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The Worship of the Divine Mother
Spiritual Message for the Day – The Worship of the Divine Mother by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 13 October 2015 17.56 EST | New York Edition** |
The Worship of the Divine Mother
Divine Life Society Publication: God as Mother by Sri Swami Chidananda
Om Sri Sadguru Paramatmane Namah
Devi is synonymous with Shakti or the Divine Power that manifests, sustains and transforms the universe as the one unifying Force of Existence. In fact, worship of Devi is not sectarian, it does not belong to any cult. By Drive or Shakti we mean the presupposition of all forms of existential power, the power of knowledge, of omniscience. These powers are the glorious attributes of God—you may call Him Vishnu or Siva or as you like. In other words, Shakti is the very possibility of the Absolute’s appearing as many, of God’s causing this universe. Shakti and Shakta are one; the power and the one who possesses the power cannot be separated; God and Shakti are like fire and heat of fire.
Devi-worship or Shakti-worship is therefore worship of God’s glory, of God’s greatness and supremacy. It is adoration of the Almighty. It is unfortunate that Devi is misunderstood as a bloodthirsty ‘Hindu Goddess.’ No. Devi is not the property of the Hindu alone. Devi does not belong to any religion. Devi is the conscious power of the Deva. Let this never be forgotten. The words Devi, Shakti, etc. and the ideas of the different forms connected with these names are concessions given to the limitations of human knowledge; human comprehension. Bhagavan Sri Krishna says in the Gita, “This is only my lower nature Shakti, beyond this is my higher nature, the Original Shakti, the life principle which sustains this entire universe.” The Upanishad says, “The Para Shakti, the Supreme Power of this God is heard of in various ways, this power is the nature of God manifesting as knowledge, strength and activity.” Truly speaking all beings of the universe are Shakti worshippers, for there is none who does not love and long for power in some form or other. Physicists and scientists have proved now that everything is pure imperishable energy. This energy is only a form of Divine Shakti which exists on every form of existence.
Since Shakti cannot be worshipped in its essential nature, it is worshipped as conceived of in its manifestations, viz., creation, preservation and destruction. Shakti in relation to these three functions is Sarasvati, Lakshmi and Kali. These, as is evident, are not three distinct Devis, but the one formless Devi worshipped in three different forms. Navaratri is the festive occasion of the ‘nine-day-worship of Maha-Kali, Maha-Lakshmi and Maha-Sarasvati’ the Divinity of the Universe adored in three ways.
Sarasvati is cosmic Intelligence, cosmic consciousness, cosmic knowledge. Worship of Sarasvati is necessary for Buddhi-Shuddi, Viveka-Udaya, Vichara-Shakti for Jnana for Self-illumination. Lakshmi does not mean mere material wealth like gold, cattle, etc. All kinds of prosperity, glory, magnificence, joy, exaltation or greatness come under the grace of Goddess Lakshmi. Sri Appayya Dikshitar calls even final Liberation as “Moksha Samrajya Lakshmi.” Hence worship of Lakshmi means the worship of Divinity, the power that dissolves multiplicity in unity. The worship of Devi is therefore the explanation of the entire process of spiritual Sadhana in all its aspect.
During Navaratri, observe strict anushthana, and purify your inner spiritual nature. This is the most auspicious time in the year for Mother-Worship. Read Sapthasathi, or Devi Mahatmya and Lalita Sahasranama. Do Japa of the Mantra of Devi. Perform formal worship with purity and sincerity and absolute devotion. Cry for the Darshan of Mother Devi. The Divine Mother will bless you with the knowledge, the peace and the joy that know no end. May the Divine Mother bless you all!
Note: Navarathri 2015 – Oct 13-Oct 22
Om Tat Sat Brahmaparnamastu
Excerpts from: The Worship of the Divine Mother - God as Mother by Sri Swami Chidananda
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Ever Onward and Upward
Spiritual Message for the Day – Ever Onward and Upward by Sri Swami Chidananda
| **Baba Times Digest© | 12 October 2015 23.29 EST | New York Edition** |
Ever Onward and Upward
Divine Life Society Publication: Ponder These Truths by Sri Swami Chidananda
Om Sri Sadguru Paramatmane Namah
Radiant Divinities! Beloved and blessed children of Light! Yogis engaged in Yoga practices according to your own temperament and inclination! Yoga practice leads to the ultimate truth of Yoga, which is the cessation of all pain and suffering, the attainment of supreme bliss, the transcendence of limitations of time and space, birth and death, and becoming established forever in a state of fearlessness and freedom. The fruit of Yoga is kaivalya moksha samrajya (the kingdom of final liberation). It is that grand and glorious state of liberation, liberated consciousness, untrammelled by limitations of finite adjuncts and additives. When consciousness regains its pristine state of perennial purity, when it is unqualified, unlimited, transcending barriers that bind you down, you realise yourself as the pure Consciousness in its absolute state, characterised by peace and bliss.
“Yoga becomes the destroyer of sorrow for one who is wise, one who is moderate in all things, one who is self-controlled, one who is ever awake and vigilant and one who diligently pursues the path of yoga sadhana, does not give up.” Thus the great Teacher, master of Yoga, yogesvara Lord Krishna tries to bring to us the truth of Yoga.
To attain this great truth of the sorrowless state of peace and joy, you have turned away from the delusions of the fleeting scene of passing events and perishable objects and have set your face to seek the Imperishable, the Immortal. Be determined that you will persist in this quest until the Goal is attained. Let not anything in this universe bring even a shadow of a doubt, even the slightest ripple of hesitation in this determined pursuit after the one and only worthwhile goal that there is in human existence. All other things are fraught with pain, all other things are fraught with innumerable defects, all other things are ever enveloped by sure decay and ultimate dissolution.
All things, including your own temporary earth personality are subject to disease and decay. Nothing can alter this fact though deluded people try to perpetuate physical life. Physical life is not to be hated, but it is not to be pampered or clung to. Physical life is not a deity to be worshipped; it is not a goal in itself. Physical life, if well lived, properly understood and wisely controlled, and directed with discrimination and understanding, may serve as a means to fulfil the prime purpose for which you have come here, which is supra-physical, supramundane, spiritual. Be, therefore, determined that nothing lesser will ever divert you from this great quest of the Eternal, the Imperishable, the Real.
Let each moment and each day of your life be as a series of steps climbing higher and higher until you attain the supreme Goal which is here. It is not somewhere high up, it is here. Let that be your life. Each day let it be a step higher. Make up your mind that this shall be your life, having but one determined direction, having but one fixed goal, one pattern, an ever upward ascent. To this end, do all that you can.
Innumerable minor distractions not withstanding, the greatest deception is the swift passage of time that goes unperceived. Take up this challenge. Say: “I will not be deceived, I shall not allow time to dupe me. I shall be aware of each passing moment and enrich myself. I shall enrich myself in each passing moment, by each passing moment; and thus, with each passing moment I shall find myself richer, higher, nearer to the great consummation.” With this spirit live your life. Then there shall not be one dull moment, I promise you. When you are looking forward to something, when each moment of life means something to you, there can be no monotony, there cannot be one single dull moment. There will be a keenness to the spirit as you live life for a great purpose. That should be the inner climate of the true Yogi—utsahasampanna (endowed with inspiration, zeal).
May God bless you all! May the Supreme, which is the greatest Beauty of beauties, the supreme Value, the one absolute Reality, ever shine before you, not only as your ultimate goal but even as your immediate goal! Live in that Presence.
May the spiritual presence of beloved and worshipful Gurudev, that shines here as the silent light, ever inspire you to keep on towards this great attainment! May your indwelling Reality ever draw you towards that supreme achievement! May your own love for it, your intense aspiration for it, be the power that takes you onward and upward day after day!
Om Tat Sat Brahmaparnamastu
Excerpts from: Ever Onward and Upward - Ponder These Truths by Sri Swami Chidananda
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Food For The Soul by Gurudev
Spiritual Message for the Day – Food For The Soul by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 11 October 2015 18.40 EST | New York Edition** |
Food For The Soul
Divine Life Society Publication: Food For The Soul by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Within you is the hidden God. Within you is the Immortal Soul. Within you is the inexhaustible Spiritual Treasure. Within you is the fount of Joy and Happiness. Within you is the ocean of Bliss. Look within for this happiness which you have sought in vain in the perishable sensual objects. Rest peacefully in your own Atman (Self) and drink the nectar of Immortality.
Taste the immortal sweetness of the beautiful life in the Self within by annihilating the mind. Live in Atman and attain the blessed immortal state. Meditate and reach the depths of eternal life, the height of divine glory and eventually attain the full glory of union with the Supreme Self. Now your long wearisome journey terminates. You have reached your destination - your sweet original home of everlasting peace - the Param-Dhama (Supreme Abode).
Just as you require food for the body, so also you require, in the shape of prayers, Japa, Kirtan, meditation, etc., food for the soul. Just as you are agitated when you do not get the food in time, so also you will be agitated when you do not pray in the morning and in the evening, at the proper time, if you keep up the practice of prayer and Japa for some time. The soul also wants its food at the proper time. The food for the soul is more essential than the food for the body. Therefore do your prayers, Japa and meditation regularly.
Just as the physical body needs food for its growth, so also the astral or subtle body requires spiritual food for its growth or evolution. If you are not regular in your Japa and meditation, the subtle body will become weak and your power of resisting the evil thoughts, Vasanas (subtle desires) and Samskaras (impressions in the subconscious mind), will be less. I think you now realize the necessity of the regularity in Sadhana.
It is not true that only one attained Moksha or liberation and none else can. History bears evidence of many a Sankara having come into this world. If the past could produce Sankaras, why not the future also? What is the immutable law of nature. Whosoever would attain the knowledge of the Self, like Yajnavalkya of the Brihadaranyaka Upanishad, like Uddalaka of Chandogya Upanishad, will also attain Moksha or Immortality.
Some experience glimpses of the transcendental wonders of Atman. Some are on the border land of the vast domain of Atman. Some like Dattatreya, Jada Bharata, Vama Deva and Sadasiva Brahman, have plunged deep in the ocean of bliss. The more the thinning of the Vasanas, egoism and Deha Adhyasa, the greater the bliss of the Self. The more the Sadhana the more the experience of joy of the Soul.
If you remain even for a minute without doing Sadhana, it is the highest sin (Maha Papa). Have iron determination to stick to the spiritual path and realize the Truth in this very birth. Method and discipline are necessary in work. Then only you will have efficient out-turn. Nothing will come out of chaos. O aspirants! Be very serious and earnest in your devotional practices. Run now to the Feet of God.
The arduous practice of Yoga demands an abundance of energy and nerve-power on the part of the Yogic students. Therefore the practice of Brahmacharya is of paramount importance if one desires to practice Yoga and achieve the highest end of Yoga quickly. If there is slackness and irregularity in the practices, a fit of passion or worldliness may blow away the little good result which the Yogic student has achieved and it will be very difficult for him to rise again to the original heights he has climbed. That is the reason why one has to do arduous practice of Yoga till he is established in the highest Samadhi. That Yogi who has controlled his mind through the arduous practice of Yoga for several years will be able to cognize the immutable reality that is behind this empirical existence or the world of names and forms. That is the reason why Patanjali Maharishi also says: “Practice becomes fixed, steady, when practiced for a long time, without any break and with perfect devotion.” Chap. 1 - Sutra 14.
Do not go to extreme in Sadhana or Tapas (austerities), such as Mouna (silence), fasting, etc. Keep up the golden medium. Lord Buddha did rigorous Tapas in the beginning. This affected his body much. Later on he learnt to keep up the golden medium. Do not spoil your health in the name of Tapascharya.
Instead of weeping, do ploughing. There will be abundant rain on one day and you will have a rich harvest. Even so, be up and doing in Yogic Sadhana and you will attain Supreme Peace and Eternal Bliss on one day.
Every effort in the spiritual path, any sort of spiritual practice never goes in vain. The fruit of Sadhana cannot come immediately to a Sadhaka. He will have to wait for a long time patiently. The spiritual evolution is gradual. Do not become impatient. In Gita, the Lord says: Tat swayam yoga samsiddah kalenatmani vindati - He who is perfected in Yoga finds it in the Self in due season. Chap. VI-38. Mark the words ‘in due season.’
O impatient aspirants! Be patient. You will get everything when the time comes. Do not bother much about awakening Kundalini. Let it awaken by itself spontaneously. Premature awakening is not desirable. Do your Sadhana and Tapas systematically and regularly.
Note: Pitripaksha 2015 – Sept 28-Oct 12 (Mahalaya Amavasya)
Om Tat Sat Brahmaparnamastu
Excerpts from: Food For The Soul by Gurudev Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org
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Influence of Strong Mind Over Weak Minds
Spiritual Message for the Day – Influence of Strong Mind Over Weak Minds by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 10 October 2015 19.37 EST | New York Edition** |
Influence of Strong Mind Over Weak Minds
Divine Life Society Publication: Mind-Its Mysteries and Control by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
That which separates you from God is mind. The wall that stands between you and God is mind.
Pull the wall down through Om-Chintana or devotion and you will come face to face with God.
A strong mind has influence over weak minds. A hypnotist with a strong mind hypnotises a whole bunch or circle of boys of weak minds.
There are those among us who are much more sensitively organised than others. As an organism, their bodies are more finely and more sensitively constructed. These, generally speaking, are people who are always more or less affected by the mentalities of others with whom they come in contact, in whose company they are.
He who has purified his mind becomes a centre of force. All the lesser, impure, weak minds are unconsciously drawn towards the purified, greater mind, because they derive peace, power and strength from the greater, purified mind.
Mark the influence of a highly developed mind over a less developed mind. It is impossible to describe what it is like to be in the presence of a Master or developed adept. To sit in his presence, though he hardly speaks a word, is to feel a thrilling sensation so much as to feel new inspirations touching one mentally. It will be an extraordinary experience.
If you want to drink water at a tap, you will have to bend your body. Even so, a lower mind will have to bend (to be humble) before a developed mind if it longs to imbibe its virtues. The thought itself must be calm and unruffled. Then only you can draw inspirations. In such conditions only benign influences can be thrown down into the lower mind from the higher. In such calm, mental states, you can hold communion with God. Planning, angry and depressed moods-all disturb the mind and act as stumbling blocks to God-realisation.
Note: Pitripaksha 2015 – Sept 28-Oct 12 (Mahalaya Amavasya)
Om Tat Sat Brahmaparnamastu
Excerpts from: Influence of Strong Mind Over Weak Minds - Mind-Its Mysteries and Control by Gurudev Sri Swami Sivananda
If you would like to purchase the print edition, visit: The Divine Life Society E-Bookstore
If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: generalsecretary@sivanandaonline.org
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Karma
Spiritual Message for the Day – Karma by Sri Swami Krishnananda
| **Baba Times Digest© | 9 October 2015 16.42 EST | New York Edition** |
Karma
Divine Life Society Publication: The Study and Practice of Yoga by Sri Swami Krishnananda
The reaction of the mind in respect of objects, producing the potency of karma, has a past, a present and a future. The past, the present and the future also are illusions, just as the form of an object is an illusion. It is the inability of the mind to comprehend every circumstance at one stroke that is the reason for the belief in past, present and future. There is no such thing as that. Who has made this compartment of past, present and future? There are no such compartments. They are only notions of the mind in respect of certain kinds of experience. There is a pattern, which the mind then compartmentalises due to the notion of the objects which are in space and time. Space, time and motion, we may say, are the causes of this idea in the mind of past, present and future. It is really not true that time has such compartments; it is a continuous duration. Yet the past is kept outside the sight of the mind, and the future is also unknown because of the intense attachment of the mind to a particular group of karmas which are called the ‘present’.
The force of the karma is the cause of this generalisation of the mind – namely, the experiences of the past, the present and the future. It is not enough if we tackle the present merely, as the problems are not created by present factors only. The past has left an impression which is causing trouble even in the present, and as a potency, it will produce further trouble in the future. For karma, there is no past, present and future; it is only for us that it exists. For this universal law of karma, there is no such thing as time limitation. It can work at any time, in any way, when circumstances are favourable.
Hence, the checking of the forces of karma implies the checking of its very roots, whether they are past, present or future. Also, we should not be complacent under the notion that what we are thinking today is the total thought of our mind and that we have to deal only with these thoughts. What we are thinking today is very little, because we cannot remember what we thought yesterday and what we experienced a few years before. Also, we have no idea of what is stored for us in the future. This is a very great difficulty before the mind that it mistakes only the present circumstances for the total reality.
In one place in the Bhagavadgita it has been mentioned that this kind of knowledge is the worst kind of knowledge, where the limited present alone is regarded as the total reality, and the past and the future are ignored totally so that anything that is outside – not inside – the location of the present circumstances is regarded as unreal. Yat tu kṛtsnavad ekasmin kārye saktam ahaitukam; atattvārthavad alpaṁ ca tad tāmasam udāhṛtam (B.G. XVIII.22): Tamasic knowledge, the lowest kind of knowledge, is that which concentrates itself on a particular object only and hangs upon it as if it is the total reality, ignoring every other thing, every other cause or factor which is responsible even for the existence of this object.
Thus, the power of karma is universal; it is not only in one place. It is in the past, it is in the present and it is in the future. This way in which karma works in a universal manner can be checked only by application of a universal method. An individual puny creature cannot tackle this karma. We have to raise ourselves to the status of that capacity to deal with this universal feature which is called the karmic force. Rather, we have to become universal persons before we can face this universal problem. It is not a question to be solved by one individual. And when we are able to face it, we are not any more individuals – we are something more than that. Therefore it is that the yoga system again and again emphasises the need for the individual to raise itself to the status of that particular level of experience with which yoga deals. When we are merely small individuals, we cannot deal with a cosmic problem. We deal only with problems which are commensurate with our present level, and then we go step by step. These are the stages of yoga – the eight limbs of yama, niyama, asana, pranayama, dharana, dhyana and samadhi – which are only stages of the confronting of the problem at different levels of experience.
The tackling of the problem of karma is almost the last thing that we can do when we become universally capable of dealing with every difficulty by proper adjustment of ourselves with that circumstance it has created at that particular level. It again amounts to saying that we have to raise ourselves to an impersonal state gradually; and yoga is nothing but that. Ultimately, we have to become the most impersonal of things – that is purusha. Purusha is not a man. It is the impersonal Reality, and that is the goal of yoga; and we are moving towards it, we are approximating towards it, we are tending towards it, we are aspiring for it, and our aim is only that. Therefore, every step in our effort is a purification of ourselves towards this higher impersonality – though it comes gradually. This sutra – atīta anāgataṁ svarūpataḥ asti adhvabhedād dharmāṇām (IV.12) – tells us that there is a need to deal with karma in all its aspects.
Also, we have noted that karma is not an object; it is the way in which things act. The action and reaction among things is called karma. Our standing outside this action-reaction process is the reason why we get caught up in it. The world has been regarded by us as an external object and,therefore, thelaw of karma acts upon us and binds us. When we become more and more harmonious with the world, which is what is intended in samyama, ultimately, we become more and more harmonious with the object. Ultimately, there is utter harmony, equality of status – a merger of one with the other.
When this harmony gets established, gradually, in greater and greater degrees, the force of karma diminishes in intensity. This is because there is no such thing as karma except prakriti itself acting, the world itself operating – that is called karma. Because we stand outside it as helpless creatures, it is acting upon us forcefully, as if we are subjected to it. Yoga is that technique by which we are raised, gradually, to a greater form of approximation to this world law, which is the law of karma, so that it will not act upon us because we become harmonious with it. For this attainment is the practice of samyama which has been mentioned in various ways in the earlier sutras.
Excerpts from: Karma - The Study and Practice of Yoga by Sri Swami Krishnananda
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Doctrine of Prapatti
Spiritual Message for the Day – Doctrine of Prapatti by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 8 October 2015 21.23 EST | New York Edition** |
Doctrine of Prapatti
Divine Life Society Publication: Doctrine of Prapatti by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Self-sacrifice and renunciation will lead a person to nobler and higher spiritual pursuits and take him to the pinnacle of spiritual glory and to the ultimate goal of realisation of the Self.
The doctrine of Prapatti, or absolute self-surrender to the Lord, is also spoken of as Saranagati. God is the devotee’s sole refuge and only saviour. Six items are recognised as essentials in Prapatti: 1. the acquisition of virtues which would make one a fit offering to God; 2. avoidance of conduct not acceptable to God; 3. faith that the Lord will always protect him; 4. appeal to the Lord for protection and mercy; 5. a feeling of one’s own littleness; and 6. total surrender. The first five are the means to the attainment of absolute self-surrender.
Sadhana when done in the right spirit and with the right Bhava (attitude) cannot entertain even the slightest ego. It is meant for the annihilation of Ahankara or the ego. Even in the path of devotion, the aspirant has to do the act of self-surrender himself; the Bhakta (aspirant) takes the initiative, and only then does God take upon Himself the responsibility of protecting the Bhakta. The Lord Sri Krishna says: “Come unto Me for shelter, with all thy being. Surrender yourself to Me. Then alone will you obtain My Grace. Then alone will I liberate thee.”
Every individual can work out his own salvation by dedicating himself completely to the Lord. The surrender must be sincere, full and unreserved. This is the secret of success in the path of devotion. Personal contact with a fully developed sage or saint is necessary till the aspirant is established in devotion. This helps one to change one’s worldly nature and to overhaul thoroughly one’s old vicious Samskaras (impressions).
It is extremely difficult to say when, on whom, and how the Grace of God will descend. A mob once came out to stone Mary Magdalene, the Roman prostitute. The Lord Jesus, who was passing by, addressed the mob with these words: “He that is not without a sin amongst you, let him cast the first stone at her.” At the utterance of these words of the Lord, the mob was silenced and none dared to cast a stone at her. Mary Magdalene, from that moment, changed her entire outlook in life and became ultimately, through the Grace of the Lord, a saint. The Lord Sri Krishna says in the Gita: “They who take refuge in Me, O Partha, though of the womb of sin, women, Vaishyas, even Sudras,—they also tread the highest path.” What reason, then, is there for despair? On our part, we have to be up and doing; struggle, exert, practise hard and with unflinching courage do our spiritual Sadhana. The All-Merciful Lord will surely crown our efforts with success. Even the vilest and the lowest of the low can attain salvation. The Lord has given us the word of assurance.
The Lord knows what is good for you infinitely better than you do. To resign absolutely to His Will is even a higher form of worship than visiting holy places and performing all sorts of ritualistic ceremonies. The Lord is waiting with outstretched hands to welcome you with His sweet smiling face, full of love and mercy. Lift up your face and approach Him with childlike simplicity, innocence and frankness (Arjava). Speak out your heart to Him. Do unconditional, total self-surrender (Atma-Samarpana) or Saranagati. If you could do willing, unconditioned, unreserved, absolute surrender, then all your duties and responsibilities are over. From then on God will take care of you in all respects. God will do everything for you, and you will find that favourable conditions are created for leading a virtuous and higher life.
Unconditional surrender to His Grace in every act of your life seems to be the only hope. But when it is actually put into practice (Anubhava), your egoism tries to predominate. Self-assertion takes a prominent part, which we must endeavour to overcome.
Here are some Mantras or formulae for effecting ungrudging and total self-surrender. Repeat them daily several times with all earnestness: “O Lord, I am Thine. All is Thine. Thy will be done. Thou art everything. Thou doest everything.” Constant repetition of this will remove from the mind egoism, selfishness and also the idea of agency. A true devotee of the Lord says: “O Lord, I am Thine. Thou art everything. Thou workest everything. Thou art just. I am only an instrument in Thy hands. I am a non-entity. I can do nothing. I possess nothing.” And thus he destroys his egoism and is able to completely surrender himself to the Lord.
The ten senses, the mind, the intellect and the Pranas have no independent existence. They have no power of their own. They derive their power, energy and light from the Lord. Therefore give up your vanity and egoism. Do not for a moment think: “I have done this great work. My intellect is very sharp and powerful and I am very intelligent.” In reality God does everything. Bereft of His Grace you are incapable of doing anything. All things, animate and inanimate, are His instruments. If you remember these truths, you can free yourself from egoism and the bonds of Karma. You will be able to do perfect self-surrender unto the Lord.
Usually egoism develops through Karmas (actions), ideas of superiority of race, family and caste, possession of physical strength, wealth, intelligence, beauty, a few moral virtues, etc. If you practise introspection and discrimination, the egoism is gradually destroyed and true self-surrender to the Lord is rendered possible, which is a sure means to the attainment of everlasting Peace and Eternal Bliss.
Note: Pitripaksha 2015 – Sept 28-Oct 12 (Mahalaya Amavasya)
Om Tat Sat Brahmaparnamastu
Excerpts from: Doctrine of Prapatti by Gurudev Sri Swami Sivananda
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Understand the Laws of Thought
Spiritual Message for the Day – Understand the Laws of Thought by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 7 October 2015 16.27 EST | New York Edition** |
Understand the Laws of Thought
Divine Life Society Publication: Thought Power by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
Every man should have a comprehensive understanding of the laws of thought and their operations. Then alone can one live, in this world smoothly and happily. He can utilize the helping forces to serve his ends in the best possible manner.
He can neutralize the hostile forces or antagonistic currents. Just as the fish swims against the current, so also he will be able to go against the hostile currents by adjusting himself properly and safeguarding through suitable precautionary methods.
Otherwise he becomes a slave. He is tossed about hither and thither helplessly by various currents. He is drifted like a wooden plank in a river. He is very miserable and unhappy always, although he is wealthy and possesses everything.
The captain of a steamer who has mariner’s compass, who has knowledge of the sea, the routes and the oceanic currents can sail smoothly. Otherwise his steamer will be drifted here and there helplessly and wrecked by dashing against some icebergs or rocks. Likewise, a wise sailor in the ocean of this life who has a detailed knowledge of the Laws of Thought and Nature can sail smoothly and reach the goal of his life positively.
Understanding the laws of Thought, you can mould or shape your character in any way you like. The common saying, “As a man thinketh so he becometh,” is one of the great laws of Thought. Think you are pure, pure you will become. Think you are noble, noble you will become.
Become an embodiment of good nature. Think good of all. Do always good actions. Serve, love, give. Make others happy. Live to serve others. Then you will reap happiness. You will get favourable circumstances or opportunities and environments.
If you hurt others, if you do scandal-mongering, mischief-mongering, backbiting, talebearing, if you exploit others, if you acquire the property of others by foul means, if you do any action that can give pain to others, you will reap pain. You will get unfavourable circumstances or opportunities and environments.
This is the law of thought and nature. Just as you can build your good or bad character by sublime or base thinking, so also you can shape your favourable or unfavourable circumstances by doing good or bad actions.
A man of discrimination is always careful, vigilant and circumspect. He always watches carefully his thoughts. He introspects.
He knows what is going on in his mental factory what Vritti or Guna is prevailing at a particular time. He never allows any evil thought to enter the gates of his mental factory. He at once nips them in the bud.
By his good thinking, by watching the nature of his thoughts, by introspection, by active noble thinking, the man of discrimination builds his noble character, forms his high destiny. He is careful in his speeches. He speaks little. He speaks sweet loving words. He never utters any kind of harsh words that can affect the feelings of others.
He develops patience, mercy and universal love. He tries to speak truth. Thus he puts a check on the Vak-Indriya and the impulses of speech. He uses measured words. He writes measured lines. This produces deeply profound and favourable impression on the minds of the people.
He practices Ahimsa and Brahmacharya in thought, word and deed. He practices Saucha and Arjava (straightforwardness). He tries to keep up balance of mind and to be always cheerful. He keeps up Suddha-Bhava. He tries these three kinds of Tapas (physical, verbal and mental), and controls his actions. He cannot think any evil. He cannot do any evil action.
He prepares himself to get always favourable circumstances. He who spreads happiness will always get such favourable circumstances as can bring him happiness. He who spreads pain to others will, doubtless, get according to the law of thought such unfavourable circumstances as can bring him misery and pain. Therefore, man creates his own character and circumstances, by the manner of his own thinking.
Bad character can be transmuted into good one, by good thoughts, and unfavourable circumstances can be changed into favourable circumstances by doing good actions.
Note: Pitripaksha 2015 – Sept 28-Oct 12 (Mahalaya Amavasya)
Om Tat Sat Brahmaparnamastu
Excerpts from: Understand the Laws of Thought - Thought Power by Gurudev Sri Swami Sivananda
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Living The Divine Life
Spiritual Message for the Day – Living The Divine Life by Sri Swami Chidananda
| **Baba Times Digest© | 6 October 2015 21.31 EST | New York Edition** |
Living The Divine Life
Divine Life Society Publication: Guidelines to Illumination by Sri Swami Chidananda
Om Sri Sadguru Paramatmane Namah
Yoga is not only in Nirvikalpa Samadhi. It is in every moment. If a thought comes and if you are not able to watch and put it down, you have failed in Yoga, you have failed in the examination. In every thought, in every action you have to assert your mastery over your Vrittis. Then Yoga is fulfilled, divine life is lived; and what is the time taken for this process? It is a moment. Within a split second so many frames (cinema films) go away. Similar is the case with the mind. The entire process takes place in a split second, starting from Samskaras and ending with Cheshta or fulfilling of desires. From experience you get Samskara, from Samskara you get Vasana, from Vasana you get Vritti. Imagination makes the Vritti into a desire. Then ego attaches itself to the desire and it becomes an urge, a Trishna. Now you are forced to do Cheshta—action—to fulfil the desire. This process of the mind is going on.
The scientists are trying to find a perpetual motion machinery, a machinery that never stops but is always in motion. Such a machinery, now is in you; it is the mind. We have to deal with the mind. All the Vasanas and Samskaras, which you have formed, are already there and you cannot help it. But you can at least do one thing. You can prevent the formation of new Samskaras. And also let the past Samskaras be not further strengthened by fresh ones. How is it possible? Daily you get new experiences and daily you perceive so many things with your five organs of senses. Then how can we prevent these experiences making impressions upon the mind? Is there any technique?
How did these objects get into the mind and form Samskaras? Here is an object. You perceive it through any one of your senses. First there is contact between the sense and the object. That is the first thing, and then what happens? So far only the outer fringe of man’s personality has been touched. Supposing you are very deeply absorbed in some task, and your brother or sister comes and lays his or her hands on you; you are not aware although the object has contacted the sense, because the sense has not conveyed it to the mind, and the mind is away from it. The objects have contacted the senses, and the senses have conveyed it to the mind, but if you are not there, if the sense of ‘I’ is not there, the impression taken by the mind as a matter of routine, makes no meaning to the person. So, if the ego is not there, the object does not go deep into the mind. If the ego is engaged in some other thought, a particular impression brought by the senses will not produce any effect. But if the ‘I’ is there, the object goes and impinges upon your awareness; and if this ‘I’ is in a state of heedlessness, is not vigilant, it is in a state of illusion, a state of worldliness or Rajas, and it will easily take these perceptions and create in you a desire for the objects.
If you are not alert due to lack of understanding of the thought process, the moment the thought of a lovely object arises in you, you will follow it and the result is you want that object. You see money and immediately you want it. Supposing it has come to this stage, there is only one thing to be done. You can simply burn up that desire and reduce it to ashes. There is only one fire to burn all desires; Nachiketas had that fire. So many attractive and alluring things were offered by Yama. He offered money, beauty, strength, power, kingdoms and lordships over all worlds, all Vidyas. He gave flowing descriptions of the whole attractive and alluring worlds, but Nachiketas reduced all such desires to ashes, because he had that one fire, and that was Mumukshutva, aspiration. Aspiration is a positive fire in which all desires, cravings are thrown and reduced to ashes. This is the fire that should characterise all Sadhakas, Yogis and Vedantins who lead the divine life.
If you want to lead the divine life, your inner heart should be a place of aspiration and a fire of Yoga should burn in you inside always. This blaze should be there. You cannot completely change the outward mode of life, but inwardly there should be aspiration. This fire should burn day and night, when you are awake, when you are sleeping, when you are alone, when you are among men, when you are meditating and when you are engaged in work. This fire should not be put out. This aspiration should always form an integral part of your being. Then you are living the divine life.
Om Tat Sat Brahmaparnamastu
Excerpts from: Living The Divine Life - Guidelines to Illumination by Sri Swami Chidananda
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Life - A Sadhana
Spiritual Message for the Day – Life -A Sadhana by Sri Swami Krishnananda
| **Baba Times Digest© | 5 October 2015 15.22 EST | New York Edition** |
Life - A Sadhana
Divine Life Society Publication: Swami Sivananda and The Divine Life Society by Sri Swami Krishnananda
Swami Sivananda addresses himself to the difficult but important task of taking man as he is—a growing organism of a psycho-physical character—neither wholly restricted naturalistically by the mechanism of the material world nor fully absorbed spiritualistically in the supermundane aim of divine existence.
Man is not merely a body, a mind or a spirit, but a curious mixture of all these in a manner not comprehensible to ordinary intelligence. The Katha Upanishad says that the true ‘enjoyer’ (or the empirical agent of knowledge and action) is a composite structure of the Atman, the mind and the senses, together. Life is not merely a process of swirling masses of matter, groups of molecules, aggregates of atoms or vortices of electrical forces; nor is it an occasion for the study of psychology (or even metaphysics); nor an idealistic soaring into the realms of logical thought, mental phenomena or mere psychic experience. Man is at once a physical embodiment, a mental phenomenon and a spiritual entity. He has to appease not only the hunger of the body and the thirst of his vital forces, but has to pay equal, if not greater, attention to the demands of his psychic nature, moral tendencies and spiritual aspirations.
Life is a synthesis of the forces manifesting in different orders and in a graduated scale of the evolutionary structure of nature. In this sense the whole of one’s life is a sadhana, an integral endeavour for fullness on the part of mysterious man whose constitution, attention and training ranges at once from the lowest matter to the highest Spirit. As a body he is a creature of natural forces, subjected to the suffering and the mortality attending upon all composite structures in the physical world. He is one with inanimate matter when taken purely as a material structure. But man’s tale does not end here. He grows like a plant, feels and reacts like an animal, and in-so-far as the craving for food, sleep and sex is concerned, he is indistinguishable from the inhabitants of the mute kingdom. But man struggles to reach above the realm of the brute, exercises a moral consciousness totally absent in animals, and displays a marvellous understanding power and reasoning capacity in distinguishing between true and false, right and wrong, good and bad, beautiful and ugly. This makes it amply clear that while partaking of the natures of matter, life and mind (observable also in the inanimate world, the vegetable kingdom and the subhuman beings) he is also more than all these; and while including these in his individual make-up he also transcends them in an astonishing degree.
The life of man is thus very complex, embracing variegated elements, exhibiting diverse characteristics and manifesting different grades of reality. If life is a sadhana—_a continuous journey and movement and a story of adjusting oneself to and adapting oneself with the vast universe—it is not enough if we merely look into one side of the picture. We have to consider every aspect of the revelation of reality in man. This is precisely the mission of Swami Sivananda, to whom all life is _yoga, and whose writings are an elaborate dissertation on integral living.
Excerpts from: Life-A Sadhana - Swami Sivananda and The Divine Life Society by Sri Swami Krishnananda
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Thought – The Architect of Your Destiny
Spiritual Message for the Day – Thought – The Architect of Your Destiny by Gurudev Sri Swami Sivananda
| **Baba Times Digest© | 4 October 2015 15.22 EST | New York Edition** |
Thought – The Architect of Your Destiny
Divine Life Society Publication: Thought Power by Gurudev Sri Swami Sivananda
Om Sri Sadguru Paramatmane Namah
If the mind dwells continually upon one train of thought, a groove is formed into which the thought-force runs automatically and such a habit of thought survives death and since it belongs to the ego, is carried over to the subsequent earth-life as a thought-tendency and capacity.
Every thought, it must be remembered, has got its own mental image. The essence of the various mental images formed in one particular physical life is being worked out in the mental plane. It constitutes the basis for the next physical life.
Just as a new physical body is formed in every birth, so also a new mind and a new Buddhi are formed in every birth.
Not easy is the act of explaining the detailed workings of thought and destiny. Every Karma produces twofold effect, one on the individual mind and the other on the world. Man makes the circumstances of his future life by the effect of his actions upon others.
Every action has a past which leads up to it; every action has a future which proceeds from it. An action implies a desire which prompted it and a thought which shaped it.
Each thought is a link in an endless chain of causes and effects, each effect becoming a cause and each cause having been an effect; and each link in the endless chain is welded out of three components—desire, thought and activity. A desire stimulates a thought; a thought embodies itself as an act. Act constitutes the web of destiny.
Selfish coveting of the possessions of others, though never carried out into active cheating in the present, makes one a thief in a later earth-life, while hatred and revenge secretly cherished are the seeds from which the murderer springs.
So again, unselfish loving yields as harvest the philanthropist and the saint; and every thought of compassion helps to build the tender and pitiful nature which belongs to one who is a friend to all creatures.
Sage Vasishtha asks Rama to do Purushartha, or show the prowess of self-exertion. Do not yield to fatalism. It will induce inertia and laziness. Recognize the Great Powers of Thought. Exert. By right thinking make for yourself a great destiny.
Prarabdha is Purushartha of last birth. You sow an action and reap a habit; a habit sown results in character. You sow a character and reap a destiny.
Man is the master of his own destiny. You yourself make, by the power of your thought, your destiny. You can undo it if you like. All faculties, energies and powers are latent in you. Unfold them, and become free and great.
Note: Pitripaksha 2015 – Sept 28-Oct 12 (Mahalaya Amavasya)
Om Tat Sat Brahmaparnamastu
Excerpts from: Thought – The Architect of Your Destiny - Thought Power by Gurudev Sri Swami Sivananda
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