Friday, February 28, 2014

(Feb 28,2014) Spiritual Message for the Day – Believe in God’s Existence by Sri Swami Sivananda

Believe in God’s Existence
Divine Life Society Publications – May I Answer That by Sri Swami Sivananda

What is the harm in not believing in God’s existence ?

If we have no faith in God, we will be born again in this world and will undergo considerable miseries. The ignorant, faithless doubting self goes to destruction. He cannot enjoy the least happiness. Neither this world nor that beyond is there for the doubting self. Those who have no faith in God do not know what is right and what is wrong. They have lost the power of discrimination. They are untruthful, proud and egoistic. They are given to excessive greed, wrath and lust. They hoard up money by unlawful means. They become men of demoniacal nature. They commit various sorts of atrocious crimes. They have no ideals for their lives. They are thrown into demoniacal wombs. They sink into the lowest depths, deluded birth after birth.

Some one hundred and fifty years ago there lived a very famous Yogi-Jnani (a self-realized saint) by name Sadasiva Brahmendra Sarasvati in Nerur, near Karur, in the district of Tiruchirapalli in South India. He is the author of Brahma Sutra Vritti and Atma Vidya Vilasa and various other books. He has done innumerable miracles. Once when he was absorbed in Samadhi (superconscious state) on the banks of the Cauvery, he was carried away by the flood and thrown somewhere else. He was deeply buried underneath the sand. Labourers went to plough the fields. They hit against the head of the Yogi and some blood oozed out. They dug out, and to their astonishment, they found a Yogi seated in Samadhi.

On another occasion, as an Avadhuta, Sadasiva Brahmendra entered the Zenana (tent) of a Mohammedan chief. The chief was quite enraged at the sage. He cut off one of the arms of the Mahatma (saint). Sadasiva Brahman walked away without uttering a word and without showing any sign of pain. The chief was greatly astonished at this strange condition of the sage. He thought that this man must be a Mahatma, a superhuman being. He repented much and followed the sage to apologize. Sadasiva never knew that his arm was cut off. When the chief narrated to the sage what had happened in the camp, Sadasiva excused the chief and simply touched his maimed arm. Sadasiva Brahman had a fresh arm. It is the life of this sage that made a very deep impression in my mind.

I came to a very definite conclusion that there is a sublime divine life independent of objects and the play of the mind and the sense. The sage was quite unconscious of the world. He did not feel a bit when his arm was cut off. He ought to have been absorbed in the Divine Consciousness, he ought to have been one with the Divine. Ordinary people yell out when there is even a pin-prick in their bodies. When I heard of the marvelous incident in the life of Sage Sadasiva from Apta (realized) persons and when I read in the book, it gave me a very strong conviction about the Divine Existence and a divine eternal life where all sorrows melt, where all desires are satisfied and one gets supreme bliss, supreme peace and supreme knowledge.

Excerpts from:
Believe in God’s Existence - May I Answer That by Sri Swami Sivananda

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Thursday, February 27, 2014

(Feb 27,2014) Spiritual Message for the Day – Sivaratri – The Mystic Night by Swami Krishnananda

Sivaratri – The Mystic Night
Divine Life Society Publication: - Sivaratri by Swami Krishnananda

We conceive God as glory, as creativity and as austerity. Vishnu is glory and magnificence, Brahma is creativity force, and Siva is austerity and renunciation. Renunciation here, is the freedom from the consciousness of externality. This is called Vairagya. The idea that things are outside you, makes you get attached to them. This false attachment is Raga, and its absence is Vi-raga. The condition of Vi-raga is Vairagya. As God has no consciousness of externality, because everything is embodied in Him, there cannot be a greater renunciate than God. And in as much as this Consciousness of God is the highest form of Wisdom, He is the repository of Jnana.

In our religious tradition, Lord Siva, an aspect of God, the Almighty, presents before us the ideal of supreme renunciation born of Divine Realization – not born of frustration or defeatism, but born of an insight into the nature of things, a clear understanding of the nature of life and the wisdom of existence in its completeness. This is the source of Vairagya, or renunciation. Lord Siva is the height of austerity, Master Yogin. He does not practise self-control. Self-control itself is symbolized in the personality of Lord Siva.

During Mahasivaratri we observe fast during the day and vigil during the night. The idea is that we control the senses, which represent the outgoing tendency of our mind, symbolized in fasting, and we also control the Tamasic inert condition of sleep, to which we are subject to every day. When these two tendencies in us are overcome, we transcend the conscious and the unconscious levels of our personality and reach the superconscious level. While the waking condition is the conscious level, sleep is the unconscious level. Both are obstacles to God-realization. The symbology of fast and vigil on Sivaratri is significant of self-control; Rajas and Tamas are subdued, and God is glorified. The glorification of God and the control of the senses mean one and the same thing, because it is only in God-consciousness that all senses can be controlled.

Rudra-Adhyaya or the Satarudriya of the Yajur Veda gives a majestic, universalized description of Lord Siva. Everything in the world, from the smallest to the biggest, has an objective character, a subjective character and a universal character. Likewise, this Mantra, has an objective meaning, a subjective meaning and a divine, supreme, supra-mental, universal meaning. Objectively, it is a prayer for the control of the forces of nature. Subjectively, it is a prayer for self-control and the rousing of the spiritual consciousness. Universally, it is a surge of the soul towards God­-realization. It has an Adhiyajnika, Adhibhautika, Adhidaivika and Adhyatmika meaning, as we usually put it.

You can also chant the Mantra 'Om Namah Sivaya', the Panchakshara Mantra of Lord Siva with Om preceding it. It is a Kavacha, a kind of armor that you put on to protect you from danger of every kind.

While meditation is the collective force of the mind concentrating itself on God-consciousness, the senses, when they are active, do the opposite of meditation and you become a tremendous extrovert. You are connected to the objects of sense rather than the universal concept which is God. God is unity, whereas sense objects are multiplicity. They are the opposite of what you are aiming at in your spiritual life.  With moderate behavior in every manner in your spiritual life, you will attain success.

Lord Siva is easily pleased. He is called Asutosh, which means 'easily pleased'. Sometimes He is also called 'Bhole Baba' – a very simple, not complicated Person. He comes to help you, even unasked. So let us tread the path of righteousness and be recipients of Divine Grace.

We may look at the whole thing from another angle of vision. The Sanskrit word 'Sivaratri' means 'the night of Siva'. On this holy day we are to fast during the day and keep vigil during the night. Siva being connected with night has a highly spiritual and mystical connotation. According to us, light is perception of objects, and therefore non-perception of objects is regarded by us as night, because knowledge or consciousness unrelated to the perceptual process is unknown to the human mind.

So the absence of perception is equated to the presence of darkness. The cosmic Primeval condition of the creative will of God, before creation – a state appearing like darkness, or night – is what we call the condition of Siva. It is very important to remember that the state of Siva is the primordial condition of the creative will of God, where there is no externality of perception, there being nothing outside God; and so, for us, it is like darkness or night. It is Siva's night – Sivaratri. For Him it is not night. It is all Light. Siva is not sitting in darkness. The Creative Will of God is Omniscience, Omnipotence, Omnipresence – all combined. Sometimes we designate this condition as Isvara.

The eyes cannot see Him because He is such dazzling light. When the frequency of light gets intensified to a very high level, light will not be seen by the eyes. When the frequency is lowered and comes down to the level of the structure of the retina of the eye, only then you can see light. The world that we see before us is God Himself. The world is only a name that you give to a distortion created in the perception of your consciousness due to its isolation into the subject and the object.

The world of dream does not exist. You know it very well, and yet it appears. What is it that appears? The consciousness itself projects itself outwardly, in space and time created by itself, and then you call it a world. Likewise, in the waking state also the Cosmic Consciousness has projected itself into this world. The world is Cosmic Consciousness. The Supreme Divinity Himself is revealed here in the form of this world. As the dream world is nothing but consciousness, the waking world also is nothing but consciousness, God. This is the essence of the whole matter. So you are seeing God.

It is to awaken ourselves from this ignorance and to come to a state of that supreme blessedness of the recognition of God in this very world, that we practise Sadhana. The highest of Sadhanas is meditation on God.

On Sivaratri, therefore, you are supposed to contemplate God as the creator of the world, as the Supreme Being unknown to the Creative Will, in that primordial condition of non-objectivity which is the darkness of Siva.

"Ya nisa sarvabhutanam tasyam jagarti samyami; yasyam jagrati bhutani sa nisa pasyato muneh" (BG 2:69): That which is night to the ignorant, is day to the wise; and that which is day to the wise, is night to the ignorant. While the wise see God, the ignorant do not see Him; and while the ignorant see the world, the wise do not see it. Whereas we see sunlight, the owl does not see it. In a way, we are owls, because we do not see the self-effulgent sun – the Pure Consciousness. And he who sees this sun – the Pure Consciousness, God – is the sage, the illumined adept in Yoga.

Sivaratri is a blessed occasion for all to practise self-restraint, self-control, contemplation, Svadhyaya, Japa and meditation, as much as possible within our capacity. We have the whole of the night at our disposal. We can meditate, do Japa or we can do the chanting of the Mantra, 'Om Namah Sivaya'. It is a period of Sadhana. In as much as we are unable to think of God throughout the day, for all the 365 days of the year, such occasions are created so that at least periodically we may recall to our memory our original destiny, our Divine Abode. The glory of God is displayed before us in the form of these spiritual occasions.

Excerpts from:
Sivaratri – The Mystic Night by Swami Krishnananda

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(Mar 1,2014) Weekly Svadhyaya - God Is Ever Ready To Help You by Swami Chidananda

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Svadhyaya for March 1, 2014
God Is Ever Ready To Help You
What is our relationship with God? He is the whole and we are a part. Being all-pervading and indwelling, He is our lifelong constant companion from the moment we draw our first breath till our last breath. You are never alone. God is constantly with you, He is your closest companion. He is sakshi – a constant silent witness. He knows more about you than you yourself know. You don’t know your interior; whereas He knows. He knows you totally, and He also tolerates you totally, with all your shortcomings, minus-points, drawbacks and imperfections. He is an impartial dispenser of the results of our actions. He is keenly aware of your plus points. They weigh with Him. Whereas the minus points do not weigh with Him. He leaves them to us saying that let them solve them.
 
But if you turn to Him for help in solving our problem, He is ever ready. He is not only ever-patient, ever-tolerant, silent witness, but He is also your guide, friend and philosopher. He wants to guide you in the right direction. If you turn to Him, listen to Him, He is your greatest friend. He gives you the light of higher understanding. He is the helper of the helpless. He never abandons the helpless. He never turns away one who approaches Him for help. He is never deaf to our prayers. He is a very helpful, compassionate, understanding and sympathetic companion. He confers upon us the highest blessedness.
 
Many a times, even if you don’t turn to Him, He comes to your help in the form of seeming difficulties and adverse factors. His blessings come in disguise. Later on you understand: “That adverse factor was a great blessing. While I did not know, God was trying to help me.” But He wants us to take the first step towards Him. And the first step towards Him is to recognise that our heart is His dwelling and our body is His moving temple. Thus, we must keep it worthy – clean and pure. Knowing this we must keep out from it all that is un-divine, unspiritual. We say: “It is my privilege to give Him a worthy place. It is my humble privilege to constantly keep it holy, clean and pure by cleansing it every moment of my life.” Thus one does everything to keep the inner temple, the sanctum sanctorum, holy, clean and pure. Then, in that pure heart God’s great worth dawns. If you turn away from all that is unworthy, and seek only Him, then God works by manifesting within us a keen longing for purification. Through purity comes devotion, through devotion comes dispassion, vairagya. And through renunciation one attains the great peace, which is God. One attains Immortality.
 
God Bless You!
Swami Chidananda
Additional Reading:
Footprints By Sri Swami Sivananda
  The Call of The Real By Sri Swami Sivananda
  God Is Our Eternal Friend By Swami Krishnananda
  Always Be Positive  By Swami Chidananda
  The Process of Truth Realisation  By Swami Krishnananda
  The Need for Both Dispassion and Practice By Swami Atmaswarupananda

Wednesday, February 26, 2014

(Feb 26,2014) Spiritual (Story) Message for the Day – Can God be Seen? by Sri Swami Sivananda

Can God be Seen?
Divine Life Society Publication: God Exists by Sri Swami Sivananda

Emperor Akbar once asked his wise Minister Birbal, "Well, Birbal, you often repeat God is everywhere." Birbal rejoined, "Yes, Badshah! God is everywhere. There is absolutely no doubt in this." Akbar pulled the diamond ring off his finger and asked Birbal, "Is your God in this ring, too?" Birbal replied, "Yes, Badshah! He is certainly in the ring." "Then can you make me see Him?" asked the Emperor. Birbal had no answer to this. He asked for time; the Emperor allowed him six months in which to find an answer or to find out a way to show Akbar God in the ring.

Birbal went home; he was puzzled. He knew there was a solution to the problem; but he knew not that solution. He dared not face the Emperor again without an answer to his question. He grew pale and anxious.

Shortly after this encounter with the Emperor, a little boy-mendicant came to Birbal's house for alms. He asked Birbal, "What ails you, Sir? Why do you look so sordid and miserable? You are a wise man, and wise men should have no reason for misery! Joy and tranquillity are the marked characteristics of a wise man." "True!" replied Birbal: "The heart is convinced, but the intellect cannot frame words for it." Birbal then narrated all that transpired between him and the Emperor.

"Is this what you are worrying about?" exclaimed the boy in amazement. "I can give you the answer in a moment; but will you allow me to talk to the Emperor personally?" Birbal replied in affirmative and took the boy to the imperial court and addressed the Emperor, "My Lord! Even this little boy can give you the answer to your question."

Akbar inwardly appreciated the pluck and boldness of the boy and was curious to hear him. He asked the boy, "If God is all-pervading, son, can you show me your God in the ring?" "O King!" replied the boy, "I can do so in a second; but I am thirsty; I can answer the question after I have taken a glass of curd." The Emperor at once had a glassful of curd given to him. The boy began to stir the curd and said, "O Emperor, I am used to drinking good curd which has butter in it. I do not like this stuff which your bearer has brought and which does not yield butter at all."

"Certainly, this curd is the best available," replied the Emperor. "Remember, little one, that you are partaking of the product of the Emperor's personal diary." The boy said, "Very well! If your Majesty is so sure that this cup of curd contains butter in it, please show me the butter." The Emperor laughed aloud and said, "I thought so! O ignorant child! You do not know that butter can be got out of curd only after churning it; and yet you have the audacity to come here and show me God!"

"I am not a fool, Badshah Sahib," replied the boy quickly: "I only gave you the answer to your own question!" The Emperor was puzzled. The boy said to him, "Your Majesty! In exactly the same manner the Lord is residing within everything. He is the indwelling Presence, the Self of all, the Light of all lights, the Power that maintains the universe. Yet one cannot see Him with one's physical eyes. A vision is only a projection of one's own mind, before the eye of the mind. One can realise God intuitively and see Him with the eye of wisdom; but before that, one has to churn the five sheaths, and the objects, and separate the butter, the Reality, from the, curd, the names and forms."

The young boy had thus answered Akbar's question and the Emperor was greatly impressed. He wanted to know more and asked, "Child! Now tell me, what is your God doing all the while?" The mendicant-boy replied: "Well, your Majesty, it is God who lends power to our senses, perception to our mind, discernment to our intellect, strength to our limbs; it is through His will that we live and die. But, man vainly imagines that he is the actor and the enjoyer. Man is a mere nothing before the Almighty governing Power that directs the movement in the universe.

"It is in a twinkling of an eye, when compared to the unimaginable age of the universe, that empires rise and fall, dynasties rise and perish, the boundaries of the land and the sea wax and wane, and we find a mountain range where there had been a sea and a new sea where there had been a plateau. It is in a twinkling of an eye that we find millionaires become paupers and paupers become millionaires, and a King becomes a wandering exile by a tryst of destiny and a vagrant becomes a King. Many planets are created, sustained and dissolved every moment in this vast universe.

Who is behind this gigantic phenomena? It is God and none but the one God, to realise whom one has to give up vanity, the feeling of doership, arrogance and pride; to realise Him one has to surrender oneself entirely to His will, which can be discerned through cultivation of purity, emotional maturity and intellectual conviction; to realise that God, one has to efface oneself in toto and feel that one is a mere instrument of His will."

It was a new experience for Emperor Akbar to hear the ancient wisdom from so young a mendicant. Akbar was very liberal in his views, and this encounter with a Hindu child-monk was perhaps in a way partly responsible for the Emperor to invite to his court many Hindu scholars and holy men to participate in spiritual and academic deliberations with Muslim divines and Maulavis.

Excerpts from:
Can God be Seen? - God Exists by Sri Swami Sivananda

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Tuesday, February 25, 2014

(Feb 25,2014) Spiritual Message for the Day – Beautiful Thought by Swami Krishnananda

Beautiful Thought
Divine Life Society Publication: Chapter 29 Your Questions Answered by Swami Krishnananda

Visitor: You said in your Chhandogya Upanishad that the pattern of our thought must be beautiful. This means that our spontaneous thoughts are not beautiful, but they should be. Is this the true meaning?

SWAMIJI: What is spontaneous thought?

Visitor: That which comes without our instruction.

SWAMIJI: Generally, spontaneous thought is not beautiful because it is an emotional thought, or a distracted thought, or a thought born of anxiety. That is the usual thought that people have, so how can it be beautiful?

Visitor: How can we make it beautiful?

SWAMIJI: You must think that which is beautiful. Then, your thought also becomes beautiful. You think that which is most beautiful, and your thought immediately becomes beautiful by the impact of the form of that which is considered beautiful. Which is that which is beautiful? Tell me. What is beautiful?

Visitor: The unity.

SWAMIJI: Unity of what?

Visitor: To see God in all persons and in everything.

SWAMIJI: If you can plant God in everything, you will see only God. You will see nothing else. If you see only God, and nothing else anywhere, that is a beautiful thought. But no other thought can be really beautiful.

Visitor: But why does the spontaneous thought become beautiful?

SWAMIJI: In a very advanced stage of meditation, your spontaneous thought also will be God-thought, but normally, a human being cannot think God always. So, effort is necessary. Meditation requires some effort in the beginning. Otherwise, normally, people are not thinking of God in their minds. They are thinking of their own problems, and business, and all that, so that such thought cannot be called beautiful. But, if you are able to spontaneously manifest God-thought only, and no other thought, then you can say that spontaneous thought also is beautiful. Is it possible to think only God, and no other thought will come?

Visitor: No.

SWAMIJI: So, the other thought, which is spontaneous, naturally will not be beautiful. It will be a fragmentary and broken thought. Only God-thought is beautiful; no other thought can be called finally beautiful.

A complete structure is necessary for anything to be beautiful. Nothing that is not complete can be beautiful. So, who is complete in this world? Tell me. Nobody. And, therefore, nobody is beautiful. Sometimes the most beautiful thing, which is God, gets reflected in something; then, that also looks beautiful. Do you understand? Though God alone is ultimately beautiful, that in which God is reflected also looks beautiful. A child is beautiful, and a saint is beautiful, because both child and saint have no ego. Wherever there is no ego, that state looks beautiful. Wherever there is ego, it looks ugly. Egolessness is the nature of God; and God gets reflected in a child, and also in a saint. So, both look beautiful; but the middle people are not beautiful, because they are neither saints nor children.

If you are a child, then you are beautiful, because in a child there is innocence, absence of egoism, and self-affirmation, so God reflects Himself in that condition. God can be reflected in the things of the world also, provided these things are "minus ego," and are innocent. Then, God will be reflected there.

A saint also has no ego. He is like a child, so he also is radiant. Finally, it means that God is beautiful. The essence of it is that and anything that reflects God also is beautiful. So, if your thought is spontaneous, and spontaneously you are thinking this kind of thing, then your thought is beautiful.

Visitor:  We can achieve it only by practising more and more?

SWAMIJI: Yes, by practising total thinking.

Visitor:  It is the only way to have those spontaneous thoughts?

SWAMIJI: Yes – by practising. It requires great effort on your part in the beginning to entertain a "complete thought." Only a complete thought can be a beautiful thought.

Visitor: What is a complete thought?

SWAMIJI: A complete thought has nothing outside it. It is holistic. And, only God can be so complete. That is Beauty.

Excerpts from:
Beautiful Thought - Chapter 29 Your Questions Answered by Swami Krishnananda

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Monday, February 24, 2014

(Feb 24,2014) Spiritual Message for the Day – Nothing Succeeds Like Success by Swami Chidananda

Nothing Succeeds Like Success
Divine Life Society Publication: Ponder These Truths by Swami Chidananda

“Keep the inner mechanism in a positive state always; never be depressed or dejected, never be in a state of negativity; be always cheerful, contented, keep the mind always positive.”

Beloved Immortal Atman! Blessed children of the Divine! Sometimes very common sayings which are current in normal society, passing off as ordinary clichés or oft-quoted sayings, will be found to have originated either from shrewd psychological observations and truths about human behaviour, or to have originated from deep philosophical truth.

One such saying may be of interest to all who wish to succeed. Succeed in what? Succeed in any endeavour. We all want to succeed in our spiritual quest, in our spiritual sadhana. We want to succeed in the efforts we are putting forth to attain a certain goal which we know is really worth attaining. Who does not wish to succeed? Everyone aims to succeed. There are any number of books written on success, and those who write them usually succeed in becoming both rich and famous. The word success itself has an attraction, and the saying I mentioned is popular in Western society among ordinary people: “Nothing succeeds like success.”

What is the speciality about this saying? The speciality is that it tells us something about the mind and how events influence the mind. You all know that the sure way of failing is to have a negative state of mind: lack of self-confidence, diffidence, hesitation, nervousness. “I may not succeed”—if this idea is already implanted into the brain, you work for failure only. You do not expect or hope to succeed, and therefore naturally you create conditions whereby this inner mental condition manifests itself in your outer circumstances. Even if you were capable of success, yet by the mentality of your mind you lose that opportunity, deprive yourself of success. The reason is because you already have an “I cannot succeed” idea, and once you have this idea, there is not much that other people or forces can do for you.

This defeatist mentality is sometimes ingrained due to our wrong way of thinking, and Patanjali Maharshi seems to have known it. He said: “Keep the inner mechanism in a positive state always; never be depressed or dejected, never be in a state of negativity; be always cheerful, contented, keep the mind always positive.” It is only a positive mentality that can ultimately bring you success. So in his Yoga Sutras, Patanjali insisted that when you determine to become a Yogi, to enter into the field of yoga sadhana, that you first correct yourself by correcting your outer actions through taking a vow of firm adherence to certain virtues, so that you will never swerve from those virtues, so that your actions will always be good, virtuous, godly, holy, always daivi (divine). Thus you correct your outer condition first—all your actions in vyavahara (society).

The next step is to correct your inner condition by keeping the interior clean, keeping both the body and mind clean, always pure. Keep your interior in a state of cheerfulness, contentment, positivity, never negativity, never having diffidence, never having a mentality of defeatism. Always say, “Yes, there nothing I cannot do; I will succeed.”

And thus your interior becomes well geared, an instrument fit for Yoga and meditation, because Yoga and meditation, Yoga and spiritual life, sadhana, is a process of constantly facing defeat and yet constantly being determined: “This next time I shall succeed, I have to overcome, I shall overcome; this defeat is only a passing phenomenon, but success is the final outcome, I know it. Therefore, until I get that final outcome, I am going to persist and carry on this effort.” So without at all caring for even ten defeats, a hundred defeats, a thousand defeats, you carry on and succeed.

Because this controlling of the mind and the senses and trying to make the mind go inward through pratyahara is not an easy joke; it is a stupendous task. How difficult it is, how much effort is necessary, has been compared to reversing the Ganga and making it flow towards its source, Gangotri. So pratyahara, making the outgoing mind inward, is a real task, but the Yogi is not perturbed because he says: “I can do it. I know I have to succeed in doing it, I shall succeed in doing it, and one day everything will be under my control.” This is tapasya, a constant state of determination inside.

Tapasya is constant determination when being confronted with the opposite, negative side, asuric side: “I will never give up, I will never accept defeat, I will never allow the negative to overcome me.” That determination is the essence of successful tapasya. This is present in a Yogi. The Yogi is a tapasvi, a samyami. And the Yogi is a person of great inner and outer cleanliness and purity. He is a person of absolute cheerfulness, absolute contentment, santosha. There is no defeatist mentality; he is all positive, all determination and all dogged perseverance. He says, “Never give up.” Why? Because his strength comes from two sources.

He daily draws inspiration, courage and fresh energy from svadhyaya—thrilling inspirations, inspiring ideas. They are positive ideas, full of spiritual force. He drinks of these living waters of spiritual inspiration, spiritual instructions and spiritual strength and force from svadhyaya. Every day he is freshened, he is invigorated.

The second source is isvarapranidhana: “I am always abiding in God, so I lack nothing. I have the infinite resources, the inexhaustible strength of God at my back. So how can I ever fail, how can I ever be incapable of doing anything? How can I ever lack energy or force to succeed in my quest? Never! I have the infinite resources of God always with me, always at my back, because I always live with Him, I abide in Him. He is my support, my strength.” And thus isvarapranidhana is placing yourself in the Divine always, living in the Divine, being aware that the Divine is within you and you are in the Divine. These are all transformers of the interior of the Yogi even at the very beginning of the great Yoga pilgrimage, Yoga quest.

Therefore, the mind-state should be always success oriented, and once it succeeds then that success itself gives it a new urge and puts it into a positive state. Therefore, they say never discourage little children, even if they have not performed well. Say, “Well done, wonderful!” That was Gurudev’s mentality. Little children’s mind-natures are in a state of developing, and so if at that time you go on giving them positive suggestions, always encouraging, always praising, always admiring, then they soon develop a very positive mentality, ever able to succeed.

Thus I place before you for your consideration the inner significance and import of this apparently common but very shrewd and correct saying: “Nothing succeeds like success.” It is true, success puts you into a positive state, makes you self-confident. Then the door to success is thrown wide open for you. Therefore, always have this state of positive self-confidence, a robust, determined state of mind, and attain the Goal, not in the distant future, not in another birth, but in this very life, and become supremely blessed!

God bless you! Gurudev’s teachings grant you this positive state of confidence—atmavisvas, and may you constantly, with diligence, cultivate this success mentality. Uddharet atmanatmanam (Let a man raise himself by his own self). It will pay you infinite dividends. May God’s grace and Gurudev’s guru kripa and your own atmavisvas—right state of mind, grant you the supreme goal of liberation and divine perfection in this very birth!

Excerpts from:
Nothing Succeeds Like Success- Ponder These Truths by Swami Chidananda

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Sunday, February 23, 2014

(Feb 23,2014) Spiritual Message for the Day – The Secret of Success by Swami Krishnananda

The secret of Success
Divine Life Society Publication: Chapter 11 Everything About Spiritual Life by Swami Krishnananda

“The world is my idea”.

“Idea is The Ultimate Reality”

Success in every aspect of your life is your aim; you do not wish to be defeated anywhere. In the last verse of the Bhagavadgita(18.78), the way to success is told to us. Under these conditions, there is sure to be happiness, prosperity, success in every undertaking, and firm policy. But what are the conditions referred to here? It is where Sri Krishna and Arjuna stand together in a state of union, placed in one chariot. Sri Krishna is the master of yoga and there is no need of Arjuna. But yet, it is mentioned there that the twin forces should act in unison for the purpose of welfare and success in every field of life.

What is the secret of success?

It is the union of Arjuna and Krishna. Everywhere in our life, we find there are twin forces operating. There is the operation of the twin force of the relation between  - you and the world outside, your relation with God, your relation with humanity outside, and your relation with your own inner constitutional setup. You have got four kinds of relation, and everywhere you are present. Arjuna is everywhere, and Krishna also is everywhere in this description of the relations that constitute human life. If this twofold manifestation of force is set in tune in a most harmonious manner, without creating any jarring noise between the two, a third element fructifying in your life will arise from this achievement. That third element is success.

The ‘eye of the hurricane’

Achievement, attainment, success, prosperity – whatever you call this fulfilment of the aim of your life – is all a fourfold action taking place simultaneously. Most of us have inner tension. The constituents that make up your personality are not in a state of alignment. There is disturbance in the mind. Though you attribute all disturbances to the wrong actions of other people in the world, this attitude is not entirely justifiable, because trouble arises from yourself first. That is the ‘eye of the hurricane’, as they call it. The center of the problem is yourself only, and not somebody else. You are not set in tune with your own self.

Reconciliation between two ideas working in your mind

Your feeling for the world outside is not always set in harmony with your feeling for the salvation of your spirit. You want final spiritual attainment, God-realization as it is called, but you do not wish to be disturbed by the world, which is also there solidly in front of you. Are you going to reject this world, or are you going to take this world with you when you reach God?

How am I going to deal with this world of my daily experience, together with my aspirations for God? What is my duty towards these people around me, if at all there is a duty?

Your very consciousness of the presence of people outside is a call for your duty in respect of people outside. You have to plant the presence of God at the foundation of your endeavors of any kind – either towards people outside, or towards the world of sensory perception, or in regard to your own individual personality also.

God is all-in-all. Everything has to be interpreted in the light of the presence of the All-in-all – your own self, society outside, and also the world of perception. Then success follows.

The principle of life is first, and every other activity of the personality comes afterwards. There is no use doing a lot of work if it is going to affect the integrality of your personality. You have to be whole first, and then only your relation with the world will be a whole. You should not be a torn personality, with a segment of emotion on one side and a segment of intellect and rationality on the other side.

Integrated personality

You are one person, and therefore, in all your experiences you must be one person. You are as mighty and great in your kitchen as you are in the field of work in this world.

To give an example from the Mahabharata, Sri Krishna is great in all ways - the greatest yogi, the greatest warrior, a perfect householder, and a perfect Sannyasin.

Really, there is only one Being existing.  Wherever you are, you are the same person, and you think in the same way in all places. You will speak to the vegetable vendor with the same majesty and goodness that you speak in a parliament, and will not speak down to him. This bifurcation wrongly made between one thing and another thing, one experience and another, is the malady of your life.

You are the same person everywhere; you are the same greatness manifest in yourself – which is possible of attainment only if you are able to see one thing in all things. This could be achieved by being perpetually in the state of meditation.

You are yourself complete in yourself

In the Rajasuya sacrifice of Yudhishthira, Sri Krishna received the guests, washed their feet, served food and cleaned up after them. A great being does not expect respect, or even a good word of thanks from anybody. The smaller you are, the more you expect respect from other people. The larger you are, the less you would like to be recognized. Who will recognize you? You are yourself complete in yourself. And if you trust really the presence of God, you will wonder at the miracles taking place in your own life.

Keep God first, world next, and yourself last

Do you have a doubt about the capacity of God to protect you, or that this is actually possible? Even if you are a sinner, and if your heart has changed and you have become a different person today, those blunders do not pursue you, due to the transformation that has taken place in this birth. To be reborn is to be reborn into the spirit of the universe. Confidence in yourself is necessary. The thought of a thing influences you. If a holy mantra can bring about a positive effect in you, a dirty word can bring about a contrary effect in your mind. The Word is God, it is said. The very proximity of your thought to the Being of that Perfection will splash forth an illumination and an enlightenment which will strengthen you at the same time. What you are going to acquire is not knowledge of something, but acquaintance with the Being that you yourself are, in tune with the Being of all things.

In every enterprise of yours, the first thing is not yourself. The first thing is the Supreme Being, and it will charge your enterprise with the world in any manner whatsoever, and place you in a proper context with the world.

Knowledge is Being; Being is Knowledge.

Be the possessor of knowledge. That strengthens you. Never think that you can do everything yourself. This egoism and self-assertiveness should leave you. Human effort is to be set in tune with this universal power in such a manner that there ceases to be a difference between the two – as, for instance, with a high voltage electric wire. When you touch a high voltage electric wire, are you touching electricity, or touching wire? An Incarnation, an Avatara, is nothing but a human personality charged with the energy of the whole cosmos; and you can also be one such. 

 Until you attain success in this art of living, give first preference to meditation. If the resources and energies and powers of the world enter you, you become a world individual. Sri Krishna was a world individual; the whole world was inside him. That was the Visvarupa, as we are told.

The ideas of your mind move the whole world

The whole world is only Idea, finally. As Plato said, Idea is the Ultimate Reality. Idea is the Ultimate Reality – the Idea, which has concretized itself in the form of these physical elements that you are beholding in front of you. Idea means consciousness, Universal Thought, chit, which is All-Being; this is the Ultimate Reality. Bring your mind to the focus of this kind of feeling even when you are walking on the road or speaking to people. You cannot forget what you are even when you are very busy. In a similar manner, whatever be the activity that you are engaged in, you cannot forget the vitality of your life which sustains you, which will make you deathless in the end, and blessedness will be your destination also. Swami Sivanandaji Maharaj will guide you.

Excerpts from:
The Secret of Success - Chapter 11 Everything About Spiritual Life by Swami Krishnananda

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Saturday, February 22, 2014

(Feb 22,2014) Spiritual Message for the Day – The Yoga of The Infinite by Swami Krishnananda

The Yoga of The Infinite
Divine Life Society Publication: The Secret of The Katha Upanishad by Swami Krishnananda

“By God’s grace alone is the tendency towards the Absolute explicable.”
The grand destination, this wondrous structure of the Universe, the goal of life is not easy of an approach. Do not be under the notion that you can get this blissful experience in a trice. Awake! Arise! Stop not till the goal is reached! Seek refuge with men of wisdom. Know it then, by surrender to them.

Subtle is this path, difficult is this way. It is invisible, and hence hard in every sense of the term. You cannot see the track of birds in the sky nor can you see the track of fish in water. So is the path of knowledge. It cannot be seen, though it is there. Inasmuch as there is no reaching or attaining to it in the physical sense, there is also no movement towards it; therefore there is no path leading to it. Thus, the whole of the difficulty is placed before us. When there is no way to it, how will we attain it?

By intellect or mere intelligence this goal cannot be reached. By mere human effort it is not to be attained. Sometimes it looks that the whole thing is absolutely impossible. “How does this knowledge arise in the Jiva?” The great Acharya Shankara merely said, “It is Ishvara’s Sankalpa—grace of God.”

Any disturbance of any kind in any part of the personality of an individual will be a disqualification for this path. Any type of agitation is to be avoided. We have agitations of various kinds in our personality. There is bodily disturbance, pranic disturbance, sensory, mental and intellectual disturbance. All these urges have to be subdued. This is described in a single word, 'self-control'.

The disturbances within our personalities are mostly due to our disagreement with the circumstances outside. This resentment is sometimes expressed in speech and action, but oftentimes it is hidden in the mind itself. We are always in a state of resentment. We put on what Swami Sivanandaji Maharaj used to call a castor oil face, always. We are not pleased.

The assumptions of our personality may be regarded as the main obstacle to yoga. Our whole life is one of pre-conceived ideas. We are not and we cannot be free from these weaknesses because this defect is ingrained in the very root of our personality. We are born with it. Misconception, wrong understanding, not knowing the truth of things before us is designated as ajnana, which is supposed to breed aviveka or the mistaking of one thing for another thing. Aviveka gives rise to ahamkara or egoism, the sense of importance of one’s own self. Due to ahamkara there is the rise of raga and dvesha, or love and hatred. This pair, love and hate, like and dislike, breeds action, karma, of a selfish character, to gain what is wanted and to avoid what is not wanted. This karma, this selfish action, gives rise to future births and deaths in a series of transmigratory lives. This is the sorrow of life. This is called the chain or the linkage of the bondage of the individual.

The subdual of these impulses from within, leading us the wrong way, is called self-control. Our soul within may be compared to the Lord seated in a chariot. This body of ours, this individuality, this personality, may be regarded as a chariot in which is seated the soul- consciousness. The chariot is driven by a charioteer, a driver. The intellect in us is the charioteer. The reins are the operations of the mind. The horses which pull or drag this chariot are the senses—the eyes, ears, etc. The roads along which this chariot is driven by the charioteer with the help of the horses are the objects of the senses. All this is made possible by a joint activity of the Atman, the senses and the mind. This is a very concise and beautiful description, symbolic, dramatic, full of meaning and profundity given in the Katha Upanishad. This chariot is to be driven right to the Abode of Vishnu—tad vishnoh paramam padam.

So, the charioteer, the intellect, the understanding, the rationality in us is the primeval faculty which determines the extent of our progress in this effort, called the practice of yoga. What is required of a seeker is the strength of integrity and character. Strength of the body is the capacity to endure hardship—that is called strength. To what extent can you bear the pairs of opposites? From that you can know the strength of your personality. Now, the personality is not merely the body, but the entire vesture of the personality, the pancha-koshas—annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. The chariot should be systematically built, harmoniously constructed, strong in its make and fit to bear the wear and tear of the motion towards the ultimate goal of life. For this purpose, we have to observe what we call the golden mean of conduct, which is beautifully described in the sixth chapter of the Bhagavadgita. Moderation in our conduct, balance in our behavior, harmony in our activity, is a pre-condition to yoga.

The objects of sense appear as impediments on account of our wrong approach to them. They become friends when our understanding of them is perfect. Even snakes are charmed and controlled by snake-charmers. Even lions are tamed. What to say of other objects in the world!

The Atman is your friend. The Atman also is your enemy. How could Atman be an enemy? All law is a terror when we do not want to obey it. But law is a protector when we participate in its requirements. The world is the law of God. God speaks to us through the various things of the world. When we gaze, we gaze at the face of God. There are no objects of sense. They do not exist. The objects are nothing but Spirit, projected in space and time. God sensualized is the world. The Absolute specialized and temporalized is this creation. There is no separate world. There is no separate creation. There are no separate objects of sense. The world should neither tempt us nor reject us.

Many of us, seekers, aspirants, have not the goal of our life clearly pictured before our minds. We do not know whether we have to realize God first, or serve the world first. Many seekers think that service of humanity is to come first, and realization of God afterwards. Sometimes we think that mankind itself is God, and service of man is service of God, and so we begin to identify the goal of our life with the activities of our daily life. We appear to be pursuing the goal while we are actually pursuing what is pleasant to the deeper needs of this bodily and ego-ridden personality. It is impossible to truly aspire for God from the entirety of our being. But to understand what God is and what love of God is, God’s grace alone is necessary. The Guru has to bless you. It requires much effort.

The concept of God, the notion of the goal of life before us, is the ultimate determining factor in the success of our practice of yoga, and the Kathopanishad, in this passage on self-control—atmanam rathinam viddhi, etc.—makes it clear that this chariot of the body can go hither and thither if the charioteer lets loose the reins and allows the horses to move according to their whims and fancies. Our intellect can be blurred and clouded by the force exerted upon it by the senses. The senses are very powerful and their power is such that their activities can produce an impact on the mind and the intellect to such an extent that the mind can think and the intellect can understand things only in terms of the senses. The Upanishad warns us against this fall. The Atman, the mind and the senses should be in unison— atmendriyamanoyukta. They should not work in their own way, independently. That is, the activity of the senses, the thoughts of the mind and the needs of the Spirit should be in conformity with one another. They should not be at variance with each other.

The Atman wants nothing. It has known everything. Therefore to desire anything through our actions will be contrary to the requirements of the Atman. Though the actions are directed outwardly, their aim is the inward realization of the Atman. The movement is outward through action, but the goal is inward which is the Self. The Atman has, really, no within and without. When you move to the Infinite outwardly, you reach also the Infinite which is inward. This yoga of the Katha Upanishad is not jnana yoga, bhakti yoga or karma yoga. It is the yoga of the Infinite.

Excerpts from:
The Yoga of The Infinite - The Secret of The Katha Upanishad by Swami Krishnananda

If you would like to purchase the print edition, visit:
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If you would like to contribute to the dissemination of spiritual knowledge please contact the General Secretary at: