BLESSINGS FROM HIS HOLINESS SWAMI SIVANANDA SARASWATI

   Blessings From His Holiness Swami                           Sivananda

GOD AS MASTER AND FRIEND 

Dasya bhakti is love of God as the servant of God. To serve God and 
to carry out his wishes - realising his virtues, his nature, his 
mystery and his glory and considering oneself as a slave of the 
supreme master - this is dasya bhakti. Serving and worshipping the 
murtis (images) in the temples, sweeping the temples, meditating on 
God and serving Him like a slave (mentally), serving the saints and 
the sages, serving the devotees of God, serving the poor and the 
sick, is also included in dasya bhakti. 

To follow the words of the scriptures, to act according to the 
injunctions of the vedas considering them to be direct words of God, 
is dasya bhakti. Association with and service of love-intoxicated 
devotees and service of those who have knowledge of God, is dasya 
bhakti. The purpose of this is to be ever with God, in order to 
offer your services to him and win his divine grace and thereby 
attain immortality. 

Arjuna prays with the sentiment of a servant and a disciple in order 
to get the grace of Lord Krishna: "O Lord: I am your disciple. I 
have taken refuge in you. Teach me." The aspirant should completely 
give himself up to God and should not retain any personal 
reservations. Ananya bhakti is total relinquishment of the self to 
God. 

Sakhya bhava is the cultivation of the friend - sentiment with God. 
The Bhagavatam says: "Oh how wonderful is the fortune of the people 
of Vraja, of cowherd Nanda, whose dear friend is the perfect, 
eternal Brahman or absolute bliss." 

To be always with the Lord, to treat him as one's own dear relative 
or friend, belonging to one's own family, to be in his company at 
all times, to love him as one's own self, is sakhya bhava of bhakti- 
marga (the path of devotion). The devotee takes up with eagerness 
any work of the Lord, leaving aside even the most important and 
urgent and pressing personal work, and totally concerning himself 
with the love of the Lord. How do real friends love in this world? 
What an amount of love passes between them. Such love is developed 
for God - physical love is turned into spiritual love. There is a 
transformation of the mundane into the eternal. 

It is a great pity that sakhi bhava (the attitude of God's beloved) 
is misunderstood. The jiva chaitanya (individual soul) is the real 
sakhi. Sakhi bhava is purely an internal state, not a mere external 
show. The individual soul is united with the supreme soul by self- 
surrender. The lover and the beloved become one. This is the acme of 
bhakti. This is the culminating point. Bhakti begins with two and 
ends with one. 

WORSHIP

A devotee repeats the mantra (mystic formula) of the Lord during 
worship and touches his heart, his head, tuft of hair, arms and 
hands. There is caitanya (consciousness, power) in every letter of 
the mantra. Through repetition of the mantra and the touching of the 
parts of the body with the repetition of the mantra, the aspirant is 
gradually divinised. There is spiritual awakening. Spiritual currents 
are generated - tamas (inertia) and rajas (impurity) are destroyed 
and he is filled with pure satva (purity). He becomes identical with 
the object of worship. He attains the same world of, or proximity 
with, or the same form of, or absorption into, the Lord. 

For a sage there is no such thing as insentient matter. Everything is 
Vasudeva or caitanya. The devotee actually beholds the Lord in the 
idol. But the worship does not stop there. The sadhaka (seeker) is 
taken step by step to higher stages of devotion and samadhi (or 
communion) through the worship of the idol. Though he worships the 
idol, he has to keep before his mental eye the all-pervading Lord. He 
has to feel the Lord's presence in his heart and in all objects 
also. 

The ways and rules of worship, described in the Hindu scriptures are 
scientifically accurate and highly rational. It is only ignorant 
people who have not studied the scriptures, who have not associated 
with the devotees and great souls, that vilify worship of idols or 
murtis. 

The aspirant who worships the idol in the beginning, beholds the Lord 
everywhere and develops para bhakti (supreme devotion); he beholds 
the whole world as the Lord. All ideas of good and bad, right and 
wrong, etc., vanish. His vision baffles description. Glory to such 
exalted devotees who are veritable gods on earth, who live to lift 
others from the quagmire of samsara (world-existence) and save them 
from the clutches of death. 

Tulsidas realised the all-pervading essence. He had cosmic 
consciousness. He communed with the all-pervading, formless Lord. And 
yet his passion for Lord Rama, with bow in hand, did not vanish. When 
he went to Brindavan, and saw the murti of Lord Krishna, with flute 
in hand, he said: "I will not bow my head to this form". At once the 
form of Lord Krishna assumed the form of Lord Rama. Then only 
Tulsidas bowed his head. Mira also realised her identity with the 
all-pervading Krishna and yet she never tired of repeating, again and 
again, "My Giridhar Nagar". 

PROSTRATION

Vandana is prayer and prostration. Humble prostration - touching the 
earth with eight limbs of the body, with faith and reverence, before 
a form of God, or prostration to all beings, knowing them to be the 
forms of the one God, getting absorbed in divine love of the Lord - 
is termed prostration to God. 

The Bhagavatam says: "The sky, air, fire, water, earth, stars, 
planets, cardinal points, trees, rivers, seas and all living beings 
constitute the body of God. The devotee should bow before everything 
in absolute devotion, thinking that he is bowing before God 
Himself." 

Sri Krishna says to Uddhava: "Giving no attention to people who 
laugh in ridicule, forgetting the body, and insensible to shame, one 
should fall prostrate on the ground, bowing to all beings even down 
to the dog, the cow and the ass." Doing prostrations to others makes 
a man humble. 

If a man entertains Narayana bhava (feeling the presence of God in 
all) when he does prostrations, this will help him to realise that 
whatever he sees is God, that there is nothing but God, that the 
manifestation is the virat (cosmic) aspect of Brahman. This will 
help to develop devotion. Always feel that you are prostrating to 
the Lord himself - all living creatures, all objects are forms of 
God only. 

May you all attain God-consciousness through the practice of prema 
(love) yoga. May your heart be filled with prema for the Lord. May 
the blessings of the Lord be upon you all. May you shine as 
bhagavatas, singing the Lord's name, disseminating divine prema and 
radiating joy, peace and bliss everywhere: 

FINAL TEACHING OF SWAMI SIVANANDA 

Purify your heart through selfless service, Be devoted to the Lord 
and obtain his grace, Through japa (repetition of God's name), 
kirtan (chanting), prayer and self-surrender. 

Practise asanas (postures), pranayama (yoga breathing), etc. 
Abandon egoism, desire, anger and greed. 
Control all the senses. 
Cultivate discrimination and dispassion. 
Practise the four means. 
Hear the srutis (scriptures). Reflect and meditate ceaselessly. 
You will attain self-realisation. 

PHILOSOPHY OF JAPA 

WHAT IS JAPA 

Japa is the repetition of any Mantra or Name of the Lord. In this 
Kali Yuga or Iron Age when the physique of the vast majority of 
persons is not good, rigid Hatha Yogic practice is very difficult. 
Japa is an easy way for God-realisation. Tukaram of Deo, a 
Maharashtra Saint, Dhruva, Prahlad, Valmiki Rishi, Ramakrishna 
Paramahamsa, all had attained salvation by uttering the Name of God. 

Japa is an important Anga of Yoga. In Gita you will find "Yajnanam 
japa yajnosmi - Among Yajnas, I am Japa Yajna." In Kali Yuga, 
practice of Japa alone can give eternal peace, Bliss and Immortality. 
Japa ultimately results in Samadhi or communion with Lord. 

Japa must become habitual and must be attended with Sattvic or Divine 
Bhav (feeling), Purity, Prem (divine love), and Sraddha (faith). 
There is no Yoga greater than Japa Yoga. It can give you all Ishta 
Siddhis (whatever you want), Bhakti (devotion) and Mukti (Absolute 
experience). 

Japa is the repetition of the Mantra. Dhyana is the meditation on the 
form of the Lord with his attributes. This is the difference between 
Japa and Dhyana. There is meditation with Japa (Japa Sahita), there 
is meditation without Japa (Japa Rahita). As you advance, the Japa 
drops by itself; meditation only remains. It is advanced stage. You 
can practise concentration separately. 

You can do whatever you like best. OM is both Saguna (with 
attributes) and Nirguna (without attributes), manifested and 
unmanifested Brahman (God). 

Name (Nama) and the object (Rupa), signified by the name are 
inseparable. Thought and word are inseparable. Whenever you think of 
the name of your son, his figure stands before your mental eye, and 
vice versa. Even so when you do Japa of Rama Rama, Krishna Krishna or 
Lord Jesus the picture of Rama, Krishna, or Jesus will come before 
your mind. Therefore Japa and Dhyana go together. They are 
inseparable. 

While you are doing the Japa of any Mantra, think that you are really 
praying to your Ishta Devata, that your Ishta Devata (the particular 
form of God) is really listening to you, that He is looking at you 
with, merciful or graceful eyes, and that He with, open hands is 
giving you full Abhaya Dana (asking you to be free from all fears 
whatsoever) with a view to give you your desired object (Moksha or 
liberation). Entertain this Bhav (feeling). 

Do the Japa with feeling. Know the meaning of the Mantra. Feel His 
presence in everything and everywhere. Draw closer and nearer to Him 
when you repeat the Japa. Think He is shining in the chambers of your 
heart. He is witnessing your repetition of the Mantra as He is the 
witness of your mind. 

One must take to Japa or Nama Smaran (remembering the name of the 
Lord) very seriously and sincerely with full faith. The chanting of 
His name is but serving Him. You must have the same flow of love and 
respect (devotion) in your heart at the time of thinking of or 
remembering His name as that you naturally may have in your heart at 
the time when you really see Him. You should have full faith and 
belief in the eternity of the Name. 

--------------------------------------------------------------------------------------------------- 

MANTRA YOGA 

 

Mantra Yoga is an exact science. "Mananat trayat iti mantrah - by the 
Manana (constant thinking or recollection) of which one is released 
from the round of births and deaths is Mantra". That is called Mantra 
by the meditation (Manana) on which the Jiva or individual soul 
attains freedom from sin, enjoyment of heaven and the liberation and 
by the aid of which he attains in full the four-fold fruit 
(Chaturvarga). Mantra is so called because it is achieved by mental 
process. 

`Man' of Mantra comes from the first syllable of Manana or thinking 
and `Tra' from Trana or liberation from the bondage of the Samsar or 
phenomenal world. By the combination of `Man' and `Tra' comes Mantra 
which calls forth the four aims of being (Chaturvarga) viz., Dharma 
(righteousness). Artha (meaning). Kama (desire). Moksha (liberation). 
A Mantra is Divinity. It is divine power of Daivi Shakti manifesting 
in a sound body. The Mantra itself is Devata (deity). The aspirant 
should try his level best to realise his unity with the Mantra of the 
Divinity and to the extent he does so, the Mantra power or the Mantra- 
Shakti supplements his worship-power (Sadhana-Shakti). 

Just as a flame is strengthened by winds, so also the aspirant's 
individual Shakti is strengthened by Mantra-Shakti, and then the 
individual Shakti joins with the Mantra-Shakti to make it more 
powerful. 

The Mantra is awakened from its sleep through the Sadhana-Shakti of 
the aspirant. The Mantra of the Devata is that letter or combination 
of letters which reveals the Deity to the consciousness of the 
aspirant who has evoked it by the Siddan Shakti. The Mantra is a mass 
of radiant Tejas or energy. Mantra awakens supernatural powers. 

A Mantra accelerates, generates creative force. Spiritual life needs 
harmony in all parts of our being. The whole being must be in perfect 
ease and tune. Then only the spiritual truth can be realised. Mantra 
produces harmony. A Mantra has the Supra-cosmic consciousness. It 
bestows on the Sadhak illumination, freedom, supreme Peace and 
eternal Bliss and Immortality. 

A Mantra when constantly repeated awakens consciousness (Chit or 
Chaitanya). Consciousness or Chaitanya is latent in a Mantra. 
Sound exists in four fundamental states, viz., 
1. Vaikhari, dense, audible sound, sound in its maximum differentiation. 
2. Madhyama, an inner, subtle, more ethereal state (Hiranyagarbha) 
at which it is inaudible to physical ear. 
3. Pasyanti, a still higher, inner, more ethereal state. 
4. Para, represents Ishwar-Shakti or the potential (Karana) or undifferentiated. 

The Para sound is not different in different languages like the 
Vaikhari. It is the unchanging primal substratum of them all, the 
source of the universe. 

The Japa of a Mantra can bring the practitioner realisation of his 
highest goal even though he has no knowledge of the meaning of the 
Mantra. It will take a little more time. There is indescribable power 
or Achintya Shakti in names of God or Mantra. If you repeat Mantra 
with concentration on its meaning you will attain God-consciousness 
quickly. 

The repetition of Mantra removes the dirt of the mind such as lust, 
anger, greed, etc. Just as the mirror acquires the power of 
reflection when the dirt covering it is removed, even so the mind 
from which the impurities have been removed acquires the capacity to 
reflect the higher spiritual Truth. 

Just as the soap cleanses the cloth of its impurities, so also the 
Mantra is a spiritual soap. Just as the fire cleanses the gold of its 
impurities so also Mantra cleanses the mind of its impurities. Even a 
little recitation of a Mantra with Sraddha, Bhav and concentration on 
its meaning and with one pointed mind destroys all impurities of the 
mind. 

You should utter the name of God or any Mantra regularly every day. 
The recital of a Mantra destroys your sins and brings everlasting 
peace, infinite bliss, prosperity and Immortality. There is not the 
least doubt of this. 

--------------------------------------------------------------------------------------------------- 

GLORY OF NAME

What a lot of joy the repetition of His name brings! What a lot of 
power it infuses! How it changes the human nature marvellously! How 
it exalts a man to the status of Divinity! How it destroys sins, 
Vasanas, Sankalpas, (imagination) whims, fancies, depressing moods, 
sex-impulses, and various Samskaras! 

How sweet is God's name! What a tremendous power it possesses! How it 
transforms quickly, the Asuric, diabolical nature into Sattvic, 
Divine nature! How it brings you face to face, with the Lord and 
makes you realise your oneness with Him. (Para Bhakti, Supreme Love)! 
The name of God chanted correctly or incorrectly, knowingly or 
unknowingly, carefully or carelessly is sure to give the desired 
result. 

The glory of the name of God cannot be established through reasoning 
and intellect. It can certainly be experienced or realised only 
through devotion, faith and constant repetition of the Name. 

Every Name is filled with countless potencies or Shaktis. The power 
of the Nama (name) is ineffable. Its Glory is indescribable. The 
efficacy and inherent Shaktis of the Name of God is unfathomable. 
Just as fire has the natural property of burning inflammable things, 
so also the name of God has the power of burning the sins, Samskaras 
and Vasanas and bestowing Eternal Bliss and everlasting peace on 
those who repeat the Name of Lord. 

Just as burning quality is natural and inherent in fire, so also the 
power of destroying sins with their very root and branch, and 
bringing the aspirant into blissful union with the Lord through Bhava 
Samadhi is natural and inherent in the Name of God. 

O Man! Take refuge in the Name. Nami and Name are inseparable. Sing 
the Lord's Name incessantly. Remember the Name of the Lord with every 
incoming and outgoing breath. In this Iron Age Namasmaran or Japa is 
the easiest, quickest, safest and surest way to reach God and attain 
Immortality and perennial Joy. Glory to the Lord! Glory to His Name. 

THE POWER OF PRAYER

Prayer elevates the mind. It fills the mind with purity. It is 
associated with praise of God. It keeps the mind in tune with God. 
Prayer can reach a realm where reason dare not enter. Prayer can 
work miracles. Prayer frees the devotee from the fear of death. It 
makes him feel nearer to God; it makes him feel the divine presence 
everywhere. Prayer awakens the divine consciousness in him and makes 
him feel his essential immortal and blissful nature. 

Prayer has a tremendous influence. If the prayer is sincere and if 
it proceeds from the bottom of your heart (antarika) it will at once 
melt the heart of the Lord. Sri Krishna had to run bare-foot from 
Dwaraka on hearing the heart-felt prayer of Draupadi. You all know 
this. Lord Hari, the mighty ruler of this universe apologised before 
Prahlada for coming a little late, when the latter prayed. How 
merciful and loving is the Lord. 

Say even once, from the bottom of your heart: "O Lord, I am thine. 
Thy will be done. Have mercy on me. I am thy servant and devotee. 
Forgive. Guide. Protect. Enlighten." Have a meek, receptive attitude 
of mind. Have bhava in your heart. Your prayer is at once heard and 
responded to. Do this in the daily battle of life and realise for 
yourself the high efficacy of prayer. 

Prayer is the first important limb of yoga. Preliminary spiritual 
sadhana or practice is prayer. God helps even a dacoit (robber) when 
he prays. Pray to God for purity, devotion, light and knowledge. You 
will get all these things. 

Get up early in the morning and repeat some prayers for getting 
mental and physical brahmacarya (purity). Pray in any manner you 
like. Become as simple as a child. Freely open the chambers of your 
heart. Sincere devotees know well the high efficacy of prayers. 

Pray fervently, right now, from this very second. Do not delay 
friend; that 'tomorrow' may never come. 

"O Lord, I do not know what I should ask thee. Thou only knowest 
what I want. I surrender myself unto thee. I open my heart unto 
thee. Thou art merciful and omniscient. Thou knowest the interior of 
my heart. Let me accomplish thy will. Make me a fit instrument for 
thy unhampered play (lila). Prostrations unto thee." 

SINGING GOD'S NAME

Bhakti (devotion) in essence is two-fold. On the one hand there is 
an intense attachment towards God, nurtured by deep emotion and, on 
the other, an earnest urge of love for him. When these two elements 
are combined we find bhakti to be either an attachment emerging out 
of love or love manifesting itself as attachment. 

The essential feature in bhakti is that this feeling is in relation 
to the highest - the supreme lovable one who is real and 
imperishable - and not in relation to the objects of the world that 
are transitory and therefore unreal. Such love or devotion assumes 
various forms of expression and goes by different names. Narration 
in poetry or prose, singing the glory of the Lord, and more 
popularly, singing the name of the Lord are some of them. 

A harmonious, rhythmical note produces a distinctive image. This is 
not imagination - for every sound there is a particular image. It 
has been scientifically proved that certain sounds produce certain 
particular figures over some distinct surface. So it is reasonable 
to believe that the respective names of God, associated with their 
respective forms, can also produce their images on the mental 
surface. Through continuous repetition, the name forms a deep-rooted 
impression in the mind of the repetitioner, who ultimately attains 
God-vision. 

God and his name are identical and inseparable. He dwells where his 
name is sung. The whole atmosphere is sanctified by his name - 
peace, purity and bliss prevail there. His name carries the message 
of love. His name frees the soul from affliction, unrest and 
bondage. His name knows no barriers, no distinctions. His name 
purifies the vicious lower self and elevates it to sublimity, to 
universal consciousness and transcendent God-head. 

Bhajana is meditation on God. Life without bhajana of some sort is 
useless my dear friends. Life without worship is dull, dreary. It is 
a mere burden on this earth. All religionists do their own bhajana 
in their own way. The goal is the same; the paths are different. The 
object of doing worship is to attain infinite, eternal peace, 
immortality and freedom from the wheel of birth and death. 

FORGET THE BODY 

He who does sankirtan (same as kirtan : chanting) forgets the body 
and the world. Sankirtan brings super-intuitional knowledge. 
Sankirtan brings darsan (vision) of God or attainment of divine 
consciousness in this Kali Yuga (dark age). It develops love. It is 
the easiest, surest, safest, quickest way for attaining God- 
realisation. 

Those who do sankirtan in the beginning, for the sake of mental 
enjoyment, will realise the purificatory effects of sankirtan after 
some time and then they will do it with bhava (devotion) and sraddha 
(faith). There is a mysterious power in the name of the Lord. Man 
cannot live by bread alone but he can live on the name of the Lord. 

The harmonious vibrations produced by the singing of the names of the 
Lord help the devotees to control their minds easily. They produce a 
benign influence and elevate the mind at once from its old ruts, to 
magnanimous heights of divine splendour and glory. If one does 
sankirtan from the bottom of one's heart, with full bhava and prem 
(love) even the trees, birds and animals will respond. They will be 
deeply influenced. Such is the power of Sankirtan It brings the 
devotee face to face with God. 

The individual soul becomes one with paramatma (the supreme soul) 
only through the process of evolution (ascent through different rungs 
of the spiritual ladder) by means of nada upasana (contemplation of 
mystic sound). Nada (sound) is of two kinds - gross or expressed and 
subtle or unexpressed. The former leads to the latter. 

The union of prana with anala or fire, in the human soul, is an 
indispensible requisite, if the individual soul wishes to unite with 
Brahman (infinite) or attain the highest (nirvikalpa) samadhi. 
The fire of the muldhara (the lowest psychic centre) represents the 
RA bija (seed mantra). It ascends to meet the prana from the 
brahmarandhra (the crown of the head), which represents the MA bija. 
The combination of RA-MA is the taraka bija (the redeeming seed- 
mantra) by which the individual soul crosses to the other shore of 
fearlessness and immortality and attains eternal bliss and supreme 
joy. Sankirtan is an easy approach to the suksma nada (subtle sound) 
and eventually to the divine communion. 

THE SUPREME REMEDY 

When allopathy, homeopathy, chromopathy, naturopathy, ayurvedapathy 
and all other 'pathies' fail to cure a disease, the divine namapathy 
alone can save you. The name of the Lord is a sovereign specific, a 
sheet-anchor, an infallible panacea and a cure-all for all diseases. 
It is an ideal or supreme 'pick-me-up' in gloom and despair, in 
depression and sorrow, in the daily battle of life or the struggle 
for existence, There is a mysterious power in the name. There is an 
inscrutable sakti (power) in God's name! All the divine potencies are 
hidden in the Lord's name. It is the cream or the quintessence of 
Chyavana-Prasha, Makaradhwaji almonds, Vasanta-Kusumakara or Svarna- 
Bhasma or gold oxide. It is a mysterious, ineffable divine injection. 

You can take this medicine or nama-japa (repetition of God's name) 
yourself, for curing any disease. You can administer this marvellous 
medicine to other patients also in your house or elsewhere. Sit by 
the side of the patient and repeat, with sincere devotion and faith, 
the name of the Lord, like Hari Om, Sri Ram, Om Namahsivaya, and sing 
his names also: "Hare Rama Hare Rama Rama Rama Hare Hare; Hare 
Krishna Hare Krishna Krishna Krishna Hare Hare." Pray for his mercy 
and grace. All maladies and agonies will come to an end. Do the 
treatment of nama-japa for at least two hours in the morning and 
evening. You will find the miraculous effect within a short time. 
Both the doctor and the patient should have perfect faith in the 
Lord's name, his mercy and grace. The real doctor is only Lord 
Narayana. Lord Dhanvantari, the physician of the three worlds (who 
expounded the ayurvedic medical science), has himself declared: "By 
the medicine of the repetition of the names, Achyuta, Ananta, 
Govinda, all diseases are cured - this is my definite and honest 
declaration." In all treatments Lord Narayana is the real doctor. 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 case hopeless. This itself is 
clear proof that there is the divine hand behind all cures. 

The divine name will eradicate the disease of birth and death and 
bestow on you moksa, liberation or immortality. 

HOW TO LIVE 

Be in the world, but not of the world. 
Enthrone the Lord in thy heart. Be a hero in the internal fight. Have 
the goal in sight. Disseminate what is right. 
Teach your children to feel they are the future citizens of the world. 
Ever live within your income. Save when you are young. Spend when you 
are old. Never run into debt. 
God if the Inner Ruler. Root yourself in God. 
Immortality is thy birthright. Realise this now and here. 
Expand. Evolve. Grow. 
Forget not the goal. Awake. Achieve the goal. 
Control the mind. Have a balanced mind. Coax the mind. Discipline the 
mind. Keep the mind fully disciplined. 
Enquire `Who am I'? Search, understand, and realise. 
There is only one Atma (soul). Feel oneness with all. 
Be tolerant. Behold the unity of all faiths, creeds, and religions. 
Respect the views, opinions and sentiments of all. 
There is some truth in everything. 
Views and opinions are different aspects. Do not quarrel with others. 
Behold the Light that lighteth everywhere. 
Strive for divine life. You will attain eternal peace and immortality. 
Concentrate all your attention on the work on hand. Live this day 
well. Yesterday has joined the hoary past, a finished product of 
which you need bestow no more attention. Tomorrow is yet a long way 
off: and it will bring with it time enough for its work. Forget the 
past; ignore the future. Live in the present. The future will take 
care of itself. 

Application 

Application comes from the root application, a binding on, or joining 
to, from applicatus, to join or fasten to. It is the art of fixing 
the mind. There is intensity of thought in application. It is close 
study. 

Application is diligence. Application is close thought and attention. 
Assiduity is application. 

Application is the testing or carrying into effect of a general law, 
truth or precept by bringing it into relation with practical affairs 
or applying it to a particular cause. It is also the capacity of 
being thus used or means of result of such action as the application 
of the Sermon on the Mount or the Yogic Yama-Niyam in daily life. 
Application is the fixing of the attention closely on that upon which 
one is engaged; also the habit or capability of so fixing it. 
Steady application to work is the healthiest training for every 
individual. 

In common parlance we say "Mr. John injured his health by application 
to study." We also say, "Had his application been equal to his 
talents, his progress might have been greater. 

A man who is endowed with the virtue of application gets success in 
all his undertakings. Prosperity is his attendant. 

A man of application rises up early and goes to bed at the proper 
time. He never wastes even a single second. He is ever watchful, 
vigilant and, diligent. He is ever active. He never loses 
opportunities. He is like the surgeon in the operation theatre. He is 
like the captain in a ship. 

He is healthy. His mind is light and cheerful. His thoughts are 
clear. His room is in order. He is methodical in his work. He has 
resolution and determination. He never repents nor regrets. 

He is wealthy. He is free from want. He rises to power and eminence. 
He attains fame. He is honoured and respected. 

Whatever you resolve to do, do it now, do it quickly. Tarry not a 
second. Defer not till the evening what you can accomplish in the 
morning. 

This moment is yours. The next second is in the womb of the future. 
You know not what it may bring forth. 

Do not depend much upon the future. Do not regret for the past. Live 
in the living, solid present. Act, act, act now. Strive, strive, 
strive now. Exert, exert, exert. Apply all of your vigour, strength 
and energy. You are bound to succeed. You will surmount easily all 
sorts of temptations and obstacles. Failure is unknown to the man of 
intense application. 

Without intense application you cannot enter into deep, meditation 
and Samadhi. 

Sloth, inertia, idleness, carelessness, recklesstion. 
O Ram! Cultivate application and attain success, plenty of peace and 
prosperity and Kaivalya (Final Beatitude) now and here. 

---------------------------------------------------------- 
BEHAVIOUR 

Behaviour is conduct, manners or deportment, especially good manners. 
To behave well, is to conduct well with others. You can know the 
nature of a man and the nature of his mind from his behaviour. 
Behaviour is a mirror in which everyone shows his image. 
Good behaviour is a passport for friendship and favourable reception 
in society. 

Knowledge gives confidence to the outward behaviour. 
Levity of behaviour or lightness of conduct is the bane of life. 
Oddities and singularities of behaviour, whimsical peculiarities are 
blemishes of a man. He should correct himself and remove these 
defects. He who wants to improve himself must be ashamed of these 
defects. 

To observe propriety in personal conduct is good behaviour. To 
conduct in, a fitting or proper manner is good behaviour. 
Behaviour is an expression of knowledge and taste and feeling in 
combination. 

Behaviour is our action in the presence of others. Conduct implies 
personality and moral responsibility. 

Carriage expresses simply the manner of holding the body, especially 
in sitting or walking as when it is said of a lady "She has a fain 
carriage." 

Bearing refers to the bodily expression of feeling or disposition, as 
a haughty bearing, a noble bearing. 

Demeanour is the bodily expression, not only of feelings, but of 
moral states, as a devout demeanour. 

Breeding denotes that manner or conduct which results from good birth 
and training. 

Deportment is behaviour as related to a set of rules as `the 
students' deportment was faultless". 

A person's manner may be that of a moment or towards a single person; 
his manner is his habitual style of behaviour toward or before 
others; especially in matters of etiquette and politeness, as `good 
manners are always pleasing.' 

Behaviour is the manner of our behaving ourselves toward others. 
Conduct is the manner of our conducting ourselves and involves the 
general tenor of our actions. The former, like deportment, is shaped 
chiefly by circumstances; the latter, is a development of the 
individual. 

Behaviourism is the study of the individual based on objective 
analysis and personal behaviour. The theory that all investigation of 
behaviour must be objective and introspective is invalid. 

---------------------------------------------------------- 
CONTENTMENT 

I will now talk to you on this most vital subject, contentment. You 
all know the maxim "A contented mind is a continual feast". The mind 
is always restless on account of greed. Greed is a kind of internal 
fire that consumes a man slowly. Contentment is a powerful antidote 
for the poison of greed. 

Just as a man who comes from a long walk in the sun is quite 
refreshed by taking a plunge in the Ganges, so also that greedy man 
who is burnt by the fire of Lobha (covetousness) finds immediate joy 
and relief by a dip in the ambrosial water of contentment. There are 
four sentinels who guard the domain of Moksha (liberation). They are 
Santi (peace) Santosh (contentment) Satsang and Vichara (Enquiry into 
the nature of Atman Brahman, or Truth.) 

If you can approach anyone of these sentinels you can get hold of the 
other three. If you can get hold of Santosh or contentment, you can 
easily see the other three sentinels following you. 

There is no greater gain than contentment. A man who is fully endowed 
with this important virtue is the richest man in all the three 
worlds. The peace that he enjoys cannot be adequately described in 
words. He is a mighty emperor on this earth. Tayumana Swami, the 
reputed sage of Southern India sings: "Even the richest man in this 
world who is equal to Kubera, who possesses Chintamani, Kamadhenu, 
and Kalpataru, desires to have domain over¬seas. He tries to practise 
alchemy to have more wealth." 

That man who is living up to 150 years tries to prolong his longevity 
by taking Rasayanas and Siddha Kalpas. He who possesses one hundred 
crores of rupees tries his level best to make it two hundred crores 
of rupees. The mind grasps one thing and leaves it the next moment 
and tries to grasp another. Man moves restlessly in this world and 
says: This is mine. That is mine. I will try to possess that also! 
O restless mind. Do not drag me in these impure desires and sensual 
objects. I know your ways perfectly well. Keep quiet. O Supreme 
Being. Give me a desireless pure mind. Let my mind be ever fixed in 
the Truth. Let me be mindless. Let me rest in the Satchidananda 
Swaroop (The Ocean of Existence-Knowledge-Bliss, a metaphorical 
expression suggesting the indescribable Absolute Reality). 

"O All-full Bliss! O Radiant Bliss! That permeates and pervades all 
names and forms." Contentment is one of the important items in the 
Niyams of the Raja-Yoga philosophy. Gita also says: "Be contented 
with whatever you get by chance and apply yourself to meditation with 
a dispassionate mind." Socrates speaks very highly of this virtue. 

Although people know that contentment is a virtue that gives peace of 
mind, yet they do not try to develop this virtue. Why? Because they 
have lost the power of discrimination and the power of Atmic enquiry 
or Vichara Shakti on account of passion and greed. 

Greed is the Chief Officer of Passion. Wherever there is greed, there 
is passion and wherever there is passion there is greed almost 
invariably. The understanding gets clouded, the intellect gets 
perverted and the memory gets confused by passion and greed. 

Therefore people find it difficult to develop this virtue, 
contentment. 

An objector says: "Well, Swamiji, what you say is quite correct. I 
quite realise that contentment gives peace. But I have a doubt. If I 
become contented, all my ambitions will die. I will become lethargic 
and lazy. On account of my various sorts of ambitions, I move about 
hither and thither, I exert and I am energetic. Kindly remove this 
doubt of mine. I am quite bewildered." 

My reply is simply this: "Contentment can never make you idle. It is 
a Sattvic virtue that propels man towards God. It gives strength of 
mind and peace. It checks unnecessary and selfish exertions. It opens 
the inner eye of man and moves his mind towards divine contemplation. 
It turns his energy in the inner, Sattvic Channels. It transmutes the 
gross energy viz., greed that is forcing man towards selfish 
exertions into spiritual energy, Ojas. 

That man who is contented is full of Sattva. He is more energetic 
now. He is inward. He has an inner life in the Atman. He is always 
peaceful. He turns out more work calmly and with one-pointed mind. 
All the dissipated rays of the mind are collected now. Do you 
understand the point now? The objector replies: "Yes, Swamiji, the 
matter is quite clear now. I am fully satisfied." 

It is on the strength of contentment that the sages and Rishis of 
yore, the Fakirs and Bhikshus move about in the world in a carefree 
manner by living on Bhiksha. It is contentment that gives strength to 
an aspirant to walk in the path of self realisation and emboldens him 
to march fearlessly in the rugged and thorny path of spirituality. 
It is contentment that makes an aspirant look upon the worthless, 
perishable things of this world as dung, poison, straw or dust. 

Contentment develops Vairagya (dispassion), discrimination and Vichara. 
Mira had perfect contentment. She never cared for the paltry things 
of the world. She lived on Bhiksha though she was a Rani (queen) of 
Chitore. She lived on bread that came by begging and took it to the 
banks of the Jamna and was quite satisfied with this meagre food and 
plain water which served as a drink. What gave her strength? It was 
contentment. Contentment opens the doors of Moksha and the realms of 
eternal bliss and sunshine. Contentment is a divine virtue. He who 
has perfect contentment brings balance of mind and perfect poise. 

Pattinattu Swami, a very great sage of Southern India was a very 
greedy man in his earlier life. He was very rich too. Yet he wanted 
to hoard up wealth. Lord Siva took the form of a small boy and 
presented a bundle of needles which had no eyes with a chit inside 
which contained the message: "What is the use of the treasure of this 
world? Even this broken needle will not follow you when you die." 

This opened the eyes of the greedy merchant and infused Vairagya and 
contentment. He abandoned his home, wealth, wife and everything and 
lived upon alms, developed perfect contentment and realised his Self. 

Contentment is Bliss. Contentment is nectar. Contentment gives 
immortality and infinite peace. Therefore develop this virtue. Lead a 
happy life. Rest in everlasting peace. Have a mental image of this 
virtue. Repeat mentally "Om Contentment." 

The mental habit of contentment will develop. 

---------------------------------------------------------------------- 

UNFLINCHING DEVOTION 

When you repeat the Lord's name you must evince unflinching devotion
from the bottom of your heart. Devotion to God, without love for any
other object. You must drive off all worldly thoughts from your
mind. Fill the mind with thoughts of God and God alone. You must
struggle. You must exert hard. Remain absorbed in him.

If you love Krishna then love Him alone till the end. Just as you
see wood alone in the chair, table, bench, stick, cupboard etc., see
the antaratma (the hidden indwelling self) Krishna alone in flowers,
trees, fruits, tumblers and all objects. This is ananya bhakti
(total devotion). This is para (supreme) bhakti.

Just as you remember all the qualities of your son when you think of
his name, so too you should remember the qualities of God -
omnipotence, omniscience etc., when you think of his own name.

When you repeat the mantra, have satvic bhava or shuddha bhava (the
pure mental attitude). Bhava comes slowly when the purification
process goes on. Even mere mechanical repetition has an effect, a
very great effect. The vibration in the mind set up by the
repetition purifies the citta (mind-stuff) and brings citta shuddi
(purity of mind).

A beginner should have a japa-mala or rosary. Later on he can take
recourse to manasika japa (mental repetition). If a man repeats his
mantra for six hours daily, his heart will be purified quickly. He
can feel the purity. Have great faith in your guru-mantra (the
mantra learnt from your guru) and keep it a secret.

Constant repetition of the mantra with faith, devotion, purity and
one-pointed mind awakens the mantra caitanya (the dynamic
consciousness of the mantra), latent in the mantra, and bestows
mantra siddhi (perfection) or psychic power inherent in the mantra
on the aspirant - illumination, freedom, peace, eternal bliss and
immortality. The repetition of the mantra again and again generates
a great spiritual force and momentum and intensifies the spiritual
samskaras or impressions.

-- Swami Sivananda Saraswati

Source : http://education.sulekha.com/blessings-from-his-holiness-swami-sivananda_91207_blog

***********************************************************************************************************************************************************************************************************
*************************************************
*********************************
*******************