Monday, February 29, 2016

Sattvic mind vs Rajasotamasic mind ~ Atman NItyananda

Sattvic mind vs Rajasotamasic mind

The goal of Yoga is to realize our Oneness with the universal soul or Brahman. Self-realization is possibe only by deep meditation and samadhi. Our instrument to do meditation is the mind. Meditation and samadhi are possible only by a pure sattvic mind, while are imbossible by a rajasotamasic impure mind.

The rajasotamasic mind is our enemy and the cause of confusion, ignorance, suffering and separation from life and God.
The rajasotamasic mind is dull, dense, distracted, unbalanced, distorted, lazy, wicked, selfish, passionate, clumsy, stupid, dull, discontent and hypnotized.

The sattvic mind is our friend and faithful servant which help us realize the truth and live in harmony, peace, happiness, love and unity.
The sattvic mind is luminous, transparent, sharp, intelligent, harmonious, balanced, virtuous, serene, focused, calm and alert. 
 
That's why the pure sattvic mind is our best friend and the rajasotamásic impure mind is our worst enemy.
The first part and most dificult and thorny part of our spirituql journey is to transform the impure mind in pure sattvic.

The greatest battle of life is that which happens in ourselves between the impure rajasotamasic mind and the sattvic mind.
 
READ ALSO  THE THREE GUNAS

The mind is a blessing of God ~ Swami Sivananda


The mind is a blessing of God
Without mind you cannot think of God, without it you cannot concentrate and meditate. Without mind and emotions, thoughts and feelings, you cannot have Bhava and Bhakti. 
 Therefore, the mind is a necessary instrument, and at the same time if it is not properly understood and managed, it becomes your own undoer. 
Therefore it is a necessary evil, which has to be turned into an aid. To turn the impure mind into pure mind is no less a part of Yoga than Kirtan, Japa and the like. 
Every aspirant has to use his intelligence and manage the important task of ruling the senses and the mind. You can manage an unruly thing, only if you understand it. Unless he who drives the horse, knows its habits, he cannot manage it. Therefore, this is a very important part of Sadhana.

"For one who has conquered the mind, this is his best friend; but for one who has not, the mind will remain his greatest enemy."
Bhagavad Gita. - Cap. 6.6
 

Be regular in your meditation. ~ Swami Sivananda


Be regular in your meditation
by Swami Sivananda 

Nothing but the Atman (Self) really exists. Objects are illusion. 

Happiness is not in the objects but in one's own Self or Atman.

Happiness does not lie in the objects but in the condition of the mind. The mind goes out in search of pleasure. At the same time there is pain as the mind is straying away from the truth. When the object is attained, the mind ceases to function and rests on the Atman, the substratum. Then it unconsciously tastes the bliss of the Atman.

Sublimate your inward longings through discrimination (viveka), dispassion (Vairagya), enquiry and meditation. You will attain supreme bliss.

Develop vairagya (dispassion). Sharpen the intellect. Give up kutarka and viparita bhavana (distorted and perverted thinking). Identify yourself with the pure Atman. You will soon attain knowledge of the self.

If you are careless and non vigilant, if you are irregular in meditation, if your dispassion wanes, if you yield even a bit to sense pleasures, the mind will continue to go downward. 

Maya (illusion) closes in even upon a wise man if he stops his sadhana (practice) and meditation even for a short time.

Be careful. Be alert. Be regular in your meditation.

Withdraw the senses. Look within and search your heart. Dive deep into the recesses of your heart, through deep meditation on the innermost Self, the inner ruler.

You will doubtless realize your identity with Brahman and get to the heart of the infinite   the heart of infinite joy and bliss.

Peace, Love, Harmony 

Reason, Intuition, Self-realization and Vedanta by Swami Sivananda

Reason, Intuition, Self-realization and Vedanta
by Swami Sivananda 

Antahkarana (the inner instrument), reason and intuition
Reason is the faculty of reasoning. Reason is also the process of reasoning of Kant. Reason (Buddhi) represents the intellect of Vedantins. Buddhi or intellect comes under the fourfold Antahkarana (inner instrument): Manas (mind), Buddhi (intellect), Chitta (subconscious) and Ahamkara (ego). Mind (Manas) is one. It assumes the form of Buddhi, Chitta and Ahamkara according to the function it performs viz., Sankalpa, Vikalpa, determination, memory and self-arrogation. Intuition is a spiritual faculty. It is the eye of wisdom. Super-intuition is knowledge itself or Brahman.

Reason is a help and a hindrance
It is a help if it serves you in any way to attain the goal of life. 
It is a hindrance if it stands in your way of realising the Self. 
It is a help if it can make you understand the doctrine of Sankara that Brahman or Self alone is real, this world is unreal. Jiva or individual soul is identical with Brahman or the Supreme Soul.(Brahma satyam jagat mithya Jivo Brahmaiva naparah i.e.)
It is hindrance if it makes you a worldly-minded, passionate and ignorant man. 
It is a help if it can make you constantly remember the Atman, if it can serve you to fix your mind on the imperishable soul, if it can help you to rise above the body-consciousness. 
It is a hindrance if it makes you forget your ideal and goal, if it makes you identify with the impure body and if it forces you to indulge in sensual pleasure. 
It is a help if it can goad you to do rigorous Tapas, vigorous meditation, practice of self-restraint and develop the sublime divine virtues that are enumerated in the 13th and 16th chapters of the Gita, Amanitvam (humility), Adambhitvam (unpretentiousness), etc., and Abhayam (fearlessness), Sattva Samshuddhi (cleanliness of life) and to reach the goal eventually by developing intuition or the eye of wisdom.

Intuition does not contradict reason but transcends reason
Intuition is the way to Brahma Jnana (knowledge of the Self) attained through purity of heart and Nirvikalpa Samadhi brought about by constant, protracted and intense meditation on the attributeless, timeless, spaceless, brithless and deathless Self. 
Reason helps you to march to the door of intuition. Reason takes you to the threshold of intuition. Reason gives you the information that the experiences of this phenomenal world are unreal when compared with the true, everlasting experiences of Self-realisation (Atma Sakshatkara or Brahma Anubhuti). Reason tells you that there is a fourth state or Turiya which transcends the waking, dreaming and deep-sleep states, that one can attain immortality and eternal peace by attaining this state through meditation. 
You can clearly understand now that reason has its own definite utility. You should not ignore it altogether. You are in need of the help of reason in the beginning when you start the quest of Truth. You will have to discipline it properly and make it fit instrument for achieving your end. Then it will be your obedient and willing servant to carry out your behests.

Manas (mind) is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is without desire is the pure.  
To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of senses tends to bondage while that which is not so attracted tends to emancipation. 

Now in as much as to a mind without a desire for sensual objects there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atman, then it is in the Supreme Seat. The mind should be controlled till that which arises in the heart perishes. This only is true wisdom.

According to the Upanishads, reason is of two kinds viz., pure reason and impure reason
Impure reason is perverted intellect. It is a strong weapon of Maya or Avidya. It is surcharged with egoism, lust, delusion and other impurities. It forces you to mistake the impermanent, impure, pain-giving insentient body for the permanent, pure, all-blissful sentient Atman. Impure reason is turbid. It is under intoxication. The function of the impure reason is to make you worldly-minded. 

The function of the pure reason is to take you to the goal. Vichara (enquiry of the Self) 'Who am I?' will arise in a man who is endowed with pure reason. The tendency of pure reason is to move towards the Atman. It has an upward pull. Impure reason has a downward pull. It hurls the man into the dark abyss of ignorance. Pure reason is a divine wealth ( Daivi Sampath). Impure reason is satanic wealth (Asuri Sampath). Pure reason is filled with Sattva or purity. Impure reason is filled with Rajas and Tamas (passion and inertia or darkness). Pure reason is filled with pure tendencies or desires (Subha Vasanas); impure reason is filled with impure tendencies or desires (Asubha Vasanas.)

Theosophists also have classified 'reason' under two headings, viz., pure reason (the higher mind or intellect) and instinctive mind (the lower mind or intellect). Kant also has made the same classification, pure reason and practical reason. He has given the name practical reason for the impure reason. Practical reason can help you to earn your bread and attain secular knowledge. Pure reason can help you to attain the inexhaustible spiritual wealth of Atman which no dacoits can rob and to drink the nectar of immortality, the ambrosia of the sages.

Vedanta is the highest philosophy
Vedanta is the most sublime philosophy. Vedanta is the Philosophy of philosophies. It throws scepticism, nihilism, agnosticism, pragmatism, realism, idealism, dynamism, positivism and all sorts of 'isms' to the back-ground. Vedanta is like the sun. The sum total of all these philosophies is like the light of a glow-worm. All these philosophies dwindle into an airy nothing before the magnificent Vedanta philosophy. All these 'isms' play with words and phrases. There is no essence. You will get the essence from Vedanta philosophy only. Vedanta philosophy only can give you entire satisfaction. Glory to Vedanta! Glory to the seers of the Upanishads! Glory to Vyasa and Sankara!

Vedanta is a bold philosophy indeed
One should possess a sharp, pure and subtle intellect to understand it and put it into practice. 
One should be equipped with the four means of salvation before he begins his study. He should sit under the feet of a realised sage, Brahma Srotri, Brahmanishtha. Then alone he can understand the depths of Vedanta.

How does Vedanta begin? 
It starts with the sublime enquiry of 'Who am I'? It rejects all these worthless empirical experiences ruthlessly, just as you reject the skin, seeds and fibres of fruits. It negates the five sheaths, three bodies and the three states and helps you to take the essence of Atman, to churn out the butter of Atman, just as you take the essence from the fruits or the pulp from the Munja grass. 
Mark how Vyasa begins his aphorisms or Sutras 'Athato Brahmajijnasa' Now, then, an enquiry into Brahman. 'Janmadyasya Yataha' Brahman is that from which this world has come out, in which it lives and into which it is involved during Pralaya. What a bold starting! 
This is the result of his infinite spiritual experience and Self-realisation. The whole knowledge is in the palm of his hand like an Amalaka fruit. There is no groping in the dark for him. There are no hypotheses, presuppositions, doubts, major and minor frenzies, unnecessary arguments, cavilling and wrangling for him.

May you all realise the import of Vedanta, the identity of the individual soul (Atman) with the Supreme Soul (Brahman)! May you all realise the goal of Vedanta, the summum bonum of existence, the Self-realisation or attainment of knowledge of the Self and thus cross this terrible ocean of Samsara! May you all live in the Atman for ever!

Om Tat Sat

Sunday, February 28, 2016

The Glory of Vedanta ~ Swami Sivananda

The Glory of Vedanta 

Vedanta is the highest philosophy. Vedanta is the most sublime philosophy. Vedanta is the Philosophy of philosophies. It throws scepticism, nihilism, agnosticism, pragmatism, realism, idealism, dynamism, positivism and all sorts of 'isms' to the back-ground. Vedanta is like the sun. The sum total of all these philosophies is like the light of a glow-worm. All these philosophies dwindle into an airy nothing before the magnificent Vedanta philosophy. All these 'isms' play with words and phrases. There is no essence. You will get the essence from Vedanta philosophy only. Vedanta philosophy only can give you entire satisfaction. Glory to Vedanta! Glory to the seers of the Upanishads! Glory to Vyasa and Sankara!

Vedanta is a bold philosophy indeed
One should possess a sharp, pure and subtle intellect to understand it and put it into practice. 
One should be equipped with the four means of salvation before he begins his study. He should sit under the feet of a realised sage, Brahma Srotri, Brahmanishtha. Then alone he can understand the depths of Vedanta.

How does Vedanta begin? 
It starts with the sublime enquiry of 'Who am I'? It rejects all these worthless empirical experiences ruthlessly, just as you reject the skin, seeds and fibres of fruits. It negates the five sheaths, three bodies and the three states and helps you to take the essence of Atman, to churn out the butter of Atman, just as you take the essence from the fruits or the pulp from the Munja grass. 
Mark how Vyasa begins his aphorisms or Sutras 'Athato Brahmajijnasa' Now, then, an enquiry into Brahman. 'Janmadyasya Yataha' Brahman is that from which this world has come out, in which it lives and into which it is involved during Pralaya. What a bold starting! 
This is the result of his infinite spiritual experience and Self-realisation. The whole knowledge is in the palm of his hand like an Amalaka fruit. There is no groping in the dark for him. There are no hypotheses, presuppositions, doubts, major and minor frenzies, unnecessary arguments, cavilling and wrangling for him.

May you all realise the import of Vedanta, the identity of the individual soul (Atman) with the Supreme Soul (Brahman)! May you all realise the goal of Vedanta, the summum bonum of existence, the Self-realisation or attainment of knowledge of the Self and thus cross this terrible ocean of Samsara! May you all live in the Atman for ever!

Control of Mind by Swami Sivananda

  
Control of Mind
by Swami Sivananda 

The mind is Atma Shakti. It is only through the mind that Brahman or the Supreme Self manifests as the differentiated universe with heterogeneous objects.

The mind is nothing but a collection of 
Samskaras (impressions). It's just a bundle of habits. The true nature of the mind is the Vasanas (subtle desires). The idea of ​​"I" or selfishness is the seed of the tree of mind. The sprout originating from the seed of this selfishness is Buddhi (intellect). From this sprout originate the branches called Sankalpas (thoughts, imaginations) .

The mind consists of Sattvic matter. According to the Chhandogya Upanishad, the mind is formed from the subtlest portion of food.

The mind is of two kinds, ashuddha (impure) and Shuddha (pure). The former (impure mind) leads to slavery while the latter (pure mind) helps the aspirant to achieve liberation.

Manolaya (temporary absorption of the mind) in the object of meditation will not help you achieve liberation.
Manonasa (annihilation of mind) will allow you to reach the final liberation (Moksha). Do not long objects. Reduce your desires. Cultivate Vairagya (dispassion or detachment). Vairagya thins the mind.

Do not mix much. Do not talk much. Do not walk much. Do not eat too much. Do not sleep much.

Control your emotions. Abandon desires and Vasanas (subtle desires). Control irritability and lust.


Slay the impure mind through the pure mind and transcend the pure mind through meditation.

Practice perfect Brahmacharya (celibacy or chastity in thought, word and action). There is no half measures on the spiritual path.

Never wrestle with the mind. Do not use any violent effort in concentration. When the mind jumps and wander much, Make no violent effort to control the mind, but rather allow it to run along for a while and exhaust its efforts. It may take some time to tame the mind, but each time you try, it will come round to you in shorter time. It will take advantage of the opportunity and will jump around like an unchained monkey at first, until it gradually slows down and looks to you for orders.

If evil thoughts enter your mind, do not use your will-force in driving them. You will lose your energy only. You will tax your will only. You will fatigue yourself. The greater the efforts you make, the more the evil thoughts will return with redoubled force. They will return more quickly also. The thoughts will become more powerful. Be indifferent. Keep quiet. They will pass off soon. Or substitute good counter-thoughts (Pratipaksha-Bhavana method). Or think of the picture of God and Mantra again and again forcibly. Or pray.

Never miss one day your meditation. Regularity is of great importance. When the mind is tired, do not concentrate. Give the mind some rest. Don´t eat heavy food at night. This will interfere with your morning meditation.

Japa, Kirtan, Pranayama, Satsanga (company of sages), the practice of Sama* (serenity), Dama** (self-restraint), Yama***
((self-restraint), the Sattvic or pure food, the study of scriptures, meditation, Vichara (enquiry on Atman), all this will help you to control the mind and attain eternal bliss and immortality.

NOTES:

Sama *: Sama is serenity of mind produced by the constant eradication of Vasanas or desires.
Dama**  : Dama is the control of the external organs, i.e., the organs of action or the five Karma-Indriyas, viz., organ of speech, hands, feet, genitals and the anus as well as of the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose; the organs are withdrawn and fixed in their respective centres.
Yama***:   Yama is practice of 
  1. Ahimsa (non-injury),
  2.  Satya (truthfulness), 
  3. Asteya (non-stealing), 
  4. Brahmacharya  (celibacy in thought, word and deed.
  5. and Aparigraha (non-covetousness)
 This is the foundation of  Yoga.

Saturday, February 27, 2016

What is Self-knowledge? - Atman Nityananda


What is Self-knowledge?

Self- knowledge has a double meaning.
The one is related with the lower or external self which in vedanta it is called as non-self since it is not our true identity but only an instrument of our inner or true SELF. 
The second meaning is related with our true identity, the inner or true SELF.

The lower self is impermanent, changeable, finit, bound by time, space and causality,  it is subject to birth, decay and death and its existence depends on the true SELF. He experiences pleasure, limited happiness, pain and suffering; He is affected by the forces of the universe and he is subject to diseases.

The true or higher SELF, is infinite, immortal, begginlesss, eternal, beyond time, space and causality; He is Self-luminous, Self-existent, free from birth and death, free from change, unaffecfed by what happens in the body and mind and all universe, free from suffering. He is an ocean of absolute peace, bliss, love and freedom.

Due to ignorance, desire and egoism, rajas and tamas we identify with the external self and especially with the physical body as well as the mental-emotional formations. Thus although we are the immortal SELF ever free, peaceful and blissful  we suffer due to the egoic tendencies which grow in the mind due our identification with the body, the mind and the external objects.

The ego with all its tendencies together with the the rajas and tamas gunas hypnotize our Buddhi (intellect) and obscure its capacity to discern between the real and the unreal, the SELF and the non-self. Because of it we are manipulated by the lower egoic energies and we become blind to see things as they are; and thus we fail to realize that we are the SELF and not a body-mind entity.

In order to regain our pristine state and realize (to know by direct experience) our inner SELF or Atman whose nature is Satchitananda we must know first the lower self. We cannot free ourselves from the lower egoic energies the rajas and tamas gunas without to know them; without to be aware of them; to know and understad deeply how they function, how they delude us and impede us discernir that we are not them but the consciousness (Atman, SELF) which is the permanent substratum and the source of them.

Only when our mind and intellect are free from the egoic energies can function in their higher aspect and in harmony with higher SELF. Only a pure Buddhi can realize its identity with the SELF. But in order to free or purify our Buddhi from the egoic energies we must know how they (ego and egoic tendencies) function in ourselves by detached or dispassionate self-observation, investigation, reflection and meditation. In short we must know our mind in all its levels and purify it from the egoic energies.

By knowing what we are not (the ego and the upadhis also) and by eliminating the ego (in all its aspects) which bounds and identify us with the external self  we finally come to realize our true identity; to realize that we are the higher SELF, the Atman.

To know the lower or external self is the first aspect of self-knowledge. To realize (to know by direct intuitive experience) the true SELF, Atman, is the second and most important aspect of Self-knowledge; this is Yoga and Wisdom too.

Self-knowledge, liberation, enlightenment, Self-realization, God-realization are synonymous terms and are referred to him who have managed to dissolve the ego totally (all egoic tendencies root and branch) and fuse its intellect in the SELF loosing any sense or awareness of separation with the SELF; He (the liberated one or Jivanmukta) realizes that IS the SELF which is identical with the Divine or Universal SELF, the Brahman of Upanishads.

The liberated one is free from suffering, birth and death, experiencing always effortlessly the Oneness, the freedom, the peace and bliss eternal!

May God bless you realize your true nature in this very life!

Bhole baba ki jai !
Bolo Sri Haidakhandi Baghavan ki jai !
Bolo Sri Haidakjandeswari mata ki jai !


NOTES:

SELF, Atman: Atman is called our true Self which is identical with the Universal Self which is named Brahman. ‘Ayam Atma Brahma’ , (The individual Self-Atman is one and the same with the absolute –Brahman), is one of the great mahavaykas of Upanishads that establish the identity of Atman with Brahman.

Yoga: Means union with the true Self or God. We call Yoga the realization that we are one with God but we call also yoga the process to achieve this realization of unity or identity with God. The main paths of Yoga are: Karma, Raja, Bhakti and Jnana Yoga.

Sat-chit-ananda:
Sat is the Truth Existence absolute, Exist in eternity, never cesases to be.
Chit is Consciousnesso or Awareness absolute. Atman is self-luminous therefore does not any other factor to know Itself.
Ananda is Bliss Absolute. The very nature of Atman is Bliss without limits.

Gunas:
Since both the external world and the internal world of the mind are made of matter, the qualities of the three gunas are seen in both. 

For example, in the external world we see:
Sattva -- equilibrium and serenity
Rajas -- dynamism and movement
Tamas -- inertia and stagnancy

In the internal world of the mind, these are experienced as:
Sattva -- Purity, compassion, wisdom, knowledge, understanding, comprehension, recognition, generosity, patience, kindness
Rajas -- Desire, anger, attachment, greed, possessiveness, envy, jealousy , hyperactivity, agitation, fear, nervousness, anxiety, aggressiveness, competitiveness, power, prestige, name and fame
Tamas -- Impurity, dullness, , delusion, confusion, depression, stupor, unconsciousness, coma.

Upadhi: A superimposed thing or attribute that veils and gives a coloured view of the substance beneath it; limiting adjunct; instrument; vehicle; body; a technical term used in Vedanta philosophy for any superimposition that gives a limited view of the Absolute and makes It appear as the relative. The five sheaths (koshas) annamaya, pranayama, manomaya, vijnamaya and anandamaya are the upadhis of Atman or consciousness.


READ Atman is Distinct from the Pancha Koshas ...

Dec 21, 2012 ... The Anandamaya Kosha forms the causal body or Karana Sarira. The five Karma Indriyas are contained in the Pranamaya

Peace, Love, Harmony


Friday, February 26, 2016

Dissolution of desire-emotions-compulsive or mechanical thinking -Atman Nityananda


Dissolution of desire-emotions-compulsive or mechanical thinking

The experience of pleasure is converted into longing the longing into desire and passion and the desire to attachment and addiction. According the circumstances the desire modifies itself and assumes the form or expression of impatience, anxiety, anger, fear, disappointment, depression, frustration as well as all other negative emotions. All negative emotions are only modifications of the desire itself. The desire becomes for example anger in the same way that the water under certain conditions assumes the form of ice, or the milk modifies as yogurt.

There is no ego or egoism as something different from desire and the negative emotions together with pride (pride is also the desire to be and feel superior or special). Desire, pride and negative emotions constitute what we call ego which is a plurality and not a singularity as apparently seems to be.

Association, projection, imagination, identification, rajas and tamas are the factors by which the mechanism of desire functions.

Compulsive mechanical thinking is also caused by desire and the negative emotions (which as I said are only modifications of desire). If we dissolve the desire or the emotion then thinking will subside immediately. But it isn't so easy to dissolve the desire and the emotion directly, they are powerful.

How to free ourselves from desires and negative emotions

 Thus we must find ways or technics by which gradually we eliminate the desire-energy and the emotional energy. Each one according the maturity, the mental capacities, the constitution and the experiences must ajust the practices in a unique way.

According my experience the most effective way to dissolve the emotional and desire energy is to work with the emotions and the desire in three levels. From the body-vital energy level (which includes the physical prana and the psychic prana which is the energy of the emotions and desire) from the level of the mind  and intellect and from the level of awareness which is at the center of all practices.

Intense longing for liberation, faith, self-confidense, patience, determination, perseverance and diligent daily practice (dedication) are the necessary qualifications in order to succeed.

~ Atman Nityananda


Mind - its Features, Nature and Conquest - by Swami Sivananda

Mind - its Features, Nature and Conquest
by Swami Sivananda  
 
I. PHILOSOPHY OF THE MIND

Mind is made up of subtle matter. It is through mind that God manifests as the universe. Mind is a subtle force. Prana vibrates on mind and mind generates thoughts. Mind is a bundle of impressions, thoughts, Vasanas (desires) and cravings. The seed of mind is egoism.

Mind can do five functions of the five senses of perception or knowledge (Jnana Indriyas). There are three Gunas or qualities, viz., Sattva, Rajas and Tamas in the mind. Lust, anger, greed, jealousy, pride, delusion, egoism, likes and dislikes are waves in the mind. The ever-restless mind becomes quiescent when all desires perish. The mind is purified by the practice of selfless service, Japa, Tapas, right conduct or practice of Yama (self-restraint) and meditation. The mind filled with Sattva is Suddha Manas or pure mind. The mind filled with Rajas and Tamas is Asuddha Manas or impure mind. Relaxation of mind, Japa, prayer, meditation, cheerfulness, Sattvic food, study of religious books, are necessary for keeping up mental health.

The mind assumes the form of any object it intensely thinks of. If it thinks of an apple, it assumes the form of an apple. If it thinks of the form of Lord Jesus, it assumes the form of Lord Jesus. As you think, so you become. This is an immutable psychological law.

In waking state mind has its abode in the brain. In dream state it has its abode in the throat. In deep sleep it rests in the heart.

Prana is the connecting link between body and mind. If you control Prana or sex-energy, you can control the mind. If you can control the mind, you can control Prana also. Through control of breath you can control the mind.

Cosmic mind is the universal mind of the Lord. It is superconscious mind. Conscious mind operates through the brain in the waking state. Subconscious mind is Chitta. All impressions are imbedded in the subconscious mind. Practice of Pranayama helps to attain mental equipoise. It can hear and see at the same time.

Mind is the dividing wall between soul and body. Mind is the commander-in-chief. The senses are the soldiers. Egoism, greed, jealousy, vanity, etc., are the attendants of the mind. Man says, - My mind was elsewhere; I did not see. My mind was elsewhere; I did not hear. Man sees with his mind and hears with his mind. Steadying or fixing the mind in one point is called Abhyasa.

II. CONQUEST OF THE LOWER BY THE HIGHER

You can control the mind through Abhyasa or practice and Vairagya (dispassion). You can be established in Samadhi or superconscious state only by long practice, with zeal and faith. Without dispassion or non-attachment or indifference to sensual enjoyments no spiritual progress is possible.

Annihilate the impure mind or the lower mind with the help of the pure or the higher mind and transcend the higher mind also.

The senses cannot do anything without the cooperation of the mind.

Do not try to drive away impure thoughts. The more you try, the more they will return. Fill the mind with divine thoughts. The impure thoughts will gradually vanish by themselves. Do not try to control the mind through violent methods. You will miserably and hopelessly fall. Use the approved and intelligent methods. You can control the mind easily.

III. MIND AS THE BASIS OF THE WORLD-PROCESS

The mind is at the root of Samsara or world-process. Desire is the fuel. Thought is the fire. Withdraw the fuel of desire, the fire of thought will be extinguished. Mind is like an ocean; thoughts are the waves. Mind is the organ of sensation and thoughts. Mind thinks, intellect determines, egoism self-arrogates, subconscious mind memories. When the mind is Sattvic, calm and pure, you will get glimpses or flashes of intuition.

Mind and Prana are interdependent. Prana is the overcoat of the mind. Wherever there is Prana, there is mind; wherever there is mind, there is Prana.

Waking state, dream state and deep sleep state are the three states of the mind.

Mental actions are the real actions. Thought is the real action.

A Rajasic mind wants variety and new sensations. It gets disgusted with monotony. Change of work is change for the mind.

Mind is a gatekeeper. It allows only one thought at a time to enter the mental factory or the mental palace.

Various methods to control the mind

1. Τhe mind can be controlled by Abhyasa and Vairagya.
Abhyasa is constant effort to fix the mind on God or Atman.
Vairagya is dispassion or non-attachment to sensual objects.

2. Enquire “Who am I?” Do Vichara.

3. Do mental Japa of Om and meditate on Atman. All thoughts will die by themselves. You will rest in Sat-Chit-Ananda Atman.

Japa of any Mantra and Upasana (worship of God) destroy the impurities of the mind, makes the mind inwards, induce Vairagya, help concentration and eventually lead to control of mind and attainment of God-consciousness.
“In this Kali Yuga the easiest way for controlling the mind and attaining Moksha is Kirtan or singing the Name of the Lord.”

4. Sit alone and watch the thought-waves (Vrittis) of the mind. Be indifferent. Remain as a witness (Sakshi ).
Don’t identify yourself with the thought-waves. The mind will then be under your control.
Don’t wrestle or struggle with the mind. Be regular in your concentration and meditation.
5. Destroy the fuel of desire(1), and the fire of thought will be extinguished. With the annihilation of Sankalpa, the reality of Brahman will shine.
Destroy the vicious desires(2) through virtuous desires and destroy the virtuous desires also through one strong desire for liberation. Don’t try to fulfil your desires (3). Do a thing which the mind does not want to do. Don’t do a thing which the mind wants to do.

6. Cultivate divine qualities such as friendliness, mercy, gladness and indifference towards happiness, pain, virtue and vice. You will get peace of mind. Destroy evil habits by establishing new good habits. Control the lower instinctive mind through the higher Sattvic mind.

7. Live in the solid present. Don’t think of the past. Don’t plan for the future. Don’t allow the mind to build images. Don’t hope. Don’t expect anything.

8. Practice of Pranayama destroys Rajas and Tamas, makes the mind steady and one-pointed.

9. Study of religious books, Tapas, charity and Satsanga with Mahatmas, Sadhus and Sannyasins overhaul worldly vicious Samskaras (latent impressions) and pave a long way in the control of mind.

10. Food has influence over the mind. Sattvic food (milk, fruits, etc.) calms the mind. Rajasic food (meat, alcohol, etc.) excites the mind. Take Sattvic food; have Mitahara (moderation in diet).

11. Constant selfless service with Atma-Bhava is highly efficacious in purifying and controlling the mind.

MIND-CONQUEST - TEN IMPORTANT METHODS

Mind is a bundle of Vasanas (desires) and Sankalpas (thoughts, imagination). Mind is a bundle of Raga-Dvesha (likes and dislikes). Annihilation of mind is Mano-Nasa.
 
Manolaya is temporary absorption of the mind. This cannot give Liberation (Moksha). The mind can come back again and wander in sensual objects. Manonasa alone can give release or Moksha.

I. BY VICHARA


How is the mind purified, brought under control and how are its activities stopped, and how is it annihilated? Here are some useful and practical points. Mind can be controlled and annihilated by Vichara or enquiry of ‘WHO AM I?'. This is the best and most effective method. This will annihilate the mind. This is the Vedantic method. Realise the unreality of the mind through philosophical thinking.

II. BY ERADICATION OF EGO

Eradicate the feeling of egoism. Ego is the seed of the tree of mind. - I thought is the source of all thoughts. All thoughts are centred on the little - I. Find out what the little - I is. This little - I will dwindle into airy nothing. It will be absorbed in the Infinite - I or Para Brahman, the source for the little - I or Ahamkara (egoism).

The Sun of Self-realisation is fully seen when the cloud of ego disappears.
III. BY VAIRAGYA - Dispassion

Vairagya (dispassion) is another method for annihilating the mind. It is distaste for objects of sense-pleasures by finding out the defects in the sensual life. Objects are perishable. Sensual pleasure is momentary and illusory.

IV. BY ABHYASA

Abhyasa or practice is another method. Concentrate the mind by fixing it on Brahman. Make it steady. Abhyasa is ceaseless meditation. This leads to Samadhi.

V. BY NON-ATTACHMENT

Asanga or non-attachment is a sword to destroy the mind. Take the mind away from objects. Detach Attach. Detach it from the objects and attach it to the Lord. Do this again and again. The essence of the seed of the sprout of world-experience, which is desire, can be destroyed by the fire of non-attachment.
 
 
VI. BY VASANAKSHAYA  (Annihilation of subtle desires)

Vasanakshaya is another method. Vasana is desire. Renunciation of desires leads to
annihilation of subtle desires, (Vasanakshaya). This will lead to annihilation of mind (manonasa). Desire for objects of pleasures is bondage; giving it up is emancipation. Desire is the most essential nature of the mind. Mind and egoism are synonymous.

VII. BY PRANAYAMA

Vibration of Prana causes movement of the mind. It gives life to the mind. Pranayama or control of Prana will stop the activities of the mind. But it cannot destroy the mind to its roots like Vichara.

VIII. BY CONTROL OF THOUGHTS

Control the Sankalpas (
thoughts, imaginations). Avoid imagination or day-dreaming. The mind will be annihilated. Extinction of Sankalpas alone is Moksha, or release. The mind is destroyed when there is no imagination. The experience of the world illusion is due to your imagination. It vanishes away when imagination is completely stopped.

IX. BY EQUANIMITY AND BALANCE

Mental renunciation of possessions is another method. The absolute experience can also be realised if you learn to be in a state of thought-suspending Samadhi.

Attainment of equanimity is another method. Be balanced in pain and pleasure, heat and cold, etc.
 
X. BY DEVOTION AND SERVICE

Japa, Kirtan, prayer, devotion, service of Guru and study are also means to annihilate the mind.

He alone experiences everlasting peace and Eternal Bliss who has transcended the mind and rests in his own Satchidananda Atman.

Thursday, February 25, 2016

Kaivalya (Transcendental state of Absolute Indepenence; liberation) by Swami Sivananda


Kaivalya (Liberation, Transcendental state of Absolute Indepenence)

1. WHAT IS KAIVALYA

Kaivalya (perfect independence) comes when the Gunas (qualities, sattva-ragas-tamas), devoid of motive, become latent. Or the power of consciousness gets established in its own nature.

NOTES

The Gunas act for the enjoyment of the Purusha (The Supreme Being, Brahman). As soon as the Purusha realises His own native state of isolation, the Gunas, having fulfilled the object, cease to act. Their effects, the various modifications of Gunas, get Laya or involution. They merge into their causes. Nothing remains for the Purusha to cognise. This does not mean that the universe has come to an end. The world continues to exist as usual for those who have not attained Kaivalya. The senses ( Indriyas) are drawn into the mind, the mind into the Mahat (the cosmic or divine mind), and the Mahat into the Purusha (Brahman).

2. MEANS FOR KAIVALYA

On the equality of purity between Purusha and Sattva (Sattva' means here intellect) comes Kaivalya (perfect independence).

NOTES

Perfection is attained when the intellect becomes as pure as the Atman itself. When the soul realises that it is absolutely independent and it does not depend on anything else in this world, this highest knowledge, Kaivalya, Isolation or perfect independence comes in. The soul feels that it is ever free, unchanging, immortal, beginningless, endless, infinite, beyond time, space and causation, full of bliss, peace and knowledge. 

When the intellect or Sattva (Sattva' means here intellect) is rendered as pure as the Purusha, when it loses all consciousness of action on its own part, then its purity is said to be equal to that of the Purusha. The intellect or Sattva is annihilated. Purusha only remains free in His native, pristine divine glory. 'Sattva' means here intellect.

Purusha is reflected in intellect. Sattva is the cause for knowledge and Ahamkara*. The intellect attains the same state as that of Purusha when it becomes absolutely pure and when it remains motionless and when all its functions and activities stop completely.


Ahamkara*:Egoism or self-conceit; the self-arrogating principle ‘I’, ‘I am’-ness; self-consciousness. Rajasika ahamkara: Dynamic egoism with passion and pride. Sattvika ahamkara: Egoism composed in the sense of goodness and virtue. Tamasika ahamkara: Egoism as expressed in ignorance and inertia.
Ahamkara-avacchinna-chaitanya: Intelligence associated with egoism which is the migrating soul, Jivatman.
Ahamkara-tyaga: Renunciation of egoism.

Dual Consciousness of the liberated Yogi (Jivanmukta) in Sahaja Avastha by Swami Chidananda,


Dual Consciousness of the liberated Yogi (Jivanmukta) in Sahaja Avastha*
by Swami Chidananda

Sahaja Avastha*: Superconscious state that has become natural and continuous.

The supreme state of Asamprajnata Samadhi (Highest superconscious state where the mind and the ego-sense are completely annihilated.) entitles the Yogi to be called a Yogarudha (One who is established in Yoga) or one who has scaled the peaks of Yoga and becomes established in the highest pinnacle of Yoga. Such a Yogi is called a Yogarudha Siddha Purusha. He is also called a Jivanmukta (Liberated one). He is established in the consciousness of his Purushahood. (Purusha is the supreme Being) Therefore he is no longer bound; he is no longer within the bondage of Prakriti or Maya or Avidya or delusion or ignorance. In that state, the body continues to be as it was before, and the senses (Indriyas) have their activity (Cheshta) as before. The eyes see and the ears hear and the hands touch; the nose smells and the tongue tastes.

The Yogi is able to differentiate between salt and sugar; he is able to differentiate between hot and cold, between ice-cream and hot coffee. He knows: “This is a child, that is an old man; this is a woman, that is a man; this is a beast, that is a human being”. He is able to see all that. The Cheshta of the Indriyas continues, and yet, the Yogi being in Sahaja Avastha, is not in the least deluded by the same. He has no Moha (infatuation,false identification), no attachment, no desire. 

In that state of Sahaja Avastha, he is not bound by desire, attachment or delusion. His consciousness is not qualified by identification with the various limiting adjuncts or Upadhis such as the senses, the Pranas, the sense-organs, the body, the mind and the intellect. He is therefore established in the full consciousness of his supreme isolated Purushahood, apart from Prakriti, distinct from Prakriti, independent of Prakriti. As such, he is unaffected and unafflicted by the modes of Prakriti. In short, he has regained his pristine status and has established himself in his own Svarupa (essential nature, Atman, Brahman). That is the fruit of Svarupa Avastha (State of being one with Brahman; resting in the Absolute Reality or Brahman). 

In the Yogi who is thus established in Svarupa Avastha, Yoga has fulfilled its purpose. In the midst of Maya, the Yogi is established in a consciousness freed from Maya. He looks upon the world, sees everything going on in it, but knows them to be vanishing shadows having no ultimate reality. He experiences his body and the various states of his mind and intellect, but knows himself as supremely apart from them. He is a mere witness of the changing conditions and states of the Upadhis (limiting adjunct; instrument; vehicle: body, mind, intellect) and remains unaffected and unattached and apart from those Upadhis. And he knows that as long as the least Prarabdha Karma remains to be enjoyed by him, he will have to continue in the state of embodied condition. 

In this state of Sahaja Avastha, the Yogi enjoys dual consciousness. He has the consciousness of the external names and forms. He also has the consciousness of the Svarupa (essential nature:Atman, consciousness) which is beyond all names and forms. And this consciousness of his inner Svarupa prevents him from falling into the delusion of the outer phenomena. In the midst of the waters of Prakriti, he swims on the surface, not drowning, not going in, not being engulfed by the water, but remaining on the surface.

The Yogi who is established in Sahaja Samadhi moves about in the world in a state of dual consciousness—consciousness of the Svarupa within and awareness of the multifariousness of the phenomenal Prakriti without. And at the end of the allotted span of life of his physical body, when the Prarabdha Karma (the portion of Sanchita Karma that determines one’s present life) is spent up and there is no more experience to be undergone, the Yogi gives up his body. Such a Yogi does not return to an embodied condition once again. This is the highest fruit of Yoga. And this is called Kaivalya, a state of liberation from the need to take rebirth once again, from the need to become embodied once again. This ultimate fruit of Yoga comes as the result of a diligent practice of concentration, meditation and Samadhi.

Read also:
Advaita - Nonoduality: Samadhi by Swami Chidananda

Brahman is realised by means of Nirvikalpa Samadhi

MEDITATION – REALIZATION – LIBERATION ...

~~~~~~~

Tuesday, February 23, 2016

The witness attitude - (Sakshi Bhava) Swami Sivananda


The  witness attitude - (Sakshi Bhava)
by Swami Sivananda 

Mind has got a reflexive power of looking up into its own depths. A Raja Yogi develops this power. Introspection helps to cultivate this Yogic faculty. Enter into silence now from today in a dark quiet room. Watch the mind carefully. Be patient. Do not identify yourself with the mind. Be a Sakshi or a silent witness. Separate yourself. You can directly perceive the various mental states

It is the Vritti (modification in the mind) that binds you with the object. You identify yourself with the Vritti and, through the Vritti, with the object. That is the secret. Be a Sakshi (silent witness to the activities of the mind) of the Vrittis of the mind. There will be no longer bondage. Be the seer of the mind's dramatic performances and be not involved with the mind itself. 

When you see a man suffering from appendicular colic, you do not feel yourself any pain. But when you get the same colic, you cry out and experience intense agony. Why? Because of egoism (Ahamkara) you identify yourself with the body. If there is absence of Ahamkara, you will not feel any pain. This absence of Ahamkara can come only when you become impersonal, when you become the witness (Sakshi), when you identify yourself with Brahman (Absolute). 

"I am neither Prana nor the senses. I am quite distinct from these. I am Sakshi (witness) for these and their activities. I am Sat-Chit-Ananda Svarupa. (Existence-consciousness-bliss)" This alone is sufficient for the Vedantic Nirguna meditation (formless meditation without any attribute). At once you will be elevated to the highest pinnacle of glory. This is the best formula. 

If you have a strong determination only on the above formula, it is termed Paroksha Jnana (indirect knowledge of Brahman). If you have actual Anubhava (Direct perception or experience) through meditation, it is termed Aparoksha Jnana (direct intuitive knowledge of Brahman) or Atmasakshatkara. 

If you go above body-consciousness, if you can abandon the body-idea and if the mind rests on Atman or the Self, then, doubtless, you are Sukhi (happy), Santa (peaceful) and Mukta (free). 


The realization of our true nature ~ Atman Nityananda


The realization of our true nature -Atman or consciousness

If we want to realize our true nature then from the I know we must move on to I understand, from the I understand to I comprehend and from the I comprehend to the realization.

This process is possible by practice only.

Hearing and study of teachings, self-observation and observation, self-enquiry, discrimination, dispassion, control of mind and senses, calmness, serenity and one-poindness of mind, prayer, japa nama, reflection, contemplation and meditation are the means.

Intense longing for the realization of truth, aspiration together with sincerity, coherence, determination, self-confidence, faith, patience, perseverance, forbearance and constant application of the practices are the necessary qualities that will lead us to the other shore, the abode of freedom, peace and bliss eternal!

Purify, meditate and realize your true Self

Enlightenment or Liberation is just a question of intense longing. It is a matter of firm aspiration and constant practice to free your mind from ego and desires and enjoy the eternal peace and bliss of your true Self or Atman

 If you practice regularly, with devotion, courage, faith, self-confidence, determination, perseverance and patience there is no doubt you that you will succeed. There is no doubt about this!

I want to do it! I can do it! I will do it!
This has to be your moto!

It doesn't matter if you fall a thousand or a million times. Stand up and move on with double determination and strength. The whole universe is going to help you realize the Truth or God consciousness and express the divine love,  peace and harmony in this world. There is no doubt about this!

Purify your mind, practice diligently and realise that you are eternal existence, pure consciousness and bliss without limits.

God bless you realise the Truth in this very life!

DISCIPLINE & REGULARITY the chief marks of spiritual progress

Perhaps the greatest obstacle in spirituality is lack of discipline and irregularity of practice. Together with this goes the disastrous habit of self-justification.

If we cannot find a way to follow our sadhana day after day diligently, with patience and perseverance we cannot have any real progress.

Good intentions alone are not enough. They must be followed by well organized action. We must be always vigilant and inventive in order to overcome all external difficulties and the inner resistance of our egoic self which wants to continue dominate our body, mind and senses and follow its old disastrous ways.

Stand up and doing! Spirituality is to live every moment for self-realization, giving your body, energy, mind and heart to the divine.

Be a spiritual lion. Never think that you will fail. Always think like this: I want to do it, I can do it, I will do it.

Even if the whole world is against me, if I have many failures, at the end I will succeed in this endeavour because this is my conviction and God is always with me, He is always protecting me and gives me what I need.

Om shanti, shanti Om!

Free Will versus Fatalism by Swami Sivananda


Free Will versus Fatalism
The controversy between free will and fatalism is still going on in the West and no one has come to any definite conclusion. It is a great pity that the doctrine of Karma is mistaken for fatalism. Fatalism is the doctrine that all events are subject to fate and happen by unavoidable necessity.

Fate is otherwise known as luck or fortune. That indefinable mysterious something which brings trials, successes and failures to man, which shapes and moulds him by teaching lessons of various sort, which takes care of him like a mother, which brings various sort of experiences, which brings cloudy days and days of bright sunshine, which raises a beggar to the level of a landlord and hurls down a mighty potentate to the level of a street-beggar, which gives different kinds of fruits and experiences to two people of equal talents and capacities, which made Napoleon at one time a terror in the eyes of the people and at another time a prisoner, and which makes a certain portion of the life of a man quite stormy and another portion quite smooth, is called fate. Fate educates and instructs man. However whimsical the fate may appear to operate, it works in harmony with the law of causation.

Fate is one's own creation. Man acts and thinks and develops his own character. He creates a web like the spider or a silk-worm and entangles himself in its meshes on account of the three knots, viz., Avidya, Kama and Karma. He himself has enthroned fate to the level of a king and obeys its order owing to his ignorance and its effects.

The doctrine of Karma is diametrically opposed to the doctrine of fatalism. Fatalism causes inertia, lethargy, weakness of will and bondage. Fatalism annihilates faith. It induces terrible fear in the people. It destroys ethics. It checks growth and evolution, whereas the doctrine of Karma is an incentive to action to better one's condition. It is a source of solace. It gives man an assurance of a broader and happier life. It presupposes freedom of the will. Freedom is the essence of Karma. It gives opportunities for growth and evolution.
The doctrine of Karma affords a most rational and scientific explanation of what is called fate. It gives a positive definite word of assurance that, although the present of which he himself is the creator or the author, is unalterable and irrevocable, he may better his future by changing his thoughts, habits, tendencies and mode of action. Herein lies great comfort, strength, encouragement and consolation to the desperate man. Herein lies a strong impetus for the man to struggle and exert for improving himself. Even a forlorn and helpless man is made cheerful when he understands this doctrine of Karma.
The doctrine of Karma brings hope to the hopeless, help to the helpless, joy to the cheerless and new strength to the weak. It braces up a sunken man. It is an ideal "pick-me-up" for the depressed and gloomy. The doctrine of Karma teaches: "Do not blame anybody when you suffer. Do not accuse God. Blame yourself first. You will have to reap what you have sown in your previous birth. Your present sufferings are due to your own bad Karma in your past life. You are yourself the author of the present state. The present is unchangeable. Do not weep. Do not cry over spilt milk. There is no use. You will not gain anything by so doing. Instead of weeping over the failure of crops during last year, go on ploughing this year. You will get abundant rain this year and rich harvest. Do virtuous actions now. Think rightly. Act rightly. You will have a brilliant and a glorious future." How beautiful and soul-stirring is this magnanimous doctrine of Karma! The doctrine of Karma develops faith and supports ethics. It says: "If you hurt another man, you hurt yourself."

Every act produces in the performer a double effect, one in the inner nature in the form of a tendency, good or bad, and the other in the form of fruit, reward or punishment.
The past Karma influences the present life in two ways, first in the form of character or tendency internally and as fate externally. If you do an action, it creates a Samskara or subtle impression in the subconscious mind or Chitta. The Samskara causes a tendency. Tendency develops into a habit by repetition of the actions. The habit manifests as character. Character develops into destiny. This is the order: Samskara, tendency, habit, character, and destiny.

The faculty of choosing is termed will. This will is free by its own nature. Man has a free will by his birthright. It asserts itself at every moment of our lives.

Bear in mind that every small act that you perform is the resultant of triple conjoint forces, viz., freewill, character and fate. The sphere of activity varies according to the nature of your Karma and the character formed by it. If you have done virtuous actions in your previous birth and if you have developed an exemplary character, your will have a wider field of activity and vice versa.

Determinism is the doctrine that all things, including the will, are determined (limited) by causes. This is the converse of free will. It is otherwise known as necessitarianism. Man has power to choose between the alternatives which fate brings before him. In choosing between them he may either follow his tendencies produced by his past actions or struggle against them. The will of a man is ever free. The arguments which are advanced by determinists in saying that human will is determined are not sound and tenable; they fall to the ground.

Dear friends! Man is the master of his destiny. Wake up now from the deep slumber of ignorance. Never become a fatalist. Think rightly. Act rightly. Lead a virtuous life. Never hurt the feelings of others. Mould your character. Purify your mind. Concentrate. Thou art Nitya Mukta Purusha. Tat Tvam Asi-Thou art That.

Read also:
SOME HINTS ABOUT FREE WILL

Nov 18, 2014 ... First. We cannot speak about free will in general. Each individual is in a different level of consciousness. What is valid for