Back of The Book
This book covers all-important items that are useful for all Sadhakas. The book is divided into seven chapters dealing with Philosophy of Om, Meditation on Om, Prayers, songs and Kirtan on Om. Detailed lessons given in this book on Japa, meditation of Om will be of great help to all aspirants in their daily Sadhana. At the end you will find the exhaustive notes and commentary on Mandukya Upanishad, the most important of all major or classical Upanishads.
About The Author
Born on the 8th September, 1887, in the illustrious family of sage Appayya Dikshitar and several other renowned saints and savants, Sri Swami Sivananda had a natural flair for a life devoted to the study and practice of Vedanta. Added to this was an inborn eagerness to serve all and an innate feeling of unity with all mankind.
His passion for service drew him to the medical career, and soon he gravitated to where he thought that his service was most needed. Malaya claimed him. He had earlier been editing a health journal and wrote extensively on heath problem. He discovered that people needed right knowledge most of all; dissemination of that knowledge he espoused as his own mission.
It was divine dispensation and the blessing of God upon mankind that the doctor of body and mind renounced his career and took to life of renunciation to qualify for ministering to the soul of man. He settled down at Rishikesh in 1924, practised intense austerities and shone as a great Yogi, saint, sage and Jivanmukta.
In 1932 Swami Sivananda started the Sivanandashram. In 1936 was born The Divine Life Society. In 1948 the Yoga-Vedanta Forest Academy was organized. Dissemination of Spiritual knowledge and training of people in Yoga and Vedanta were their aim and object. In 1950 Swamiji undertook a lightning tour on India and Ceylon. In 1953 Swamiji convened a 'World Parliament of Religions'. Swamiji is the author of cover 300 volumes and has disciples all over the world, belonging to all nationalities, religious and creeds. To read Swamiji's works is no drink at the Fountain of Wisdom Supreme. On 14th July 1953 Swamiji entered Mahasamadhi.
The Infinite is Bliss. The infinite only is Bliss. The infinite is Brahman, the Atman and the Superman Self. The infinite is the Absolute. The Infinite is Bhuma, the unconditioned, that is beyond time, space and causation. The Infinite is Immortality. Where one sees nothing else, hears nothing else, understands nothing else there is infinity. The Infinite abides in its own greatness. The Infinite is Supreme Peace. The Infinite is Fearlessness. The Infinite is Existence Absolute, knowledge Absolute, Bliss Absolute. The Infinite is All-full and indivisible. The Infinite is Self-existent, self-contained and Self-luminous. The Infinite alone is real. The Infinite alone exists in the three periods of time. You must search, understand and realise the infinite.
Brahman is infinite. Brahman is the only reality. Brahman is independent and self-existent. The finite cannot be self-consistent real and self-dependent. The finite depends for its existence upon something else, namely Brahman, the Absolute. People generally raise the question why and how if the Brahman is the only Reality, the finite appears at all? You cannot understand how the appearances come out of Brahman and are absorbed into it. You can understand this only when you get knowledge of the Self. This is a transcendental time space and causation cannot find out a solution for a thing which is beyond time, space and causation. Do not rack your brain any more on this point.
Brahman or the Absolute is eternally perfect and good. The evil is due to illusion that makes you see evil Get Knowledge of Brahman, the self. The illusion and evil will vanish and you will behold the Self only everywhere.
There is no bliss in anything finite. Where one sees or hears or understands something else, that is finite. The finite is perishable. The finite is conditioned in time, space and causation. The finite is mortality. The finite is creation of Maya. The finite is unreal. The finite is mere appearance. The finite has no independent existence. The finite depends upon the infinite for its own relative existence. The finite can never be apart from the infinite.
Some ignorant people only say that Vedanta preaches immorality, hatred and pessimism. This is a very sad mistake. Vedanta does not preach either immorality or even indifference to morality. The realisation of Brahman is not possible for the immoral. An aspirant who has ethical perfection and who is endowed with the four means, can become student of Vedanta. How can you expect an aspirant who possesses discrimination, dispassion, serenity, self-restraint, forbearance, endurance, faith, one-pointed mind and a burning desire for liberation to lead an immoral life? It is quite absurd. Vedanta wants you to destroy selfish love and passion for the body and to develop pure, disinterested, comic love the magnanimous divine Prem. It never preaches pessimism but it preaches the pinnacle of optimism. It preaches, "give up this little illusory pleasure and you will get eternal and infinite bliss. Kill this little 'I' and you will get eternal and infinite, you will become immortal. Give up this illusory world and you will get the vast domain of supreme peace, the Kingdom of God ." is the pessimism? Certainly not it is wonderful optimism
Vedanta wants you to give up Moha for body, wife, children and property. Vedanta wants you to abandon all worldly desires, cravings and longings for worldly objects. Vedanta wants you to eradicate the desire for power, name and fame. Vedanta wants you to break all ties and connections with the world. Vedanta wants you to cut off ruthlessly all worldly attachments by the sword of discrimination.
Rise above desires. Abandon your beggarly attitude of mind. Feel the majesty of your self. There is neither desire nor Vasanas in the self. It is ever pure. It is all -full and self-contained. Identify yourself with the glorious self. Then all desires will die. Then all desires will be fulfilled. This is the secret of the fulfilment of desires. Then Nature will obey you. You cam command the element. All the right Siddhis and the nine Riddhis will roll under your feet. They will stand with folded hands to carry out behests. This is the sublime teacher of Vedanta.
Lord Jesus commanded the waves to subside. They obeyed immediately. Shams Tabriez commanded the sun to come down a bit. The sun obeyed. Nimbarka commanded the sun not to move beyond the line of the Neem tree that was in front of his house. The sun carried out his behest immediately. Jnana Dev commanded the wall and the Masjid to move. They obeyed at once. Visvamitra said: "let there be a third world for Trisanku, " Then and there a world was created. Akalkot Swamiji commanded: Let this dead man come back to life," at once the sages were absolutely free from the ground with sires. They simply willed at times to do good to the humanity. Everything came to pass instantaneously.
Vedanta the knowledge of the self is not the sole property of Sannyasins or recluses who live in forests of caves of the Himalayas. Study the Upanishads and you will find that many Kshatriya kings, who were very busy in their daily affairs of life, were in possession of Braham-Jnana. They gave instructions to Brahmin priests even. Pravahana Jaivali the king of Panchala taught the Panchagni-Vidya, the knowledge of five fires to Gautama and his son, Svetaketu. Sukadev had to go to king Janaka to have confirmation of his knowledge and Realisation. He was tested by Janaka in his Durbar.
You mast be practical Vedantin. Mere theorizing and lecturing is only intellectual gymnastics and lingual warfare.
This will not suffice. If Vedanta is not practicable, no theor