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Meditation on Mahavakyas

**Baba Times Digest© 19 May 2014 19:59 EST New York Edition**

Meditation on Mahavakyas

Divine Life Society Publication: - Meditation by Sri Swami Sivananda

Mahavakyas are the sacred sentences of the Srutis. They are four in number:

  1. ‘Prajnanam Brahma.’ – Consciousness is Brahman (Aitareya Upanishad of Rig-Veda)

  2. ‘Aham Brahma Asmi.’ – I am Brahman (Brihadaranyaka Upanishad of Yajur-Veda)

  3. ‘Tat Tvam Asi.’- That Thou Art (Chhandogya Upanishad of Sama Veda)

  4. ‘Ayam Atma Brahma.’ – This Atman is Brahman (Mandukya Upanishad of Atharvana Veda)

The first is a Lakshana Vakya which gives a definition of Brahman and imparts Tatbodha-Jnana. The second is an Anubhava Vakya that gives Sakshi-Jnana. Third is Upadesha Vakya and bestows Siva Jnana. Guru instructs the disciple. Fourth is Sakshatkara Vakya which confers Brahma-Jnana. You can take any Mahavakya and meditate on it as you do on OM.

Meditation on Aham Brahma Asmi: Constantly feel that you are the Suddha Sat-Chit-Ananda Vyapaka Atman (Pure, Existence Absolute, Knowledge Absolute, Bliss Absolute, All-Pervading Brahman), when you repeat mentally: “Aham Brahma Asmi.” Lip repetition will not produce much benefit. You must intensely feel from the subjective heart. Gradually, you will be taken to superconscious state through deep feeling.

Sit in your Asana on a fourfold blanket. Face North or East and constantly feel:

  1. Infinity I am.

  2. Eternity I am.

  3. Immortality I am.

Meditation on Mahavakyas is tantamount to meditation on OM. You can take either ‘Aham Brahma Asmi’ or ‘Tat Tvam Asi’ Mahavakya, and meditate on its significance. Negate or throw out the Koshas yourself and identify with the one essence that lies behind them.

Meditate. Purify your mind. Practise concentration in a solitary room. Then squeeze out the Upanishads and the Gita from your heart. Do not depend upon imperfect commentaries. If you are sincere, you will understand the real Sankalpa of the Rishis of the Upanishads and Lord Krishna, you will know what they really meant when they uttered those wise Slokas.

Unfold the Divinity that is lurking in your heart by concentration and meditation. Do not waste your time. Do not waste your life.

Negative Meditation

“I am not the body. I am not the mind. I am Sat-Chit-Ananda Svarupa.” Meditate on the above ideas constantly. Feel you are the Sat-Chit-Ananda Svarupa always, all through twenty-four hours. Negate the body-idea. Incessant Sadhana is necessary to remove Deha-Adhyasa which is due to Anadi Samskaras (beginningless impressions). If you can go above the body-consciousness, if you can leave the body at will, three fourths of your Sadhana is over. There is a little balance only. Then, there remains only the drawing of the curtain, removal of the veil of Avidya. That can be done quite easily. Even when you move about, even when you are at work, always feel that you are all-pervading, infinite Brahman. This is important. Thinking, concentration and efforts to separate yourself from the body should go together. In negative meditation, the Jnani dwells in Suddha, Nirguna Brahman. He has no consciousness of the world.

Positive Meditation

  1. I am the All (Sarvatva)

  2. I am in All (Sarvatmaka)

Meditate on the above ideas. In this meditation, the body and the world are taken as Brahman. As expressions of Brahman they are included. It is highly preposterous to think that Brahman is by itself full of Ananda and that which is expressed out of Brahman is full of misery, pain and sorrow. Pessimism should be shunned. It is the Jiva Srishti that is at the bottom of all pain and misery. There is nothing wrong in Isvara Srishti. Isvara Srishti does not give the least pain. On the contrary, it is Kama, Krodha, idea of mine, thine, “I am the doer” etc., that cause all trouble. This is due to Ajnana which causes identification with the limited mind.

Repeat the above idea mentally at all times. Feel you are the All. Feel that your Shakti is working in all bodies. Constantly dwell on these ideas: “The whole world is my body. All bodies are mine. All lives are mine. All pains are mine. All joys are mine.” Jealousy, anger, hatred, egoism all will vanish. In the Samadhi of positive meditation, the Jnani sees within himself the world as a movement of ideas. He is both Saguna and Nirguna.

Excerpts from:

Meditation on Mahavakyas by Sri Swami Sivananda

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Method of Self-Analysis

**Baba Times Digest© 18 May 2014 19:47 EST New York Edition**

Method of Self-Analysis

Divine Life Society Publication: - Method of Self-Analysis by Sri Swami Sivananda

Daily self-analysis or self-examination is indispensable. Then alone can you remove your defects and can grow rapidly in spirituality. A gardener watches the young plants very carefully. He removes the weeds daily. He puts a strong fence around them. He waters them at the proper time. Then alone they grow beautifully and yield fruits quickly. Even so, you should find out your defects through daily introspection and self-analysis, and then eradicate them through suitable methods. If one method fails, you must adopt a combined method. If prayer fails, you should take recourse to Satsanga or association with the wise, Pranayama, meditation, dietetic regulations, enquiry, etc.

You should destroy not only big waves of pride, hypocrisy, lust, anger, etc., that manifest on the surface of the conscious mind, but also their subtle impressions which lurk in the corners of the subconscious mind. Then only you are perfectly safe.

These subtle impressions are very dangerous. They lurk like thieves and attack you when you are napping, when you are not vigilant, when your dispassion wanes, when you slacken a bit your daily spiritual practice, and when you are provoked. If these defects do not manifest even under extreme provocation on several occasions, even when you are not practicing daily introspection and self-analysis, you can assure yourself that the subtle impressions also are obliterated. Now you are safe.

The practice of introspection and self-analysis demands patience, perseverance, leech-like tenacity, application, iron will, iron determination, subtle intellect, courage, etc. But you will gain a fruit of incalculable value. That precious fruit is Immortality, supreme peace and infinite bliss. You will have to pay a heavy price for this. Therefore you should not murmur when you do daily practice. You should apply your full mind, heart, intellect and soul to spiritual practice. Then only, rapid success is possible.

Keep daily spiritual diary and practice self-analysis (self-examination) at night. Note down how many good actions you have done, what mistakes you have committed during the course of the day. In the morning resolve: - I will not yield to anger today. I will practice celibacy today. I will speak truth today.

Excerpts from:

Method of Self-Analysis by Sri Swami Sivananda

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Physical Obstacles in Meditation

**Baba Times Digest© 17 May 2014 20:26 EST New York Edition**

Physical Obstacles in Meditation - II

Divine Life Society Publication: - Meditation by Sri Swami Sivananda

(Click here to read Obstacles in Meditation-An Introduction)

1. Aimless Wandering

Sadhana suffers if one wanders constantly. Those who want to do rigorous Tapas and Sadhana must stay in one place. Too much walking produces weakness and fatigue.

2. Cessation of Sadhana

If the aspirant stops his Sadhana, his mind will be Satan’s workshop. Be sincere and regular in your daily routine, Tapas and meditation. The Sadhana will take care of itself.

Mind your own daily business. The fruit will come by itself. Be careful in the selection of your companions. Undesirable persons easily shake your faith and belief. Have full faith in your spiritual preceptor and the Sadhana which you are pursuing. Never allow your own convictions to be changed. Continue your Sadhana with zeal and enthusiasm. You will have quick spiritual progress and you will ascend the spiritual ladder step by step and reach the goal ultimately.

3. Deha-Adhyasa

Do not think much of the body, bread, clothing, etc. Think more of God or Atman.

4. Diseases

This body is an instrument for attaining God-realization. If you do not possess good health, you cannot do any rigorous Yoga-practice and meditation. Just as clouds screen and obstruct the sun, so also the cloud of sickness stands in your way. Even then you must not leave the practice of Japa, concentration and meditation. These small clouds of sickness will pass off soon. Just as you do not leave your food even for a day, so also you should not leave your spiritual practice even for a day.

5. Discussing Too Much

Much energy is wasted in useless discussions. Intellect is a help if it is used in the right direction of Atmic Vichara. Intellect takes the aspirant to the threshold of intuition. Intuition is direct perception of Truth.

Give up arguing. Become silent. Look within. All doubts will be cleared. You will get a flash of divine knowledge. Think and talk of God alone.

6. Environments

Uncongenial atmosphere, unfavorable environments and obstacles will help you only in carrying on the struggle more vigorously and diligently. You will evolve quickly and develop strong will-power and great power of endurance.

7. Evil Company

A man is known by the company he keeps. Just as a nursery is to be well-fenced in the beginning for protection against cows, etc., so also a neophyte should protect himself very carefully from foreign evil influences. Otherwise he is ruined totally. The company of those who speak lies, who commit adultery, theft, cheating, double-dealing, who are greedy, who indulge in idle talks, backbiting, tale-bearing, who have no faith in God and in the scriptures, etc., should be strictly avoided.

Reading of newspapers kindles worldly Samskaras, causes sensational excitement in the mind, makes the mind outgoing, produces an impression that the world is a solid reality and makes one forget the Truth that lies underneath these names and forms.

8. Fault-Finding

How can the aspirant think of God when his mind is ever engaged in finding the faults of others? Improve, reform, purify yourself first. Wash the impurities of your own mind. He who applies himself diligently to his spiritual practices cannot find even a single second to look into the affairs of others. If the fault-finding nature dies, there will be no occasion for criticizing others. Time is most precious. Every second must be utilized in Divine Contemplation. Let the world have its own ways. Mind your own affairs. That man who does not interfere with others is the most peaceful man in the world.

9. Habit of Self-Justification

Self-assertion, self-sufficiency, obstinacy, dissimulating, speaking falsehood are the constant retinues or attendants of self-justification. He will always try his level best to justify himself in various ways. He will not hesitate to tell several lies to support his false statements. The aspirant should always admit his faults, mistakes, weaknesses, etc., then and there. Then only he can improve quickly.

10. Impulses

Impulses disturb meditation. All obscure subconscious impulses should be controlled by the intellect and the will. Bodily-impulse and ambition are two great disturbing factors in meditation. They should be extirpated (rooted out) by great efforts, Vichara, Viveka (power of discrimination between Atman and Anatman, Self and non-Self) and Sivoham-Bhavana.

11. Impure and Immoderate Food

“In pure food there is a pure nature, in a pure nature there is firm fixation of memory, in a firm memory there is release from all knots (of the heart).”

Mind is formed out of the subtlest portion of food. If the food is impure, the mind also becomes impure. Aspirants should not overload the stomach. The night meals should be very light for Sadhakas.

12. Irregularity in Sadhana

Just as a man is regular in taking his food, so also he must be strictly regular in his Sadhana. He must get up punctually at 3.30 or 4 a.m. and start his Japa and meditation. One can get the meditative mood quite easily without effort if he does his Sadhana in fixed hours, both morning and night. Meals should be taken at regular hours. One should go to sleep at fixed time and get up at fixed time. See how the sun is very regular in its rising and daily work!

13. Tremor

At times there is tremor of the body during meditation. This is due to the Prana being taken up to the brain in the process of meditation. Do not be afraid. Do not stop the meditation. Plod on and persevere. Be cheerful. Help is from within, from the Antaryamin, from the Atman. During meditation, some people draw inspiration and compose beautiful poems. Record them, if you get this poetic inspiration.

14. Lack of Brahmacharya

No spiritual progress is possible without the practice of celibacy. Those who are very eager to have God-realization should observe unbroken celibacy strictly. This body is meant for God-realization. It must be well utilized for higher, spiritual purpose.

15. Ojas

Ojas is spiritual energy that is stored up in the brain, by sublime thoughts, meditation, Japa, worship and Pranayama. This energy can be utilized for divine contemplation and spiritual pursuits. A Yogi always directs his attention to the accumulation of this divine energy by unbroken chastity.

16. Lack of Yama and Niyama

You are not able to enter into Samadhi because you are not able to practise meditation. You are not able to do profound meditation because you are not able to fix the mind steadily or concentrate. You are not able to concentrate properly because you are not able to practise Pratyahara or the withdrawal of the senses from the objects thoroughly. You are not able to practise Pratyahara thoroughly because you have not obtained mastery over Asana and Pranayama and you are established in Yama and Niyama, which are the foundation of Yoga.

17. Lingual Diarrhea

Too much talking is one of the bad habits which lessen the spiritual power. The energy that is spent in talking must be conserved and utilized for divine contemplation. The Vak-Indriya distracts the mind considerably. Practise Mouna daily for two hours and especially during meals. On Sundays observe full Mouna for 24 hours. Do a lot of Japa and meditation during Mouna. Too much talking is Rajasic nature. Great peace comes by observance of Mouna.

18. Need for a Preceptor

The knowledge of the Self is revealed through Parampara and handed down from Guru to the disciple in succession. Single-minded devotion to Guru, ideal, one kind of Sadhana and whole-hearted application are indispensable requisites for God-realization.

19. Overeating, etc.

Overloading the stomach, work that produces fatigue or overwork, too much talking, taking heavy food at night, too much mixing with people, are obstacles in the path of Yoga.

20. Poor Health

God-realization is not possible without Sadhana or spiritual practice. Spiritual practice is not possible without good health. The aspirant should try his level best to keep good health always by regular exercise, Asana, Pranayama, moderation in diet, walking, running in open air, regularity in his work, meals, sleep, etc. He should avoid drugging as much as possible. He must take recourse to nature-cure such as fresh air, wholesome food, cold bath and dietetic adjustment. He should always keep a cheerful attitude of mind under all conditions of life. Cheerfulness is a powerful mental tonic. There is intimate connection between body and mind. If one is cheerful, the body is also healthy.

Take medicine. Do Purushartha. Leave the results to Prarabdha. This is Wisdom. Vedanta says, “Have no attachment for this body. But keep it clean, strong and healthy for constant, rigid Sadhana. This body is a boat to cross to the other shore of immortality. It is a horse to take you to the destination. Feed the horse well; but give up ‘mineness’.”

21. So-called Friends

The so-called friends are your real enemies. Your real friend in need who attends on you sincerely is God, the Indweller of your heart. This world is full of avarice, hypocrisy, double-dealing, flattery, untruth, cheating and selfishness. Be careful. Friends come to have idle talk with you and to waste your time. They will say, “Friend, earn money as much as possible. Live comfortably now. Eat, drink, be merry. Enjoy now. Give up all Sadhana and meditation. You are wasting your time.” Cut off all connections ruthlessly. Hide yourself away. Live alone at all times. Trust in that Immortal friend only who dwells in your heart. Then alone you are perfectly safe. He will give you whatever you want.

22. Social Nature

Social nature is good for doing Karma Yoga. But it is extremely bad for practising Dhyana Yoga. It drags you out. It makes your mind restless. It invites many friends who disturb you in a variety of ways.

23. Tandri-Alasya-Nidra

Tandri is half-sleepy state. Alasya is laziness. Nidra is sleep. Laya also means sleep. Alasya and Tandri are the precursors of sleep. These three are great obstacles in the path of realization. Sleep is a powerful force of Maya. It is Nidra-Sakti.

Sleep is the greatest obstacle as it is very powerful. It takes time and demands great strength of will to tear this old habit. Arjuna is called Gudakesa or conqueror of sleep. Lakshmana also had conquered sleep. Sleep is a psychological phenomenon. Brain needs rest at least for a short time. Otherwise man feels drowsy and tired. He can neither work nor meditate. Even Yogins and Jnanins sleep for two or three hours. The sleep of a Jnani is different from the sleep of a worldly man. In a Jnani the powerful Samskaras of Brahma-Abhyasa are there. It is something akin to Brahma-Nishtha. One should be careful in reducing his sleep.

When meditation becomes habitual, when the habit of getting up at 4 a.m. is well established, when you take light food at night, sleep will not trouble you at all during meditation. When sleep tries to overpower you, repeat the Mantra loudly for some time. Sit in Vajrasana.

During meditation, sleep overpowers the aspirant. If one is really meditating, his body will be light and his mind will be cheerful. If he is sleeping, the body will be heavy, the mind will be dull and the eye-lids will be heavy.

24. Vulgar Pleasures

Scents, soft beds, novel reading, dramas, theatres, cinemas, vulgar music, dancing, flowers, company of women, Rajasic diet, all these excite passions and cause disturbance of the mind. Too much salt, too many chillies, too many sweets cause intense thirst and disturb meditation. Too much talking, too much walking, too much working and too much mixing disturb the mind in meditation.

25. Wealth

Artha (wealth) is really Anartha (evil). To earn wealth is painful. To protect the wealth is still more painful. You cannot earn and amass wealth without doing great sins. Wealth brings much anxiety. Therefore, shun wealth.

(To be continued ..)

Excerpts from:

Physical Obstacles in Meditation - Meditation by Sri Swami Sivananda

If you would like to purchase the print edition, visit:
http://www.dlshq.org/cgi-bin/store/commerce.cgi?

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Obstacles in Meditation- An Introduction

**Baba Times Digest© 16 May 2014 19:41 EST New York Edition**

Obstacles in Meditation – An Introduction

Divine Life Society Publication: - Meditation by Sri Swami Sivananda

Just as volunteers come in front and obstruct the path of those who want to enter a conference Pandal without tickets, so also the old Samskaras of enmity, hatred, lust, jealousy, fear, honour, respect, etc., assume definite forms and obstruct the path of aspirants.

An intelligent and comprehensive understanding of the various obstacles that act as stumbling blocks in the path of God-realization is indispensable. Then alone the aspirant will find it easy to conquer them one by one. Just as the sailor sails in and out of a harbor along a dangerous coast with the help of a pilot, so also the aspirant with the help of a detailed knowledge of these obstacles, and the methods to conquer them will be able to steer clear the ocean of spirituality. Hence I have given a very lucid exposition of the various obstacles (Physical, Mental and Higher) and effective methods to conquer them.

The aspirant comes across various kinds of obstacles when he practises meditation. If he has an intelligent and comprehensive understanding of the various obstacles that stand in his way to God-realization, and the suitable methods to conquer them, he can tread the spiritual path easily and overcome the obstacles without much difficulty.

The real and serious obstacles to meditation are from within only. They do not come from outside. Train the mind properly.

Be courageous friends! You will come across various obstacles when you endeavor to control the mind and enter into deep meditation and Samadhi.

Aspirants are requested to go through these very carefully often and often when they encounter difficulties in the path.

Every aspirant will have to face various sorts of difficulties in the spiritual path. Buddha, Uddalaka and Sikhidhvaja experienced great difficulties. You need not be discouraged on this score. Nil Desperandum. Never despair. Failures are stepping stones to success. Muster all your strength and courage and march afresh in the path with redoubled vigor and energy. Take some rest now.

No impediment can stand before a man of fiery determination and iron will.

Perfection cannot be attained in a single birth alone. The perfected sages are the products of the sum total of virtuous actions done in several births. Lord Krishna says in the Gita, “The Yogi, laboring with assiduity, purified from sin and perfected through manifold births, reacheth the supreme Goal!” (Chap. VI-45).

(To be continued ..)

Excerpts from:

Obstacles in Meditation-An Introduction - Meditation by Sri Swami Sivananda

If you would like to purchase the print edition, visit:
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Self-Restraint is Self-Recognition

**Baba Times Digest© 15 May 2014 21:25 EST New York Edition**

Self-Restraint is Self-Recognition

Divine Life Society Publication: - The Meaning and Importance of Self-Control in Spiritual Practice by Sri Swami Krishnananda

  1. To exercise self-control is to grow progressively in impersonality because the self is associated with the personality to such an extent that the greater is the affirmation of the self, the greater also is the assertion of personality, and vice versa. In this sense, self-control is commensurate and co-extensive with self-expansion.

  2. Self-control is not controlling merely our bodily individuality. Our efforts at the control of the self do not yield much success because our concept of self is erroneous. Thought precedes action. Understanding is presupposed by every kind of effort.

  3. Most people, regard the self to be that conscious operation within the walls of our bodily individuality. This is the crude conception of self which a man has in his mind: “When I have to control the self, I control my bodily individuality. I mortify my body, harass my mind, torture my intellect, and put myself to such a hardship that I may pass for a yogi or a seeker of Reality, having achieved a lot of success in the practice.”

  4. Success in yoga is not success in social life. The world may regard us as a genius, but we may be a nothing, a hollow personality inside, so the judgment of the world is no judgment because all people in the world are like our own selves. What judgment can they pass? Therefore, we should not make the mistake of taking world judgment for the criterion of progress that we make in the practice of yoga.

  5. The control or restraint of the self, or atma-vinigraha, is yoga. Sometimes it is said that we have to realize the Self. Sometimes it is also said that we have to restrain the self. The goal of life is atma-sakshatkara, or the realization of the Self, but the method to be adopted in the realization of this Self is control of the self.

  6. Control of the self would be proportionately realization of the Self. The restraint of the self is at the same time a parallel advancement along the line of the realization of the Self.

  7. Self-control, is not merely the control of psychological activities even within the body. Even in our daily social life, we do not necessarily come in physical contact with persons and things; but psychologically we are in contact with many things in the world, organic as well as inorganic. Inorganic objects like wealth, money, property may influence our life to a large extent. Organic entities like human beings can equally influence our personality. So when we take to the path of yoga seriously, we have to understand where we actually are. It is restraining our self in all its operations.

  8. The method is said to be the restraint of the self by the Self, or the lifting up of the self by the Self: uddhared atmanatmana (Bhagavad Gita). What is meant is, a lower meaning of the self should be raised into a higher meaning of the self. The lower connotation has to be absorbed by sublimation into the higher connotation. We do not rise from self to Self. We rise from a lower understanding of Self to a higher understanding of it. This is the subtlety of the process of practice.

  9. The lowest concept of Self is the situation in which we are today at this present moment – its connections, its operations, its fields of activity, its pleasures and pains, and its objects for the time being. The spiritual seeker, the sadhaka, has to live in the present. Concern yourself with the present state of your consciousness, and make a study of it. Live from moment to moment. That would be to live perpetually in the present. Make your life a life of the present, rather than of the past or of the future. That is perhaps the proper way of living life. By this way, you can make your life happy.

  10. The process of perception is very illusive in its operation. This is the reason why we detect errors and mistakes outside but we cannot see what is erroneous or wrong in our own selves.

  11. The consciousness, which is the substance of the Self, does not rest within the bodily encasement. In its attempt at overcoming the limitations of the consciousness, which is the Self essentially, projects itself outside through the senses and operates upon the objects outside. We begin to see ourselves outside in a mirror, as it were, and in this recognition of ourselves in other persons and things outside, we, for the time being, forget our bodily personality. That is its error. This is the essence of samsara. This is earthly existence. This is the seed of transmigration. This is our bondage.

  12. For instance, people who are extremely attached to certain persons and things are more conscious of these loved persons and things than of their own selves. Day in and day out they will be brooding over these things because the Self has transferred itself to that object.

  13. Consciousness, when it moves outside the body and casts itself in the mould of persons and things outside, limits itself to those persons and things. So from one limitation, it has gone to another limitation. Nobody can belong to us, but we appear to believe that there are many persons and things really belonging to us. This is a greater bondage and a greater stupidity than to regard this body as the self. So we are entangled not merely in this particular body of ours but in many other bodies outside in the world with which we are connected positively or negatively – positively by love, negatively by hatred. Either way, we are connected with these objects.

  14. It is essential in the practice of self-control to extricate the consciousness from these unwarranted associations with the objects of sense. Nothing can belong to another thing because there is a logical error in this physical association which is imperceptible to the consciousness itself.

  15. The most difficult part of the practice of yoga is the extrication of consciousness from the objects of sense. Everyone knows how hard it is to give up affections. Why? We are involved psychologically and physically in processes which Patanjali, in his Sutras, calls kleshas. From these kleshas we have to extricate the consciousness. The klesha, or the pain, is nothing but the involvement of consciousness. To regard yourself as something other than what you are is the worst of things that you can think of.

  16. Therefore, the severance of attachment is the first step in the practice of self-control. The first duty (step) of a sadhaka would be to live in a congenial atmosphere which will not tempt you to the objects of sense. This is only a negative aspect of the practice, but the positive side of it is that you live in the midst of congenial persons in a suitable atmosphere which is spiritually advantageous and beneficial.

  17. The next step is to diminish the diet of the senses. You know very well by actual practice if one sense is controlled, there is a compensation made by the other senses by becoming more active, more vehement in their operation. Hence, you should study the activities of the senses by the daily maintenance of a spiritual diary, as it was insisted upon by Gurudev Sri Swami Sivanandaji Maharaj.

  18. You have got ten senses. Of them, five are more powerful because they are jnanindriyas, and they set to action the karmendriyas. Make a list of the sense organs, and every day keep a watch on every one of the senses. And the intake of diet of the senses should be sattvika. All the senses have to receive sattvika ahara. You must see only pure things, hear pure things, taste pure things, touch pure things, smell pure things.

  19. Take only one step at a time, but let it be a firm step which you may not have to retrace. Be very cautious at every step as to what is happening to you, and be satisfied, be contented to reach this state of attainment gradually.

  20. Thus, the control of the senses has to be done by a gradual process of elimination of undesirable factors associated with the senses, in the beginning by living in a holy atmosphere, and then by intake of sattvika ahara of the senses, side by side reducing the magnitude or quantity of intake also.

  21. Various methods have to be adopted in controlling the self. Sometimes we have to talk to it pleasantly, as we talk to our only child. Sometimes we have to threaten it. Sometimes we have to be a hard taskmaster with it, but not unwisely.

  22. Consciousness cannot be trained by any application of physical methods of hardship, or the observance of mere social etiquette, and so on. So we have to know the nature of consciousness and the way in which it works. Unfortunately, we are not somebody outside the consciousness. It is Self-study, which is the highest meaning of svadhyaya.

  23. Sva-adhyaya is study of one’s own self, which begins with study of scriptures, of course, concerning the nature of the Self. So study of the Self is study of consciousness; study of consciousness is study of Self for the sake of control of self, for the sake of restraining of consciousness from its external operation in the field of objects of sense.

  24. Now, in all these stages of practice, we should never miss the ideal before us. We may sometimes, by an error, mistake the means for the end. The means and the end are a little different. We are studying consciousness and controlling it or, to be more precise, it is consciousness trying to restrain itself voluntarily by an imposition of tapas of its own accord. This is real tapas. The restraint of consciousness is tapas, austerity. This is self-control.

  25. When we are sufficiently advanced in self-control, we have also sufficiently expanded the purview or the activity of our real Self. The expansion of the real Self is different from the expansion of the false self. The false self is what they usually call in Vedantic scriptures the gaunatman, or the secondary self. The self can expand itself in the whole world in the form of social attachments. By affections and hatreds, the self can be falsely expanded into the whole world, but that is not the real Self. The real Self cannot be expanded externally. The Self can never become an object. So whenever you love an object or hate an object, you are in a false world. The real Self is pure subjectivity.

  26. The Self is not an object, and it cannot be recognized through an object, so even if we are world famous, we are not necessarily Self-realized because world fame is nothing but externality of consciousness. The Self is pure subjectivity, universalized. This is very difficult to conceive by the mind. It eludes the grasp of the understanding. So Self-realization is not world recognition, universal fame, which are far, far removed from true Realization.

  27. The criterion that we have to apply to the Realization of the Self is indivisibility, perfection and fullness, wherein there is no chance of bereavement, loss of property, etc. We never come to grief of any kind, even in a small measure or a small percentage, after Self-realization.

  28. Thus, self-restraint is simultaneously Self-recognition. Atma-nigraha is, at the same time, atma-sakshatkara. While it is atma-nigraha in the sense of the lower self, it is atma-sakshatkara in the sense of the higher Self. Freedom from poverty is richness. When we know that we are not poor, we know that we are rich. Similarly, self-restraint is Self-recognition, Self-realization. The lower self is restrained and, at the same time, simultaneously, we achieve mastery over the higher self.

  29. The more is the advance made in the control of the self, which has externalized itself, the more also is the simultaneous advance that we make in the realization of the universal Self. This is the secret of spiritual practice. Glorious is this practice, most wonderful is the achievement, most hard is the technique, painful is the process. But it is worth attempting. It is good that we pay this price for the sake of that everlasting perfection, satchitananda, which is the goal of our life.

Excerpts from:

Self-Restraint is Self-Recognition - The Meaning and Importance of Self-Control in Spiritual Practice by Swami Krishnananda

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Parable of The King and The Astrologer

**Baba Times Digest© 14 May 2014 22:10 EST New York Edition**

Parable of The King and The Astrologer

Divine Life Society Publication: Parables of Sivananda by Sri Swami Sivananda

A king produced his horoscope before an astrologer and asked him about his future. The astrologer pondered the positions of the planets and consulted the Sastras and finally gave his verdict: “Maharaja, all your relatives will die before you, you will perform their obsequies with your own hands.” The king became furious. He was very much attached to his relatives and could not tolerate such a verdict. The king at once ordered that the poor astrologer should be given imprisonment for life.

Then the king sent for another astrologer. This man was more tactful than the first. He found that the previous astrologer’s readings were absolutely correct. So, he tactfully put the same truth the other way round. He said: “Maharaja, you have a very long life. You will live longer than all your relatives.” This also meant that all his relatives would die while the king was alive. The same fact had been very tactfully told to please the king. The king was highly pleased with the astrologer and gave him rich and costly presents.

Therefore it is said that even while telling the truth, one should tell it in a pleasant manner. Even a truth should not be told in a way that will hurt the feelings of others. If it is told so, it is tantamount to untruth only. Your speech should be truthful, pleasant and beneficial.

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Parable of The King and The Astrologer - Parables of Sivananda by Sri Swami Sivananda

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Qualifications of a Karma Yogi

**Baba Times Digest© 13 May 2014 18:50 EST New York Edition**

Qualifications of a Karma Yogi

Divine Life Society Publication: Karma Yoga by Sri Swami Sivananda

A Karma Yogi should be absolutely free from lust, greed, anger and egoism. Even if there are traces of these Doshas, he should try to remove them. He should not expect any kind of fruits for his actions herein and hereafter. He should not have any desire for name and fame, approbation, thirst for applause, admiration and gratitude. He must have a spotless character. He should try to possess this gradually. He should be humble and free from hatred, jealousy, harshness, etc. He should always speak sweet words. How can a proud and jealous man, who expects respect and honour from others, serve others ? He should be absolutely fearless. A timid man is absolutely unfit for Karma Yoga. He is fit to assist his wife in cleaning utensils in the kitchen in the morning and in washing her clothes in the evening.

A Karma Yogi should have large heart. He should be free from crookedness, meanness, miserliness and selfishness. He should be absolutely free from greed, anger and egoism.

A Karma Yogi should have an amiable, loving social nature. He should be able to move and mix with everybody without distinction of caste, creed or color. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust with the habits and ways of others. He should have an all-embracing and an all-inclusive heart. He should always have a cool and balanced mind. He should have presence of mind also. He should have equal vision. He should rejoice in the welfare of others. A man who is easily irritable and who can easily be offended for trifling things is absolutely unfit for the path of Karma Yoga. He should have all the organs under perfect control. He should lead a very simple life. He should bear insult, disrespect, dishonor, censure, infamy, disgrace, harsh words, heat, cold and the pain of diseases. He should have absolute faith in himself, in God, in scriptures and in the words of hid Guru. If he leads a life of luxury, if he wants everything for himself, how can he share his possessions with others ? He should burn his selfishness to the very root. Let me remind you the words of the Gita: “Restraining and subduing the senses, regarding everything equally, rejoicing in the welfare of all, these alone come to Me.” Such a man becomes a good Karma Yogi and reaches the goal quickly.

Excerpts from:

Qualifications of a Karma yogi - Karma Yoga by Sri Swami Sivananda

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The Yoga of Liberation by Renunciation

**Baba Times Digest© 12 May 2014 20:57 EST New York Edition**

The Yoga of Liberation by Renunciation

Divine Life Society Publication: - Bhagavadgita – Summary of Eighteenth Discourse by Sri Swami Sivananda

The eighteenth discourse, which is the conclusion of the divine discourse of Lord Krishna, is in many ways a summary of the foregoing portions of the Gita. It covers in brief numerous important points dealt with in the previous discourses. Here you behold the ultimate result or effect of the Lord’s discourse to Arjuna. The drama of Arjuna’s utter despondency and breakdown is finally resolved in triumphant self-mastery, strength and bold resoluteness. Its central message emerges as an assurance that in and through the performance of one’s respective duties in life one can qualify for the highest liberation, if one performs actions by renouncing egoism and attachment and surrendering all desire for selfish, personal gain. By regarding the performance of your duties as worship offered to God, you obtain the Grace of the Lord and attain the eternal One.

Significantly, this discourse opens with a question by Arjuna asking what is true Sannyasa and true Tyaga (renunciation). In reply to this important and crucial query, the blessed Lord makes it clear to us that real Sannyasa or renunciation lies in renunciation of selfish actions, and even more in the renunciation of the desire or greed for the fruits of any action. Very clearly we are told that selfless and virtuous actions, and actions conducive to the welfare of others should not be abandoned. You must engage yourself in performing such action but renouncing attachment and greed. The true and proper renunciation is giving up of selfishness and attachment while performing one’s legitimate duties. This is called Sattwic Tyaga. We neither hate unpleasant action nor are we attached to pleasurable action. As it is not possible for you to renounce all action, the renunciation of egoism, selfishness and attachment in your activity is declared as true renunciation. Karma does not accumulate and bind one who is thus established in such inner renunciation.

The divine injunction is that God must be made the sole object of one’s life. This is the heart of the Gita gospel. This is the central message in its teaching. This is the one way to your welfare here.

Now Sanjaya concludes his narrative by declaring that where there is such obedience as that of Arjuna, and such willing readiness to carry out the divine teachings, there surely prosperity, victory, glory and all blessedness will prevail.

Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Mokshasannyaasayogo Naama Ashtaadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth discourse entitled:

“The Yoga of Liberation by Renunciation”

Om Shanti! Shanti! Shanti!

Excerpts from:

The Yoga of Liberation by Renunciation - Bhagavadgita – Summary of Eighteenth Discourse by Sri Swami Sivananda

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Quotes of Albert Einstein on Spirituality

**Baba Times Digest© 11 May 2014 20:47 EST New York Edition**

Quotes of Albert Einstein on Spirituality

Divine Life Society Publication: - Quotes of Albert Einstein on Spirituality

  1. I want to know God’s thoughts; the rest are details.
  2. Science without religion is lame. Religion without science is blind.
  3. My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble mind.
  4. The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
  5. Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe-a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble.
  6. The scientists’ religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection.
  7. There is no logical way to the discovery of elemental laws. There is only the way of intuition, which is helped by a feeling for the order lying behind the appearance.
  8. The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.
  9. The most beautiful thing we can experience is the mysterious; It is the source of all true art and science.
  10. We should take care not to make the intellect our god; it has, of course, powerful muscles, but no personality.
  11. Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the Gods.
  12. When the solution is simple, God is answering.
  13. God does not play dice with the universe.
  14. God is subtle but he is not malicious.
  15. A human being is a part of the whole, called by us Universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest-a kind of optical delusion of his consciousness. This delusion is a kind of prison, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty.
  16. Nothing will benefit human health and increase the chances for survival of life on Earth as much as the evolution to a vegetarian diet.
  17. The man who regards his own life and that of his fellow creatures as meaningless is not merely unfortunate but almost disqualified for life.
  18. Peace cannot be kept by force. It can only be achieved by understanding.
  19. Only a life lived for others is a life worthwhile.
  20. The human mind is not capable of grasping the Universe. We are like a little child entering a huge library. The walls are covered to the ceilings with books in many different tongues. The child knows that someone must have written these books. It does not know who or how. It does not understand the languages in which they are written. But the child notes a definite plan in the arrangement of the books—a mysterious order which it does not comprehend, but only dimly suspects.
  21. The important thing is not to stop questioning. Curiosity has its own reason for existing. One cannot help but be in awe when he contemplates the mysteries of eternity, of life, of the marvelous structure of reality. It is enough if one tries merely to comprehend a little of this mystery every day. Never lose a holy curiosity.
  22. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.
  23. The finest emotion of which we are capable is the mystic emotion. Herein lies the germ of all art and all true science. Anyone to whom this feeling is alien, who is no longer capable of wonderment and lives in a state of fear is a dead man. To know that what is impenetrable for us really exists and manifests itself as the highest wisdom and the most radiant beauty, whose gross forms alone are intelligible to our poor faculties - this knowledge, this feeling … that is the core of the true religious sentiment. In this sense, and in this sense alone, I rank myself amoung profoundly religious men.
  24. The real problem is in the hearts and minds of men. It is easier to denature plutonium than to denature the evil spirit of man.
  25. True religion is real living; living with all one’s soul, with all one’s goodness and righteousness.
  26. Intelligence makes clear to us the interrelationship of means and ends. But mere thinking cannot give us a sense of the ultimate and fundamental ends. To make clear these fundamental ends and valuations and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to form in the social life of man.

Excerpts from:

Divine Life Society Publication: - Quotes of Albert Einstein on Spirituality

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Methods of Mind-Control

**Baba Times Digest© 10 May 2014 21:24 EST New York Edition**

Various Methods of Mind-Control

Divine Life Society Publication: - Sadhana by Sri Swami Sivananda

The mind can be controlled by Abhyasa and Vairagya. Abhyasa is constant effort to fix the mind on God or Atman. Vairagya is dispassion or non-attachment to sensual objects.

Enquire “Who am I?” Do Vichara. Do mental Japa of Om and meditate on Atman. All thoughts will die by themselves. You will rest in Sat-Chit-Ananda Atman.

Sit alone and watch the Vrittis (thought-waves) of the mind. Be indifferent. Remain as a Sakshi (witness). Don’t identify yourself with the Vrittis. The mind will then be under your control.

Destroy the fuel of desire, and the fire of thought will be extinguished. With the annihilation of Sankalpa, the reality of Brahman will shine. Cultivate divine qualities such as friendliness, mercy, gladness and indifference towards happiness, pain, virtue and vice. You will get peace of mind.

Don’t think of the past. Don’t plan for the future. Don’t allow the mind to build images. Live in the solid present.

Do a thing which the mind does not want to do. Don’t do a thing which the mind wants to do.

Don’t try to fulfill your desires. Don’t hope. Don’t expect anything. Destroy the vicious desires through virtuous desires and destroy the virtuous desires also through one strong desire for liberation.

Practice of Pranayama destroys Rajas and Tamas, makes the mind steady and one-pointed.

Study of religious books, Tapas, charity and Satsanga with Mahatmas, Sadhus and Sannyasins overhaul worldly vicious Samskaras (latent impressions) and pave a long way in the control of mind.

Japa of any Mantra and Upasana (worship of God) destroy the impurities of the mind, makes the mind inwards, induce Vairagya, help concentration and eventually lead to control of mind and attainment of God-consciousness.

“Kalau Kesavakirtanam.” “In this Kali Yuga the easiest way for controlling the mind and attaining Moksha is Kirtan or singing the Name of the Lord.”

Food has influence over the mind. Sattvic food (milk, fruits, etc.) calms the mind. Rajasic food (meat, alcohol, etc.) excites the mind. Take Sattvic food; have Mitahara (moderation in diet).

Destroy evil habits by establishing new good habits. Control the lower instinctive mind through the higher Sattvic mind.

Constant selfless service with Atma-Bhava is highly efficacious in purifying and controlling the mind.

Don’t wrestle or struggle with the mind. Be regular in your concentration and meditation.

Excerpts from:

Various Methods of Mind-Control - Sadhana by Sri Swami Sivananda

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