Posts Tagged ‘yama’

Om SathGuru Sri Seshadri Swamigal Thiruvadikkae



Sub-Registrar Sundaresa Chettiar had two unmarried daughters named Parvathibhai and Janakibhai. They were great devotees of Swami. The two girls sought refuge at the feet of Swami for the whole day. One day Janaki had a dream. Janaki and Parvathi were bathing in the Sivaganga; Parvathi got drowned, seeing that, Janaki cried aloud. At that moment Swami rushed and lent his hand to lift her out of the water. When they were returning home, a chameleon kept chasing Janaki. Swami again appeared on the scene and drove away the chameleon. Janakibhai divulged the above dream in the morning to all members of the household.

When later that day they called on Swami, He told Janakibhai, “Sivaganga is very deep. Should you not have cautioned Parvathibhai not to get into that place? Yama, who came to take her life, chased you in the form of chameleon.”

You need not have any fear hereafter.” Saying that He soothed them with His hands. It is clear from the above incident that Swami saves his devotees, with immeasurable Mercy.

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Om Sathguru Sri Seshadri Swamigal Thiruvadikkae

One who cultivates the heart’s natural love obtains the guidance of a Guru, and starts his Sadana (Path of spiritual discipline). He becomes a pravartaka, an initiate.

Man, when endowed with the heavenly gift of pure love, naturally becomes disposed to avoid the company of what is Asath and to keep the company of what has been described as Sath.”

    – The Revelation- Sutra6. The Holy Science,

    – Swami Sri Yukteswar Giri (1855-1936 – Disciple of Sri Lahari Mahasaya and Guruji of Sri Yogananda Paramahansa)

By affectionately keeping the company Sath he may be fortunate enough to please one whom may kindly stand to him as his SathGuru or Spiritual Preceptor. By keeping his preceptor’s God-like company there grows an inclination, Pravritti, in the disciple’s heart to save himself from the creation of darkness, Maya, and he becomes Pravartaka, an initiate in the practices of Yama and Niryama, the ascetic forbearances and observances necessary to obtain salvation.


God makes the law of karma and if God cannot set aside the law, then the law is greater than God. This cannot be. Generally God does not interfere. He allows the karma to work out. But He may in special case go beyond His law and by His grace free the soul from the bondage of karma. God’s grace comes without deserving it. We cannot get grace by virtue of our so-called merit. Worst sinners have received grace and become pure and glories.

Without initiation, all actions and rituals are fruitless. Without initiation, spiritual perfection cannot be attained. The Guru transmits His own innerself, His Divine Shakthi (Universal Energy or Cosmic Energy or Kundalini Shakthi), and His message directly into the disciple. Only a Guru (Sathpurushas or SathGuru) who has been empowered by the blessings of the Supreme Power can awaken the Kundalini permanently.

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Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

The jiva and Para-Brahma are distinct from each other, yet one in essence. The finite soul is potentially infinite while Para-Brahma is actually infinite. The finite soul is capable of attaining the state of Para-Brahma. Therefore they are identical in essence, though they are actually different from each other. The Para-Brahma is Pure Consciousness and Maya is the power of Para-Brahma and not a mere illusion.

– (The Shandilya Sutras)

Every lover of any worldly object is unconsciously a lover of Atman. Hence by Self-analysis he should find the true nature of his love and the Atman. The word Bhakti occurs for the first time in the Upanishad.

– (Brihadaranyak Upanishad)

The Grace of Atman itself does not obtain by any other means but this self-knowledge. The Self cannot be realized by the study of the Vedas, nor by intelligence, or by deep learning. It can be realized by him only whom it chooses or favours. To him the Self reveals its own nature.

    – (Ketha Upanishad and Mundaka Upanishad)

The Supreme Godhead, however, is not some cosmic outward force but forms the very basis of human life. He is the inward Atman who manifests itself in the form of subjective and objective worlds. Atman is identical with Para-Brahma to whom all the Gods were subordinated. Though a crore of words meet in the residence of speech, all of them are nothing but speech. Innumerable forms and sights arise but one Pure Intelligence underlies all. Agni has no power to burn a blade of grass, nor Vayu any strength to blow it without the help of Para-Brahma (The Lord of universe).

    – (Kenopanishad)

There are no prayers for material prosperity but meditations on the One Spirit, who is worshipped, for leading one from unreal to the real, from darkness to light, from death to immortality.

    – (Chattopanishad)

Nachiket, to whom Yama offers a boon of wealth, offspring, celestial damsels with chariots and musical instruments, does not accept these transitory blessings but insists on knowing the real nature of the Atman. He is convinced that man is not really satisfied unless he is in possession of this highest knowledge.

    – (Ketha Upanishad)

Para-Brahma is described as of the nature of bliss and the source of all human joys.

– (Taittriya and Brihadaranyak Upanishads)

The Lord’s name is extolled as capable of removing all sins.

– (Kalisantaranopanishad)

The Upanishad declares that Atman is beyond the reach of thought and speech. “That from which our speech turns back along with mind, being unable to comprehend its fullness is the ultimate Reality.

– (Taittriya Upanishad)

Of that to which the eye is unable to go, which neither speech nor mind is able to reach- what conception can we have, except that it is beyond all that is known and beyond all that is unknown?

– (Kenopanishad)

Renunciation of worldly objects and of their contact, incessant prayer, hearing and singing of the Lord’s qualities, the Grace of saints and of God is the means of devotion.

Narada himself defines Bhakti as the highest love for God, a surrender of all actions to Him and agony in His forgetfulness. Devotion is the fruit of itself. It is an end in itself.

Narada describes the devotees who are wholly attached to God in these words, “with their throats choked and tears running down their cheeks they talk lovingly with each other.”

– (The Narada Bhakti-Sutras)


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