Showing posts with label Gurudev. Show all posts
Showing posts with label Gurudev. Show all posts

Sunday, July 14, 2013

(July 14, 2013) Spiritual Message for the Day – The Great Spiritual Master Swami Sivananda

The Great Spiritual Master Swami Sivananda
Divine Life Society Publication:
Talk given by Swami Krishnananda on Swami Sivananda’s Mahasamadhi anniversary in 1987
We are here on a day which is adored as a special pendant in the sacred garland of a series of holy performances, services and worships during this Centenary period of the great Master Worshipful Gurudev Sri Swami Sivanandaji Maharaj, one of the stalwarts that this country has produced, one of the most renowned benefactors of mankind, whose personality towered above the usual classifications of human society, and who symbolized in his own indivisible and disciplined personality the aspirations of all people. He stood, as it were, in his personal life an example for the total aspiration of humanity.

In Christian circles it is oftentimes said that Christ died for the sins of mankind. If that is so, we may equally say that a personality such as Master Swami Sivananda lived for the aspirations of mankind. Not only did he live this noble longing of the human soul in his own disciplined and austere life individually, but he also spread the radiance of this aspiration throughout human society by means of writings, speeches and an infinite variety of services that he rendered, many of them known and many unknown. The known form of the services rendered by this great Master consist of the social welfare projects, many forms of educational services, unlimited charity, and personal guidance which he rendered for ameliorating every kind of human sorrow.

But more than all this, more than the personal, social and visible forms and the gestures of his sacrifice to mankind, is the invisible form of service that he rendered. The greater a personality is, the more difficult it becomes to perceive their services to people. The inwardness and the potentiality for work increases directly in proportion to the increase in that person’s greatness. The word ‘greatness’ is intriguing indeed to most of us because it is not easy for us to characterize what greatness could be, to define what greatness is. It is not immensity of wealth that can be called greatness, as you all know very well. It is not the extent of material possessions or the land that one occupies as a suzerain. One may be rich, wealthy and powerful, but not great.

What is greatness, then? Who do we call a great person? A wealthy man, a powerful man, an army leader or a political head – who is great before your eyes? None of these. Powerful they be, wealthy they be, attractive in many respects they may be, but great they need not be. The greatness of a person lies in the in depth of achievements and the inward realizations that touch the very roots of being, the very subtle seeds of the very Earth, the world in which we live and, we may even say, the extent to which one is able to touch the corners of creation.

The superhuman achievements and the attainments of a human person determine the greatness of that person. To the extent that one is more than human, to that extent one is also great. To be great, it is not enough to be merely human. A humane, very large-hearted towering social worker need not be great because greatness is not a human characteristic, it is a superhuman attainment. In order to be superhuman one has not only to be entirely human, but also live a life which is more than what can be encompassed by entire humanity. A superhuman individual, if at all we can call that person an individual, exceeds the capacities of all humanity. One superhuman person is greater than all the individuals constituting mankind as a whole. Here plebiscite, quantity does not count. Millions of votes of all the people in this world cannot equal a single vote of this one person. Here the greatness of a person counts. In our day-to-day assessments of the power of a person, socially or politically, we go by counting of heads, as is well known. Millions of illiterates cast a larger number of votes than one genius. This is not the way in which we assess the greatness, the value or the potentiality of any person. Great Masters are not quantities in themselves, they are radiant qualities, and it is not difficult to appreciate that quality is more than quantity. It is not the largeness, the extent of the crowd of people that can make for the values of a particular step that is taken or a project that is undertaken. It is something more altogether.

As we grow higher and higher in our inward potentialities, as we reach nearer and nearer to what can be called superhuman nature, we become more and more qualitative rather than quantitative. The extent of the number of friends that one has and the quantity of membership that one can elicit from outside may, to the outward eye, look like the capacity of one’s individuality. The great person is sometimes called a spiritually great person. The spirituality of the person is the greatness of the person. It is not materiality, socialness or political strength, and not even intellectuality or scientific outlook; it is spirituality that is true greatness.

The spirituality involved in superhuman nature is actually the divinity that is enshrined by that person. All these terms are difficult to ascertain their meaning. We have been told many times that there is such a thing call spiritual living, there is such a thing called divinity, but it may not have had much meaning to us, especially in our practical living. It has been a theoretical concept, a word in the dictionary which has only a linguistic synonym to give its significance, but it has not touched our lives.

The spirit of a person is commonly present in every other person also as the very same spirit that asks for a common goal to be achieved. Do we not, as human beings, sometimes feel at one with the aspirations of all people in the world? Are there not occasions in human history when all mankind can ask for one thing only? Such an occasion may not have arisen up to this time in history, but it will not be difficult for us to infer the possibility of such an occasion. Impulses which are deep rooted are common to all people, and the final longings of humanity cannot be diversified by caste, creed, color and various other segmentations of human society.

The touching of the roots of the very life of all beings is the achievement of a superman. In that position where he is placed, that person ceases to be a he or a she. It is a superperson, we may say, and not a person at all. Their capacity, their power, their ability to work miracles arises on account of their spirituality, which is what we call the greatness of that person. Such a person we had before us. This great person, Master Swami Sivananda, is remembered by us today. We may call him a yogi or a spiritual leader, a mastermind, a wonderworking social welfare leader, a spiritual hero, a divine individual, a Godman. His anniversary is here observed this day in this ashram which he founded – Sivananda Ashram. In its operative aspect it is called The Divine Life Society, an organization of divine kindred souls, spirits that spark forth as radiances from the anvil of the aspiration for God. The Society stands for a collaboration of spirits, not merely persons coming from various corners of the country. Luminous sparks are not material contents, aspirations are not material bodies; our longings are superphysical. Thus this organization, at least as intended by the Master Swami Sivananda himself, can be regarded as a conflagration created by the coming together of millions of radiant spirits of spiritual aspiration.

Here we are in the Society of this kind which is not materially construed or even socially interpreted. It is something even more than all that, a symbol of human aspiration for that which we call superhumanly desirable. That person is remembered today in this worship that we have performed, one hundred thousand offerings in honor of this great spiritual miracle man. His greatness is the potentiality of the greatness of everyone, it is the symbol of the welfare of this nation, and it is also the heralding signal for the great future of mankind.

It is therefore a great privilege for every one of us to be here at this moment and be in a position to offer our heartfelt prayers to this great Master who symbolizes veritably God Almighty. May his grace be upon us all.

Continue to read:
The Great Spiritual Master Swami Sivananda by Swami Krishnananda


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Thursday, June 20, 2013

What is Maya? by Gurudev Swamiji Sivananda Maharaj

Maya is the illusory inscrutable power of Ishvara. Just as heat is inseparable from fire, so also Maya is inseparable from Ishvara. Maya is Ishvara’s Upadhi. Ishvara has Maya under his control. Maya is neither Sat nor Asat. So Maya is Anirvachaniya. This universe is all a display of Maya. All worldly experience is the effect of Maya. A sage who has realised his Self has transcended Maya.


Maya is Abhinna Sakti of Brahman. Abhinna means inseparable. Maya cannot be separated from Brahman. Just as heat is inseparable from fire, so also Maya is inseparable from Brahman.

You conclude by looking at the effect pot that there should be the cause for this pot. Even so, you will have to conclude by looking at the world that there should be a cause for this world. That cause is Maya, the illusory power of Brahman.

What is beyond explanation, what is incapable of being explained by its very nature is Maya. Maya is Anirvachaniya i.e., indescribable. It is an inscrutable illusory power of Brahman through which this world is projected.

Maya is cunning and deceptive. She is the illusory power of Ishvara. It is the finitising principle that creates finite forms in Infinite Brahman. She has got 2 powers, Avarna Sakti and Vikshepa Sakti. She hides the Truth through Avarana Sakti (veiling power). She projects this universe, creates false names and forms through Vikshepa Sakti (projecting power).

Avarana Sakti conceals the Atman and veils the Jiva. Through the force of this Sakti, he is not able to separate himself from the five sheaths. This Avarana Sakti is divided into Asat Avarana and Abhana Avarana. The former is the cause for the notion that there is no Brahman. People say: “If there is Brahman, will it not shine?” This idea is generated by Abhana Avarana. Asat Avarana is removed by indirect knowledge of Brahman, Paroksha Jnana, obtained through Sravana or hearing of the Srutis. Abhana Avarana is destroyed by direct knowledge of Brahman through meditation (Aparoksha Jnana).

Avyaktam, Maya, Mula-Prakriti, Pradhana (the chief or first), Gunasamya are synonymous terms. Avyaktam is the unmanifested state of Maya. Just as the tree exists in the seed in a subtle state, so also this world exists in a seed state in Avyaktam during Pralaya. Avyaktam and Pradhana are terms of the Sankhya philosophy. Mula Prakriti is a compound of Sattva, Rajas and Tamas like a three-stranded rope of white, red and black colours. In the Gunasamya Avastha or state, the three Gunas are in a state of equilibrium. This is the state of Pralaya or Sushupti. Just as men go everyday into the state of deep sleep, so also the world goes into its Sushupti state during Pralaya. In Pralaya countless Jivas get absorbed in Mula Prakriti with Samskaras like particles of gold that adhere to a ball of wax. The Karmas of the Jivas ripen at the end of Pralaya. Ishvara has to give the fruits of their Karmas. So He again projects this universe by mere willing.

There is excess of pure Sattva in Maya. The reflection of Para Brahman in Maya is Ishvara. Maya is the Upadhi of Ishvara. It is the causal body of Ishvara. Ishvara has the Maya under his control. Ishvara is also called by the names of Avyakrita and Antaryamin. Ishvara is the instrumental cause of the universe (Nimitta Karana). He becomes the material cause by commingling Himself with the Tamas, just as the spider produces the web out of itself. Avidya is impure Sattva. More Rajas is mixed with Sattva. This is the causal body of the Jiva. This is the Anandamaya Kosha. Jiva and Ishvara experience the Sushupti or deep sleep state through this Karana Sarira or causal body. This is the causal evolution.

This world is quite illusory and unreal and Atman alone is real and everlasting. A close study of Nature will induce Vairagya and Viveka and inspiration for realising Atman, the Lord of Nature.

Even if the sun becomes cool and the moon hot, even if the fire burns downwards and ice becomes hot, even if the faecal matter emanates the scent of Otto de Rose, a Jnani never gets astonished. He knows that this is all the fantastic work of Maya.

Unlike Maya, which is subject to change, transforming itself into universe, Brahman never changes. He is quite immutable, great and firm and unborn.


Because you cannot see the fire as it is covered by the ash, you cannot say that there is no fire. Even so, you cannot say that there is no Atman because it is concealed by body, mind, Prana and the senses.

Self-Knowledge by Swami Sivananda