiritual life. If renunciation makes you feel that you have at once become quite superior to the rest of mankind and has bestowed on you the right to preach and to dictate to others, then the very purpose of renunciation gets blasted. You destroy the very foundation of spiritual life by this egoistic assumption. The eradication of egoism in all its numerous aggressive forms comprises the very core of spirituality and all spiritual Sadhana.
Concentration, meditation and Samadhi (union with the Lord) are still very far from him who has not purified himself and got rid of his evil traits. Sinning and evil have become so much a habit with man that he never feels that he is committing them even though day and night he is doing so constantly. And the greatest harm is done by the fact that even while in this unregenerate state, the aspirant becomes deluded by Maya (illusion) into thinking that he has already progressed considerably in spirituality. He deceives himself with the thought that as far as he is concerned he is pretty far advanced in Sadhana. He thinks that he has acquired that unattached attitude where he can commit any sort of act and yet remain unaffected by it. This self-deception puts a bar to all progress. Under this grave delusion he allows himself to be unrestrained and runs wild, intolerant of criticism, resentful of the least opposition, utterly disregardful of others’ feelings and absolutely unamenable to advice and correction. All sense of discrimination, sane judgment and introspection vanish from him. Even the common courtesy and culture possessed by an ordinary worldly man take leave of the aspirant of his presumption of spiritual advancement and growth in wisdom. He becomes disposed to attack even venerable and elderly persons and spiritually superior souls.
O aspirants! Beware of these dangers in your spiritual life. Be vigilant always. Always regard yourself as a beginner just commencing Sadhana. Never underestimate the importance of Yama, Niyama, of ethical culture and Sadhana Chatushtaya! They are everything. Japa, Kirtan, Svadhyaya, Upasana should be done side by side with ethical training and character-building.
Without the latter, Sadhana becomes as fruitless as filling a vessel which is full of holes in the bottom. Without the eager and earnest desire to obey the Guru and improve oneself, without service, humility, sincerity, simplicity and eagerness to learn and improve oneself Sadhana is useless as rowing a boat which is firmly anchored to the riverbed or like sowing seeds upon the rock.
Spirituality means growing into the form of the Divine Ideal. It is the transformation of your nature from the human to the Divine. You can hope to achieve perfection only when you effect this transformation. It is purification and change of heart alone that makes concentration and meditation possible. To grow in Sattva (purity) you must entirely destroy the Asuric (diabolic) side of your nature. Never imagine for a moment that you are anywhere near the Goal unless and until you strive with earnestness and diligence to rid yourself of evil tendencies, get established in a pure Sattvic ethical character.
Remember this point clearly. Constantly reflect upon this. Meditate upon this. Know what true spirituality is. Fully realise the importance of becoming a changed man ethically and morally, before you can claim to be an aspirant. Carefully avoid the dangers of self-deception by constant vigilance and introspection. Do Sadhana regularly and pray for His Grace. Imagine not that you have scaled the heights of spirituality. Patiently wait for results. When your nature is changed, purified and prepared, Grace will flow down itself in the firmament of your pure heart. Bliss and Ananda will spontaneously flow in and fill you when you have emptied yourself of all harshness, egoism, pride and passion. Perfection and immortality will be yours. Where there is kindness, humility and purity, there spirituality springs up, saintliness shines, divinity descends and perfection manifests itself.
Excerpts from:
Be Ever Vigilant - Yoga and Realisation by Sri Swami Sivananda
If you would like to purchase the print edition, visit:
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A Barometer of Our Spiritual Life
| **Baba Times Digest© | 8 July 2014 14:36 EST | New York Edition** |
A Barometer of Our Spiritual Life
Divine Life Society Publication: Early morning meditation talk by Swami Atmaswarupananda
It is well known that Gurudev wrote over 300 books on all aspects of the spiritual life. Included in his breadth of interest were books on health, plays, poems, and he used to from time to time write different versions of spiritual barometers, which normally took the form of asking questions: “How would you feel if…” And then he would list a number of outrageous things and conclude, “If none of these disturb you, then you’re 50% of the way to the goal.” In doing this, he was, in a sense, echoing Lord Krishna in the Gita, especially the end of Chapter two and Chapter twelve.
To compare our spiritual progress to the ideals set out by Gurudev and Lord Krishna has the very salutary effect of making us recognise that we have a long way to go, no matter how long we have been in the spiritual life or what progress we might have made. Indeed, they seem to create such a gap that we have a tendency to ignore them altogether. Actually, we can feel more comfortable with something like Gurudev’s spiritual diary. At least we can understand when he asks us how much time did you spend in meditation, how much time for japa, what time did you get up? This is something that we can relate to and more easily do.
However, is there another simple question that we could ask ourselves that could act as a barometer of our spiritual life and at the same time is doable for us? There may be many simple questions we could ask, but one that surely goes to the heart of our spiritual life is to ask ourselves, “How much am I prepared to let go of control of my life?”
This is not normally a question we ask ourselves. We assume that our life belongs to us, and we resent it if anyone else tries to control us, especially unless we’re getting something in return. If we’re getting protection from somebody else, we recognise we have to give up a certain amount of control. If we’re being paid by someone else, we recognise that we owe them a certain degree of obedience and control over our lives. If we’re deeply in love with someone, then that person has a certain control over our behaviour or we won’t have a relationship that will last. But other than that, where we perceive that we are getting something in return for giving up control of our lives, we don’t want to give up control for nothing in return. “This is my life” is an automatic assumption.
If we’re on the spiritual path though, we begin to gradually discover that thinking about ourselves, controlling our lives, being in charge is a route to unhappiness, confusion, misery. Letting go, even temporarily, is the path to peace, contentment, and happiness. In fact, the whole purpose of our spiritual life is to give up this individual sense of control. Indeed, our whole sadhana ultimately is one of surrender and trust, letting go and letting God.
Does this mean that we give up activity? This is a common error. What it means is giving up control and recognising that we have always belonged to God. We have never belonged to ourselves as an individual. That practice means that the ego is gradually being rubbed away. When the ego goes, peace remains. Therefore, one barometer, one test, of our spiritual life is how much are we prepared to give up control of our life and acknowledge that our lives now, always have been and always will be part of God.
Excerpts from:
A Barometer of Our Spiritual Life by Sri Swami Sivananda
If you would like to purchase the print edition, visit:
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Preliminaries to Concentration
| **Baba Times Digest© | 7 July 2014 18:31 EST | New York Edition** |
Preliminaries to Concentration
Divine Life Society Publication: Preliminaries to Concentration by Sri Swami Sivananda
Concentration is fixing the mind on an external object or an internal point.
There can be no concentration without something upon which the mind may rest. There can be really no concentration without a remarkable degree of interest and attention shown by the practitioner. You must, therefore, know what these two words mean.
Attention is steady application of the mind. It is focussing of consciousness on some chosen object. Through attention you can develop your mental faculties and capacities. Where there is attention, there is also concentration. Attention should be cultivated gradually. It is not a special process. It is the whole mental process in one of its aspects.
Perception always involves attention. To perceive is to attend. Through attention you get a clear and distinct knowledge of objects. The entire energy is focussed on the object towards which attention is directed. Full and complete information is gained. During attention all the dissipated rays of the mind are collected. There is effort or struggle in attention. Through attention a deeper impression of anything is made in the mind. If you have good attention, you can attend to the matter in hand exclusively. An attentive man has very good memory. He is very vigilant and circumspect. He is nimble and alert.
Attention is of two kinds, viz., external attention and internal attention. When the attention is directed towards external objects, it is called external attention. When it is directed internally within the mind upon mental objects and ideas, it is known as internal attention.
There are again two other kinds of attention, viz., voluntary attention and involuntary attention. When the attention is directed towards some external objects by an effort of the will, it is called voluntary attention. When you have an express volition to attend to this or that, it is called voluntary attention. The man understands why he perceives. Some deliberate intention, incentive goal or purpose is definitely involved. Voluntary attention needs effort, will, determination and some mental training. This is cultivated by practice and perseverance. The benefits derived by the practice of attention are incalculable. Involuntary attention is quite common. This does not demand any practice. There is no effort of the will. The attention is induced by the beauty and attractive parts of the object. Individuals perceive without knowing why and without observed instruction. Young children possess this power of involuntary attention to a greater degree than grown-up people.
If a man is not observant, he is not attentive. If he observes something, he is said to be attentive. Intention, purpose, hope, expectation, desire, belief, wish, knowledge, aim, goal, and needs serve to determine attention. You will have to note carefully the degree, duration, range, forms, fluctuations and conflicts of attention.
There is great attention, if the object is very pleasing. You will have to create interest. Then there will be attention. If the attention gets diminished, change your attention to another pleasant object. By patient training you can direct the mind to attend to an unpleasant object also by creating interest. Then your Will will grow strong.
If you closely watch, you will note that you observe different objects at different times. This perception of now one object and now another when the physical conditions are constant is known as fluctuation of attention. Attention is changing. The objects themselves change or fluctuate but there is no fluctuation in the observing individual himself. The mind has not been trained to bear prolonged voluntary attention. It gets disgusted through monotony and wants to run towards some other pleasing object. You may say: “I am going to attend to one thing only,” but you will soon find that even though you attend very hard, you suddenly perceive something else. The attention wavers.
Interest develops attention. It is difficult to fix the mind on an uninteresting object. By the constant practice and ever-renewed effort of attention, a subject that in the beginning was dry and uninteresting may become full of interest when you master it and learn its meaning and its issues.
If you possess strong power of attention anything that the mind received will be deeply impressed. An attentive man only can develop his will. A mixture of attention, application and interest can work wonders. There is no doubt of this. A man of ordinary intellect with highly developed attention can turn out more work than a highly intellectual man who has a poor attention. Failure in anything is mainly due to lack of attention. If you attend to one thing at a time, you will get profound knowledge of that subject in its various aspects. The ordinary untrained man of the world generally attends to several things at a time. He allows many things to enter the gates of his mental factory. That is the reason why he has a clouded or turbid mind. There is no clarity of thought. He cannot do the process of analysis and synthesis. He is bewildered. He cannot express his ideas clearly, whereas the disciplined man can attend to a subject exclusively as long as he likes. He extracts full and detailed information about one subject or object and then takes up another. Develop the power of attention through steady practice and assiduous application. You will have tremendous power of concentration.
Excerpts from:
** **Preliminaries to Concentration** **by Sri Swami Sivananda
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What Is Vairagya?
| **Baba Times Digest© | 6 July 2014 22:39 EST | New York Edition** |
What is Vairagya ?
Divine Life Society Publication: What is Vairagya ? by Sri Swami Sivananda
An Internal Mental State
Raja Janaka, though he ruled a kingdom, was a perfectly dispassionate man. You cannot form a correct opinion of any Sadhu or Sannyasin or even householder as to his mental state of Vairagya or mental condition by just having a casual talk with him for a few hours or staying with him for a few days. You will have to live with him for a very long time to study his internal mental state. Generally most people commit serious blunders in these matters. They are deluded by mere external appearances.
Defects of Sensual Pleasures
Sensual enjoyment is attended with various defects. It is attended with various sorts of sins, pains, weaknesses, attachments, slave-mentality, weak will, severe exertion and struggle, bad habits, cravings, aggravation of desires and mental restlessness. Therefore shun all sorts of sensual enjoyments and rest in peace.
Mere outward giving up of thing is nothing. It is not real renunciation. Real Tyaga or Sannyasa is absolute renunciation of all Vasanas and destruction of the heart knot (ignorance), the Chit-jada-Granthi.
Varieties of Vairagya
Vairagya is of two kinds viz., Karanavairagya (on account of some miseries) and Viveka-purvaka-Vairagya (on account of discrimination between the real and the unreal).
The mind of a man who has got the former type of Vairagya is simply waiting for a chance to get back the things that have been given up or lost. As soon as the first opportunity occurs, the man gets a downfall and goes back to his former state. Vishaya (sensual object) does havoc in him with a vengeance and redoubled force from reaction. But the other man who has given up objects on account of deep enquiry and Viveka, on account of the illusory nature of objects, will have spiritual advancement. He will not have any downfall.
Stages in Vairagya
There are four stages in Vairagya:
(1) Yatamana:- This is an attempt not to allow the mind to run into sensual grooves;
(2) Vyatireka :-In this stage some objects are attracting you and you are endeavouring to cut off the attachment and attraction. Slowly Vairagya develops for these objects also. Then the Vairagya matures. When some objects tempt and delude you, you should ruthlessly avoid them.
(3) Ekendriya:-The senses stand still and subdued, but the mind has either Raga or Dvesha for objects. Mind is, in other words, the only sense that functions independently;
(4) Vasirara :-In this highest stage of Vairagya, the objects no longer tempt you. They cause no attraction. The senses are perfectly quiet. The mind also is free from likes and dislikes (Raga and Dvesha).
Vairagya is of three kinds viz., dull (Manda), intense (Tivra) and very intense (Tivratara). Dull Vairagya cannot help you much in the attainment of your goal.
How to Develop Vairagya
Study of Vairagya-Satakam of Bhartrihari, and the company of dispassionate Sadhus and Sannyasins will also help one in developing Vairagya. The temporary Vairagya which one gets when he is attending the funeral of a dead person and the Vairagya which a pregnant lady in pangs gets cannot help one to attain spiritual exaltation. The mind will pounce upon the objects when it gets opportunities.
As soon as Vairagya arises in the mind, it opens the gate of Divine Wisdom. No true and lasting satisfaction comes from the enjoyment of worldly pleasures.
What Vairagya is not
Vairagya does not mean abandoning social duties and responsibilities of life. It does not mean detachment from the world. It does not mean a life in the solitary caves of the Himalayas or in the crematorium. It does not mean shaving of head and throwing of clothes.
What Vairagya is
Vairagya is mental detachment from all connections with the world. That is all. A man may live in the world and discharge all the duties of his order and stage of life with perfect detachment. He may be a householder. He may live with family and children. But at the same time he may have perfect mental detachment. He can do his spiritual Sadhana. That man who has perfect mental detachment while remaining in the world is a hero indeed. He is much better than a Sadhu living in the Himalayan caves because the former has to face the innumerable temptations of life every moment.
Let me sound a note of warning here. Dear aspirants! Vairagya also may come and go, if you are careless and mix promiscuously with all sorts of worldly-minded people. You should develop Vairagya, therefore, to a maximum degree. The mind will be waiting for golden opportunities to get back the things once renounced. Whenever and wherever the mind hisses or raises its hood (for the mind is verily like a serpent), you should take refuge in Viveka and in the imperishable fortress of wise, dispassionate Mahatmas. There are different degrees in Vairagya. Supreme dispassion comes when one gets himself established in Brahman. Now the Vairagya becomes perfectly habitual.
Excerpts from:
** **What is Vairagya ?** **by Sri Swami Sivananda
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Concentration
Concentration
Divine Life Society Publication: Concentration by Sri Swami Sivananda
If you focus the rays of the sun through a lens, they can burn cotton or a piece of paper; but, the scattered rays cannot do this act. If you want to talk to a man at a distance, you make a funnel of your hand and speak. The sound-waves are collected at one point and then directed towards the man. He can hear your speech very clearly. The water is converted into steam and the steam is concentrated at a point. The railway engine moves. All these are instances of concentrated waves. Even so, if you collect the dissipated rays of the mind and focus them at a point, you will have wonderful concentration. The concentrated mind will serve as a potent searchlight to find out the treasures of the soul and attain the supreme wealth of Atman (the Self), eternal bliss, immortality and perennial joy.
Real Raja Yoga starts from concentration. Concentration merges in meditation. Concentration is a portion of meditation.
Meditation follows concentration. Samadhi (superconscious state) follows mediation. The Jivanmukti (liberated being) state follows the attainment of Nirvikalpa Samadhi which is free from all thoughts of duality. Jivanmukti leads to emancipation from the wheel of birth and death. Therefore, concentration is the first and foremost thing a Sadhaka or aspirant should acquire in the spiritual path.
You are born to concentrate the mind on God after collecting the mental rays that are dissipated on various objects. That is your important duty. You forget the duty on account of Moha (infatuation) for family, children, money, power, position, respect, name and fame.
Concentration of the mind on God after purification can give you real happiness and knowledge. You are born for this purpose only. You are carried away to external objects through attachment and infatuated love.
WHAT IS CONCENTRATION?
Once a Sanskrit scholar approached Kabir and asked him, “O Kabir, what are you doing now?”. Kabir replied, “O Pundit, I am detaching the mind from worldly objects and attaching it to the lotus-feet of the Lord”. This is concentration.
Concentration or Dharana is centering the mind on one single thought. Vedantins try to fix the mind on the Atman. This is their Dharana. Hatha Yogins and Raja Yogins concentrate their mind on the six Chakras (energy centres). Bhaktas concentrate on their Ishta Devata (tutelary diety). Concentration is a great necessity for all aspirants.
During concentration, the various rays of the mind are collected and focussed on the object of concentration. There will be no tossing of the mind. One idea occupies the mind. The whole energy of the mind is concentrated on that one idea. The senses become still. They do not function. When there is deep concentration, there is no consciousness of the body and surroundings.
When you study a book with profound interest, you do not hear if a man shouts and calls you by your name. You do not see a person when he stands in front of you. You do not smell the sweet fragrance of flowers that are placed on the table by your side. This is concentration or one-pointedness of mind. The mind is fixed firmly on one thing. You must have such a deep concentration when you think of God or the Atman.
Everybody possesses some ability to concentrate. Everybody does concentrate to a certain extent when he reads a book, when he writes a letter, when he plays tennis, and in fact, when he does any kind of work. But, for spiritual purposes, concentration should be developed to an infinite degree.
There is great concentration when you play cards or chess, but the mind is not filled with pure and divine thoughts. The mental contents are of an undesirable nature. You can hardly experience the divine thrill, ecstasy, and elevation when the mind is filled with impure thoughts. Every object has its own mental associations. You will have to fill up the mind with sublime, spiritual thoughts. Then only the mind will be expurgated of all worldly thoughts. The picture of Lord Jesus or Buddha or Lord Krishna is associated with sublime, soul-stirring ideas; chess and cards are associated with ideas of gambling, cheating and so forth.
OBJECTS OF CONCENTRATION
Sit on any comfortable pose. Place a picture of your Ishta Devata in front of you. Look at the picture with a steady gaze. Then close your eyes and visualise the picture in the centre of your heart or in the space between the eyebrows.
When the picture fades out in your mental vision, open the eyes and gaze at the picture again. Close your eyes after a few seconds and repeat the process.
It is easy to concentrate the mind on external objects. The mind has a natural tendency to go outwards. In the beginning stage of practice, you can concentrate on a black dot. on the wall, a candle flame, a bright star, the moon, or any other object that is pleasing to the mind.
The mind should be trained to concentrate on gross objects in the beginning; and later on, you can successfully concentrate on subtle objects and abstract ideas.
There is no concentration without something to rest the mind upon. Concentrate on anything that appeals to you as good or anything which the mind likes best. It is very difficult to fix the mind, in the beginning, on any object which the mind dislikes.
Practise various sorts of concentration. This will train or discipline your mind wonderfully. Now concentrate on the Himalayas, a very great object. Then concentrate on a mustard or a pin-point. Now concentrate on a distant object. Then concentrate on a near object. Now concentrate on a colour, sound, touch, smell, or taste. Now concentrate on the virtue ‘mercy’. Then concentrate on the virtue ‘patience’. Now concentrate on the Sloka, “Jyotishamai Tat Jyotih”. Then concentrate on “Satyam Jnanam Anantam”. Now concentrate on the image of Lord Siva. Then concentrate on the “Aham Brahmasmi” Mahavakya.
Excerpts from:
Concentration by Sri Swami Sivananda
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Three Classes of Aspirants
| **Baba Times Digest© | 3 July 2014 15:21 EST | New York Edition** |
Three Classes of Aspirants
Divine Life Society Publication: Raja Yoga by Sri Swami Sivananda
Raja Yoga is the king of Yogas. It concerns directly with the mind. In this Yoga there is no struggling with Prana or physical body. There are no Hatha Yogic Kriyas. The Yogi seats at ease, watches his mind and silences the bubbling thoughts. He stills the mind, restraints the thought-waves and enters into the thoughtless state or Asamprajnata Samadhi, Hence the name Raja Yoga. Though Raja Yoga is a dualistic philosophy and treats of Prakriti and Purusha, it helps the student in Advaitic Realization of oneness eventually. Though there is the mention of Purusha, ultimately the Purusha becomes identical with Highest Self or Purusha, or Brahman of Upanishads. Raja Yoga pushes the student to the highest rung of the spiritual ladder of Advaitic realization of Brahman.
Raja Yoga is the royal road to freedom from misery. It treats of the four great principles: misery, its cause, freedom from misery and the means. The practice of the methods prescribed in Raja Yoga leads to the cessation of all miseries and attainment of eternal bliss. Practice from today. Never miss a day. Remember each day brings you nearer to the end of earthly existence as human being. You have wasted many days, many months and many years. You do not realize it because you have drunk the liquor of Moha. Therefore, you do not understand the real cause of the miseries of this earthly life.
The cause of this misery is Avidya. When the sun of discrimination arises within, the Purusha realizes that He is distinct from Prakriti, that He is independent and unaffected. Raja Yoga gives you a most practical method of bringing about this exalted state.
According to Raja Yoga, there are three types of aspirants - Uttama, Madhyama and Adhama Adhikaris. To three classes of aspirants Raja Yoga prescribes three kinds of Sadhana.
To the Uttama Adhikari (first-class aspirant) Raja Yoga prescribes Abhyasa and Vairagya. He practices meditation on the Self; he practices Chitta-Vritti-Nirodha (restraining the modification of the mind-stuff) and soon enters into Samadhi. This is practice (Abhyasa) sustained by Vairagya.
To the Madhyama Adhikari (middling aspirant) Raja Yoga prescribes the Kriya Yoga - Tapas, Svadhyaya and Ishvarapranidhana. Tapas is austerity. Egolessness and selfless service are the greatest forms of Tapas. Humility and desirelessness are the greatest forms of austerity. Practice these through ceaseless, untiring, selfless service. Practice the three kinds of Tapas mentioned in the Gita. Disciplinary practices like fasting, etc., also come under Tapas. Svadhyaya is study of spiritual literature and also Japa of your Ishta Mantra. Ishvarapranidhana is self-surrender to the Lord and doing all actions as Ishvararpana, as offering unto the Lord. These three form the Sadhanas of the Madhyama Adhikari who enters into deep meditation very soon and attains Kaivalya Moksha.
To the Adhama Adhikari, lowest kind of aspirant, Raja Yoga prescribes Ashtanga Yoga or the eightfold Sadhana - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.
Excerpts from:
Three Classes of Aspirants - Raja Yoga by Sri Swami Sivananda
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The Essence of the Spiritual Life
| **Baba Times Digest© | 2 July 2014 15:56 EST | New York Edition** |
The Essence of the Spiritual Life
Divine Life Society Publication: Early Morning Meditation Talk by Swami Atmaswarupananda
Scriptures tell us that in the beginning, One alone was; and then that One said, “Let there be many.” But even then, One alone was; and even now, One alone is. What is the nature of that One alone? Scriptures tell us that it is unknowable, unthinkable, but to try to help us, they say, “It is That which was the same in the beginning, is the same now and will ever be the same.” And they say that it is of the nature of existence, consciousness, bliss; or if you want a simple description, it is “I”.
That “I” is everywhere, manifesting Itself as everything. But in the human being there is a peculiarity. That “I” manifests as self-awareness. Unfortunately that self-awareness is not an awareness of the grandeur, the unknowableness of the “I”, but rather, that self-awareness identifies with a body and mind. This we call ego. It means we feel separate.
The word hell comes from an old English word meaning to be walled off from. So hell means to be separate. On the other hand, the word heaven comes from the same root as the word harmony. So hell means separation and heaven means harmony. Thus, when the principle of self-awareness in the human being identifies with the body, it feels separate, and that is hell. When it identifies with the true “I”—I am That—it is in harmony, it is in heaven.
The whole purpose of the spiritual life is to convert this self-awareness in the human being from a mistaken awareness that “I am the body” to a true awareness that “I am That.” How is this done? It is not just enough to discover this truth intellectually, nor even to feel this truth, we must actually become this truth. That means we can no longer assert the separate “I”. The separate “I” has to surrender to the true “I”; it has to take refuge in the true “I”; it has to follow the true “I”. There is nothing else to the spiritual life, in the final analysis, except this.
Following the ego keeps us in hell and compounds the hell. When we repent, which means to turn around and go in the other direction, we surrender our individuality, our separateness, and exchange it for harmony with the Whole. This is spiritual life. And if our spiritual life doesn’t contain this element of surrender, if it doesn’t contain this movement from separation to harmony, it perhaps explains why we don’t feel that we’re making the progress we had hoped for.
Therefore, the essence of the spiritual life is moving from being separate to being in harmony. The ego doesn’t usually want to do it until it has suffered so much that it sees that there is no other way. Thus, often suffering can be a great blessing. But we needn’t suffer if we have the humility to see that the essence of the spiritual life is in surrendering our individuality and taking refuge in God, that it is in surrendering our sense of separation, so that we are in harmony.
Excerpts from:
The Essence of the Spiritual Life - Early Morning Meditation Talk by Swami Atmaswarupananda
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