Meditation and spiritual life by swami yatiswarananda pdf

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Readings on the Gospel of Sri Ramakrishna, by Swami Yatiswarananda

Source: Vedanta , 2nd Quarter, St. Moritz Vedanta Kesari, August , Chennai. In this article forming the substance of some of his class-talks in Europe, the Swami gives many a practical suggestion to spiritual aspirants. Unless we have sown the seed of spirituality in our soul early in life, there is no possibility of creating the spiritual mood in later life. Those who are not spiritually minded while they live in the world, can never be spiritually minded when they retire from the world.

They will find that the old impure impressions have become so deep that there is no possibility of effacing them. That they have become the slaves of their instincts and impulses, and that they can no longer act in the way they would like to, cannot take up a higher and purer life, neither mentally nor physically. Our ideal is to make a beginning of liberation in this very life and to make the best use of the time that is given to us.

The Spiritual Path — Swami Yatiswarananda. But without purity and real, unfeigned dis- passion there can never be any spiritual life, or even any deep spiritual striving. Unless we strive our very utmost and our best, the Lord's Grace will not descend on us. CONTROL THE MIND What is most essential in all forms of spiritual life is to keep the greater part of the mind thinking of God, thinking of the Ideal, and never to allow it to give its thoughts en- tirely to the world or worldly affections and relations even when occupied with some worldly duty.

We must know how to divide the mind to some extent, so that we can make one part of it cling to the Lord and to the Lord alone, whatever be our occupation. Through constant practice, through unflagging practice, we may develop an attitude of mind that enables us to think and to feel that whatever we do is a service to the Lord, and that we have no right to the fruits of any of our actions. Watch the reactions in your mind brought about by certain people and things, and act accordingly.

Avoid everything that is apt to rouse old, evil impressions and thoughts belonging to your former life. We cannot allow ourselves to run after worldly love and affections and have the higher Divine Love at the same time. God and worldly affections cannot live to- gether. Heavenly enjoyment is no better than earthly enjoy- ment, and so long as there is hankering after heavenly enjoy- ment, we can never attain the goal. We must yearn for God more than for His creation either in heaven or in earth.

Before we actually begin our spiritual life in real earnest, we must decide if we are really fully prepared to pay the price. We must fix once for all our ideal, our conduct of life, and everything, and then stick to it in all circumstances.

If we wish to transcend all the unrealities, there must always be a certain amount of dare-devil in us, a certain amount of fearlessness and true heroism. If another person attracts you, just direct the mind into some higher channels, create in yourself some dislike or disgust for the person in question, so that that person loses all charm for you.

Later on this disgust is to be effaced so that you can look at that person with the same indifference with which you would look at a stranger you have never known. In spiritual life, although to a great extent you cut off your personal relations with others, you come to have a wider love and sympathy for them through the medium of the Divine. When one finds something higher, the lower ideal automatically loses its attraction, and is put aside. We should also practise a certain amount of control and discrimination regarding the food we take.

And so long as we are in the body, the body must be properly taken care of and nourished to keep it a fit instrument for realisation of the Di- vine and for the Divine's work.

There is much more body-con- sciousness in the person who is ill or weak than in the perfectly healthy and normal person. We have to see that our body-consciousness is reduced to a minimum if we want to make good progress in spiritual life. Unless our mind be to some extent pure and non-attached and prepared for renunciation, we can never even think of God-realisation.

Try to purify your heart, to purify your mind, as much as possible. Then the blazing fire of spiritual realisa- tion will burn away all desires. Even the conception of God without form but with at- tributes is beyond the grasp of the many. So long as it is im- possible for us to form even an idea of the Divine in both his transcendent and immanent aspects, we should first of all try to think of the Divine Glory as manifest through the Holy Per- sonalities-the great Incarnations and Prophets of mankind.

It is very easy for us to speak of worshipping God in truth and in spirit. But since, as a matter of fact, we cannot do so, it be- comes a meaningless phrase and nothing more. We think in terms of our small, limited, impure, individual consciousness, but the great ones think in terms of the Infin- ite Consciousness. We are like small, tiny, self-forgetful bubbles, while they are like mountain-high waves that are always conscious of their ocean-origin. The ocean never comes to be limited by.

The Incarnation is a glorious manifestation, but never the whole, of God who is the reality at the back of ordinary be- ings also. Tiny bubbles that we are, we find it difficult to under- stand even a full wave-consciousness. By worshipping and meditating on the great ones, we are able to come in touch with their super-consciousness. This breaks the bonds of our limited existence and brings in a new light, a deeper aware- ness that lies hidden in the depths of our being.

The waves bring us in contact with the ocean. By lifting ourselves consciously to the plane of their know- ledge, we get rid of all our false notions, of our being identi- fied with the body, of being men and women. Dropping the limiting adjuncts, we get a new and purer sense of existence — a universal consciousness that gives the true meaning to our individual existence and life.

But the trouble is that we are not conscious of this great fact. We consider ourselves to be separate entities, separate from the ocean and separate from one another. When this initial mistake is made through ignorance, all other mistakes follow as a matter of course and make our life one of endless misery. Although we may take our limited existence to be abso- lutely real at first, we find, on deeper consideration and ex- perience, that it is not so. The false conception of reality is wholly due to ignorance.

It is through this that we come to cherish many a petty and ignoble idea, and we suffer be- cause of that. However, by getting rid of the false concep-. Some stress the sense of the Presence more than the form, although they, too, may call up the form.

The same Being permeates both the form called up and the devotee, as it is the devotee's own eternal Being — his true self. Just think that your whole heart or head is permeated with the Divine Effulgence, and that this Light is part of the Infinite Light that pervades everything. Melt away your whole personality, your I-ness, into That. Melt away your body, your mind, your senses, your emotions, into That. Just imagine this very vividly.

And then this infinite ocean of Light takes shape as part of this Light becomes solidified in the form of your Ishtam Chosen Deity , but never lose sight of the infin- ite background of which your Ishtam and you yourself as well as all others are parts, and which permeates all these. The ocean, the One Eternal Principle, lying at the back of both yourself and the whole universe, must never be lost sight of, because it is That which is to be fully realised by you one day.

But one who does not lead a pure life and is not discip- lined ought not to follow this instruction, because meditation becomes dangerous in the case of a person who is not prop- erly prepared and has not gone through the proper prelimin- ary training. All forms of striving make the mind pure and fit for the Divine touch.

And self- surrender can only be accomplished after having gone through one's spiritual practice with great perseverance and doggedness.

Self-surrender can only come when our wings are dead-tired like those of the bird sitting on the ship's mast after having tried in vain to reach land when the ship was on high sea. Too much activity is very dangerous, because it usually be- comes like the aimless activity of the monkey. This kind of activity is just restlessness, and we see it in people who are terribly afraid to be left to themselves. But on the other side you find a form of so-called self-surrender that is nothing more than inertness, indolence, lethargy.

And this is just as bad as aimless activity. The true aspirant should always try to combine both—activity of the right kind and self-surrender. Through mere scholarship, through mere intellectual study, you can never learn the Truth. When we think too much and too highly of intellectual life, we can never realise the essential truths of religion. Having known the essentials of spiritual life, having formed a clear idea of the Divine, you should try to practise the disciplines.

Do not read too many empty words. That cre- ates only disturbance and trouble. Now, this does not mean that you should not go in for studies, but you should make it a point to study with a view to realise the Truth, and along with your studies there must be some real spiritual practice every day. You must always train your intellect and have your fixed studies, think deeply on the problems, and form a habit of clear thinking and deep study, so that you would feel un- comfortable the day that you have not studied anything deeply pondering over it and over the truths it contains.

This daily study is to be made an important item of your spiritual practice. The Master shows us how we may overcome sex and greed—these, our greatest obstacles on the path of all spiritual progress. He wishes us to have a new outlook towards ourselves and others. Men as well as women must have the Divine outlook, and not think of them- selves in terms of sex and body.

To see the Divine in oneself and in all others, men and women, is the only solution for the world-problem of sex and the relation between the sexes. This is a most vital point to note for the spiritual aspir- ant.

You can never rise above the sex-idea by just hating wo- man or man, as many mystics of the Middle Ages tried to do. Something more is needed. The Divine is in me, in all, in everything. What did Buddha say of God? He was silent on the point. It is not essential to speak of God so much, but far more essential to follow God's path, to live the spiritual life.

How beautiful are Thy skies, Thy stars, Thy whole creation! Seen from our human standpoint, we find it great, but to God it is insig- nificant. So it i's more important to follow God's path than to praise God eternally, without ever doing anything. This lip- service is of no use to the aspirant. We always want everything to be done for us by somebody else. There can be no vicarious salvation without any self-ef- fort on the part of the aspirant. Most of the so-called reli- gious people are mere parasites in the world of religion and spiritual life.

It would be better for them to take up some- thing else.

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Home Login Register Search. Report this link. Vedanta is the philosophy that has evolved from the teachings of the Vedas, which are a collection of ancient Indian scriptures -- the world's oldest religious writings. According to the Vedas, ultimate reality is all-pervading, uncreated, self-luminous, eternal spirit, the final cause of the universe, the power behind all tangible forces, the consciousness which animates all conscious beings. This is the central philosophy of the Vedantist, and his or her religion consists of meditation on this spirit and prayer for guidance along the path of virtue and righteousness. From the philosophical standpoint, Vedanta is non-dualistic, and from the religious standpoint, monotheistic.

Swami Yatiswarananda. ESSENTIALS OF Print: file from Adobe Reader rope, the USA and India is a practical manual of spiritual life, with special emphasis on Given below are some prayers and meditations which Swami.

Books by Ramakrishna Paramhans

A book for reflection and meditation consisting of selected passages from the Bhagavad Gita, the Upanishads, the Bhagavatam, and other Vedantic scriptures arranged according to topics. The verses are presented in Devanagari script without English transliteration followed by English translation. In the introduction, a very valuable, detailed systematic account of the theory and practice of spiritual life is given. The main body of this work is taken from notes of the swami's lectures given at the Sri Ramakrishna Ashrama, Bangalore at various periods from to They were previously published in 30 installments in the magazine Vedanta Kesari under the title,'How to Seek God' but are here rearranged under different themes.

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By Abhilash Rajendran Saturday, December 01, Through pure actions and thoughts you should accumulate enough merit to counter the demerits you have acquired. Later on, the whole account of merit and demerit is to be made nothing. But, at first, there must be a balancing of the account; both merit and demerit must be squared up so that the balance is nil.

Meditation and Spiritual Life Download PDF By Swami Yatiswarananda, Here Is A Book That Teaches Us How To Do Swami Yatiswarananda.


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