Thought for the Day for October
by Swami Krishnananda

  1. That is called yoga which is the separation of consciousness from all sources of pain. We must definitely attain it, and unite ourselves with it.
  2. Narayana and Nara meditate together and are inseparables; which means that God and man coalesce in every action and form a union in which karma becomes karma yoga, and that spiritual meditation is not merely a human effort but involves Divine interference.
  3. When the intellect asserts itself in deep contemplation, it becomes feeling, and if the intellect and the feeling go together, they can create a flash of what is called intuition. Intuition is nothing but the blending together of intellect and feeling.
  4. Law is, thus, an operation of the system of the Absolute in different evolutionary degrees of comprehensiveness and perfection, right from the revolution of an atom or the vibration of an electron to the ultimate causality of the universe. Personal needs, social laws and political systems of administration cannot, therefore, be separated from the requisitions necessitated by the very nature of the final unity of all things.
  5. One is born alone, and one dies alone. Hence one should live also alone. This art of living alone is yoga. Life is the process of the flight of the ‘alone’ to the ‘Alone’.
  6. When true wisdom dawns, the mind realises its nature of Self-sufficiency and turns back to the Aatma, or the Source of Consciousness, and rests as one with it in peace. This is the salvation of the individual, where the individual merges itself into the Infinite Consciousness and exists as the Absolute.
  7. The fact that consciousness knows the existence of matter in experience should unavoidably stumble upon there being something in matter itself akin to consciousness without which objective knowledge would not be feasible. The position that matter should have a character of consciousness inherent in it would automatically land one in the conclusion that matter is also a state of consciousness, though incipient and not actually manifest openly. Matter is Spirit discerned through the senses.
  8. The nature of one’s aspiration for the ultimate realisation through yoga is perhaps the most important conditioning factor in the practice. If the aspiration is lukewarm and not intense enough, there would be a corresponding dampening of the speed with which one progresses towards the realisation of the goal. The greatest sadhana or practice is the longing of the soul for God, the pressure which one feels from within one’s self in the direction of the supreme attainment.
  9. God first; the world next; yourself last; follow this sequence in the development of the thought-process so that God’s Power and existence may be affirmed in everything.
  10. Spiritual knowledge means the direct experience arrived at through the fusion of the essence of the object of knowledge into the essence of the subject of knowledge. Hence spiritual knowledge is indivisible experience, not divisible like intellectual knowledge. It is intuition which does not function on the basis of duality, but is essentially a self-identical, integral experience.
  11. Yoga is a systematized process of establishing permanent friendship with Nature in all its levels - friendship in the physical, vital, mental, intellectual and spiritual levels. It is all love and friendship, and no enmity anywhere.
  12. Remember, there is nothing that God cannot give you. The desires are foolish expressions of an uneducated mind. All that you want in this world, which is just a shadow of the realities of things, you will find in the Reality, in the kingdom of God.
  13. The meditation of life, then, is the gradual establishment of wholeness in the midst of particulars, in every level, in every stage, in every degree of evolution.
  14. When you enter the consciousness of the Absolute, you will not see the world, in the same way as when you wake up the dream world vanishes. It has entered your mind. All the phenomena of dream have entered your mind in waking. In the same way, all the phenomena of waking will enter the Absolute. Just as you don’t see the world of dream in waking, you will not see the world of waking in the Absolute—not that it vanishes; it has entered into the original source of it.
  15. He it is that, as an old man, totters with a stick, thus deceiving the human eye, for He is all things.
  16. Whoever contemplates 'name' as Brahman, which means to say, whoever regards the subject of meditation as absolute, gains whatever that object includes within its gamut.
  17. Religion is the language of the spirit in man.
  18. Anything that is wholesome is God. God does not mean something far away from you. It is the characteristic of wholesome thinking, total thinking, and not partial or fragmented thinking. The object of perception should be included in the process of perception itself. It should not stand outside you.
  19. The evolutionary process of the cosmos is the movement of all phenomena towards Self-realisation, not of any given individual, but of all things uniformly. It is the Self-realisation of the universe. The universe is struggling to become aware of its own existence as a total whole. The cosmos is endeavouring to regain its integrality in an all-inclusive Self awareness.
  20. Sadhana is a sort of constant remembering a thing against heavy odds, and pulling up oneself from sinking into deep mires. To retain the thought of God in a world of colours and sounds that dazzle the eyes and din the ears is hard enough. This is sadhana, a feat of will and understanding.
  21. If society is nothing but an organisation of inward affinities, as is the case with human society, one can very well agree that there is no way of explaining the intricate features behind the operation of Nature except by accepting that there is a society of cosmic substances.
  22. “Even this will pass away.” This is a good maxim to remember that our joys and sorrows are not permanent, and that we should always be therefore unattached and hopeful of a better future.
  23. The world is in a state of yoga,” says the Upanishad. This single statement may be regarded as the essence of all higher teachings.
  24. When God is, man ceases to be. This is a subtle result that would insinuate itself into the effort at meditation on the supremacy of All-Being. God, thus, ceases to be an object of individual contemplation. God is the Supreme Subject which contemplates Itself as the All.
  25. The pain generally felt at death is due to the nature of the intensity of the desires with which one continued to live in the physical body. The more is the love for the Universal Being entertained in life, the less would be the pain and agony of departing from the body.
  26. The service of the Guru is not an old-fashioned system, and it is indeed the system that will prevail and work even today, and it has to work for all time; because the Guru is not to be regarded as a person, though for all outward vision the Guru may look like any person.
  27. The more does one become fit for the practice of Advaita Vedanta, the less is the consciousness of the body and world around. Advaita and body-consciousness do not go together.
  28. Motive or intention behind an act decides whether it is going to fetter the agent or leave him free. The larger the motive behind an act, the greater is the freedom of the agent concerned and the higher also is the value of the act. The largeness of the motive consists in the extent to which it exceeds the limitations of personal longing, covetousness, greed or desire.
  29. The discovery of a purpose in the operation of things, a purpose in nature as a whole, will land us in the necessity to know what the final purpose of the universe is. This is an inquiry into the nature of the Supreme Reality.
  30. Religion is not merely discipline but also love and grace. The instance of the Gopis is, on the one hand, an illustration of the superindividual and supersocial nature of the soul’s asking for God, and, on the other hand, the way in which God can dissolve His parliament and council of enactments and rules, and run to the devotee personally without the use of secondary means of assistance.
  31. When true wisdom dawns, the mind realises its nature of Self-sufficiency and turns back to the Atman, or the Source of Consciousness, and rests as one with it in peace. This is the salvation of the individual, where the individual merges itself into the Infinite Consciousness and exists as the Absolute.