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11-11-2013
Sweet Children,
God adopts the children who
were under the influence of maya-vices, teaches them Rajayoga and make them
pure-virtuous.
Children must know how to
give introduction of GodFather to others. God is the highest on high Mother and
Father for all souls.
God does not have a body of
His own. God is the ocean of knowledge. Like God is a soul, Human beings are
also souls.
It is the Supreme Soul who is
the God of the Gita not Sri Krishna. The most important is you have to explain
about the Occupation of GodFather.
You receive inheritance from
GodFather not from scriptures.
It is God who gives the
reward of Devotion, although they worship different deities.
Sri Krishna is the prince of
Heaven (golden age) and God is the Creator of heaven.
GodFather teaches you
children Rajayoga and hence you attain the kingdom of golden age.
You imbibe divine virtues
when you remain soul conscious and rest your mind on incorporeal God alone
being obedient and faithful to God.
There are many souls who
leave the God due to the influence of maya-obstacles.
It is you children who rule
the kingdom of heaven by this study.
The parents of Sri Krishna
and Radhe are not praised a lot.
You children are sustained
by God Himself. God adopts you children through the body of Adam-Brahma and
teaches you to attain heaven-golden age.
You children never remember
GodFather in golden age.
Blessing: May you be a
special soul who performs every task while seated on the seat of a swan and
thereby becomes an embodiment of success.
The power to discern becomes
elevated for the children who perform every task while seated on the seat of a
swan. Therefore, whatever task they perform becomes filled with speciality.
Just as you carry out work while seated on a chair, in the same way, your
intellect should remain on the seat of a swan and souls will continue to
receive love and power even from your worldly tasks and every task will easily
be successful. Perform any task considering yourself to be a special soul
seated on the seat of a swan and become an embodiment of success.
Slogan: In order to be saved
from any conflict of your own nature, make your intellect, vision and words
very easy and simple.
Being Merciful,God
reveals to the Children, offering Mukti.
PAPER ON HINDUISM
Read at the Columbia Parliament on
19th September, 1893
- By Swami Vivekananda
Is there no escape? — was the cry that went up from the bottom of the heart of despair. It reached the
throne of mercy, and words of hope and consolation came down and inspired a
Vedic sage, and he stood up before the world and in trumpet voice proclaimed
the glad tidings: "Hear, ye children of immortal bliss! even ye that
reside in higher spheres! I have found the Ancient One who is beyond all
darkness, all delusion: knowing Him alone you shall be saved from death over
again." "Children of immortal bliss" — what a sweet, what a
hopeful name! Allow me to call you, brethren, by that sweet name — heirs of
immortal bliss — yea, the Hindu refuses to call you sinners. Ye are the
Children of God, the sharers of immortal bliss, holy and perfect beings. Ye
divinities on earth — sinners! It is a sin to call a man so; it is a standing
libel on human nature. Come up, O lions, and shake off the delusion that you
are sheep; you are souls immortal, spirits free, blest and eternal; ye are not
matter, ye are not bodies; matter is your servant, not you the servant of
matter.
The Vedas teach that the soul is
divine, only held in the bondage of matter; perfection will be reached when
this bond will burst, and the word they use for it is therefore, Mukti —
freedom, freedom from the bonds of imperfection, freedom from death and misery.
And this bondage can only fall off
through the mercy of God, and this mercy comes on the pure. So purity is the
condition of His mercy. How does that mercy act? He reveals Himself to the pure
heart; the pure and the stainless see God, yea, even in this life; then and
then only all the crookedness of the heart is made straight. Then all doubt
ceases.
If there are existences beyond the
ordinary sensuous existence, he wants to come face to face with them. If there
is a soul in him which is not matter, if there is an all-merciful universal
Soul, he will go to Him direct. He must see Him, and that alone can destroy all
doubts. So the best proof a Hindu sage gives about the soul, about God, is:
"I have seen the soul; I have seen God." And that is the only
condition of perfection. The Hindu religion does not consist in struggles and
attempts to believe a certain doctrine or dogma, but in realising — not in
believing, but in being and becoming.
Thus the whole object of their system
is by constant struggle to become perfect, to become divine, to reach God and
see God, and this reaching God, seeing God, becoming perfect even as the Father
in Heaven is perfect, constitutes the religion of the Hindus.
And what becomes of a man when he attains
perfection? He lives a life of bliss infinite. He enjoys infinite and perfect
bliss, having obtained the only thing in which man ought to have pleasure,
namely God, and enjoys the bliss with God.
When we see BapDada or Brahma Baba, Do we see the physical body or the
love?
BHAKTI OR DEVOTION
- By Swami Vivekananda
For
men, He is only visible, recognisable, in man. When His light, His presence,
His spirit, shines through the human face, then and then alone, can man
understand Him. Thus, man has been worshipping God through men all the time,
and must do so as long as he is a man. He may cry against it, struggle against
it, but as soon as he attempts to realise God, he will find the constitutional
necessity of thinking of God as a man.
Remember the words of Christ:
"Ask, and it shall be given you; seek, and ye shall find; knock, and it
shall be opened unto you." These words are literally true, not figures or
fiction. They were the outflow of the heart's blood of one of the greatest sons
of God who have ever come to this world of ours; words which came as the fruit
of realisation, from a man who had felt and realised God himself; who had
spoken with God, lived with God, a hundred times more intensely than you or I
see this building.
As soon as a man
begins to believe there is a God, he becomes mad with longing to get to Him.
Others may go their way, but as soon as a man is sure that there is a much
higher life than that which he is leading here, as soon as he feels sure that
the senses are not all, that this limited, material body is as nothing compared
with the immortal, eternal, undying bliss of the Self, he becomes mad until he
finds out this bliss for himself. And this madness, this thirst, this mania, is
what is called the "awakening" to religion, and when that has come, a
man is beginning to be religious. But it takes a long time. All these forms and
ceremonies, these prayers and pilgrimages, these books, bells, candles, and
priests, are the preparations; they take off the impurities from the soul. And
when the soul has become pure, it naturally wants to get to the mine of all purity,
God Himself. Just as a piece of iron, which had been covered with the dust of
centuries, might be lying near a magnet all the time, and yet not be attracted
by it, but as soon as the dust is cleared away, the iron is drawn by the
magnet; so, when the human soul, covered with the dust of ages, impurities,
wickednesses, and sins, after many births, becomes purified enough by these
forms and ceremonies, by doing good to others, loving other beings, its natural
spiritual attraction comes, it wakes up and struggles towards God.
What is the
difference between love and shopkeeping, if you ask God to give you this, and
give you that? The first test of love is that it knows no bargaining. Love is
always the giver, and never the taker. Says the child of God, "If God
wants, I give Him my everything, but I do not want anything of Him. I want
nothing in this universe. I love Him, because I want to love Him, and I ask no
favour in return. Who cares whether God is almighty or not? I do not want any
power from Him nor any manifestation of His power. Sufficient for me that He is
the God of love. I ask no more question."
Who cares whether God is a rewarder
or a punisher? That is not the thought of a lover. Think of a judge when he
comes home, what does his wife see in him? Not a judge, or a rewarder or
punisher, but her husband, her love. What do his children see in him? Their
loving father, not the punisher or rewarder. So the children of God never see
in Him a punisher or a rewarder.
The woman who loves the ugly man
takes, as it were, the ideal of beauty which is in her own mind, and projects
it on this ugly man; and what she worships and loves is not the ugly man, but
her own ideal. That man is, as it were, only the suggestion, and upon that
suggestion she throws her own ideal, and covers it; and it becomes her object
of worship. Now, this applies in every case where we love. The philosophy in
the background is that each one projects his own ideal and worships that.
when we love the ideal as the ideal,
all arguments and doubts vanish for ever. Who cares whether God can be
demonstrated or not? The ideal can never go, because it is a part of my own
nature.
The lover has passed beyond all these
things, beyond rewards and punishments, beyond fears and doubts, beyond
scientific or any other demonstration. Sufficient unto him is the ideal of
love, and is it not self-evident that this universe is but a manifestation of
this love?
What is it that makes atoms unite
with atoms, molecules with molecules, and causes planets to fly towards each
other? What is it that attracts man to man, man to woman, woman to man, and
animals to animals, drawing the whole universe, as it were, towards one centre?
It is what is called love. Its manifestation is from the lowest atom to the
highest being: omnipotent, all-pervading, is this love.
The thief has love
for gold; the love is there, but it is misdirected. So, in all crimes, as well
as in all virtuous actions, behind stands that eternal love. It is not the
light that is to be praised or blamed. Unattached, yet shining in everything,
is love, the motive power of the universe, without which the universe would
fall to pieces in a moment, and this love is God.
"None, O
beloved, loves the husband for the husband's sake, but for the Self that is in
the husband; none, O beloved, ever loves the wife for the wife's sake, but for
the Self that is in the wife. None ever loves anything else, except for the
Self." Even this selfishness, which is so much condemned, is but a
manifestation of the same love. Stand aside from this play, do not mix in it,
but see this wonderful panorama, this grand drama, played scene after scene,
and hear this wonderful harmony; all are the manifestation of the same love.
Even in selfishness, that self will multiply, grow and grow. That one self, the
one man, will become two selves when he gets married; several, when he gets
children; and thus he grows until he feels the whole world as his Self, the
whole universe as his Self. He expands into one mass of universal love,
infinite love — the love that is God.
Thus sang the royal
Hebrew sage, thus sang they of India. "O beloved, one kiss of Thy lips!
Kissed by Thee, one's thirst for Thee increaseth for ever! All sorrows cease,
one forgets the past, present, and future, and only thinks of Thee alone."
That is the madness of the lover, when all desires have vanished. "Who
cares for salvation? Who cares to be saved? Who cares to be perfect even? Who
cares for freedom?" — says the lover. "I do not want wealth, nor even
health; I do not want beauty, I do not want intellect: let me be born again and
again, amid all the evils that are in the world; I will not complain, but let
me love Thee, and that for love's sake."
Lastly, we find
that all these various systems, in the end, converge to that one point, that
perfect union. We always begin as dualists. God is a separate Being, and I am a
separate being. Love comes between, and man begins to approach God, and God, as
it were, begins to approach man. Man takes up all the various relationships of
life, as father, mother, friend, or lover; and the last point is reached when
he becomes one with the object of worship. "I am you, and you are I; and
worshipping you, I worship myself; and in worshipping myself, I worship
you." There we find the highest culmination of that with which man begins.
At the beginning it was love for the self, but the claims of the little self
made love selfish; at the end came the full blaze of light, when that self had
become the Infinite. That God who at first was a Being somewhere, became
resolved, as it were, into Infinite Love. Man himself was also transformed. He
was approaching God, he was throwing off all vain desires, of which he was full
before. With desires vanished selfishness, and, at the apex, he found that
Love, Lover, and Beloved were One (Combined).
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