Friday, December 15, 2017

16 December

Moksha Gita - 2
Maya (illusion) is the upadhi (limiting adjunct) of Ishvara (God). She is the illusory power of Brahman. She keeps the lila (creative play) of Ishvara (God through her three gunas (qualities), viz., satva (purity), rajas (passion) and tamas (darkness).
Maya is not non-existent because it appears, neither is it existent because it is destroyed by the dawn of knowledge. Maya is 'not That'. It is an indescribable appearance.
Maya is neither sat (real) nor asat (unreal). Maya is anadi santam (beginningless) but has an end only for the sage who has realised the self). Maya is shuddha satva or pure satva.
He who gets knowledge of the Self having overcome maya or the illusory power, will alone know what maya is, how it arises and is destroyed.
The five elements, the five tanmatras (subtle or root elements), and the various objects of the world are all products or modifications of maya.
Just as you can infer the existence of fire through smoke, so also you can infer the existence of maya through its various manifestations.
Maya is of the nature of mind. Maya generates different degrees of illusion. Maya pervades everywhere. If your mind is destroyed by discrimination and vichara (enquiry into the self), then maya will not afflict you.
This mind which ever hankers after sensual objects is the seed of maya. If the mind is annihilated maya will vanish. You will attain the state of quiescence. Brahma jnana (knowledge of the Absolute) will dawn in you.

Thursday, December 14, 2017

15 December

Moksha Gita - 1
Fear not, my child. In reality there is no death for thee. There is a means for crossing this ocean of relative existence and attaining immortality or the supreme bliss. I shall teach thee now Brahma-Vidya (knowledge of the Absolute).
Salutation to satchidananda para (supreme) Brahman, that glorious first preceptor, who is self-luminous, eternal, indivisible, pure, spotless, desireless, attributeless, timeless, spaceless, changeless, beginningless and endless.
That ultimate reality which is the support for this world, body, prana (life), mind and senses, which is the womb for the vedas, which is all-pervading and all-permeating, which is colourless, odourless, tasteless, nameless and formless - that something shines eternally.
Some indescribable supreme principle which is imperishable, unborn, undecaying, fearless, motionless, one without a second, ancient and infinite - that alone exists.
What is neither short nor long, neither that much nor this much, neither black nor white, neither stout nor thin, neither good nor bad - that should be understood as Brahman.
That which is neither subtle nor dense, which has neither caste nor name, which is immutable, immortal and bodiless, which is beyond the reach of mind and speech - that should be understood as Brahman.
Brahman is distinct from the gross, subtle and causal bodies. He is the soul of all. He is the inner ruler of all. He is eternally free. He is without action, and without motion.
Brahman cannot be defined. To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the Upanishads declare, "Neti-neti" - "not this-not this".

Wednesday, December 13, 2017

14 December

Respect All - Adore All
Competent disciples are never in want of a competent guru. Realised souls are not rare, but ordinary ignorant persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company. The number of realised souls may be less in the present age when compared with the satya yuga (the golden age), but they are always present to help the aspirants. They are always searching for the proper adhikaris (qualified aspirants). Let each man take the path according to his capacity, understanding and temperament. His true guru will meet him along that path.
Do not dig shallow pits here and there for obtaining water, for the pits will dry up soon. Dig a very deep pit in one place and centralise all your efforts here. You will find good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deeply from one man. Sit at his feet for some years. It is useless to wander from one man to another out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute, but follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will become quite bewildered and be in a dilemma.
From one doctor you get a prescription. From two doctors you get consultation. From three doctors you get your own cremation. Even so, if you have many gurus, you will be bewildered and be at a loss to know what to do. One guru will tell you: "Do this." Another will tell you: "Do that." A third guru will tell you: "Do the other." You will be quite puzzled. Stick to one guru and follow his instructions.
Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one master. Then you will have rapid spiritual progress.
- - -
The guru and the scriptures can show you the path and remove your doubts. Direct experience or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. No doubt, the guru's blessing can do everything. But how can one have his blessings? By pleasing the guru. A guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Therefore, follow the instructions of the guru carefully. Only then will you deserve his blessings which can do everything.

Tuesday, December 12, 2017

13 December

Guru Bhakti
You will find in the Gita: "Learn thou this by discipleship, by enquiry and by service. The wise, the seers of the essence of things, will instruct thee in wisdom." (Chapter IV - Verse 34.)
The guru must not only be a Brahma-shrotriya (well-versed), but a Brahma-Nishta (established in Brahman) as well. Mere study of books cannot make one a guru. One who has studied the vedas and who has direct knowledge of the Atman, through anubhava (direct experience), is a guru. If you find peace in the presence of a holy man (mahatma) and if your doubts are removed in his presence, you can take him as your guru. When the guru gives the mantra to his disciples, he gives with it his own power.
Just as water flows in a river, so also jnana (knowledge) and bhakti (devotion) are ever flowing from a sage. Only a thirsty man drinks water. So too, a thirsty aspirant, who has implicit faith in his guru and is eager to imbibe his teachings can drink the nectar from him. The student can imbibe from his guru only in proportion to the intensity of his faith in him.
The guru tests the students in various ways. Some students misunderstand him and lose their faith in him. Hence they are not benefited. But those that stand the tests boldly come out successful in the end.
The periodical examinations in the 'University of Sages' are very stiff indeed. Once a great sage (Gorakhnath) asked some students to climb a tall tree and throw themselves head downwards onto a very sharp trident (trisula). Many of the faithless students kept quiet. But one faithful student at once climbed up the tree with lightning speed and hurled himself down. He was protected by the invisible hand of the sage and had immediate Self-realisation. This man had no deha-adhyasa (feeling, "I am body"), but the others had strong attachment for their bodies.
Once Guru Govind Singh tested his students. He said: "My dear disciples, if you have real devotion towards me, let six of you come forward and give me your heads." Two faithful disciples offered their heads.
Many people debate over the necessity for having a guru. Some assert vehemently that it is not necessary to have a guru for spiritual advancement and that one can attain Self-realisation through one's own efforts only. No spiritual progress is possible unless a man gets the benign grace and direct guidance of a spiritual preceptor.

Monday, December 11, 2017

12 December

The Disciple's Duty
People want to have contact with an avatara (divine incarnation) without being endowed with the proper qualifications. Even if an avatara appears before you, you will not be able to recognise him. You have not got the eyes to see him. You will take him for an ordinary man.
It is only a saint who can recognise a saint. Only a Jesus can understand a Jesus. Even if you live with a saint for a considerable time, you will not be able to fathom or know him.
A beginner on the spiritual path should have various upa-gurus (assistant gurus). He must prepare himself gradually. He must get spiritual instructions from them. He must follow their instructions strictly. He should make himself fit to approach a Brahma Nishta guru (a guru who is already established in Brahman). He should practise meditation and he should see the Lord in meditation.
An aspirant should develop various satvic (divine) virtues. These are all enumerated in the Bhagavad Gita, chapters thirteen and sixteen. These are virtues such as humility, fearlessness, freedom from anger, a forgiving tendency, tranquillity, self-restraint and so on. He must also practise yama (self-restraint) and niyama (discipline). This is his work. The guru will not do this.
But nowadays people want to practise a comfortable yoga, lying in an easy chair. They do not want to practise any vigorous tapas (penance) or sadhana (spiritual discipline). They expect everything to come by the grace of the guru. They even seem to expect him to place Self-realisation before them, like a ready-made betel leaf - so they can just take it and swallow it easily!
All saints and yogis are ready to receive you with outstretched hands and love - if you have the real eyes to behold them, if you have the real heart to unite with them, if you have the real earnestness and longing to be in their company, if you have a real thirsting for God-realisation - and if you are really hungry to eat the sweet divine manna of the illimitable domain of bliss of the self.

Sunday, December 10, 2017

11 December

Necessity for a Guru
Ishvara (God) is guru of gurus. He removes the veil of ignorance and blesses the ignorant jiva (soul). The aspirant should regard his immediate guru - in the physical form - as an incarnation of that Guru of all gurus. He should have equal devotion to him. Guru in physical form is the main source and embodiment of all good and happiness that accrues to the disciple.
The disciple should realise the supreme necessity for obeying the guru's commands and behests. He should keep his faith in the guru unsullied and staunch. Lay bare to your guru the secrets of your heart. The more you do so, the greater the sympathy. And this means an accession of strength to you in the struggle against sin and temptation. A spiritual teacher actually transmits his spiritual power to his disciple.
A certain spiritual vibration of the satguru is actually transferred to the mind of the disciple. Sri Ramakrishna Paramahamsa actually transmitted his spiritual power to Swami Vivekananda. Lord Jesus did the same to his disciples. This is the master's touch.
It is he who transmutes the little jiva (soul) into great Brahman, infinite. It is he who overhauls the old, wrong, vicious nature (samskaras) of aspirants and awakens them to the attainment of knowledge of the self. It is he who uplifts the jivas from the quagmire of body and samsara (worldly life), who removes the veil of avidya (ignorance), all doubts, fears, etc.  It is he who awakens the kundalini and opens the eye of inner intuition.
- - -
Never look into the defects of the guru. Deify the guru. Guru, Ishvara, Brahman, Om, truth, are all one. Strictly obey the guru and carry out his orders. You must think that underneath the name and the form of the guru there is the all-pervading, pure consciousness. In course of time the physical form will vanish and you will realise your own self, the pure Brahmic consciousness that lies at the back of the physical form of your guru.
Once you have taken a man as your guru you should never change even if you get a man with greater siddhis (development). Then only you will have strong faith. And through this strong faith you will realise God in the guru.

Saturday, December 9, 2017

10 December

Know the Guru
Guru leads man to God. Guru, mantra (mystic formula) and devata (deity) form a unity. Guru is present in the mantra which he enlivens and communicates. The mantra is the body of the devata. The guru is the embodiment of the deity that is invoked.
True guru is living God. Devotion to guru trains your heart and prepares for devotion to the Lord. Gurus are plenty but good disciples are very rare. When the disciple is ready the guru appears. He who has a guru can alone know Brahman, and the knowledge received from a teacher alone becomes perfect.
Initiation is necessary to go along the spiritual path. Guru shows you the path. When you are initiated your body and mind become purified. The highest spiritual wisdom experienced by the seers of truth in ancient times, has been passed down to the present day, through an unbroken line of traditional teachers.
Have self-control, tranquillity, sincerity and humility. Then approach the spiritual preceptor. Then alone you will be benefited. Hear silently - anything that your guru may say - hear with faith and bhava. Adapt yourself to his ways. He who serves the preceptor and follows his instructions gains the greatest benefit. He who speaks ill of his guru and does not follow his instructions loses most.
A perfect guru is learned in the scriptures and is desireless. He is a boundless ocean of mercy. He is a full knower of Brahman. He is a friend and a guide to those who have surrendered to him.
Guru is the word. The word is guru. Though God is indescribable, you can see and realise God through the guru.
- - -
Here are the characteristics of a real guru. If you find them in any man accept him at once as your guru. A real guru is one who has full knowledge of the self and the vedas. He dispels the doubts of aspirants. He has equal vision and balanced mind. He is free from likes and dislikes, joy and sorrow, egoism, anger, lust, greed, pride, etc. He is an ocean of mercy. In his presence one gets peace and elevation of mind - all doubts are cleared. The guru does not expect anything from anybody. He has an exemplary character. He is full of joy and bliss. He is in search of real aspirants.

Friday, December 8, 2017

9 December

Glory of the Guru
The guru is God himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the guru. To see the guru is to see God. The guru is united with God. He inspires devotion in others and his presence purifies all.
The guru is verily a link between the individual and the immortal. He is a being who has raised himself from this to That, and thus has free and unhampered access into both realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with one hand, while with the other he lifts them up into the imperium of everlasting joy and infinite truth-consciousness.
The true guru is Brahman himself. He is an ocean of bliss, knowledge and mercy. He is the captain of your soul, the fountain of joy. He removes all your troubles, sorrows and obstacles. He shows you the right divine path and tears your veil of ignorance. He makes you immortal and divine, transmuting your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of births and deaths. Do not consider him to be only a man, for, if you do, you are a beast. Worship your guru and bow to him with reverence. Guru is God. A word from him is a word from God. He need not teach anything. Even his presence or company is elevating, inspiring and stirring - his very company being self-illumination. Living in his company is spiritual education. Read the 'Granth Saheb' (the holy scripture of the Sikh religion). You will come to know the greatness of the guru.
Man can learn only from man, and hence God teaches through a human body. In your guru, you have your human ideal of perfection, the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul is fit to be worshipped and revered.
Guru is the door to liberation, the gateway to the transcendental truth-consciousness. But, it is the aspirant that has to enter through it. The guru is a help, but the actual task of practical spiritual practice falls on the aspirant himself.
The guru's tender smile radiates light, bliss, joy, knowledge, peace. He is a blessing to suffering humanity. Whatever he says is Upanishadic teaching. The guru knows the spiritual path. He knows the pitfalls and snares on the way. He gives timely warning to his students. He showers his grace on their heads. All agonies, miseries, tribulations, taints of worldliness, etc., vanish in his presence.

Thursday, December 7, 2017

8 December

Importance of Guru Bhakti
It is universally admitted that an efficient teacher is needed in all branches of knowledge in this physical plane, and that physical, mental, moral and spiritual culture and growth can only be had through the help and guidance of a competent teacher or master. This is a universal, inexorable law of nature. Why then do you deny the application of this universally accepted law in the realm of spirituality as well?
Spiritual knowledge is a matter of guru-parampara - it is handed down from guru to disciple. Study the Brihadaranyaka Upanishad. You will have a comprehensive understanding of this truth.
Some aspirants do meditation for some years independently. Later on they feel the actual necessity for a guru. They come across some obstacles in the way and do not know how to proceed further. Then they begin to search for a guru.
The student and the teacher should live together, as father and devoted son, with extreme sincerity and devotion. The aspirant should have an eager receptive mind, ready to imbibe the teachings of the master. Then only will the aspirant be spiritually benefited. Otherwise there is not the least hope of the spiritual uplift of the aspirant and the complete regeneration of his old unregenerate nature.
Once Shankaracharya wanted to test the devotion of his disciple Padmapada. The river Kaveri was in flood. Shankara was standing on the bank of the river and Padmapada was standing on the other bank. Shankara beckoned Padmapada to come to him immediately. There was no boat. Padmapada did not care; he at once jumped into the river. He did not know how to swim. This is real devotion. Through the grace of Shankaracharya, Padmapada walked quite easily on the water. At each step a lotus flower appeared. This is how he got the name Padmapada (lotus in the feet).
There is no hope of salvation for the deluded soul without the healing, magnetic touch and guidance of the spiritual preceptor. It is the guru only who can effect a radical change in the angle of vision of men and raise them to sublime, transcendental heights of eternal life in Atman (Self) with cosmic consciousness, divine glory, atmic effulgence and splendour.

Wednesday, December 6, 2017

7 December

Mumukshutva
Mumukshutva is intense desire for liberation or deliverance from the wheel of birth and death with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications, viz., viveka (wisdom), vairagya (dispassion) and sad-sampat (six virtues), Mumukshutva will come by itself.
The mind moves towards the source of its own accord, because it has lost its hold now on external objects. It has no resting place in this objective universe. Purification of the mind and mental discipline form the rock-bottom foundation of yoga. When this is effected, the longing for liberation dawns by itself. Mumukshutva must be of a burning type. If burning Mumukshutva is coupled with burning vairagya, Self-realisation will come within the twinkling of an eye. 
Generally the vast majority of people have got a dull type of vairagya and Mumukshutva. So they do not succeed in their attempts. If one finds that he has not got burning Mumukshutva, he must practise the other three sadhanas (practices) vigorously till he acquires intense longing for attaining salvation or immortality. That aspirant who is endowed with these four qualifications should hear the shrutis (scriptures) from a Brahma Nishta guru (preceptor who is established in Brahman), and then reflect and meditate on the inner self. He will soon get Self-realisation.
The aspirant should practise all the four means to a maximum degree. Proficiency in one sadhana alone will not make you perfect. There is a definite significance in the sequence of the four sadhanas. That aspirant who is in possession of the four means is a blessed divinity on the surface of this earth. He is Brahman himself. He must be adored and worshipped. My silent salutations unto such exalted souls!
- - -
Open yourself fully to the divine influence. Develop a burning desire for the attainment of God-realisation and burning dispassion (vairagya) for worldly enjoyments. Abandon all worries. Abandon all worldly ambitions and mundane desires. Soar high in the realm of higher spiritual knowledge. Show your moral courage and spiritual strength now, O Ram!

Tuesday, December 5, 2017

6 December

Freedom: Your Birthright
Freedom is man's birthright. Freedom is knowledge, peace and bliss. Consciously or unconsciously, willingly or unwillingly, all are attempting to attain this freedom. One nation is fighting another on the battlefield for freedom. A robber robs in order to obtain freedom from want - though his movement may be crooked and circuitous. Every movement of your foot is towards freedom or existence-knowledge-bliss.
The real reason is that there is in you the immortal, self-effulgent soul or Atman, which is one without a second, which has no rival, which is the inner ruler, which is the support for the whole universe. In reality, you are this Atman. That is the reason why you have such a feeling and desire.
In every heart, there is this desire for freedom, this all-consuming passion for liberty. Freedom is the birthright of man. Freedom is the very nature of Brahman or the eternal soul. Brahman is eternally free. The desire for freedom is there even in the lowliest of God's creatures. Freedom is an attribute of the soul, born with you. No force, no known human device, can suppress that desire. Freedom's flame is ever burning bright. Freedom or liberation is the ultimate goal of man. Freedom is liberation from the thraldom of mind and matter.
Real freedom is not merely political or economic, though political and economic freedom is essential for the welfare of a people. Real freedom is lordship over oneself. It is the freedom of the self. It is immortality; it is perfection. It is attainable only by slow and painful stages.
From time pass into eternity. This is freedom or emancipation. Still the mind. Herein lies freedom and bliss eternal. Real freedom is freedom from birth and death, freedom from the bondage of the flesh and mind, freedom from the bonds of karma and freedom from attachment to the body. Real freedom is freedom from egoism and desires, freedom from thoughts, likes and dislikes, freedom from lust, anger, greed and pride. Real freedom is identification with the Supreme Self. Real freedom is to realise the self. Real freedom is merging in the Absolute.
Freedom is in detachment, desirelessness, mindlessness. Eradication and extinction of desires lead to the sublime state of supreme bliss and perfect freedom.

Monday, December 4, 2017

5 December

Such is the Mind
There is no limit to the power of the human mind. The more concentrated it is, the more power is brought to bear on one point. You are born to concentrate the mind on God after collecting the mental rays that are dissipated on various objects. That is your important duty. You forget the duty on account of moha (attachment) to the family, children, name and fame, money, power and position. 
Mind is compared to quicksilver, because its rays are scattered over various objects. It is compared to a monkey, because it jumps from one object to another. It is compared to moving air, because it is restless. It is compared to a furious elephant, because of its passionate impetuosity.
Mind is known by the name 'great bird', because it jumps from one object to another just as a bird jumps from one twig to another, from one tree to another. Raja yoga teaches us how to concentrate the mind and then how to ransack the innermost recess of our mind.
Concentration is opposed to sensuous desires, as is bliss to flurry and worry, sustained thinking to perplexity, applied thinking to sloth and torpor, rapture to ill-will.
So long as the thoughts of one are not thoroughly destroyed through persistent practice, he should ever be concentrating his mind on one truth at a time. Through such unremitting practice, one-pointedness of the mind will accrue and instantly all the hosts of thoughts will vanish.
To remove this tossing of the mind and various obstacles which stand in the way of one-pointedness of the mind, the practice of concentration on one thing alone should be made.
The more the mind is fixed on God, the more strength you will acquire. More concentration means more energy. Concentration opens the inner chambers of love or the realm of eternity. Concentration is a source of spiritual strength.
Fix the mind on the Atman. Fix the mind on the all-pervading pure intelligence and self-luminous effulgence. Stand firm in Brahman. Then you will become 'Brahma-Samastha' (established in Brahman).

Sunday, December 3, 2017

4 December

Balance of Mind
Samadhana is mental balance. There is perfect concentration now. This is the fruit of the practices of sama (control of mind), dama (control of the senses), uparati (turning away), titiksha (endurance) and shraddha (faith). It is fixing the mind on Atman (Self) without allowing it to run towards objects and have its own way. It is self-settledness. Sri Shankaracharya defines in "Atma-Anatma Viveka": "Whenever a mind engaged in shravana (hearing) and the rest wanders to any worldly object or desire, and finding it worthless, returns to the performance of the three exercises - such returning is called samadhana." 
The mind is free from anxiety amid pains. There is indifference amid pleasures. There is stability of mind or mental poise. The aspirant or practitioner lives without attachment. He neither likes nor dislikes. He has a great deal of strength of mind and internal peace. He has unruffled supreme peace of mind.
Some aspirants have peace of mind when they live in seclusion, when there are no distracting elements or factors. They complain of great tossing of mind (vikshepa) when they come to a city, when they mix with people. They are completely upset. They cannot do any meditation in a crowded place. This is a weakness. This is not achievement in samadhana. There is no balance of mind or equanimity in these persons. Only when a student can keep his balance of mind even in a battlefield when there is a shower of bullets all round, as he does in a solitary cave in the Himalayas, can he be really said to be fully established in samadhana.
Lord Krishna says in the Gita: "Perform all actions, O Dhananjaya, dwelling in union with the divine, renouncing attachments, and balanced evenly in success and failure." This is samadhana. Again you will find in the Gita: "The disciplined self, moving among the sense objects with senses freed from attraction and repulsion, mastered by the self, goeth to peace." This is also samadhana.

Saturday, December 2, 2017

3 December

Faith Versus Reason
Faith is first and reason is second. Faith is life and doubt is death. Reason is powerless to know God. Faith alone takes one to God. He who has faith has everything. He who has no faith has nothing. Have intense, unswerving faith - in the measure in which you have faith, you will achieve.
Faith brings God closer and reason puts Him far away. Faith is not blind belief - it grows out of the wisdom of the heart. Do total surrender to the Lord - keep nothing back, not even a little pride. Surrender yourself and your all to the Lord.
Say to the Lord: "O Lord! Give me only that which is best for me, because only you know what that is." A life of faith and devotion and of absolute faith in the name of the Lord will always be successful in the long run. Through love, faith and devotion alone is God-realisation possible.
Prayer releases God's power. It should consist of confession, praise and petition. Prayer is a spiritual tonic - it purges the mind of all its impurities - such as desire, attachment, anger, lust, etc. It also strengthens a man's aspiration and brings him closer to God. It brings him into the presence of God.
Pray to the Lord for strength and help as soon as you get out of bed in the morning. Satsanga (the company of holy men), faith, single-minded devotion to one's ideal, intense love for God, bhava (feeling), and prema (divine love) bring the devotee face-to-face with God.
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Trust in the Lord with all thy heart. Acknowledge him in all thy ways. He will direct thy spiritual path. God helps the sincere aspirant at every step. God will help you too. He will bless you, inspire you and throw light upon the path. Never mind about the external environments. Create your own internal environments, wherever you are.

Friday, December 1, 2017

2 December

Faith is the Greatest Thing
Faith is shraddha. Faith is the greatest thing in the world. Even the greatest philosopher has faith as his stronghold. No intellectualism can prove good if it is unsupported by faith. The whole world stands on faith, is guided by faith.
Religion has faith as its root. One cannot prove God if he has no faith in God. And this faith is the outcome of samskaras (past mental impressions). Faith is guided by impressions of actions done in previous births.
Blind faith should be turned into rational faith through understanding. Bhakti (devotion) is the development of faith. Jnana (self-knowledge) is the development of bhakti. Faith leads to the final experience. Whatever a person strongly believes in, that he experiences and that he becomes.
This whole world is a product of faithful imagination. If you have no faith in the world, the world does not exist. If you have no faith in sensual pleasure, you will not get pleasure from sensual objects. If you have no faith in God, you will never reach perfection. Wrong faith can even turn existence into non-existence. Faith is the fundamental necessity for spiritual sadhana (practice).
Aspiration is a development of faith. The flame of faith burns as the conflagration of spiritual aspiration for moksha (liberation). The devotee longs to have union with the beloved - he has no sleep, no rest. He always contemplates how to attain the object of his love. He prays, he sings, he gets mad with his Lord. Divine madness overtakes the devotee and he completely loses his personality in the aspiration for attaining God. This is called self-surrender.
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You must have an ideal to live for - otherwise you will be heedless, depressed and negative. Understand well before you take a step. Have a clear-cut ideal and then have right attempt. Faith in God, faith in oneself, faith in the guru (preceptor), faith in the wise teachings, faith in all that is good and noble - this is the sap of life.

Thursday, November 30, 2017

1 December

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.

Wednesday, November 29, 2017

30 November

External Renunciation is Necessary
Renunciation of family life is the beginning of self-surrender. He who is endowed with burning vairagya (dispassion) and discrimination, one who is really earnest for his spiritual rejuvenation, can also do complete self-surrender even though he is living in the world.
In and through the world he realises the Lord by complete surrender of his whole being to Him. But it is only very few who are capable of doing this. This is because worldly life is beset with innumerable obstacles and temptations. And it is hard for the aspirant to attain complete dispassion in the midst of so many dissipations and distractions.
Therefore renunciation of family life makes the path easier for the aspirant. It also makes it smoother. The seed is now sown. The aspirant then goes to his preceptor and falls at his feet. Now the seed germinates.
The aspirant now starts the service of the guru. As he advances in his devotion and sincere service, his surrender becomes more and more perfect and complete. His heart becomes purer and purer and gradually the light of knowledge dawns in him. Now he cognises the supreme Atman which pervades all, everywhere.
The actions performed by the sadhaka (seeker) after renunciation do not bind him, because he has offered all his actions unto his preceptor or God. He does not do any action which can be considered selfish.
Thus, through service of one's preceptor, with utter self-dedication, his heart becomes purified and, ultimately, the Lord becomes his preceptor. Now he is completely surrendered to the Lord and he attains the highest intuition.

Tuesday, November 28, 2017

29 November

What to Renounce
Mere outward giving up of things is nothing. It is not real renunciation. Real tyaga or sanyas (renunciation) consists in absolute renunciation of all vasanas (tendencies) and the destruction of the heart-knot of ignorance, the chit-jada-granthi (confusion between the conscious subject and inert object).
What is to be renounced is the bheda buddhi (divisive intellect) which says, "I am superior to that man." "I am the body." And the kartrtva abhimana which thinks, "I am the doer". There is no use in your renouncing your home, wife and children. You must destroy moha (attachment) for the body, children, money, house, property - then you will get that state of immortality from which you will never return.
He who has merely withdrawn himself from worldly possessions, cannot be regarded as having renounced the world altogether; but he who is living in actual contact with the world, finds out its faults. He who is freed from every passion and whose soul depends on nothing may be said to have truly renounced the world. Read the story of Raja Sikhidhwaja and Queen Chudala in the Yoga Vasishta.
The spirit cometh and goeth. Therefore you will have to be careful always in nourishing and protecting your spiritual samskaras (impressions) with burning vairagya (dispassion), intense and constant sadhana (practice) and burning mumukshutva (desire for liberation). Increase your good samskaras. Develop them. Multiply them.
People do not want to remove mala (impurity) by selfless service and vikshepa (restlessness of mind) with upasana (devotion). They think that bhakti and service are nothing. They at once jump to open the kundalini and raise the brahmakara vritti (the feeling of Brahmin is the all). They will only break down their legs.
Serve and worship; jnana and yoga will come by themselves; kundalini will be awakened by itself.

Monday, November 27, 2017

28 November

The World Needs Sannyasins
Every religion has a band of anchorites who lead a life of seclusion and meditation. There are bhikkus in Buddhism, fakirs in Islam, sufistic fakirs in Sufism, fathers and brothers in Christianity. The glory of a religion will be absolutely lost if you remove the hermits or sannyasins or those who lead the life of renunciation and divine contemplation. It is these people who maintain and preserve the religions of the world. It is these people who give solace to the householders when they are in trouble and distress. They bring hope to the hopeless, joy to the depressed, strength to the weak and courage to the timid by imparting the knowledge of yoga and vedanta, and the significance of, "That thou art".
True renunciation is the renunciation of all passions, desires and egoism. If you have a stainless mind, a mind free from attachment, egoism and passion, you are a sannyasin - no matter whether you live in a forest or in the bustle of 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. Someone asked Guru Nanak, "O saint, why have you not shaved your head? You are a sanyasin." Guru Nanak replied: "My dear friend, I have shaved my mind." In fact, the mind should be cleanly shaved. Shaving the mind consists of getting rid of all attachments, egoism, infatuation, lust, greed and anger. That is real shaving. External shaving of the head has no meaning so long as there is internal craving.
Many have not understood what true renunciation is. Renunciation of physical objects is no renunciation at all. True renunciation lies in the abnegation of the mind. It consists of renouncing all desires and egoism, and not world-existence. The real renunciation is the renunciation of the ego. If you can renounce this, you have renounced everything in the world. If the subtle egoism is given up, identification with the body goes away automatically.

Sunday, November 26, 2017

27 November

Perfection Awaits You
The circle of darkness and degeneracy has reached its climax. Come now, arise victorious and step up towards the zenith of perfection that awaits you. Live with a definite purpose - do not roam about aimlessly. Walk with a definite aim. Climb the hill of knowledge steadily and reach the summit of the temple of Brahman, the grand abode of the life immortal.
In the spiritual path there are constant failures and setbacks. Repeated endeavour, constant vigilance and undaunted perseverance are needed. When the heart's knots are gradually loosened, when the vasanas (tendencies) are gradually thinned out, when the bonds of karma are gradually loosened, when ignorance is dispelled, when weakness vanishes, you will become more and more peaceful, strong and serene. You will get more and more light from within. You will become more and more divine.
Hard enough is it to purify the lower nature, difficult enough is it to practise concentration and meditation, but vigilance, perseverance, constant practise, steady and persistent effort, company of sages, resolute will and strong determination, will obviate all difficulties and render the path easy, pleasant and attractive. Fight with the mind bravely. Go on fighting with an undaunted heart. At the end of your battle you will attain the illimitable dominion of eternal bliss, the sweet abode of immortality, the immaculate, imperishable Self or Brahman.
Despair not; light is on the path. Serve all. Love truth. Be serene. Meditate regularly. You will soon attain the life beatitude, the silence, the supreme peace. Even when you get a glimpse of the truth, of the supreme, your whole life will be changed. You will be a changed being. You will have a new heart and a new wisdom. A new thrill of spiritual current will pass through your entire being. A wave of spiritual bliss will sweep over you. This state is indescribable.

Saturday, November 25, 2017

26 November

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 unshakeable 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 trishnas (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.

Friday, November 24, 2017

25 November

Helpers on the Spiritual Path
The spiritual path may in the beginning appear to be very hard, thorny, precipitous and slippery. Renunciation of objects gives pain at the outset. If you struggle hard to tread the path, if you once make a strong determination and firm resolve, then it becomes very easy. You get interest and a new joy. Your heart expands and you have a broad outlook on life; you have a new wide vision. You feel the help from the invisible hands of the indweller of your heart. Your doubts are cleared by themselves, by getting the answer from within - you hear the still, sweet voice of God. There is an indescribable thrill of divine ecstasy from within. There is ineffable, unabating, undiminishing, undecaying spiritual bliss. This gives new strength and the footing on the path becomes firmer and firmer. The jivanmuktas (liberated sages), yogis, nitya-­siddhas (eternally perfect ones), amara-purushas (immortal souls) and chiranjivas (deathless souls) lend their helping hands to the struggling aspirants. The aspirants feel this actually - the feeling of loneliness and of being neglected and forsaken vanishes entirely. 
Doubt or uncertainty is a great obstacle in the path of Self-realisation. It must be removed by study of religious books, satsanga (holy company), vichara (enquiry) and reasoning. Again and again it will raise its head to mislead the aspirant. It should be killed beyond resurrection by certainty of conviction and firm unshakeable faith based on reasoning. 
An aspirant should always watch whether the sight of an unpleasant object or any unpleasant sound causes irritation or agitation in his mind. He should try to eradicate this irritation - he should have perfect control of temper. A weak aspirant, though strong in concentration, is over­come by idleness; and a strong aspirant, if weak in concentration, is overcome by tossing of the mind. Concentration and energy should therefore be well balanced. 
Stick to your ideas, convictions and principles - whether you become popular or unpopular, even if the whole world opposes you. Dig a deep pit in one place. Centralise all your efforts. Even so try to imbibe the spiritual teachings of one spiritual preceptor alone. Drink deeply from one man - sit at his feet for some years. For the preliminary practices of japa (repetition of God's name), ahimsa (non-violence), truth and to develop mercy, devotion, love, tolerance etc., you do not need a guru. You have to do all these things yourself. When you are ready, the guru will appear before you of his own accord.

Thursday, November 23, 2017

24 November

Most Important Sadhana
Man is a mixture of three ingredients. These are the human element, the brutal  instinct and the divine ray. He is endowed with a finite intellect, a perishable body, a little knowledge and a little power. This makes him distinctly human. Lust, anger and hatred belong to his brutal nature.
The reflection of cosmic intelligence is at the back of his intellect. So he is an image of God. When the brutal instincts die, when this ignorance is rent asunder, when he is able to bear insult and injury, then he becomes one with the divine.
A thirsting aspirant is one who practises self-denial. He always tries to feel that the body does not belong to him. If anyone beats or cuts him, either his hand or throat, he should remain quiet. He should not speak even one single harsh word - because the body is not his. He starts his sadhana (practice) saying: "I am not this body. I am not this mind. Chidananda rupa shivoham..." 
One harsh word throws a man off balance and a little disrespect upsets him. How weak he has become, despite his boasted intellect, his high position in society, his degrees, his diplomas and titles.
Bear insult; bear injury. This is the essence of all sadhana. This is the most important sadhana. If you succeed in this, you can very easily enter the illimitable domain of eternal bliss. Nirvikalpa samadhi (super-conscious state) will come by itself. This is the most difficult sadhana. But it is easy for those who have burning vairagya (dispassion) and true yearning for liberation.
First you must become like a block of stone. Only then you will be established in this sadhana. Now nothing can affect you. Abuse, ridicule, mockery, insult, persecution - none of these can have any influence on you.
- - -
Life is God in expression.
Life is joy.
Life is the flooding bliss of the spirit.
Life is the fight for fullness and perfection.
Life is a battle for attaining supreme independence.

Wednesday, November 22, 2017

23 November

Difficulties Strengthen You
Difficulties come to test you and thereby to help you by strengthening your will, patience and power of endurance. Be bold. Be cheerful. Be calm, cool and collected at all times, even in the face of difficulties. There is no spiritual sadhana (practice) completely free from obstacles and difficulties. God sends consolation, encouragement at every step to the sincere aspirant. Defeat and failure have their purpose. Criticism too has its uses.
Be free from depression and irritation. Remain unmoved by criticism or praise. Be steadfast. Stand firm like a rock - unshakeable by emotional storms, frustrations and defeats. A spiritual aspirant is backed up by the whole spiritual world. All saints lend their invisible help and support to such a struggler. You are never really left alone. You will get help from saints and yogis internally. Their spiritual vibrations will elevate and inspire you.
Without great patience and perseverance, the spiritual quest becomes an uphill task. No half-measures will do on the spiritual path. Give your whole heart to truth and to sadhana. Have faith. Be firm. Unfold. Attain. All defeats are transitory. All set-backs are needed experiences. Muster up your courage. March forward. Success and victory are yours. Have patience first, second and last! This should be the motto for those seeking the inner light.
Great things have small beginnings. All growth is gradual. To be perfectly unperturbed by anything, in all circumstances, looking upon all things as passing phenomena, ever feeling a distinct, silent witness to all the experiences of life - these are the marks of a spiritual aspirant.
These qualities have to be carefully and consciously cultivated. They do not come in a day. But they do come gradually by faithful practice. An unseen power guides and guards you. Feel his power and presence. He who is endowed with dispassion, compassion, serenity, self-control, and who has given up the desire for this world and the next, and who has control over his mind and senses, is fit to tread the spiritual path.

Tuesday, November 21, 2017

22 November

Soul Power
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 Atma 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.

Monday, November 20, 2017

21 November

Striving for Perennial Happiness
It is in the nature of man to strive for happiness, but all the happiness which he can gain by his actions is only of limited duration. The enjoyments of the senses are transient and the senses themselves are worn out by too much enjoyment. Further, sin generally accompanies these enjoyments and makes men unhappy beyond comparison.
Even if the pleasures of the world are enjoyed as much as their nature permits, if they are as intense, as varied and as uninterrupted as possible - old age still approaches and with it, death. And the enjoyments of heaven are in reality not more enviable than these pleasures of the senses. They are of the same nature although more unmixed and durable, and they come to an end for they are gained by actions. Actions are finite and their effects must also be finite.
In one word, there is necessarily an end to all these enjoyments and what avails us to strive for pleasure which we know cannot sustain us beyond the moment of enjoyment? It is therefore the nature of the man to look out for an unchangeable, infinite happiness (ananta sukha) - which must come from a 'being' in which there is no change if such a being can be found. It is only from him that man attains an unalterable happiness. And if this be so, this 'being' must become the sole object of all his aspirations and actions.
This 'being' is not very far - he resides in your heart. He is the sakshi chaitanya (witness consciousness) who witnesses the activities of your buddhi (intellect). He is the nirguna Brahman of the Upanishads.
- - -
TRUE BEING. True being is that which knows no bounds, neither physical nor intellectual. It is unbounded, spiritual being. The nature of approach must befit the nature of the object approached. The pathway can be known only when the destination is known. The indivisible, absolute and conscious nature of the reality signifies that life on earth should be lived according to rigid laws - laws of dispassion towards external existence and active awareness of the Self as an unlimited being. It also shows that all forms of physical and even intellectual indulgence are deviations from eternal truth. It shows that every desire for objectification of consciousness is suicidal in the real sense.

Sunday, November 19, 2017

20 November

Discipline of the Senses
Control the indriyas (senses) through introspection. Destroy the thirst for objects and sense-enjoyments then you will be established in supreme peace. Speak the truth and talk little. Observe silence for two hours daily. Speak only sweet, loving, soft words. Do not go to cinemas; do not look at ladies with a lustful look. When you move in the street look at the tip of the nose; do not look hither and thither. This is discipline of the eye, the organ of sight.
Do not attend dancing parties and do not listen to vulgar music. Give up musical entertainments and listening to worldly conversation. This is the discipline of the ear, the organ of hearing. Do not use scents. This is the discipline of the nose, the organ of smell. Give up salt and sugar for a week. Live on simple food. Fast on ekadashi (eleventh day of the lunar fortnight) or live on milk. This is the discipline of the tongue, the organ of taste.
Observe brahmacharya. Sleep on a hard mat. Walk barefooted. Do not use umbrellas. This is the discipline of the skin, the organ of touch.
To check the wandering mind and to develop concentration, fix your mind on your ishta devata (ideal). Bring the mind back again when it wanders and fix it on the image.
You may think or falsely conjecture that the senses are under your control. You may be duped. All of a sudden you will become their victim. You must have supreme control of all the senses. The senses may become turbulent at any time. Reaction may set in. Beware!
- - -
Master the senses, the mind and the intellect ruthlessly. Do this through enquiry, discrimination, dispassion, devotion and meditation. Anger is born of rajas (restlessness). When desire is not gratified, then anger manifests itself. Anger is a form of desire only. Slay this anger through vichara (enquiry), discrimination, patience, love, meditation, and identification with the ever serene Atman.

Saturday, November 18, 2017

19 December

Your Real Enemy
The senses are your real foes. They draw you out and disturb your peace of mind. Do not keep company with them. Subdue them. Restrain them. Curb them just as you would curb your enemies on the battlefield. This is not the work of a day. It wants patient and protracted sadhana (practice) for a very long time. Control of the senses is really control of the mind. All the ten senses must be controlled. Starve them to death. Do not give them what they want. Then they will obey your orders implicitly. All worldly-minded persons are slaves of their senses, though they are educated, though they possess immense wealth, though they hold judicial and executive powers. If you are a slave of meat-eating, for instance, you will begin to exercise control of your tongue the moment you give up the meat-eating habit entirely for six months. You will consciously feel that you have gained a little supremacy over this troublesome sense of taste which began to revolt against you sometime ago.
Worldly pleasures intensify the desire for enjoying greater pleasures. Hence the minds of worldlings are very restless. There is no satisfaction, and mental peace is absent. The mind can never be satisfied, whatever amount of pleasure you may store up for it. The more it enjoys the pleasures, the more it wants them. So people are exceedingly troubled and vexed by their own minds. They are tired of their minds. Hence, in order to remove these botherations and troubles, the rishis (sages) thought it best to deprive the mind of all sensual pleasures. When the mind has been concentrated or made extinct, it cannot force one to seek for further pleasure, and all botherations and troubles are removed for ever and the person attains real peace.
- - -
The mind can do nothing without the help of the senses. And the senses cannot do anything without the help of the mind. Desire moves the mind and the senses and makes it outgoing. Abandon desires and control the mind. Thinking means externalisation or objectification. Thinking is samsara. Thinking causes identification with the body, with 'I-ness', 'mine-ness', time and space.
Stop this thinking through vairagya (dispassion) and abhyasa (practice). Merge yourself in pure consciousness where there is no thinking. This is the absolution; this is jivanmukta (liberation).

Friday, November 17, 2017

18 November

Dama - Sense Control
Dama is self-restraint. It is control of the senses. It is a vedantic sadhana (practice). It comes after the practice of sama (restraint of mind). It is one of the sad-sampat (six-fold wealth). It does not allow the senses to run outwards. It gives strength, peace and concentration. It develops will-power. It helps you to disconnect or shut off the mind from the senses, and the senses from the objects. It corresponds to pratyahara (sense-withdrawal) of raja yoga. An objector says, "Why should there be practice of dama when the mind is controlled by sama?" It is a double attack on the mind. The mind operates in conjunction with the senses; the mind will be subdued easily and effectively if you practise dama also. It weakens or thins out the mind.
There is also a deliberate order here. Without viveka (wisdom), vairagya (dispassion) is not powerful. It is viveka that weans the mind from sensual objects and directs it towards the Absolute. So viveka comes first. If there is dawn of viveka, vairagya, serenity (sama) will come by itself. It is easy to control the mind if the senses are also controlled. So dama comes after sama. If you practise dama, uparati (satiety) follows - you are disgusted with sensual objects. Serenity and restraint of the indriyas are increased if you have titiksha or power of endurance. When you possess the above qualifications naturally you will have faith (shraddha) and a balanced inner life (samadana). If you are endowed with viveka, vairagya and six wealths, a burning yearning for liberation (mumukshutva) will automatically follow.
- - -
Sensual pleasure is the womb of pain. The cause for pain is the pursuit of pleasure. Sensual pleasure is imaginary, illusory, fleeting and tantalising. Abandon pleasure and rejoice in the eternal bliss of the Atman. He who has destroyed desire is really a harmonised, peaceful and happy man.

Thursday, November 16, 2017

17 November

Your Real Name
Do you know who you are? I shall tell you. Hear me. You are the master of the body and the senses and the mind. You are the master of your life. All power is within you. You have to know this and manifest it.
How can the mind torment you? How can despair overcome you? Despair is a quality of the mind and the mind is your servant. You are all bliss, all light, all strength, all knowledge. You are divinity. You are above and beyond both body and mind. You are immortal - satchidananda (existence - knowledge - bliss absolute).
The important thing to know clearly is that you are not the slave of the mind and the senses. You have got into the habit of thinking that their craving is your craving. Now get out of this habit, by constantly reminding yourself that you have nothing to do with the mischievous mind and senses.
Remember constantly that you are not this perishable body. You are not this perishable, changing mind. You are the all-pervading consciousness. You are the eternal seer. You are the eternal witness. Therefore be ever free and blissful.
Intensify your spiritual life. Seek the light of vedanta. Be a flame of the light of the Upanishads. Ever meditate on: "I am the immortal, all-pervading Brahman." Om is the bow, the soul is the arrow and Brahman is the target.
When you realise the effulgent Supreme Being you shake off all evil and attain the supreme stainless unity. Devote yourself to the holy quest of truth. Devote yourself to the discovery of the ultimate spiritual essence that is all-pervading and interpenetrating.
- - -
Withdraw the senses. Look within and search your heart. Dive deep into the recesses of your heart, through deep meditation on the innermost self, the inner ruler. You will doubtless realise your identity with Brahman and get to the heart of the infinite - the heart of infinite joy and bliss.