Anger

August 23, 2014

Irritability becomes explosive fury or rage. It bursts suddenly into a violent fit of anger. Nip it in the bud at once. Be cautious and vigilant whenever you find yourself getting irritable. Do not allow it to assume the form of a big wave of anger. At once start repeating the Divine Name vigorously. Pray to God fervently.

Swami Sivananda Saraswati

For each and every individual, life and the outcome of life is a matter of continuous choice. You are what you choose to become. Nothing is forced upon you. Nothing is imposed. There is no external force. You are the source of all force, all power.

Swami Chidananda Saraswati


Destiny

August 21, 2014


Happiness

August 19, 2014

“Happiness” = gratitude. Practice the latter and you’ll feel the former.

Tim Ferriss


Argument

August 19, 2014

Know that every argument won is an argument lost; every argument that is lost is an argument won. It means that if you win an argument by means of self-justification, you have lost control over yourself. And if you keep silent in an argument, you have won, since you have exercised self-control.

Swami Sivananda Saraswati


Choice

August 19, 2014

At the conclusion of the Gita, Lord Krishna declares to Arjuna: “Yathecchasi Tatha Kuru. Now, it is up to you what you will choose. Whether to follow and do as I say or whether to follow your own desire.” [Gita 18.63] The individual has freedom of choice. He can weigh pros and cons. He can anticipate consequences by reflection.

Swami Chidananda Saraswati


Wisdom

August 9, 2014

Radiant Immortal Atman! Beloved seekers! Beloved and blessed children of the Divine! Knowledge is the knowing of the things. Wisdom is the understanding and experiencing of things. Wisdom is to knowledge what a fully ripened fruit would be to a fruit in the beginning stage – without juice, sweetness or fragrance. Knowledge enables you to know many things, but it does not itself make you wise. Knowledge is an intellectual process, but it lacks depth, a quality to impel the knower to be what he knows. That subtle factor which makes knowing into being is a gradual ripening of that knowledge into experience. When knowledge rises above a certain point, it matures into wisdom and gains loftiness, and turns into intuition. Then intuition replaces knowledge and knowing turns into being, and life becomes infused by wisdom.

Swami Chidananda Saraswati


Nisargadatta Maharaj

August 8, 2014

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Straight Talk

August 8, 2014

The need for the higher illumination is more serious a matter than the birth and the death of the overcoat, and the quest for the Absolute should be undertaken even sacrificing the dearest object, fearless of even the greatest pain and loss that may have to be encountered in the world. It is a mistake to be interested in the different forms of perception, in the various categories of relative experience. Nothing is worth a moment’s notice except the realisation of Brahman. The most pleasant, the sweetest joy derived through contact of the subject and the object is only a womb of pain; it has to be rejected for the sake of the Bliss that is true in the absolute sense.

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The nature of that which is perceived is strongly influenced by the nature of that which perceives. The moment the form of the desire is changed the object also appears to change itself to suit the requirements of the centre of consciousness that projects forth the desire. Whatever we want, that alone we see and obtain. Nothing else can exist in the objective universe corresponding to an individual’s experiences than what is demanded by the individual in its present stage of self- evolution in order to effect the necessary transfigurations in itself for the purpose of the realisation of a higher consciousness of existence. A knowledge of this fact of life makes one wake up from his slumber and strive to reach the culmination of experience where further transcendence of states ceases.

Swami Krishnananda Saraswati
The Realisation of the Absolute


Raja Yoga

August 6, 2014

The Philosophy of Yoga

It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy. Vyasa has explained the original aphorisms or Yoga Sutras of Patanjali and this has been further elaborated through a gloss by a learned author named Vachaspati Mishra, and through the celebrated writings of Vijnana Bhikshu.

The Yoga, in allegiance to the Sankhya, holds that there is an eternal and omnipresent inert Prakriti and a plurality of omnipresent Conscious Purusha. The Yoga accepts a third principle, viz., Ishvara. The contact of the Purusha with Prakriti makes the latter evolve itself into its various effects. The Purusha, due to Aviveka (non-discrimination), feels that it is an individual on account of its identification with Prakriti and its modifications.

The Yoga concerns itself with the method of freeing the Purusha from this bondage through right effort. Yoga is, thus, more a practical way of attainment than a philosophical excursion into the realms of the Spirit. As a Darsana, it is Sa-Ishvara Sankhya, i.e., it sanctions the twenty-five Tattvas of the Sankhya and adds one more, Ishvara. In doing so, Yoga fulfills its own characteristic of being an utterly practical system of Sadhana.

When covered over by the veil of ignorance (Aviveka), the Purusha imagines that He is imperfect, incomplete, and that fulfillment can be had only in His conjunction with Prakriti. The Purusha then, so to say, begins to gaze at Prakriti; and in the light of His consciousness, the inert Prakriti commences its kaleidoscopic display of objects. The Purusha, due to Prakriti-Samyoga, appears to desire for enjoyment of these objects. He acts, as it were. He seems to grasp the objects. Now bondage, though not essential to the Purusha, is complete and the vicious circle is kept up. Transmigration of the individual is the consequence of Aviveka and its effects. Yoga by its scientific processes cuts these three knots one by one and leads to Kaivalya Moksha which is the realization of the true Purusha as independent of Prakriti and its evolutes.

Deep within everyone there is an abiding faith in a Supreme Being, someone to whom a Sadhaka can look up for help and guidance, for protection and inspiration. But the ego does not allow this to happen. Disentanglement of the Purusha from the ego alone can lead to Its release from the snares of Prakriti. The ego can hardly be subdued by subjective analysis only; but it is easy to discriminate this ego as separate from the Purusha when it is voluntarily offered as a sacrifice at the altar of self-surrender to a Supreme Being, Ishvarapranidhana. This is the hypothesis of the Yoga, in addition to its exhortation to put forth effort (Sadhana-Marga).

Swami Sivananda Saraswati


Three Defects

August 6, 2014

In the mind there are three defects, Mala or impurity, Vikshepa or tossing, Avarana or veil. The impurity should be removed by the practice of Karma Yoga. The tossing should be removed by worship or Upasana. The veil should be torn down by the practice of Jnana Yoga. Only then Self-realisation is possible. If you want to see your face clearly in a mirror, you must remove the dirt in the mirror, keep it steady and remove the covering also.

Swami Sivananda Saraswati