Author: Vasundhara

Devotion and Self-Surrender

Devotion and Self-Surrender – Sarada Devi

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Devotion and Self-Surrender – Sarada Devi

 

Teachings of Sri Sarada Devi, the Holy Mother

As for those who depend upon God and have faith in Him, well, that itself is their spiritual practice, sadhana. God is one’s very own. It is an eternal relationship. One realizes Him in proportion to the intensity of one’s feeling for him. Don’t be afraid. Always remember that somebody is protecting you.

How many are there who truly want to realize God? They, no doubt, profess great devotion and longing, but they feel satisfied when they get even a tiny bit of enjoyment. They say, “Ah, how kind is God!”

Always do your duty to others, but love you must give to God alone. Worldly love always brings in its wake untold misery.

If you love any human being (selfishly) you will have to suffer for it. That person is blessed, indeed, who can love God alone. There is no suffering in loving God.

Everything will come in time, my child. Be devoted to Him and take shelter at his feet. It is enough to remember that there is Someone—call him Father or Mother—who is always protecting you.

Repeat the name of God always in the innermost core of your heart and in all sincerity take refuge in Sri Ramakrishna. Do not bother to know how your mind is reacting to things around. And do not waste time in calculating and worrying over whether or not you are progressing in the path of spirituality. It is egotism to judge progress for oneself. Have faith in the grace of your guru and God.

Why are you so restless, my child? Why don’t you stick on to what you have got? Always remember, “I have at least a Mother, if none else.”

Beyond the Mind – Chinmayananda

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Beyond the Mind – Chinmayananda

 

By searching for happiness in the world outside and depending on the objects to provide us with that happiness, we become slaves to the world. Learn to discover happiness inside yourself, by yourself. If we analyze the psychological nature of human beings, we will see that when the mind is agitated, there is unhappiness. The lesser the agitation the greater the happiness.

The great saints, sages, and prophets renounced everything and, without any possessions, discovered peace and tranquility. We wonder how it was possible. Jesus roamed in the desert for 20 years on a diet of nothing but bread and water and found happiness. The Buddha, himself a prince, left his kingdom and sat under a tree open to the sun and rain, heat and cold, not knowing where his next meal was coming from and became emaciated. People from his kingdom visited the place and, recognizing their prince, thought that he had lost his mind. They thought, “Oh Lord, is this justice, why should he suffer?” But Lord Buddha opened his eyes and said, “My children you are crazy, you are unhappy, I have discovered the greatest happiness.”

So where is happiness? In the mind. If the mind is calm and serene we discover the Lord of our heart who is nothing but bliss absolute, total happiness. When there is least agitation in the mind we have maximum happiness, and when there are no agitations, we enjoy absolute bliss.

Conquest of the mind is all that is meant by religion and spirituality. Go beyond the desires of the mind and come to live your own true nature, fully satisfied, extremely content. A desire is only an attempt to fulfill yourself, but you are already fulfilled. Say to yourself, “I want nothing, expect nothing, I am Me!” Come to this higher state of Consciousness, which is called liberation, experience of the Divine, the Self, Happiness!

Mananam Publication Series
Living in Simplicity
The Search for Happiness – By Swami Chinmayananda
Chapter: The Spiritual Quest

Non-Attachment is Subtraction – Chinmayananda

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Non-Attachment is Subtraction – Chinmayananda

All the great saints, sages, and masters of the world who experienced the glory of infinite peace and bliss are people who used a method of subtraction. I am not saying that we should not have any objects in the world. The objects themselves are not the problem, only our attachment or identification with them.

I operate some nursery schools in India. And when the children first come into the school they all cry. One child cries and all the other children join in out of consideration for the one who started. And it generally goes in waves. As soon as the class begins there is crying, then they cry again when the class is over. I was wondering why this happened and asked the headmistress if she needed some more help to look after the children. She said, “No, Swamiji, this only happens for the first two weeks. Afterwards everything will be all right.”

“How is that?” I asked. The headmistress explained that the children begin to cry the moment their parents leave them, but once the children have played for a while, they forget all about their parents. At the end of the day the teachers take the toys from the children and put them away. When the children have to give up the toys, they cry again. One child cries and the others join in. The teachers try to console the children and once their parents arrive, the children become quiet. Within two weeks, the same children, who are only two or three years old, have learned that the toys they play with every day have to be left behind when they go home. They also know that their parents will retum and that the toys will be there to play with the following day. Once they know this, all crying ends.

We are not like this, however. Like children, we want various things to play with, but then identify with them saying-— “my house, my wife, my children, my money, my investments.” If only we could understand that everything that is given to us is to play with for some time and that when we leave, we will return again to play with the same world of things and beings.

Once we have understood this, the fear of death or change is taken away and we can truly begin to enjoy life. Don’t misunderstand me, I am not saying that we should not have any possessions. Everything has been made by the Lord for us to enjoy. Enjoy, but do not become attached, for when we have attachments we cannot enjoy, we only suffer. That is why we enjoy going to a friend’s house; we have no attachment to it. But when it is our house, we think “Oh, the wall needs a new coat of paint,” or, “it would be nice to have better furniture,” and so on. There is no enjoyment because of our attachment.

Mananam Publication Series
Living in Simplicity
The Search for Happiness – By Swami Chinmayananda
Chapter: The Spiritual Quest

Karma : actions and results

Karma : Actions and Results – Vivekananda

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Karma : Actions and Results – Vivekananda

 

According to Karma Yoga, the action one has done cannot be destroyed until it has borne its fruit; no power in nature can stop it from yielding its results. If I do an evil action, I must suffer for it; there is no power in this universe to stop or stay it. Similarly, if I do a good action, there is no power in the universe which can stop its bearing good results. The cause must have its effect; nothing can prevent or restrain this. Now comes a very fine and serious question about Karma Yoga — namely, that these actions of ours, both good and evil, are intimately connected with each other. We cannot put a line of demarcation and say, this action is entirely good and this entirely evil. There is no action which does not bear good and evil fruits at the same time.

To take the nearest example: I am talking to you, and some of you, perhaps, think I am doing good; and at the same time I am, perhaps, killing thousands of microbes in the atmosphere; I am thus doing evil to something else. When it is very near to us and affects those we know, we say that it is very good action if it affects them in a good manner. For instance, you may call my speaking to you very good, but the microbes will not; the microbes you do not see, but yourselves you do see. The way in which my talk affects you is obvious to you, but how it affects the microbes is not so obvious. And so, if we analyze our evil actions also, we may find that some good possibly results from them somewhere. He who in good action sees that there is something evil in it, and in the midst of evil sees that there is something good in it somewhere, has known the secret of work.

We have seen already that in helping the world we help ourselves. The main effect of work done for others is to purify ourselves. By means of the constant effort to do good to others we are trying to forget ourselves; this forgetfulness of self is the one great lesson we have to learn in life.

Man thinks foolishly that he can make himself happy by being selfish, and after years of struggle finds out at last that true happiness consists in killing selfishness and that no one else can make him happy except himself. Every act of charity, every thought of sympathy, every action of help, every good deed, is taking so much of self-importance away from our little selves and making us think of ourselves as the lowest and the least, and, therefore, it is all good. Here we find that Jnana (Knowledge), Bhakti (Devotion), and Karma (Selfless Work) — all come to one point. The highest ideal is eternal and entire self-abnegation, where there is no “I,” but all is “Thou”; and whether he is conscious or unconscious of it, Karma-Yoga leads man to that end.

Complete-Works / Volume 1 / Karma-Yoga / CHAPTER VI
NON-ATTACHMENT IS COMPLETE SELF-ABNEGATION

God

God is a Mysterious Power – Gandhi

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God is a Mysterious Power – Gandhi

Om
The Supreme Ideal
Man’s Ultimate Aim is Realization of God.

God
is Sat-Chit-Ananda Existence, Knowledge, Power and Bliss.
He is an Omnipresent, Omniscient, Omnipotent, Omniblissful Mysterious Power.

GOD IS A MYSTERIOUS POWER

There is an indefinable Mysterious Power that pervades everything. I feel it though I don’t see it. It is this Unseen Power which makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses.

I do dimly perceive that whilst everything around me is ever changing and ever dying, there is underlying all that change a Living Power that is changeless, that holds all together, that creates, dissolves and recreates. This informing Power or Spirit is God.

The truth is that God is the Force. He is the essence of life. He is pure, undefiled consciousness. He is eternal. And yet, strangely enough, all are not able to derive, either benefit from or shelter in the all-pervading Living Presence.

Electricity is a powerful force. Not all can benefit from it. It can only be produced by following certain laws. It is a lifeless force. Man can utilize it if he can labour hard enough to acquire the knowledge of its laws. The Living Force which we call God can similarly be followed if we know and follow His law leading to the discovery of Him in us.
God is an Unseen Power residing within us. There are many powers lying hidden within us and we discover them by constant struggle. Even so, we may find this Supreme Power, if we make deligent search with the fixed determination to find Him.

My God does not reside above. He has to be realized on earth. He is here, within you, within me. He is omnipotent and omnipresent. You need not think of the world beyond. If we can do our duty here, the beyond will take care of itself.

Pathway to God
Part 1 : Intellectual Sadhana
CHAPTER ONE
GOD

 

God

God is Omnipresent – Gandhi

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God is Omnipresent – Gandhi

Om
The Supreme Ideal
Man’s Ultimate Aim is Realization of God.

God
is Sat-Chit-Ananda Existence, Knowledge, Power and Bliss.
He is an Omnipresent, Omniscient, Omnipotent, Omniblissful Mysterious Power.

GOD IS OMNIPRESENT, OMNISCIENT AND OMNIPOTENT

God is not some person outside ourselves or away from the universe. He pervades everything and is omniscient as well as omnipotent. He does not need any praise or petitions. Being immanent in all beings, He hears everything and reads our innermost thoughts. He abides in our hearts and is nearer to us than the nails on our fingers.

God is then not a person. He is the all-pervading, all-powerful Spirit. Any one who hears Him in his heart has accession of a marvellous force or energy, comparable in its results to physical forces like steam or electricity but much more subtle.

Pathway to God
Part 1 : Intellectual Sadhana
CHAPTER ONE
GOD

God

God is One without a Second – Gandhi

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God is one without a second – Gandhi

Om
The Supreme Ideal
Man’s Ultimate Aim is Realization of God.

God
is Sat-Chit-Ananda Existence, Knowledge, Power and Bliss.
He is an Omnipresent, Omniscient, Omnipotent, Omniblissful Mysterious Power.

GOD IS ONE WITHOUT A SECOND

God is certainly One. He has no second. He is unfathomable, unknowable and unknown to the vast majority of mankind. He is everywhere. He sees without eyes and hears without ears. He is formless and indivisible. He is uncreate, has no father, mother or child; and yet He allows Himself to be worshipped as father, mother, wife and child. He allows Himself even to be worshipped as stock and stone, although He is none of these things. He is the most elusive. He is the nearest to us, if we would but know the fact. But He is farthest from us when we do not want to realize His omnipresence.

I dispute the description that Hindus believe in many Gods and are idolaters. They do say that there are many gods, but they also declare unmistakably that there is one God, the God of gods. It is, not therefore, proper to suggest that Hindus believe in many gods. They certainly believe in many worlds. Just as there is a world inhabited by men and another by beast, so also, is there one inhabited by superior beings called gods, whom we do not see but who nevertheless exist.

The whole mischief is created by the English rendering of the word देव or देवता (deva or devata) for which you have not found a better term than “god”. But God is Ishwara, Devadhideva, God of gods. So you see it is the word “God” used to describe different divine beings that has given rise to such confusion. I believe that I am a thorough Hindu but I never believe in many gods. Never even in my childhood did I hold that belief and no one ever taught me to do so.

 

Pathway to God
Part 1 : Intellectual Sadhana
CHAPTER ONE
GOD

 

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 11 – 20

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Bhagavad Gita Chapter 2 Verses 11 – 20

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

11. Sri Bhagavaan Uvaacha:
Ashochyaan anvashochastwam prajnaavaadaamshcha bhaashase;
Gataasoon agataasoomshcha naanushochanti panditaah.

11.
The Blessed Lord said:
You have grieved for those that should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

12.
Na twevaaham jaatu naasam na twam neme janaadhipaah;
Na chaiva na bhavishyaamah sarve vayam atah param.

12.
Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter.

13.
Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.

13.
Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve that.

14.
Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah;
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.

14.
The contacts of the senses with the objects, Oh son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, Oh Arjuna!

15.
Yam hi na vyathayantyete purusham purusharshabha;
Samaduhkha sukham dheeram so’mritatwaaya kalpate.

15.
That firm man whom surely these afflict not, Oh chief among men, to whom pleasure and pain are the same, is fit for attaining immortality!

16.
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.

16.
The unreal has no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).

17.
Avinaashi tu tad viddhi yena sarvam idam tatam;
Vinaasham avyayasyaasya na kashchit kartum arhati.

17.
Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable.

18.
Antavanta ime dehaa nityasyoktaah shareerinah;
Anaashino’prameyasya tasmaad yudhyaswa bhaarata.

18.
These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, Oh Arjuna!

19.
Ya enam vetti hantaaram yashchainam manyate hatam;
Ubhau tau na vijaaneeto naayam hanti na hanyate.

19.
He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not, nor is He slain.

20.
Na jaayate mriyate vaa kadaachin
Naayam
bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraane
Na hanyate hanyamaane shareere.

20.
He is not born nor does He ever die; after having been, He never ceases to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed,

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 1 – 10

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Bhagavad Gita Chapter 2 Verses 1 – 10

 

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

1.
Sanjaya Uvaacha:
Tam tathaa kripayaavishtam ashrupoornaakulekshanam;
Visheedantam idam vaakyam uvaacha madhusoodanah.

1.
Sanjaya said:
To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

2.
Sri Bhagavaan Uvaacha:
Kutastwaa kashmalam idam vishame samupasthitam;
Anaaryajushtam aswargyam akeertikaram arjuna.

2.
The Blessed Lord said:
From where has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, Oh Arjuna?

3.
Klaibyam maa sma gamah paartha naitat twayyupapadyate;
Kshudram hridaya daurbalyam tyaktwottishtha parantapa.

3.
Yield not to impotence, Oh Arjuna, son of Pritha! It does not befit you. Cast off this mean weakness of the heart. Stand up, Oh scorcher of foes!

4.
Arjuna Uvaacha:
Katham bheeshmamaham sankhye dronam cha madhusoodana;
Ishubhih pratiyotsyaami poojaarhaavarisoodana.

4.
Arjuna said:
How, Oh Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies?

5.
Guroon ahatwaa hi mahaanubhaavaan
Shreyo bhoktum bhaikshyam apeeha loke;
Hatwaarthakaamaamstu guroon ihaiva Bhunjeeya bhogaan rudhirapradigdhaan.

5.
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood.

6.
Na chaitad vidmah kataran no gareeyo Yadwaa jayema yadi vaa no jayeyuh;
Yaan eva hatwaa na jijeevishaamas
Te’vasthitaah pramukhe dhaartaraashtraah.

6.
I can hardly tell which will be better: that we should conquer them or they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us.

7.
Kaarpanyadoshopahataswabhaavah
Pricchaami twaam dharmasammoodha chetaah;
Yacchreyah syaan nishchitam broohi tanme Shishyaste’ham shaadhi maam twaam prapannam.

7.
My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask You: tell me decisively what is good for me. I am Your disciple. Instruct me who has taken refuge in You.
Na hi prapashyaami mamaapanudyaad

8.
Yacchokam ucchoshanam indriyaanaam; Avaapya bhoomaavasapatnam riddham
Raajyam suraanaam api chaadhipatyam.

8.
I do not see that it would remove this sorrow that burns up my senses even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.

9.
Sanjaya Uvaacha:
Evam uktwaa hrisheekesham gudaakeshah parantapah;
Na yotsya iti govindam uktwaa tooshneem babhoova ha.

9.
Sanjaya said:
Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep), the destroyer of foes, said to Krishna: “I will not fight,” and became silent.

10.
Tam uvaacha hrisheekeshah prahasanniva bhaarata;
Senayor ubhayor madhye visheedantam idam vachah.

10.

To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, O Bharata, spoke these words!