(Sept 4,2014) Spiritual Message for the Day – Vedantic Sadhana by Sri Swami Sivananda

 Vedantic Sadhana

Divine Life Society Publication: Lectures on Yoga and Vedanta by Sri Swami Sivananda

O FRIEND! Why dost thou weep? Thou hast neither birth nor old age nor death. Thou hast neither passion nor craving. Thou hast neither gross nor subtle body. Thou hast neither mind nor Prana. Thou art the eternal, unchanging, all-pervading Self. Feel this and be free.

O friend! Why dost thou grieve? Thou hast neither name nor form. Thou hast neither caste nor age. Thou hast neither gender nor Indriyas. Thou art neither strong nor weak. Thou hast neither father nor mother. Thou art ever free, pure, eternal immortal. Realise this and be free.

Find out the real inner man. The real man is bodiless and formless. Do not identify the man with the outer food-sheath—Annamaya Kosha—or the physical body. The gross physical body is like the shell of a cocoanut. The real man is the Immortal Spirit, which cannot be annihilated. Man in essence is the Imperishable Atman. He is the silent witness of the three states, viz., Jagrat, Svapna and Sushupti (waking, dreaming and deep-sleep states).

Just as a rope is mistaken for a snake in the darkness, a post for a man, so also this impure body is mistaken for the pure Self through Avidya or ignorance. If you bring a light, the illusory snake in the rope will disappear. Even so, if you attain knowledge of the Self, the illusory identification with the body will vanish. The essential qualities of the man are not actually transferred to the post, nor the essential qualities of the post actually transferred to the man. Even so, consciousness does not belong to the body and the attributes of the body, such as decay and death, pleasure and pain, do not belong to the Self or Consciousness.

If you have direct knowledge of the Supreme Self or Brahman through meditation, you will attain Immortality. There is no other way to reach the goal. If you know the Self you have gained the true end of life. You will be afraid of nothing.

That Vastu or something which has neither beginning nor end is the Imperishable Brahman (Akshara). Akshara only is unchanging, infinite, eternal, self-luminous, indivisible, pure, perfect, ever free and independent. Akshara is your Immortal Soul.

The fields or bodies are different but the knower of the field is one. Jivatmas are different but Paramatman is one. Wherever there is mind, there are Prana, egoism and Jiva-Chaitanya or reflected intelligence or Abhasa Chaitanya side by side. He who has the sense of duality (Dvaita Bhava) will take births again and again. This delusion of duality (Bheda Bhranti) can only be removed by the knowledge of identity of Jiva and Brahman. ‘Aham Sukhi—I am happy’, ‘Aham Duhkhi—I am miserable’, ‘Aham Karta—I am the doer’, ‘Aham Bhokta—I am the enjoyer’ is the experience of all human beings. Therefore the Jivatma is a Samsarin and is subject to pleasure and pain. Jivatmas are different in different bodies, whereas Paramatman is free from pleasure and pain. He is Asamsarin. He is eternally free. He is one.

Jivatma in essence is identical with Para-Brahman. Fields are different, bodies are different, minds are different and Jivatmas or individual souls are different. But the knower or Paramatman in all these fields or bodies is one.

The Self is not affected by pleasure and pain, virtue and vice. He is the silent witness only. Pleasure and pain are the Dharmas of the mind only. They are ascribed to the Self through Avidya or ignorance. The ignorant man only regards the physical body as the Self. He is swayed by the two currents of Raga Dvesha and does virtuous and vicious actions, reaps the fruits of these actions, viz., pleasure and pain and takes births again and again. But the sage who knows that the Self is distinct from the body is not swayed by Raga Dvesha. He identifies himself with the pure eternal Brahman and is always happy and actionless, though he performs actions for the welfare of the humanity.

The disease Timira which causes perception of what is contrary to truth pertains to the eye but not to the man who perceives. If the Timira is removed by proper treatment, he perceives things in their true light. Even so, ignorance, doubt, pleasure and pain, virtue and vice, Raga Dvesha, false perception, non-perception of truth as well as their cause belong to the instrument, viz., mind, but not to the silent witness.

The wheel of Samsara or the world’s process rotates on account of Avidya. It exists only for the ignorant man who perceives the world as it appears to him. There is no Samsara for a liberated sage. Any disease of the eye cannot in any way affect the sun. The breaking of the pot will not in any way affect the pot-ether. The water in the mirage cannot render the earth moist. Even so, Avidya and its effects cannot in the least affect the pure, subtle, attributeless, formless, limbless, partless and self-luminous Self. Avidya can do nothing to the Self.

Avidya or ignorance born of Tamas acts as a veil and prevents man from knowing his essential Sat-Chit-Ananda Brahmic nature. It causes perception of what is quite the contrary of truth, or causes doubt or non-perception of truth. As soon as knowledge of the Self dawns, the three forms of Avidya vanish in toto. Therefore the three forms of Avidya are not attributes of the Self. They belong to the mind, the organ or the instrument. Mind is only an effect or product of Avidya.

In the state of liberation wherein there is annihilation of mind (Manonasa) there is no Avidya, there is no play of the two currents, Raga Dvesha. If false perception, ignorance, pleasure, pain, doubt, bondage, delusion, sorrow, etc., were essential properties of the Self, just as heat is an essential property of fire, they cannot be got rid of at any time. But there had been liberated sages in the past like Sankara, Dattatreya, Jada Bharata, Yajnavalkya, who possessed extraordinary super-sensual or intuitional knowledge, who were free from false perception, doubt, fear, delusion, sorrow, etc. They were not conscious of Samsara but they had perfect awareness of their own Svaroopa or essential Sat-Chit-Ananda Brahmic nature.

Therefore we will have to conclude that the Self is free, pure, perfect, eternal and the Avidya inheres in the mind-instrument but not in the Self.

The liberated sage who is freed from selfishness, egoism, anger and fear roams about happily. He has shaken off everything. Avidya and its modifications cannot affect him. He is the Yati. He is the Sannyasin. He is the Yogi. He is the Paramahamsa. He is the Avadhuta. He is Brahman himself. He is the Lord of lords. He is the Emperor of emperors. He is fit to be worshipped.

May his blessings be upon you all! May you all attain liberation in this very birth! 

Excerpts from:

Vedantic Sadhana  - Lectures on Yoga and Vedanta by Sri Swami Sivananda

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(Sept 3,2014) Spiritual Message for the Day – Soul Power by Sri Swami Sivananda

 Soul Power

Divine Life Society Publication: Staying Positive by Sri Swami Sivananda

O man! Do not be discouraged when sorrows, difficulties and tribulations manifest in the daily battle of life. Thou art the master of thy destiny. Thou art divine. Live up to it, feel it, realise it. Draw up spiritual strength and courage from within. Learn the ways to tap the source. Dive deep within. Sink down. Plunge into the sacred waters of immortality. You will be refreshed, renovated and vivified.

Understand the laws of the universe. Move tactfully in this world. Learn the secrets of nature. Learn the best ways to control the mind. Conquer the mind. Conquest of the mind is really conquest of nature and the world.

Do not murmur or grumble when troubles and sorrows descend upon you. Difficulties strengthen your will, augment your power of endurance and turn your mind towards God. Face them with a smile. In your weakness lies your real strength. Conquer the difficulties one by one. This is the beginning of a new spiritual life, a life of expansion, glory and divine splendour. Expand, grow. Build up all positive virtues - fortitude, patience and courage. Start a new life.

Have a new angle of vision. Arm yourself with discrimination, cheerfulness, discernment, alacrity and undaunted spirit. A brilliant future is awaiting you. Let the past be buried. You can work miracles. Do not give up hope. You can neutralise the effect of evil influences and the antagonistic dark forces that may come against you. You can nullify destiny - many have done this. Assert. Recognise. Realise. Thou art the immortal self - claim thy birthright now.

You have created your destiny through thoughts and actions. You can undo them by right thinking and right action. Wrong thinking is the root cause of human sufferings. "I am the immortal self" - this is right thinking. Work in terms of unity - work unselfishly - work with atman bhava (feeling that the self is all). This is right action.

There is no such thing as sin. Sin is only a mistake; it is a mental creation. The baby soul must commit some mistakes during the process of evolution. Mistakes are your best teachers. Think, "I am pure atman", and the idea of sin will be blown in the air.

Excerpts from:

Soul Power  - Staying Positive by Sri Swami Sivananda

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(Sept 2,2014) Spiritual Message for the Day – Walk the Spiritual Way by Sri Swami Sivananda

 Walk the Spiritual Way

Divine Life Society Publication: Frequently Asked Questions on Spirituality by Sri Swami Sivananda

(Excerpts from The Book “May I Answer That?”)

Are the senses meant to be starved and destroyed ? The ascetic ideal says so. The Greek ideal, however, is moderate enjoyment of life. Most of the Western thinkers of the rationalistic type accept this. Modern psychologists assert that by denying or refusing the needs of the body and suppressing emotions like attachment and love, people generally create mental problems for themselves. Is there any substance in this ?

No; the senses have not been given only to be starved or killed. Neither are they given for being indulged in and fattened. In truth, the senses are not given for any earthly purpose whatsoever. That is the highest view that the sages uphold for spiritual aspirants. The senses are given for being utilized consciously and deliberately for the attainment of something altogether above and beyond the farthest reach of the senses. To understand the right import and significance of self-restraint, one must take a more comprehensive view of the question. 

In human beings, these senses are given together with the superior, directive faculty of intelligence with its aspect such as discrimination, selection, etc. The senses are to operate under its wise supervision. The aim is not the ultimate denial of the senses, but the achievement through restraint, of a pleasure million-fold greater than that achieved through gratification. When one realizes this fact, he will understand, how, with the Yogic aspirant, this self-restraint is not a matter of bitterness or reluctant, unwilling repression at all. Understood in its correct light, it is a joyous, voluntary discipline undertaken for the acquisition of an infinitely greater and more blissful experience. Does the angler ever grudge the loss of the worm cast for catching a big fish ?

Moreover, the rationale of asceticism is not rightly understood by most people. The ideal of asceticism and penance is not based on repression. Conservation and sublimation are the principles underlying asceticism rightly practised. The true ascetic witholds, diverts, canalizes and finally transmutes his natural propensities. The untoward repercussions of forced repression such as complex, neurosis, etc., have no place here. No doubt, modern psychologists are correct in their view about repression, but one must know that it does not apply to religious asceticism, wherein the process is sublimation and not just repression; and it must always be remembered that asceticism is a part of Yoga which provides such a marvellous system of mental training and culture that most effectively counteracts and wards off any possibility of neurotic complexes or obsessions. 

It is, however, true that asceticism is very much misunderstood by the majority of persons, and unfortunately by the ascetics themselves, as a result of which we hardly come across a real ascetic in the aspirant world. 

Yoga recommends a proper utilization of the tremendous faculties of undissipated senses for higher purposes of inner culture, social welfare, inventions, scientific progress, and finally, intuition. The senses are to be sublimated through restraint applied through reason and intelligent judgement. Their unlimited potentialities are to be harnessed for the greater good and not allowed to most shamelessly dissipated for a momentary pleasure, unintelligent and animalistic. Viewed from this angle, the aspirant is asked not to starve and destroy the senses, but really to strengthen them and utilize them for his good. Dissipation, on the contrary, actually causes destruction of the senses. 

The Greek ideal was enunciated as a general philosophy of life for the average humanity. Asceticism, as understood by the sages, is a distinctive discipline specially incumbent upon that class which would walk the spiritual way, the aspirant class dedicated to the goal of Self-realization. This class is vividly aware that the conception of "moderate enjoyment of life" is a conception alone and is well-nigh impossible to put into actual practice. For, the very nature of enjoyment is such that it tends to progressively increase in force each time the senses are indulged in. The habit gets man in its grip and drags him down. This has been the uniform experience of the sages. Therefore, at one stage or the other, a rigid religious self-control and denial becomes imperative in the march to spiritual progress. 

The rank materialist may not care for it, but the seeker does. The seeker is marked out for a special achievement. You know how an ultra-modern acrobat, a ballet dancer or an expert boxer willingly imposes a rigid regimen upon himself to keep perfectly trim and healthy for his professional success. Mark the denials and restrictions during the training period of any serious candidate trying for a championship in athletics! His keen zest and enthusiasm serve to keep his mind in a high mood of inspiration and anticipation. What, then, should be the interest and aspiration in true asceticism undertaken as a part of the training for an infinitely greater achievement in the spiritual path? 

Excerpts from:

Walk The Spiritual Way  - Frequently Asked Questions on Spirituality by Sri Swami Sivananda

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(Sep 1,2014) Spiritual Message for the Day – Sri Swami Sivananda’s Favourite Formula by Sri Swami Sadananda

 Sri Swami Sivananda’s Favourite Formula

Divine Life Society Publication: Philosophy and Teachings of Swami Sivananda by Sri Swami Sadananda

The best way in which we can benefit ourselves whether we are near Swami Sivananda or away from him, is by carrying out his advice, and because there are so many things which he has written about in more than 250 books, it may be impossible for us, ordinary people, to understand everything, even if we have time to read everything. Therefore, he has been so kind as to condense all his teaching into a few words which constitute what may be called the Mantra that he is uttering everyday in our hearing, so that it might sink deep in our minds and enable us to meditate upon its meaning. I am referring to what he always says at the end of the Sat Sang, "Serve, Love, Give, Purify, Meditate, Realise, Be good, Do good, Be kind, Be compassionate, Enquire, ‘Who am I?’, Know the Self and Be free." I consider that this is his favourite formula, the Mantras that he is giving as Upadesh not in the formal way, but in the really valuable way to all people, who come and visit him here and this is a Mantra that has also spread in all parts of the world. If we are to benefit ourselves by the Grace that God has shown to us by giving us this Guru, so that we may improve, the best way is to think about its meaning and act according to it in the best manner possible for us.

Just think about the meaning of these words, "Serve, Love, Give, Purify, Meditate, Realise." Each one of these words has been specially chosen and the word coming after the previous one comes with a purpose. It is not placed without any thought. Even a person in the lowest stage of spiritual evolution can enter into the path of progress, or evolution, only by serving others. That is the first thing that we have to do. Serve everybody as much as you can in the manner in which you are fitted to serve. Now, spiritual service, is selfless service. When you remember that you are part of the universe, that you cannot live independently of the universe, that you partake of the blessing that God is conferring upon you only through others who are living in this universe, your sense of duty will tell you that you have to serve others. Otherwise you will be selfish. Nobody in this universe can live independently. He lives only because there are others who help him in some fashion or other. Therefore, service is only a return for the obligation that we have received and are continuing to receive from others in the world. So, that is the first thing. Whenever you do anything, remember that you are doing it as a sort of repayment of the debt that you have received from other people. Then if you want to have a little better position in the spiritual field than you are having, you must invest a little more in the form of service to mankind. If you have put money in the bank you can take that money from the bank. But if you want to have more credit, do not take away all the money you have put there; but go on increasing your investment. Therefore, serve the world a little more than you have a claim to receive from the world. So, that is the first thing, Karma Yoga. So, then, in this Mantra, the first thing that is taught is Karma Yoga.

Naturally, when you have developed this feeling that you are part of this universe and it is your duty to do something for the universe, the next stage is reached that you should love the universe. Here also we are only returning the love that we are receiving from other people. Love has been shown to us by the parents from the day on which we were born. In our childhood, the whole world loved us. Who does not love a child? Therefore, even in returning, we have to return much more than what we have received. And unless there is love in the world, there cannot be any kind of harmony even in our own little family or community even in the immediate neighbourhood where we live, unless we received love and give love there cannot be any happiness, and mind you, love is the life of Bhakti Yoga. If you love in the manner in which you ought to, you are loving the world, recognising that every person has got in him the all-pervading Atman and that every person functions on account of the presence of God in him. When you recognise that you are able to talk intelligently to other people, only because God gives you that intelligence, when you recognise God everywhere, automatically, you love everyone.

Then, ‘Give’. That is a very important advice that has to be given to a man. In the Upanishads there is a story that once thunder was heard as "Da Da Da" by Asuras, Devas and men. Those who heard the three words, Da Da Da, understood them in their own respective ways. The Devas said, ‘This is the teaching God has given us, because we do not have Dama (restraint).’ Devas are known for their want of restraint, and therefore they felt, ‘We must have restraint. We are running towards the enjoyment of pleasures. We must have a little more control.’ And the advice was taken by men as Dana (charity). The tendency for human beings is to receive and not to give. Asuras have no Daya. Dana is very important for men. If you search your heart, you will find that out of necessity you will pay something, give something and even supposing you had given very willingly, you will be thinking about it and taking pride in your heart of hearts for having given something, though you may not show the pride you feel. When you have given charity, you have done something which is quite abnormal for an ordinary being. Therefore, the teaching that is given us is, "Remember you are a human being. Rise above the average human being. Become divine. Give." This is the teaching there.

Then when all these are practised, the true preparation is made. When you have done selfless service, have decided to rise above the average human being so that you can make your life divine, then you become fit to proceed further. Therefore, serve, love, give, purify. There you have to think of cleansing your mind. Swamiji has got another set of phrases: "Purify your mind, simplify your life and intensify your Sadhana." Why should you purify your mind? So that later on you will not fall a victim to the temptations of your mind. Therefore, purification is for keeping the mind filled with good thoughts. They should stick themselves permanently to the mind, and when you have done that by the practice of Yama and Niyama, by controlling yourself completely, by not allowing yourself to be led away by temptations, by not taking advantage of the simplicity of others in business matters or other matters, when you are avoiding all these bad things you will have purified yourself.

Therefore, serve, love, give, purify. ‘Then you will be fit for meditation. Suppose you are inviting a friend to your house. You will first of all keep your room clean. You will not keep your room dirty. Ordinary courtesy requires that you clean a room before you receive an honoured guest. Now, if you are inviting the most honoured guest, God, to take His seat in your mind, you cannot keep your mind dirty. He will sit only in a place which is clean. Therefore, purify. Then meditation will be possible. Meditation means that you will be able to keep God inside you. When once you have cleaned your mind in the way that it is fit for God to dwell in, then Realisation comes quickly. That is why Swamiji says, "Serve, love, give, purify, meditate and realise."

When you have developed yourself into the position of some divine personality, then it becomes your duty to be positively good. Be good. Till then all the virtuous qualities are only to perfect yourself. Afterwards you are qualified not only to receive power-vibrations from God, but also to transfer your power and godliness to other people. Therefore, you are asked to be good. Perfect goodness is perfect ‘Godliness’. Therefore, "Be good, Do good, Be kind’. "Be compassionate" comes naturally.

Because, you are no longer selfish, you will begin to live only for others’ good. Then, "Be kind and Be compassionate." Then you will be able to understand how other people are to be benefited by the level you have reached. Then enquire, ‘Who am I?’ Be conscious of your identity with the Paramatman, and "Be free".

This is the Mantra which we are receiving every day from Swamiji. Even the person who is very low in the spiritual evolution can practise, "service". The person who is a little advanced, can practise Bhakti Yoga. So, it is possible to practise all these virtues one after another. I would request you to keep this Mantra running in your mind always, concentrate on the meaning of it, when you have time, and work out the ideas, always. That is the way in which you can benefit from the thought vibrations that are always emanating from Swamiji. Now, I am not qualified to describe him to you, but still I can give you this secret that saints like our Swamiji can never be keeping quiet at any moment of their life without radiating vibrations of a spiritual nature. They are always there, and the result is that when we have attuned our mental radio to the appropriate meter to receive those vibrations by simplifying our life, by purifying our mind, by meditating on our inner Self, we shall be able to receive those vibrations and transform ourselves into divine beings, which we are called upon to become, having been born in the world and especially in India, where we have preserved the spiritual heritage of our ancestors. Let us become worthy of them. 

Excerpts from:

Sri Swami Sivananda’s Favourite Formula – Philosophy and Teachings of Swami Sivananda by Sri Swami Sadananda

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