Thought for the Day for September
by Swami Krishnananda

  1. God is the be-all and the end-all of creation. The true nature of God and His creation cannot be intellectually comprehended, for logic is a proud child of the dualist prejudice.
  2. “Love all, but trust a few” is a good policy in social dealings. To trust a few is, of course, not to be suspicious of everyone, but to be vigilant in every case, even when things are entrusted to others for execution or when some situations are involved in other personalities. One should not trust even one’s own self when the senses are in the proximity of their desired objects.
  3. But by the purity of your purpose and intention, if it is possible to expand your love to the dimension of the Supreme Creative Principle, you will be the highest, most blessed person.
  4. You see a world and the Jivanmukta also sees it, but he sees it differently from what you see it because of the difference of the instrument of perception. For him an instrument does not exist. He himself is the instrument and he himself is the object seen. He has become that which he is seeing and so it cannot be called seeing, but it is rather ‘being’.
  5. The more we try to depend on God, the more He seems to test us with the pleasures of sense and the delights of the ego. Finally, the last kick He gives is, indeed, unbearable. Those who bear it are themselves gods.
  6. ‘Intuition’ actually means an entry into the object—through the whole of our being, to the whole of the object. The entirety of us contacts the entirety of the object—not through sensation, but through a commingling of being. Being enters being. What we call yoga, the union par excellence, is the union of our being with the being of the object, whatever be that object.
  7. We must accept that God is the most beautiful, and no beauty can equal that beauty. Then the heart will feel satisfied with that perception of the most beautiful thing before us. God is not merely grand or magnificent; He is also beautiful! Let the heart accept it. Then you will see the desires subside, and you will ask for nothing in the world afterwards.
  8. The miracle that Swami Sivanandaji Maharaj worked is its own explanation. That tapas which he performed is the seed and the tree of whose fruit we are tasting at this present time as this vast organisational work and wave of spiritual enlightenment.
  9. Understand the Understander, which is more beneficial to you than to know what is being understood by the understanding as an external object.
  10. The liberated soul becomes the All. Experience of Pure Being is the criterion of liberation.
  11. The Great Absorber known bestows blessings, And knower reigns as All-Absorbant God.
  12. The greater is one’s approximation to the universality of the self, the more intense is one’s freedom and intrinsic goodness of character and conduct.
  13. All that we read and think does not get assimilated into the feeling of the heart. That is why if a post-graduate scholar dies he is not reborn with the same amount of knowledge. That which has gone deep into the heart becomes a part of our life. The rest is only a wind that blows over the surface of our minds.
  14. The universe is a vast field of psychological experience of multitudinous centres of individuality for working out their deserts by way of objective experience. The universe is another name for experience by a cosmic mind, of which the relative minds are refractive aspects and parts.
  15. The jivanmukta experiences his being the lord of all, the knower of all, the enjoyer of everything. The whole existence belongs to him; the entire universe is his body. He neither commands anybody, nor is he commanded by anybody.
  16. Material amenities and economic needs and the satisfaction of one’s emotional side are permissible only so long as this law and order of this eternal truth of the liberation of the Self in universality of being regulates their fulfilment.
  17. We cannot know the universe unless we know ourselves. While this is true, the reverse also is true, at the same time. We cannot know ourselves truly, unless we know the whole universe. The one is the same as the other.
  18. The relativity of the cosmos implies the existence of worlds within worlds and worlds interpenetrating one another without the one necessarily being conscious of the existence of the other. The different worlds are constituted differently. Some of them may be almost similar in their nature, but mostly they differ and may be inhabited by different kinds of individuals ranging from the highest gods down to the lowest denizens of the nether regions.
  19. How do you know that your consciousness has expanded? When consciousness expands, the sense of freedom also gets expanded, and simultaneously your joy is enhanced. The wider is the ken of the activity of Spirit, the deeper is the sense of freedom in your life, and the more intense is the joy that you experience.
  20. Renunciation is not an abandonment in the literal sense of the word, but a spirit that is maintained within - a spirit of not belonging to anything, and a spirit of nothing actually belonging to one’s own self. In this process of the determination of the spirit, the world stands united with you because of the fact that you are made of the same substance as the world of nature.
  21. Thus did a wise man pray: "Give me the will to change what I can, the strength to bear what I cannot, and the wisdom to know the difference." This is the secret of worldly wisdom, that which decides the nature of one’s success in life.
  22. The term ‘God’ is not a concoction of the theological brain; it is a scientific fact. It is the principle that sustains all the values of the world, of which we are all integral parts. So to contemplate the Reality of the universe, to contemplate God or Isvara is to contemplate the very stuff of our own being. So, science and religion are inseparable, if they are dispassionately looked at and studied.
  23. Our joys and sorrows are just sensations or experiences and cannot be called either good or bad, even as we cannot say whether the heat of the sun or the coldness of water is good or bad. Goodness and badness of things are personal evaluations of situations which are themselves impersonal.
  24. God is the Supreme Viewer of the whole Cosmos. The Omniscience and Omnipotence of God are of such a nature that we as units inextricably involved in the Being of God will have the occasion to receive His Grace, for God moves in this world in the form of His Incarnations, manifestations, expressions, functions and activities.
  25. The rivers do not flow for their own benefits; trees do not eat their own fruits; cows part with their milk for others’ good; the life of a saint is not for himself alone.
  26. As the universe is a connected process and not a collocation of isolated objects hanging in space, no one thing or event can be said to be the cause of another thing or event, for, in an unbroken process, every part has to pervade and penetrate every other part, so that everything in it becomes a cause as well as an effect.
  27. Dirt is matter out of place. Weed is a plant out of place. Nuisance is action out of place. Even those things, acts or words which are normally good and useful become bad, useless and even harmful when they are out of place, time and circumstance. Knowledge of this fact is an essential part of wisdom.
  28. Meditation is your duty. It is not something that you are doing as an occupation; it is the art of being yourself. Nothing can be more profitable for a person than to be one’s own self. Prayer is an affirmation of consciousness for rousing itself to a dimension higher than its own self.
  29. There is a guiding hand always; there is a leading angel sitting on our very shoulders. Every person is carrying within himself or herself a guiding power, a divinity. There is a divinity that is aware of what is happening. With millions of eyes it looks at us and sees us and notices what is happening to us.
  30. Sadhana is not any kind of bodily action that is outwardly directed, but is rather a state of mind, a condition of thinking, a consciousness in which one lives.