Swami Sivananda About Fear

Man creates trouble and misery for himself. Give up all sorts of fears. Stand up like a lion. Draw courage from within. There are many people who are so timid that they will not move around at night. Even when they see a cat at night, they tremble. What a shame.

They are embodiments of timidity. They are `moustache ladies'. There are some sanyasins (monks) who repeat: "SHIVOHAM SHIVOHAM" ("I am Siva") - but they tremble with fear when they are put to a little test. They perspire and quiver when there is any impending danger!

They are poor, miserable specimens. I always say that a dacoit can become a good Vedantin if his energy is turned in a spiritual direction, because he is absolutely fearless and has no deha adhyasa, (feeling "I am the body"); but not a timid man.

Fearlessness is the greatest qualification for a spiritual aspirant. All fears are imaginary. They have no real basis. When you think seriously they will melt away like snow before the sun. Think a tiger or a lion has come in front of you, and you will have to face it. Think that you are placed in front of a machine gun, and that you will be blown up right now. Draw courage now. Think of the verses of the second chapter of the Bhagavad Gita. They deal with the immortality of the soul. Again and again think of the divine verses of the Avadhut Gita. You will become courageous - though perhaps not all at once. Gradually you will find that you are gaining courage.

Constantly think that you are the Atman, the Self. You will gradually develop great courage. Worry and fear are fearful forces within us. They poison the sources of life; they destroy all harmony, vitality and vigour. Thoughts of cheerfulness, joy, and courage are healing and soothing. Always be cheerful. Always laugh and smile.

Just as darkness cannot exist in the presence of light, so also fear cannot exist in the presence of self-denial or self-realisation or courage. Exhibit undaunted spirit, intrepidity and manliness. Make a strong resolve: "I will die or realise the Self". Give up the idea that you are the body. Fearlessness is one important sign of a liberated being.

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Swami Sivananda About Mouna

Use measured words in talking. Do not talk much. Try to finish a conversation within a few minutes. Understand the nature of the man rightly. When he enters your office or house for an interview, speak politely and with great respect for the man. Then send him away immediately and conserve your energy.

Do not indulge in long unnecessary talks and discussions. Man is a social animal. He is prone to much talking. He is very garrulous. This talkative habit is ingrained in him and he is much troubled when he cannot get any company. He does not want to go in for seclusion.

The observance of mauna (silence) is death and capital punishment for him. Ladies are still more garrulous. They always create some kind of unnecessary quarrels in the house.

I always prescribe the practice of mauna for one and all, as this helps in the preservation of energy, development of will and enjoyment of peace. All sorts of quarrels, misunderstandings, anger, etc., can be easily avoided by mauna for two hours daily and for six hours on Sundays, and for a full week on long holidays.

Even during other periods talk very few words. When you speak, speak gently and sweetly. During mauna you must live alone. Do not mix with other people. Do not even express your ideas with gestures.

The other channel by which energy is wasted, is the mind. This wastage is due to loose thinking, worrying, anger and fear. Just as energy is wasted in too much talk, so also energy is wasted in loose thinking.

If this mental energy is conserved, you will have at your disposal a tremendous store of energy. This you can utilise for various other purposes and sadhana (spiritual practice). If this energy is conserved you will feel that you are very powerful. You will feel no exhaustion even if you turn out tremendous work.

To do this you have to watch your thoughts very carefully, by introspection and meditation. You will have to divert the mental energy to useful thinking. There will be some struggle in the beginning. But after some time the mind will naturally think of auspicious and useful items.

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Swami Sivananda About Perfect Renunciation

Vedanta does not want you to renounce the world. It wants you to change your mental attitude and give up this false, illusory `I-ness' and `mine-ness'. The snake charmer removes only the two poisonous fangs of the cobra. The snake remains the same. It hisses, raises its hood and shows its fangs. In fact, it does everything as before.

The snake charmer has changed his mental attitude towards the snake. He has a feeling now that it has no poisonous fangs. Even so, you must remove the two poisonous fangs of the mind, namely, `I-ness' and `mine-ness' only. Then you can allow the mind to go wherever it likes. Then you will always have the feeling of the presence of God.

You must also renounce the attachment to renunciation, which is very deep-rooted. You must renounce the idea: "I have renounced everything; I am a great renunciate". This attachment of aspirants is a greater evil than that of the householders: "I am a landlord; I am a brahmana, etc."

Not by shaving the head, not by dress, not by egoistic action is liberation to be attained. He who possesses wisdom is a real sanyasin (monk). Wisdom is the sign of a sanyasin. The wooden staff does not make a sanyasin. He is the real sanyasin of wisdom who is conscious of his absolute nature even in his dreams just as he is during the waking period. He is the greatest knower of Brahman. He is the greatest of sanyasins.

Perfect renunciation is born of discrimination. Dispassion should not be mild and half-hearted. It should be a burning flame of disgust for everything that is seen and that is not seen. Nothing but the state of final liberation is to be the ideal for attainment. There should be no desire for wife, husband, children and worldly activity. The aspirant must be encircled by the fence of dispassion on all sides.

Action is for the man of the world, the wisdom is for the sanyasin who has risen above worldliness. Only the man of renunciation with knowledge attains Brahman, and none else. Without perfect renunciation, it is impossible to pursue the path of the knowledge of Brahman.

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Swami Sivananda About Glory Of The Self

Believe in the self. Draw power from within. Dive deep into the source and come back quite refreshed and invigorated. Have unshakable faith that nothing can ever overpower these. Chant Om Om Om when gloom tries to overpower these. Rejoice in thy own self. Have contentment in thy own self. Never seek happiness from outside.

A timid man is unfit for the attainment of Self-realisation. Have no attachment for this mortal body of flesh and bone. Cast if off like slough, just as the snake throws away its skin. Be prepared to give up the body at any moment. Make a strong resolve: I will die or realise the self.

Do not lose heart when you are in adverse circumstances. Become a real hero and fight your enemies within - the mind, indriyas (senses), vasanas (tendencies), samskaras (mental impressions) and trisnas (cravings) which have robbed you of your atmic jewel. The spiritual battlefield demands great valour, patience, perseverance, strength, courage and skill. Temptations will manifest without a moment's notice - you will be bewildered. There may be no time to detect them, so always be on the alert.

You came alone, naked and weeping. You will go alone, naked and weeping. Then why are you proud of your false wealth and false knowledge? Become humble, meek. You will conquer the world with humility. Become pure in thought, word and deed. This is the secret of spiritual life.

Birth and death, bondage and freedom, pleasure and pain, gain and loss - all are mental creations. Transcend the pairs of opposites. You were never born; you will never die. Thou art the immortal Self always. Thou art ever free in the three periods of time. It is the physical body that comes and goes. The Self is all-full, all-pervading, infinite and part-less.

Recognise that you are the living truth, that you are inseparable from that one essence, the substratum of all these illusory names and forms, these false, shadowy appearances. Get firmly established in Brahman. Now you are invulnerable.

Rely on your own self, your inner spiritual strength. Do not depend on money, friends or anyone. Friends, when put to the test, will desert you. Lord Buddha never even trusted his own disciples. Become absolutely free.

Source: Sivananda Daily Reading for 26 November

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RELIGION AND SCIENCE By Sri Swami Sivananda

Yoga and Science are inseparable. Science and Religion are inseparable. Science is part of Religion. Science and Religion are necessary correlatives. Scientists are also monists in one sense.They also emphatically declare that there is only one thing viz., Matter or Energy.

A Yogi tries to control the mental forces,a scientist the physical forces. This is all the difference between a Yogi and a scientist. A scientist is also an unconscious Raja-Yogi, but his mind works in external grooves.

Before the invention of watch, Yogius used to calculate time by measuring the shadow in day and by the study of the movement of the stars in the heavens at night. They were perfectly exact in their calculations. Astronomy and medicine received their first impulse from the exigencies of religious worship. Yogins have a sound practical knowledge of Ayurveda. One who endeavours to qualify himself as his own doctor can become a Yogi.

He has to live sometimes in the jungles and has to treathimself first, whenever diseases manifest. Otherwise his Sadhana will suffer and he cannot have rapid progress in Yoga. You will find in the books on Ayurveda: "A healthy body is a good instrument for doing virtuous actions and practising Yoga." Those who wrote these Ayurvedic books were great Rishis and Yogins.

Science is partially unified knowledge. A scientist observes the laws of Nature,experiements in his laboratory, investigates, infers and draws exact conclusions from his observations. He understands Nature. But he knows nothing of the origin or destiny of Nature! Who made the sun and gave power to its rays?

Who combined four parts of nitrogen with one part of oxygen? Who gave power to electrons? Who gave power to atoms to combine into molecules? Who or what made and bestowed upon the ultimate particles of matter their marvellous power of varied interaction? Science does not know this great mystery. On the contrary, Yoga is completely unified knowledge. A Yogi gets inner divine realisation.

He clearly sees with his inner Yogic eyes the subtle rudiments of matter. He identifies himself with the Supreme Being who is the Lord of the Prakriti (matter). He gets control over the five elements. He clearly understands the whole mystery
of creation through direct intuitional knowledge. The scientist lacks this sort of knowledge. He has only experimental knowledge.

The business of science is generalisation of phenomena; it is the function of philosophy and Yoga to explain. Religion is the practical aspect of philosophy. Philosophy is the rational aspect of religion. The scientist tries to answer the "How” of the problem; the philosopher and the Yogi the "Why" of it. It is a mistake to say that such and such an event occurs because of certain laws of Nature.

The laws of Nature do not give any real explanation of the phenomena. It is simply a
statement in terms as general as possible of what happens under given circumstances in his expression of an observed order or uniformity in a natural phenomena. Science is concerned only with the phenomena. It shows a marvellous harmony of Nature.

But it is the problem of philosophy and Yoga to solve the "Why" of Nature"s harmony. Scientists possess partial knowledge of the universe. They have not understood the whole code of Nature"s laws. They have no knowledge of the occult side of things. They have no knowledge of the astral, mental and higher planes such as Brahma-Loka (world of Brahma). The unseen world is of far greater importance than the sense-universe which is visible to the naked eye.

A fully developed Yogi can function in all the planes and so he has full knowledge of the manifested and unmanifested Nature. The senses by which you get knowledge of the external objects are not fully developed. Therefore the knowledge obtained is partial. The external senses are exact counterparts of the internal astral senses. Scientists have no knowledge of the subtle rudiments of matter. Life will become fuller and richer, when one develops this inner eye-sight by the practice of Yoga.

Just as blood, when seen under the microscope, reveals many mysterious things such as leucocytes, lymphocytes, nuclei, pigment,germs, bacilli, etc., so also the inner Yogic eye reveals many mysteries of the hidden side of things.The knowledge of the scientists is only fragmentary or partial whereas the knowledge of the Yogi is
full and perfect.

Scientists have to learn many things from the Seers of the East. Who gave power to the electrons to revolve? Who gave life to the cell or the protoplasm? What is that power that unites atoms to form molecules? Who gave intelligence to the cells to secrete milk or bile or gastric juice from the blood? Scientists are still observing and experimenting.

They are still groping in darkness.What is the cause of the origin of an impulse? Who is the director of the mind? What is the cause of the origin of thought? Even if all the living scientists were to put their heads together to solve these questions, they cannot give definite conclusive answers.

But I do not mean to condemn the wonderful discoveries and inventions that modern
science has contributed to the vast store of knowledge and happiness which the present generation enjoys today. The radio, the aeroplane, the microphone and other marvels of science are bound to baffle human intelligence. Scientists have found ways to fertilize an ovum with chemicals, without the help of semen. It is stupendous success. Some children are also born.

They inject the semen that is obtained from renowned and cultured men of the world in order to improve the race. They are attempting to fix a radio in a match-stick. They are trying to get the necessary nutrition to the body by pressing an electric button, so that eating and defecation may be entirely abandoned.

They are endeavouring to make the streets move so that there will be no necessity for motor-cars and carriages. They are trying to establish means of communication with the planet Mars. They may succeed in all their attempts.

May God bless them with roaring success in all their undertakings! But the question is: Can all these comforts and scientific discoveries and inventions give immortality,eternal satisfaction and everlasting peace? Have these material comforts enhanced human happiness? Is not man more restless today than ever before? Is he not more dissatisfied and discontented despite all these comforts? Life has become more complex and intricate. Luxuries are increasing day by day. Even a rich man finds it difficult to make both ends meet.

There is only one remedy for all these ills. You will have to abandon all luxuries and go back to simple natural living,if you want to enjoy real and lasting happiness. Immortality can be attained by realising the Self through simple living, practice of Yoga, self-control, mental discipline and meditation.

Matter exists in different conditions or states viz., solid, liquid and gaseous. The conditions may be made to change by variation of pressure and temperature. Water is turned into ice at a low temperature and steam at a higher temperature.

Every solid may become a liquid or gas under suitable conditions; every liquid may be rendered solid or gaseous; every gas may be made liquid or solid. One form of energy can be also transmuted into another form of energy. Heat can be transmuted into light and light into electricity. Even so, seminal energy or muscular energy, anger,
etc., can be transmuted into spiritual energy (Ojas-Shakti).

There is life in the mineral kingdom. This has been conclusively proved by the experiments of Prof. Von Schron at Naples. Even the elements manifest distinct preference.One element has a strong liking for the company of another. One element may even give up the company of one substance in order to join another element.

This is chemical affinity. Every chemist fully knows this well. Hydrogen likes the company of oxygen. Two molecules of hydrogen combine with one molecule of oxygen. Water is formed. If you place sodium in the water, you will notice that oxygen
likes sodium better than hydrogen and immediately abandons the company of hydrogen and joins sodium.

Likes and dislikes are more markedly present in the vegetable kingdom,than in the mineral.Many plants exhibit a remarkable degree of ingenuity in accomplishing their ends.

It is impossible humanly to imagine how the earth, for instance, can move along the same track which it was following for aeons up to this time, as if thers is a set of rails laid down on its path in space.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Swami Sivananda Gives Simple And Impressive Proof For The Existence Of Soul

You say in daily life, 'my body,' 'my Prana,' 'my mind,' 'my Indriya.' This clearly denotes that the Self or Atma is entirely different from body, mind, Prana and Indriyas.

Mind and body are your servants or instruments. They areas much outside of you as these towels, chairs, cups are. You are holding the body just as you hold a long walking stick in your hand. You are the possessor or proprietor of this body.

The body is your property or possession. The body, the senses,the mind, etc., are not the soul, but belong to it.

Purify the mind. Control the senses. Develop the four means. Hear the Srutis. Reflect and meditate. You will attain Self-realisation.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Swami Sivananda Proves Existence Of God From The Study Of Nature

Who provides food for the little frog that lives hidden between the strata of rocks?Who has clothed the fruits with skin to prevent contamination from outside? Who divided the season? Who made the water warm beneath the ice to enable the fishes to live comfortably in the icy regions of the Himalayas, and other places? Who has combined four parts of nitrogen with the one part of oxygen?

At whose command does the sun rise in the morning and set in the evening? The sun is
92,830,000 miles away from the earth. What a great wonder that from such a long distance the sun is able to convey light, heat, energy and vitality to all the living beings who inhabit the earth. There are millions of suns larger and smaller than the one which we see, but which appear to us like tiny stars on account of their being remoter than the sun with which we are acquainted. It takes millions of years for the light from these stars to reach this earth. Velocity of light is 186,000 miles per
second. Light from some distant stars has not yet reached us even now. What a great marvel it is! All these stars, planets, and satellites are revolving in the sky in fixed orbits from day to day, month to month and year to year, under immutable, definite laws. God is the Niyanta (controller). The sun cannot shine without Him. Fire cannot burn without Him.

Who supplies water to the trees, flowers, various shrubs, etc., that are found in this world? Who is this unseen, untiring gardener who works without wages or any sort of remuneration? Who gives nourishment in time to tigers, lions, birds, fishes, plants, insects, worms, etc.? How is it that only human beings are born of human beings, birds of birds, tigers of tigers, dogs of dogs, horses of horses, elephants of elephants, ants of ants, bears of bears, mules of mules,- an exact copy of their parents in every respect? From a tiny seed there springs a huge banyan tree that can give shelter for thousands of persons. From a tiny seed there comes out a big mango tree that gives thousands of delicious fruits. What is that power which supports and nourishes these trees? What is that hidden,miraculous power that brings out huge form with hair, fingers, toes, eyes, nose, teeth, ears, legs,thighs, etc., out of a tiny embryo? What is that power that brings out a mighty tree with foliage,flowers, twigs and fruit out of a tiny seed?

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Swami Sivananda Proves Existence of God by the study of mind and its functions

Unless there exists one continuous principle equally connected with the past, present
and future, or an absolutely unchangeable Self which cognizes everything, we are unable to account for remembrance, recognition and so on, which are subject to mental impression on place, time and cause. The Self is distinct from and superior to ideas, because the ideas require an ultimate principle which unites and connects them, while the Self is itself the ultimate Principle which renders the cognition of the ideas possible.

The Manas (mind) is an organ of sensation and thought. It must be under the control of some one who uses this instrument. The Jiva or human soul is not the director of the mind, because we see that ordinary men are swayed away ruthlessly by the mind. Therefore, there must exist some other Supreme Being, who is the Director of the mind. He is the Antaryamin, the inner Ruler and Controller.

Then again look at the miraculous power of the mind. In the Kenopanishad the first Mantra begins, 'Who is the Director of the mind?' There is the play of the Divine hand here also. Can my brother psychologist manufacture a mind from his laboratory? We are struck with wonder when we look into the diverse faculties of the mind, viz., power of discrimination, power of judgment,reasoning, retentive power, imagination, cogitative faculty or the power of reflection,understanding, etc. No one but God can create such a powerful and miraculous mind.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Swami Sivananda Proves Existence Of God Through Facts About This Physical Body

The insentient engine of a railway train cannot move without a qualified driver. Even
so this insentient body-engine cannot move without an intelligent driver, who is God or Ishvar.From the existence of the body you can infer the existence of the hidden driver of the body-engine.

There is display of intelligence in every inch of creation. Who pumps blood into the arteries? Who converts food into chyle and red-coloured blood? Who effects the peristalsis in the bowels and stomach and controls the process of assimilation and elimination. Who shuts the eye lids to prevent dust from falling into the delicate eyes? Who gave intelligence to the cells and glands to secrete milk, bile, saliva, gastric juice, etc., from the blood? Who gave intelligence and power to the spermatozoa to move, unite with the ovum in the womb and develop into a foetus? Wherefrom does this minutest, subtlest substance, Jiva, as minute as the tiniest grain of sand, derive the capacity to assume gradually the features, complexion and shape of its parents? What is the power which sustains it and helps its growth in the mother’s womb? Who arranges for milk in the mother’s breast before the child is born ?

How wonderful is the human machine? How harmoniously all the organs work in unison in
the economy of nature? In Gita this body is known as navadvara-puri or nine-gate city. In summer the skin works energetically to throw off all impurities of the blood and to relieve the kidneys which had over-worked in winter. The endocrine, pituitary, pineal, adrenal glands work in perfect harmony in manufacturing the internal secretions, and the hormones to help the metabolic process of the body, growth and structure.

It is a great marvel to see the working of the nervous system under the control of brain and the movement of the impulses through the spinal cord. There is a magnificent, electric battery inside with switchboard and wires. The operator is Antaryamin (inner ruler, or God) who controls and supervises everything. He is Upadrashta (supervisor), Anumanta (permitter) and Maheswar (the great Lord). Look at the heart and lungs which work under the direct control of the brain. How wonderful are these three vital organs the tripods of life? Can an eminent scientist manufacture any of these organs, tissues, fibres, tendons or cells in his laboratory with his intellects?

How harmoniously the different systems such as the digestive system, circulatory system,nervous system, integumentary system, work without any rest! How beautifully the different centres in the brain such as the vision-centre, authority-centre, centre of smell, etc., do their functions. One is struck with awe and wonder when he begins to think seriously of the structure and working of this delicate human machinery.

To think that this most wonderful mechanism is the result and product of a fortuitous
combination of matter or atoms is simply absurd and ridiculous indeed! It has been, doubtless,moulded and fashioned by some architect, who is infinitely more skilful, intelligent and powerful than the ordinary architects who build palaces and bungalows. That architect is God or Ishvar or Creator. Call him by any name. It does not matter much.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Final Part - GOD EXISTS By Swami Sivananda

An atheist says that there is no God. But that knower who knows the non-existence of
God is Brahman.

A Sunyavadin says that there is only Sunya (void). But that knower who knows the
Sunya is Brahman (God).

Who sees the defects in the Sun —whether it shines brightly or whether it is obscured by clouds? It is the eye. Who sees the defects in the eye whether there is cataract or not? It is the Buddhi (intellect). Who sees the defects in the Buddhi whether there is confusion or clarity? Who illuminates the Buddhi? It is Aham (infinite “I”). This “Aham” is Kutastha or Atma or Brahman,illuminator of everything.

As a punishment for a certain crime you would rather prefer to have your hands cut off than the eyes removed. This indicates obviously that the Indriya is closer to you and dearer also than the external instruments. Instead of sentence for death you would rather prefer to have your two eyes removed. This shows that life is dearer and closer to you than the Indriya. When you suffer from a serious, protracted ailment, you wish to give up your life also, to get happiness. This shows that the Self or Atma is dearer than life or Prana.

Man generally argues at the time of his death, “I have undergone many miseries,troubles and difficulties in this life. I have done various good acts. They may not go in vain. After all, is it for this one life alone I have laboured so much? This cannot be. I must be immortal.” He invents the theory of Immortality. Even commonsense will tell everybody that there must be an immortal Atma.

You had been a child playing in your mother’s lap. Then you grew up into a school-going boy. Then you became a sighing lover in adolescence. Then you reached adult manhood. Lastly you became a veteran with grey hairs. You have had a variety of experiences.There must be an unchanging Self as a Sakshi to witness these changing experiences. Otherwise these experiences are impossible. That unchanging Self is Brahman. It is the substratum for all these changing experiences of life. An invariable Self must link continuously the varying childhood, boyhood, manhood and old age.

A spermatozoon, which is a millionth part of a drop of semen, and an ovum from the ovary joined together give rise to the formation of this body. What a great mystery! That subtle power which is the source for this semen and ovarian product, that subtle essence which sustains all these,is thy own Self. That is Truth. That is Soul. Thou art That. realise this and free yourself from the cage of bone and flesh.

The growth of the body with several limbs, organs, etc., from a tiny peck of semen, bespeaks the omnipotence of the Lord.

In the embryonic stage when the child dwells in the womb of the mother there is no difference between a male and a female child up to a certain stage. Both the male and female genital organs are developed from the same Wolffian body which contains the female (ovarian) as well as the male (testicular) tissue. By some unknown process of growth one of the tissues preponderates and the distinguishing characteristics of sex are developed by about the third month. The testicles are in the abdomen of the male child. They descend into the scrotal bag by about the seventh month.What a great wonder! The Lord only, who is the source of all beings and the ruler of all creatures,knows Himself by Himself.

Just as one thread penetrates all flowers in a garland, so also one Self penetrates all these living beings. He is hidden in all beings and forms, like oil in seed, butter in milk, mind in brain,Prana in the body, fetus in the womb, sun behind the clouds, fire in wood, vapour in the atmosphere,salt in water, scent in flowers, sound in the gramophone-records, gold in quartz, microbes in blood.

Just as the light is the same in bulbs of different colours, even so the bodies and mental Bhavanas (attitudes) are different, but Atma is one in all beings.

Just as the sun, reflected in various pots of water, appears to be many, so also the Atman appears to be many when reflected through various minds in various bodies.

Just as fire blazes forth when the ash above it is removed, Brahman shines forth when
the veil of ignorance, which conceals It, is removed. Just as butter is perceived when milk is converted into curd and churned, so also Brahman is perceived through the churning of meditation.

Just as hunger, thirst, pain, taste, etc., have to be experienced, but cannot be seen by the fleshy eyes,even so Brahman has to be experienced through deep meditation and Samadhi. Just as the tiny bacilli that produce cholera, typhoid, etc. cannot be seen by the naked eye, but can be seen with the help of a microscope, so also Brahman cannot be seen by the physical eyes but can be seen through the eye of intuition.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Part 1 - GOD EXISTS By Swami Sivananda

Every breath that flows in the nose,
Every beat that throbs in the heart,
Every artery that pulsates in the body,
Every thought that arises in the mind,
Speaks to you that God is near.

Every flower that wafts fragrance,
Every fruit that attracts you,
Every gentle breeze that blows,
Every river that smoothly flows,
Speaks of God and His mercy.

The vast ocean with its powerful waves,
The Mighty Himalayas with its glaciers,
The bright Sun and stars in the wide sky,
The lofty tree with its branches,
The cool springs in the hills and dales,
Tell me of His omnipotence.

The melody of sweet music,
The oration of powerful orators,
The poems of reputed poets,
The inventions of able scientists,
The operations of dexterous surgeons,
The utterances of holy saints,
The thoughts of the Bhagavad Gita,
The revelations of the Upanishads,
Speak of God and His wisdom.

Even many educated men now say boldly that there is no God, that everything in this world goes on and evolves according to definite laws. Can law arise by itself? Can any law come out of nothing? Surely there must be an ultimate cause. That is God. That is the supreme Brahman or the Absolute. God is self-existent Being. He is infinitely powerful, wise and good.

The deepest craving, the deepest aspiration in man is for eternal happiness, eternal knowledge and eternal Truth. Man should search for some supernatural entity which can satisfy his deepest cravings and aspirations.

Nature is not a mere chance collection of events, a mere jumble of accidents, but an orderly affair. The planets move regularly in their orbits, seeds grow into trees regularly, the seasons succeed each other in order. Now Nature cannot order itself. It requires the existence of an intelligent being, i.e., God, who is responsible for it. Even Einstein, the great scientist, was strongly convinced of the creation of the universe by a Supreme Intelligence.

Albeit everything is transitory in this world, people purchase enormous plots of land, build bungalows in various places and erect five-storied houses. They want to establish eternal life in this sense-universe. This shows that man is essentially immortal. In spite of the knowledge that everyone has to die, man thinks that he will live for ever and makes very grand arrangements to live here perpetually. Further, nobody wants death. Everybody wants to live, and takes treatment when ill, spending any amount. Hence, the essential nature of man should be eternal existence.

Even a fool thinks that he is wise. Everyone wants to show that he knows more than others.Nobody likes to be called a fool. Children tease their parents with various sorts of questions. The desire to know is ingrained in them. These indicate that our essential nature is knowledge.

When a man laughs, people seldom ask why he is laughing. On the other hand when a man cries, everybody asks why he is crying. This shows that our essential nature is bliss. No one wants misery, but everyone wants happiness, and all one’s activities in life are directed towards the acquisition of happiness. This also proves that our real nature is bliss. In deep sleep when there are no objects, senses or mind, we feel bliss; hence our essential nature should be bliss. That again is the reason why people ailing from painful maladies even desire to give up their bodies and thus get rid of the pain.

You find that even the world's best doctors fail to cure a dying king. You might have also heard of many instances where patients ailing from the worst type of diseases are cured miraculously where even the ablest doctors have declared the cases hopeless. This itself is a clear proof that there is the divine hand behind all cures.

Some people die when they are eighty years old; some die when they are in the womb; some die at twenty; some at forty. What is the cause for the variation? Who has fixed the span of life for all? This clearly proves that there is the theory of Karma, that there is one Omniscient Lord, who is the dispenser of the fruits of the actions of the Jivas, who fixes the span of life of the Jivas in accordance with their nature of Karma or actions, who knows the exact relation between Karmas and their fruits. As Karma is Jada or insentient, it certainly cannot dispense with the fruits of their actions.

Close your eyes and imagine for a moment that you are dead. You can never do so. You can never think that you will not exist (after death). You will imagine that your dead body is lying down and that you are witnessing the dead body. This clearly proves that you are always the witnessing subject (Sakshi, Drashta). There is an inherent feeling in everybody 'I exist,' 'Aham Asmi'.

There are five Indriyas (organs that grasp) and five Vishayas (objects). Eye can see
forms. Forms are made up of Agni-tattwa (fire principle). Eyes are also formed out of fire Tanmatra. So there is a relationship between eye and form. Eyes cannot hear sounds. Ear is made up of Shabda-tanmatra (sound element). Sound emanates from Akasa (ether).There is a relationship between ear and sound. Ear cannot see. All the five senses are insentient or non-intelligent. They borrow their light and power from Atma or pure Spirit which is at the back of these senses just as a cup of water, when exposed to the sun, borrows the heat from the sun.

In sleep there are no senses, no objects, no mind apparent and yet you experience peace and bliss. When there are no objects, wherefrom have you derived the bliss? The mind rests in Brahman during sleep and it is from Brahman this bliss is derived. Further during sleep when there are no other persons 'I' alone exists.

Source: GOD EXISTS By SRI SWAMI SIVANANDA

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Swami Sivananda About Mouna

The organ of speech is a very great distracter of the mind. Too much talking indicates that the man is rajasic (restless). Talking makes the mind outgoing. Mouna (vow of silence) is almost death for the worldly man. It is a great blessing for the spiritual aspirant.

A worldly man always wants company and talk. This is his nature. Energy is wasted in this idle gossiping. Conserve this energy by mouna and utilise it for the contemplation of the divine. If you observe mouna for two months you will realise its advantages. Then you yourself will not leave the practice. If the organ of speech is checked then the eyes and ears come under control quite easily.

Mouna develops will power. It checks the impulse of speech. It is a great help in the observance of truth and the control of anger. Emotions are also controlled and irritability vanishes. A mouni (one who observes mouna) uses measured words, and his speech is very impressive. A mouni first thinks whether his speech will wound the feelings of others, what sort of impression it will make on the minds of others, and so on. He is careful in his speech. He is thoughtful and considerate. He weighs each word before it comes out of his mouth. He can stay for a long time in seclusion. Practise. Feel the joy and peace of silence for yourself.

If you wish to observe mouna, you should keep yourself perfectly occupied in japa (repetition of God's name), meditation and mantra-writing. Do not mix with others. Do not come out of your room frequently. The energy used for speech should be sublimated into spiritual energy. It should be utilised for meditation. Then only you will enjoy serenity, calmness, peace and inner spiritual strength.

During mouna, introspect. Watch the thoughts. Then you will come to understand the ways of the mind and its workings. You can notice how the mind runs from one object to another in a moment's time. You will derive immense benefit from the practice of mouna. Real mouna is silence of the mind. Physical mouna eventually leads to silence of the mind.

Mouna of the mind is far superior to the mouna of speech. Mouna should come by itself. It must be natural. Forced mouna is only wrestling with the mind. It is an effort. If you live in truth, then mouna will come by itself, and there will be absolute peace.

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Swami Sivananda About Tapas

That which purifies the impure mind is tapas. That which regenerates the lower animal nature and generates divine nature is tapas. That which cleanses the mind and destroys lust, anger, greed etc., is tapas. That which destroys tamas (dullness) and rajas (impurity) and increases satva (purity) is tapas.

That which steadies the mind and fixes it on the eternal is tapas. That which arrests the outgoing tendencies, destroys vasana (habits), egoism, raga dvesa (likes and dislikes) and generates dispassion, discrimination and meditation is tapas.

This is the third limb of niyama (discipline) in raja yoga. It is one of the three items of kriya (dynamic) yoga. Tapas means austerity or practice of penance. The man of tapas is brilliant like a blazing fire.

Tapas means restraint of the senses and meditation. Also tapas leads to control of mind. Standing on one leg, raising one hand up for a long time is also tapas, but this is tamasic (dull) tapas of an ignorant man.

Pancagni tapas is sitting in the midst of four fires in the hot sun, having the hot sun as the fifth fire. Vairagis practise this very often. Desire moves the senses; desire can be controlled only if the senses are curbed. Tapas annihilates desires. Annihilate tapas abhimana (pride of austerity). The unintelligent tapasvin (ascetic) is always irritable, hot-tempered and proud. Practise intelligent tapas.

Mental tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult. He will be easily upset by a harsh or unkind word. He may take revenge and do tit for tat. He has no control over the mind.

He has disciplined only the physical body. To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to have presence of mind and forbearance, are all forms of mental tapas.

"The men who perform severe austerities, unenjoined by the scriptures, wedded to vanity and egoism, impelled by the force of their desire and passion, unintelligent, tormenting the aggregated elements forming the body and Me also, seated in the inner body, know these to be demoniacal in their resolves". (Gita. Chapter XVII).

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Swami Sivananda Tells To Shave The Mind

The mind is the all in all. Its mastery leads to the renunciation of all. True renunciation is in the abnegation of the mind. It consists in renouncing all desires and egoism, not world existence. Through such mental abnegation you will be able to free yourself from pain. Then will come immortality in life - the enjoyment of the infinite delight of existence free from ego, founded on the oneness of all in Brahman.

Sanyasa (renunciation) is a mental state only. It is gerua (or colouring) of the heart and not of the cloth alone. He is a sanyasi who is free from passion and egoism, who possesses all the satvic qualities, even though he lives with the family and in the world. If you have a stainless mind you are a sanyasi (a renunciate), whether you live in a forest or in a city, whether you wear white cloth or an orange coloured robe, whether you shave your head or keep a long tuft of hair.

Shave the mind. This consists of getting rid of all attachment, passion, egoism, infatuation, lust, greed, anger, etc. Vedanta does not want you to renounce the world; it wants you to change your mental attitude. It wants you to give up this illusory feeling of `I- ness' and `mine-ness'.

Mind is a mass of objectified desires. Desire in the mind to eat has manifested as the tongue, the teeth and the stomach. Desire in the mind to walk has manifested as legs and feet. Control the mind and you control the desires. Eyes can only see. Ears can only hear.

Tongue can only taste. Nose can only smell. Skin can only touch. The five senses are blended in the mind and the mind directly sees, hears, smells, tastes and feels. It does this quite independent of the senses.

Understand clearly the aim of your life. Chalk out the line of work that is congenial to your aim. Then you should work hard to realise that ideal. Have your ideal ever before you and try, every second, to live up to it.

Develop a strong desire to remove carelessness and forgetfulness from your character. Have confidence in your own powers and faculties. Keep your mental poise in the world, without consideration of failure, without consideration of gain or loss, pleasure or pain.

Have the mind always rooted in God, amidst all the activities of life.

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Swami Sivananda About MENTAL FACTORY

Now I will take you to the most wonderful mental factory. It is very close to you; it is a wonder of wonders. Even a rank materialist, if he is very sincere, will be turned into a perfect theist, instantly, if he closes his eyes for a moment and seriously reflects on the working of this marvellous factory. The Kena Upanishad opens with the following lines: "Who is the Director of this mind? Who gives Light and Power to this mind?" It goes on "Brahman is the Mind of minds, the Prana (life) of pranas, the Eye of eyes, the Ear of ears."

What a bold philosophy. At once it raises man to an unerring solution for all the different problems of life. The four mahavakyas (great utterances): "Prajnanam brahma" (consciousness is the Absolute); "aham brahma asmi" (I am the Absolute); "tat twam asi" (that thou art); "ayam atma brahma" (the Self is the Absolute), infuse power and joy into the hearts of all hearers. They produce drastic changes in your life. Then you will laugh at the vain pomp, the empty glory and the artificial and miserable life of a rich man.

The eyes and the ears are the gate-keepers of this mental factory - they are the `way in' and mouth is the `way out'. Eyes and ears bring inside the mental factory matters for manufacture. Light and sound vibrations are brought inside through these two avenues.

First of all they are made into `percepts' by the mind. They are then presented to the intellect. The intellect converts these `percepts' into `concepts' or ideas. These ideas are expressed by the outside gatekeeper, the organ of speech.

The external physical eyes and ears are mere instruments. But the real visual and auditory centres are in the brain and in the astral body - these are the real senses. Understand this point well. The intellect receives these materials from the mind and presents them to the purusa or Atman (the Self), who is behind the screen.

The mind is the head clerk of this mental factory. He has ten clerks, the five jnana indriyas (senses) to bring news from the facts outside. The facts are placed by the mind before the intellect, who places them before the purusa (inner self). A message comes back from the purusa to the buddhi (intellect). Buddhi decides and determines, and then gives the answer back to the mind, for execution. The five karma indriyas (organs of speech, hands, feet, genitals and anus) execute the order of the mind who is their master.

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Swami Sivananda says Change Your Habits

Mind is a bundle of habits. Bad habits and prejudices, hidden in one's nature, will be brought to the surface of the mind when the opportunity comes. If you change the habits you can also change your character. You sow a habit and reap a character. You sow a character and reap a destiny.

Habits originate in the conscious mind but when they become established, by constant repetition, they sink into the unconscious mind and become our `second nature'. Habit can however be changed by a new, healthy, agreeable habit, of a stronger nature. At present you are thinking, "I am the body". Think, "I am Brahman". In the course of time you will be established in Brahmic consciousness.

Do not be a slave to one idea. Whenever you get new, healthy ideas, the old ones must be given up. In the mind there is an internal fight ever going on between `nature' and `will', between the old, worldly habits and the new, spiritual habits.

In the case of aspirants, the fight is between the old samskaras of the sensual world and new, spiritual samskaras. It is a fight between the good impressions of the past and bad impressions of the past. It is a fight between viveka (wisdom) and instinctive mind and indriyas (senses).

Eventually - will, which is pure, strong and irresistible, is bound to succeed. There is no doubt about this. As your reason grows and you become wiser and wiser - by study, by contact with the wise and by meditation - your mind must be well prepared to take up new, healthy, rational ideas and eschew the old, morbid ones.

Mind is your tool. When emotions arise, separate them, study them, analyse them but do not identify yourself with them. Master your impulses, emotions and moods. Rise from the position of slave to that of a spiritual king.

Just as the repetition of a thought or action leads to perfection, so also does the recurrence of the same process, or the same idea, lead to the perfection of abstraction, concentration and meditation.

Give your full mind to God. Only then will you have realisation. Even if one ray of the mind runs outside, it is impossible to attain God- consciousness. You cannot enjoy peace of mind, you cannot practise meditation, if there is tossing of the mind. Destroy mundane desires through dispassion and surrender to the Lord.

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Swami Sivananda About Vritti And Mind

The mind-stuff is citta. It is a mental substance.Vrtti or thought-wave is a modification of the mind stuff. It is a process. Just as waves and bubbles arise from the surface of the ocean, so also these vrttis arise on the surface of the mind-ocean.

Just as the sun's rays emanate from the sun, so also these mental rays (modifications of the vrtti), emanate from the mind-sun. Just as the sun merges itself into the horizon at sunset, by collecting all its rays, so also you have to merge in the sun of suns, absolute consciousness, eternal peace, by collecting all the dissipated mental rays and dissolving the mind itself.

The function of the vrtti in the mind is to cause the removal of the cause of ignorance covering objects. Gross ignorance is enveloping all objects. When it is removed, then perception of objects becomes possible.

Through its own effort the mind assumes the shape of any object, and concentrates upon itself. When the mind thinks of Brahman, the sole ultimate thought of Brahman is formed. Be vigilant. Watch the mind and its activities. The object does not bind you - it is the vrtti, the identification with the vrtti, that causes attachment and bondage.

If you become one with the mind, body and vrttis you get various sorts of miseries and sufferings. The whole universe is created by the vrttis alone.If these mental thought-waves subside you can attain the absolute state of highest peace and bliss. Just as soap cleanses the physical body, even so japa (repetition) of any mantra, dhyana (meditation) and kirtan (chanting), together with the practice of yama and niyama (discipline), cleanse the mind of all impurities. Just as you nourish the physical body with food, even so you will have to give food for the mind and spiritual food for the soul.

Only when the modifications cease do you enter the silence. Realise this. Close the eyes, draw in the senses, still the mind, silence the thoughts, sharpen the intellect, purify the citta, meditate on Om and chant it with feeling. Enter the silence. Silence is Atman, the centre - it is in the heart-cave. When the mind runs from one object to another, the state in the interval, wherein you become mindless, is Brahman.

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Sadhana -Frequently Asked Questions answered by Swami Sivananda

Q: Where can you find eternal happiness?

A: In your own Atman within.

Q: Which is the most troublesome organ?

A: Tongue.

Q: Who is your terrible enemy?

A: Mind.

Q: Who is your best friend?

A: Satsanga or association with the wise.

Q: Who is your real father?

A: Guru.

Q: Which is the best language?

A: Language of the heart.

Q: Which is the best virtue?

A: Brahmacharya.

Q: Which is the worst intoxicant?

A: Lust.

Q: Which is the sacred river?

A: Brahma Jnana.

Q: Who is the real king?

A: A Jivanmukta or liberated sage.

Q: Which is the best Dharma?

A: Selfless service.

Q: Which is the worst quality?

A: Anger.

Q: Which is the best thing in this world?

A: Pain (because it is the eye-opener, it goads you to seek liberation.)

Q: Which is the best food?

A: Hearing of the Srutis or Upanishads.

Q: Who is the best man?

A: A kind-hearted man.

Q: Who is the worst man?

A: A selfish man.

Q: Where is the worst hell?

A: In the mind filled with jealousy, crookedness and hatred.

Q: Where is the best heaven?

A: In the heart filled with love, mercy and generosity.

Q: Which is the best science?

A: Brahma-Vidya or the science of Atman.

Q: Which is the most precious thing in this world?

A: Vairagya or dispassion.

Q: Who is the strongest man?

A: He who practises Ahimsa, he who can bear insults, injuries and persecutions with a smiling face.

Q: Who is a weak man?

A: An irritable man.

Q: Who is the happiest man?

A: A Tyagi or a man of renunciation.

Q: Who is the most miserable man?

A: A rich man.

Q: Who is the most beautiful man?

A: A Yogi.

Q: Who is the ugliest man?

A: A greedy man.

Q: Who is a beggar?

A: He who has desires.

Q: Which is the biggest ocean?

A: Ocean of Bliss (Brahman or Atman).

Q: Which is the most dangerous thing in this world?

A: Company of a worldly man.

Q: Which is the greatest temptation?

A: Woman for a man, man for a woman.

Q: Which is the most desirable thing?

A: Brahma Jnana.

Q: Who is the best engine driver?

A: God.

Q: Which is the most wonderful machine or engine?

A: Mind.

Q: Which is the biggest factory in this world?

A: Mental factory.

Q: Who is a real drunkard?

A: He who is intoxicated with the pride of wealth and learning.

Q: Who is a real blind man?

A: He who has no inner divine eye or the eye of intuition.

Q: Who is the real cobbler?

A: He who thinks that the body is Atman and talks always of matters concerning the body.

Q: What is your foremost duty?

A: To find out this hidden driver of this body-engine to love Him, to live for Him, to serve Him, to know Him, to realise Him, to live in Him and merge in Him.

Q: Why did the All-merciful God create pain in this world?

A: Pain is the only blessing in this world. It is an eye-opener. Man would never attempt to attain salvation if there had not been any pain in this world.

Q: How can I know whether I have purity of mind or not?

A: If you have Vairagya (dispassion or indifference to sensual enjoyments), that is a sign of Chitta Suddhi or purity of mind. No sensual desires or Vasanas will arise in the mind.

Q: What is the purpose of God creating the world?

A: This is a transcendental question or Atiprasna. You will know the purpose when you attain Self-realisation or Brahma Jnana. The finite mind that is conditioned in time, space and causation cannot get an answer to a question that relates to transcendental matters.

Q: What is the use of repeating the Mantra again and again?

A: It gives force. It intensifies the spiritual Samskaras.

Q: When I concentrate, so many thoughts arise in my mind. How can I avoid them? Can I suppress them?

A: Do not try to suppress them with force. The thoughts will manifest with redoubled force. They will rise up frequently also. You will tax your will and waste your energy. Be a silent witness of these thoughts. Say unto yourself: "I have no concern with these thoughts." Be indifferent. All useless worldly thoughts will die by themselves.

Q: How to prevent bad dreams?

A: Study any religious book. Meditate for half an hour just before retiring to bed. You will have no bad dreams.

Q: What are the signs of a person who has no Ahamkara or egoism?

A: He will not identify himself with his body. He will be free from pride, likes, dislikes, jealousy, anger and hypocrisy.

Q: Why does evil exist in the world?

A: Change the angle of vision or Drishti. All evils will disappear. Evil is negative good. Evil exists to glorify good. It has a raison d'etre, reason for its existence. Evil and good are relative terms. What is good at one time is evil at another time. What is good for one is evil for another. Understand this and become wise. Behold the one Atman in all forms and beings. Evil and good are mental creations. Transmute evil into good by Atma-Drishti. There is good in evil also.

Q: How to lead the life of unity?

A: This is attained by service, charity, sharing what you have with others, cultivating cosmic love and realising the one Atman seated in the hearts of all, through constant Brahmachintana or meditation on Atman.

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